Surah An-Nissa Ayah No. 78 to 80

Surah An-Nissa Ayah # 78 to 80 (4:78 – 4:80)

A-   Translation

 

٧٨  أَيْنَمَا تَكُونُوا يُدْرِكْكُمُ الْمَوْتُ وَلَوْ كُنْتُمْ فِي بُرُوجٍ مُشَيَّدَةٍ ۗ وَإِنْ تُصِبْهُمْ حَسَنَةٌ يَقُولُوا هَٰذِهِ مِنْ عِنْدِ اللَّهِ ۖ وَإِنْ تُصِبْهُمْ سَيِّئَةٌ يَقُولُوا هَٰذِهِ مِنْ عِنْدِكَ ۚ قُلْ كُلٌّ مِنْ عِنْدِ اللَّهِ ۖ فَمَالِ هَٰؤُلَاءِ الْقَوْمِ لَا يَكَادُونَ يَفْقَهُونَ حَدِيثًا

[Quran 4:78] Wherever you may be, the Mouta (الْمَوْتُ) will seize you, even if you were in Musheedatin (مُشَيَّدَةٍ) Burujin (بُرُوجٍ). And if Hasanatun (حَسَنَةٌ) befalls them, they say, “This is from Allah.” And if a Sayyiatun (سَيِّئَةٌ) befalls them, they say, “This is from you.” Say, “All is from Allah.” So, what is with these people, that they do not Yakaduna (يَكَادُونَ) understand Hadithan (حَدِيثًا)?

 

٧٩  مَا أَصَابَكَ مِنْ حَسَنَةٍ فَمِنَ اللَّهِ ۖ وَمَا أَصَابَكَ مِنْ سَيِّئَةٍ فَمِنْ نَفْسِكَ ۚ وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولًا ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا

[Quran 4:79] Whatever befalls you of from Hasanatin (حَسَنَةٍ) is from Allah and whatever befalls you from Sayyiatin (سَيِّئَةٍ) is from your Nafs (نَفْسِكَ). And WE send you for the people as a Rasool (رَسُولًا), and sufficient is with Allah Shaheedan (شَهِيدًا).

 

٨٠  مَنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللَّهَ ۖ وَمَنْ تَوَلَّىٰ فَمَا أَرْسَلْنَاكَ عَلَيْهِمْ حَفِيظًا

[Quran 4:80] Whoever Att’eu (يُطِعِ) the Rasool (الرَّسُولَ), then surely At’a’a (أَطَاعَ) Allah. And whoever turns away, then WE did not send you over them as guardian.

 

B-   THE CONCEPT:

In the earlier ayahs up to Ayah 78 of Sura Nissa, we have learned that the key differentiating feature between those who have Emaan- Momineen and those who do Kufar- the Kaafireen, which is that Momineen remain steadfast and firm in the Sabeel of Allah, whereas those who are Kaafireen, they remain steadfast and firm in the Sabeel of Taghoot. Allah’s divine instructions for us is to fight, remain steadfast in the path of Allah by going against, fighting and trying our best to curtail, fight and kill such elements of this system of Taghoot by fighting against the Awliyaa of Shaitaan. We have also learned the three-prong strategy to bring any Kafir, from darkness to light, which is 1) They have to curtail, control, stop, limit, restrain and completely halt all their efforts and activities that they have been doing in their fight on the path of Taghoot. 2) They have to establish, contribute, strengthen and remain steadfast in their contributions to the system of S’alat- a system of social care and justice, built on the parameters of deen, such as care, compassion, justice and equality for everyone, the basic foundation of which is permanent and strong connection, not just to the basics of Deen, but also to ensure permanent and strong connection between members of the community and of this social care system. And 3) They have to commit the Zakat to this system of S’alat- that is they have to commit and contribute to this system of S’alat through all of the Allah’s blessings on them, including but not restricted to their Amwaal, money, wealth, resources, title, connection, efforts, faculties, abilities etc.

 

Keeping in consideration the context- the earlier ayahs as summarized above, the next Ayah 4:78 and onwards, is basically the continuation of the response to such Kaafireen, who fight in the Sabeel of Taghoot, does Ghasiyy of the people, procrastinate when it comes to stopping their deeds and actions in the Sabeel of Taghoot, establishing of Salaat, committing of Zakaat or fighting in the Sabeel of Allah, to them after telling them clearly that “the Mata’a of this world is little, but the really Khair is in the Akhira, wherein there won’t be any injustice and everyone will be held accountable, as much as a thin hair, based on his/her contribution to whichever system, whether the system of Taghoot or the system of Allah’s deen”, this is now the continuation of the response to such Kaafireen. In order to give them a clear and concise divine response to the focus of the Kaafireen for the Mata’a of this world, as if they are going to remain alive and stay here forever, as if they will be able to escape death, Allah says. “Wherever you may be, the Mouta (الْمَوْتُ) will seize you, even if you were in Musheedatin (مُشَيَّدَةٍ) Burujin (بُرُوجٍ)…..” here the two key words to really understand are the word Musheedatin and Burujin. The word Musheedatin, is normally translated as fortified or lofty in the only two places in Quran where it is used. If we look at classical and medieval Arabic the word Sha’eed is used in the meanings of set up, raised, established, founded, outward physical appearance of something or someone, a construct, an installation, or raise, create, institute or being about something, or to build or erect something. Therefore, the word Musheed is something which has been Sha’eed upon and would therefore be used in the meanings of building, build up, sept up, composed of separately prepared parts, being put together, put up or set up jointly, as lofty structure, which is raised high from the ground having a specified build. The word Musheed is also used in the meanings of praising or commending. Thus, the word Musheedan has combined meanings of praiseworthy and commendable structures, constructions, buildings, establishments, foundations etc. In ayah 4:78, the word appears alongside with Buruuj – normally translated as constellations or set of stars on the sky. The word Burujin is normally mistranslated as towers or construction or buildings, but it’s used in Quran in the meanings of constellation or set of stars. Therefore, here when Allah says Allah says “Wherever you may be, the Mouta (الْمَوْتُ) will seize you, even if you were in Musheedatin (مُشَيَّدَةٍ) Burujin (بُرُوجٍ)…..”. Since the word Burujun refers to constellations or set of stars on the sky. Thus, it means that even if you enclose yourself in Musheedan- commendable, praiseworthy structures, foundations, buildings etc. which are in Burooj, i.e. whether you are in a sky structures which touches the sky or in the sky, the Mout/the death will overtake/seize you/grasp you, there is no possibility of you escaping death wherever you are.

 

The next phrase is “… And if Hasanatun (حَسَنَةٌ) befalls them, they say, “This is from Allah…..” As we know the word Hasanatun and Ahsan have the same basic characteristics of meanings as Husn- something that looks good/pleasant to our eyes, other faculties, spirit and soul. The words also mean to create balance-To fill the void, lack for someone; to give something or do something for someone as Ina’am, i.e., not in expectation of any return & the best, most, excellent conducts, speech and behaviors as a step up of Ad’al – giving/receiving more than Haqq. Therefore here, the word Hasanaatun refers to all such things, behaviors, conducts, events, things, etc. which are best of the best and the most desirable, most pleasing to oneself, not just to their eyes but to their whole being.  So when Allah says “… And if Hasanatun (حَسَنَةٌ) befalls them, they say, “This is from Allah…” it means that Allah is telling us about that Fareeq of those who were working in the sabeel of Taghoot, who were Kaafireen, and when were asked to do Toube through the three-pronged strategy, are in between, the two Sabeel, they are still Ghashy (Humbly submissive, most obedient, respecting and honoring the authority) of the people while trying to do Ghasiyy of Allah. Allah is giving us an inside look into the psyche of these people that if Hasanatun befalls them, they admit and acknowledge that it is from Allah. But, on the other hand “….And if a Sayyiatun (سَيِّئَةٌ) befalls them, they say, “This is from you.….” Since we know that Qatal- fighting and being steadfast in the Sabeel of Allah, requires Sabar (persistence and perseverance) as well as investment of all of one’s resources and efforts. It’s a route full of challenges and difficulties and therefore it’s highly likely to face difficulties in the path. However, the word used here is not Mus’eebat or difficulties but the word used here is Sayyiat. The word is used in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of Hasanat, Ahsan and Husn which means (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself.  Thus these are such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to someone’s eyes but feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing disbalance in something, someone or in the society, community as a whole; that involves making such trade or transactions, with a focus of selfish interests and egoistic desires through deceit and destruction for others , aiming to earn wealth and money at the cost of others; that are reflective of worst behavior towards another being, not giving them respect, honor, dignity, justice or suppressing their due rights- basically all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Therefore, here when Allah says “….And if a Sayyiatun (سَيِّئَةٌ) befalls them, they say, “This is from you.….” Allah has used the word Sayyiat and this conversation by this Fareeq/group of people is actually reflective of them putting the blame of their own actions on the Momineen, who compelled them to leave the path of Taghoot in order to bring them from darkness to light. Thus, fighting in the Sabeel of Allah, whatever difficulties they receive, if that would be the challenges of the Sabeel of Allah, the word Sayyiat would not have been used, but Mus’eebat, difficulties or hard times instead would have been used. The use of the word Sayyiat here, reflects their situation, of them still facing the consequences of their earlier committed sins, or them continuing with the same acts that they were doing when they used to fight in the Sabeel of Taghoot. So, trying to manage BOTH at the same time, the Ghasiy of people and the Ghasiy of Allah, the Sabeel of Taghoot and the Sabeel of Allah, if they face any Hasanatan, they admit this is from Allah, but if they face any Sayyiat (as a consequences of their own sins), they blame it on the Momineen who convinced/influenced them to leave the path of Taghoot.

 

The response to such people is “… Say, “All is from Allah…..” Since Allah is the creator, the Rabb, the Hikm, of everything, and everyone in the universe, the main source of everything in the universe is Allah. This is similar to Allah saying “Allah is Qadeer over all things” it means that Allah is capable, powerful, and resourceful over all things. Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill.  Everything is determined as per the cause and effect of the natural laws, whatever one decides, based on one’s freewill, will face the consequences of one’s decisions, in this worldly life as well as in the hereafter. Thus here, as a response to them saying that Sayyiaat is from others, from Momineen etc., Allah is saying that “… Say, “All is from Allah…..” telling us in a very clear concise manner that the main source of everything is from Allah.

 

The next phrase is an extremely thought provoking one and have to be understood keeping in consideration, ALL the foregoing discussions from ayahs 4:76 and onwards “…So, what is with these people, that they do not Yakaduna (يَكَادُونَ) understand Hadithan (حَدِيثًا)?” here the two key words to understand are 1) Hadith and 2) Yakaduna. The word Hadith is normally misinterpreted as sayings of Nabi Mohammad, but when used in Quran, is translated as statement or narration. These are all wrong interpretations and mistranslations of the word Hadith – which is one such word, which is although taken from Quran, but misinterpreted against the Divine guidance. There is no such thing as statement of Nabi other than Quran. The word is used in Quran in meanings of event, story, an occurrence, happening, or an episode that has happened or taken place. In Quran however, the word is not only used for past events but also for those that will be happening in future as well.

 

 

In Ayah 4:78 after detailing different types of events that happen Allah says “…what is with these people that they do not understand Hadeethan” as to what is happening all around them. The word Yakaduna is normally mistranslated as seems, almost or near, but these meanings do not make sense at all. The real meanings of this word are in terms of making efforts for, endeavor to, make attempts to or try to do something. Thus here, when Allah says ““…So, what is with these people, that they do not Yakaduna (يَكَادُونَ) understand Hadithan (حَدِيثًا)?” the word Hadithan refers to different types of events and situation that happen, especially aligned with people’s Kufar, and Emaan, who are either Qatal/fight/be steadfast in the path of Taghoot or Allah, either being blessed with Hasanaat or Sayyiaat, etc. Thus here this phrase is basically a surprising statement by Allah as to what is the matter with these people, who do not make efforts for, endeavor to and try to understand all these Hadith as to what is happening all around them, as to which path is a very clear choice for them.

 

In the next ayah, while explaining the concept of source of Hasanatan and Sayyiat, Ayah 4:79, Allah says “Whatever befalls you of from Hasanatin (حَسَنَةٍ) is from Allah and whatever befalls you from Sayyiatin (سَيِّئَةٍ) is from your Nafs (نَفْسِكَ)….” This is in actual reflection of the really causes behind Hasanatin and Sayyiatin that befalls anyone. In case of Hasanatin, since as a part of our creation, the last step is Allah’s Rooh being breathed into each and everyone of us, it shows that it is in our Fitrat to do Hasanatin or Ahsan deeds. Similarly, Allah has given us Hidayah, in the form of the Kitaab, the Quran, given to the mankind through Allah’s appointed Nabi and Rasool, which directs us to the right path. Thus, whenever we follow the Hidayah, we remain steadfast on the path of Allah, following and being submissive to Allah’s commandments, the Quran is Na’imat and Rahmat in all its meanings and manifestations, which are basically Hasanatin in our lives. Thus, the main causes and reasons of Hasanatin in our lives is from Allah.

 

On the other hand, whenever we receive Sayiaat in our lives, which are basically as a result of such acts and deeds that look and feel ugly, unpleasant and uncomfortable not just physically to eyes but feel bad to human souls; are done in order to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society; in order to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, and such acts and deeds are at worst possible behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself.  Thus, these are such acts, sayings and deeds that are reflective of worst possible behaviors towards another human beings, not giving them respect, honor, dignity, justice or suppressing their due rights- basically all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Thus, it is because of this that Allah says that “whatever befalls you from Sayyiatin (سَيِّئَةٍ) is from your Nafs.

 

Is there a contradiction in Ayah 4:78 and 4:79- In Ayah 4:78 Allah says that everything is from Allah, after describing the thinking of such Kaafireen who thinks that Sayyiaat is from the Momineen, whereas in Ayah 4:79, Allah says that Sayyiaat is from your own Nafs. So is there a contradiction between there two phrases. Since there is no possibility of any contradiction in Quran, let’s look at both of these phrases,

 

• The concept as explained in Ayah 4:78, through the phrase “All is from Allah”: notice here that the words Hasanatun or Sayyiat are not mentioned here, but Allah is actually giving an overriding fact that everything in the universe is from Allah, is that Allah has created the universe, and All Malaik are performing their duties as determined by Allah. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. Once Allah has given humanity Freewill and Hidayah, then Although Allah is Capable, All-powerful over all things, but Allah does not intervene during this worldly life. Thus, it’s also the Mashiyat of Allah to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect.

 

• The concept as explained in Ayah 4:79 through the phrase “Whatever befalls you of from Hasanatin (حَسَنَةٍ) is from Allah and whatever befalls you from Sayyiatin (سَيِّئَةٍ) is from your Nafs (نَفْسِكَ)?: As we know the word Sayyiat is used to describe misfortunes and destructions to such people committing the evil and destructive deeds, and who face such misfortunes and destructions as consequences of these worst possible deeds. As we know that the Malaik of Allah responsible for Khutuwaat of Shaytan, the thoughts, the whispers of doing bad deeds in our hearts and mind, is the Malaik of Iblees. But whenever we decide to take action, it’s is within our own choice and action to act upon such our own thoughts and whispers- the Khutiwaat of Shaytan, routed to our heart and mind through our own Nafs-e- Ammara- Hence Sayyiat is from our own Nafs, and not from someone else, Sayyiat, these destruction and misfortune happen in our lives as a result of and direct consequences of such acts of Sayyiat that we decide to act upon, converting our own thoughts of Nafs-e-Ammara into actions and deeds. Hence, we alone are responsible for our own actions, especially the Sayyiat.

 

The next phrase describes the root of Hasanatin, which is following the Hidayah as “… And WE send you for the people as a Rasool (رَسُولًا),….” Thus here Allah is directly addressing the addressee of the Quran, which is not only the Nabi Mohammad through whom Allah has revealed the Quran to the mankind, but to each and every Momin, the direct addressee of the Quran, on whom Allah has ordained the duty and the covenant as Ahl-e-Kitaab, to deliver, communicate and transfer Allah’s message as is, without any amendment, and through all means, including but not limited to verbal communication, written and through one’s conducts and behaviors in terms of practically implementing the divine guidance. Thus, here when Allah says that “WE send you for the people as a Rasool (رَسُولًا)”, this is the duty which is enjoined upon each and every one of us as Momineen. The next phrase Allah says that “… and sufficient is with Allah Shaheedan (شَهِيدًا).” As we know the word Shaheedan, or Shuhada are normally mistranslated as martyrs or witnesses but the basic characteristics of the words Shuhada’a (in plural) and the word Shahadat (normally translated as act of witness) share the same set of meanings 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, here when Allah says that “sufficient is with Allah Shaheedan (شَهِيدًا).” Here the word is used in all across meanings of each and everything that is required to be done in order to uphold justice.

 

The next ayah 4:80, Allah says “Whoever Att’eu (يُطِعِ) the Rasool (الرَّسُولَ), then surely At’a’a (أَطَاعَ) Allah….” is clarifying the concept of Att’eu Allah wa Att’eu Rasool in a very clear and concise manner. The concept of follow the Allah and follow the Rasool, is normally misinterpreted in terms of assuming and promoting that man-made Hadith and man-made Sunnah, which are assumed to mean the sayings and actions of Nabi Mohammad. These so-called Hadith followers assume that these man-made Sunnah is indivisible from the Quran, for it is the living interpretation of the Quran by Prophet Muhammad and hence Quran, as per them, is incomplete and cannot be understood and implemented in one`s life without this Sunnah. Please refer below the definition of both these terms in the light of Quran.

 

• SUNNAT & SUNNUN (سُنَنٌ) is normally translated as Sunnat of Mohammad, or sayings or actions of Mohammad, but in Quran, the word Sunnat or Sunnun is used in the meanings of practice, the ways and the acts which are often repeated in similar fashion, by people/Awwaleen and by Allah. For instance in ayah 8:38 “Say to those who do Kufar if they cease, Yughfir/protection for them, from what was done in the past, but if they return then indeed, preceded the Sunntu of the Awaleen/former people” Here Allah is talking about the practice, the ways and acts of the former people. Similar meanings for Sunnat of the Awaleen is mentioned in ayahs 15:13 and 18:55 as well. In Ayah 33:62 “Such is the Sunnath of Allah with those who have passed from before and never will you find any change in the Sunnath of Allah”. Here it is used in the meanings of practice and ways of Allah, the way Allah carries out Allah’s Amoor, which never changes. Similar meanings and for Sunnat of Allah is used in Ayahs 33:38 and 48:23. In Ayah 35:43, both the Sunnath of Awaleen and Sunnat of Allah is mentioned.

 

• HADITH (حَدِيثًا) is normally misinterpreted as sayings of Nabi Mohammad, but when used in Quran, is translated as statement or narration. These are all wrong interpretations and mistranslations of the word Hadith which are beautifully explained in Quran in Ayahs 69:40-47- Hadith is one such word, which is although taken from Quran, but misinterpreted against the Divine guidance. There is no such thing as statement of Nabi other than Quran. The word is used in Quran in meanings of event, story, an occurrence, happening, or an episode that has happened or taken place for instance as used in Ayah 12:06 and 12:21, wherein the phrase “Taweele of the Ahadeeth” is used which means the final result, or the end result (Taweele), in terms of predicting the results in light of the current events (Ahadeeth) as to where they are leading. Similar meanings of the word are used in Ayahs 79:15 & 20:9 as well “Has there come to you the Hadeeth of Mousa?” Or about Ibrahim in Ayah 51:24. Similarly in Ayah 34:19 “… and they did Zulm, so we made them Ahadeeth…” used here in meanings of such events, which become ibrat and lessons. In Quran however, the word is not only used for past events but also for those that will be happening in future for instance in ayah 88:1-2 when describing the day of resurrection, or when describing the current events in Ayah 4:78 after detailing different types of events that happen Allah says “…what is with these people that they do not understand Hadeethan” as to what is happening all around them. Quran is also termed as ‘Muhadith from the Zikar’, in Ayah 26:5 as well as the ‘Ahsan-ul Hadeeth’ in Ayah 39:23 in terms of the best of the best event that took place in terms of Allah’s divine wisdom and guidance being revealed to the mankind. In Ayah 45:6, All the Ayaat of Allah, both Creations of Allah as well as words of Allah in Quran, are termed as Hadith “These are the Ayaat of Allah that we Natluha (ask you to follow) with Haqq (Absolute truth and justice), Then in what Hadeeth after Allah and his Ayaat will they have Emaan on?” The same phrase is used in ayah 77:50. In ayah 52:34 “Let them bring with Hadeeth like it, if they are truthful”. Quran is also clearly identified as NOT a fabricated or distorted hadeeth in ayah 12:111 with the phrase ‘Hadeethan Yuftra’ referring to anything and everything which is fabricated in the name of Deen and outside Quran. It is because of this that in Ayahs 4:140 & 6:68 the phrase ‘Hadeethin Ghairehi’ is used to refer to all such fabrications which are Ghair (amend, change, outside, without or against) Quran. Similarly, these man-made hadeeth are termed as ‘Lahwa (Fabricated, idle, useless) Hadeeth’ in ayah 31:6 “and of the mankind is the one who purchases Lahwa Hadeeth in order to mislead from the Sabeel of Allah with Ghair (amend, change, without, against) knowledge, and takes it as a joke/ridicule”.

 

As is obvious from above definitions, as per Quran, there is no concept of these man-made Hadith and Sunnah as per Deen, in fact by following any laws outside of Quran, is a clear act of Shirk and by differentiating one Nabi, Nabi Mohammad, from the rest of Allah’s Nabi and Rasool, is a clear act of Kufar on Allah’s Nabiyeen (plural) and Rusul (plural). One can not make any distinction or differentiation between any of Allah’s nabi and Rasool. Thus here when Allah says “Whoever Att’eu (يُطِعِ) the Rasool (الرَّسُولَ), then surely At’a’a (أَطَاعَ) Allah….” is clarifying the concept of Atte-u Allah wa Att’eu Rasool beautifully in the sense that whoever Att’eu, follows, be obedient of, submissive of, the Risaalat (not any person, but the Hidayah, the Quran), is Faqad- then surely, is the one who is Att’eu of Allah. which means that the only possibility of Att’eu of Allah is indeed through Att’eu the Risalat, the Hidayah the Quran, nothing else and nothing outside the Quran at all.

 

The next phrase is “…. And whoever turns away, then WE did not send you over them as guardian.” Is giving an explicit divine message not just to the Nabi Mohmammad, but to the Rasool and each and every address of the Quran as Momineen, as our bare miniumum duty of delivering Allah’s message, whoever follows the message, the risalat, then its’ like he/she is following Allah, but whoever decides to turn away and ignore this message, the Hidayah and Quran, then our only duty is to deliver, we are not being appointed on anyone as their protector or guardian at all. The only Hikm, the judge, the law maker in matters of Deen is Allah and no one else. Our only duty is to deliver Allah’s Hidayah as is, without any amendment and through all ways and means and through practically implementing it in our lives. For those who choose to ignore the Hidayah and turn away, we are not their protector or guardian at all, but just Rasool.

 

C-    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah An Nissa from Ayah no. 78 to 80 teach us the following Allah’s wisdom and guidance that we can practically apply in our day to day lives.

 

1. These ayahs tell us that each and every Nafs will taste death, there is no escape from it. Wherever we are, we are bound to be overtaken by death, even if we enclose ourselves into praiseworthy and commendable structures and building, even if we remain confined in huge towers, sky scratchers that reach the sky in height or even if we build our palaces and homes in the sky.

 

2. The divine guidance gives us clear pros and cons of following the path/Sabeel of Taghoot, versus being steadfast on the path of Allah. The Sabeel of Taghoot is full of Sayyiaat- death, destructions and misfortunes as consequences of our own bad deeds, whereas the Sabeel of Allah, being steadfast in Deen, ensure Rahman, Nai’mat and Hasantin. After identifying both the pros and cons, Allah wants us to look all around us, in terms of all the events happening around us, in terms of being observant of these two paths and the consequences thereof, because if we do this then the choice would be pretty straightforward in terms of clear choice of the Sabeel of Allah. When we Attiue Allah and Attiu the Rasool, i.e. the Risaalat, we are blessed with hasanat. When we Attiu the Shaiytan, anything outside of this Hidayah, then Sayyiat is the consequences of our own Actions, the consequences that we face when we decide to convert the Khutuwaat of Shaytaan of our own Nafs-e Ammara to actions and deeds.

 

3. These ayahs also give us a very clear guidance in terms of Allah being the main source of everything in the universe, being the Qadeer over everything in the universe. Allah is capable, powerful, creator, Rabb and resourceful over all things. Everything is created and determined as per the cause and effect of the natural laws. When it comes to us as mankind, Allah has given us freewill i.e., freedom of choice and decisions to us. Once freewill is given, and Hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. This means that whatever we decide, based on our freewill, we will face the consequences of our own decisions, in this worldly life as well as in the Akhira- the hereafter

 

Footnotes:

D-  THE KEY-WORD VOCABULARY:

For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/