A- Translation

٨٨ فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللَّهُ أَرْكَسَهُمْ بِمَا كَسَبُوا ۚ أَتُرِيدُونَ أَنْ تَهْدُوا مَنْ أَضَلَّ اللَّهُ ۖ وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا

[Quran 4:88] Then what is with you concerning the Fa’eateene (فِئَتَيْنِ) of the Munafiqueen (الْمُنَافِقِينَ) and Allah Arkasahum (أَرْكَسَهُمْ) them with what they Kasabu (كَسَبُوا)? Do you Tureduna (أَتُرِيدُونَ) that you Tahdu (تَهْدُوا) the one who Azalla (أَضَلَّ) of Allah? And whoever is Yuzalil (يُضْلِلِ) of Allah—then you will not Tajeda (تَجِدَ) for him/her a Sabeel (سَبِيلًا).

٨٩ وَدُّوا لَوْ تَكْفُرُونَ كَمَا كَفَرُوا فَتَكُونُونَ سَوَاءً ۖ فَلَا تَتَّخِذُوا مِنْهُمْ أَوْلِيَاءَ حَتَّىٰ يُهَاجِرُوا فِي سَبِيلِ اللَّهِ ۚ فَإِنْ تَوَلَّوْا فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدْتُمُوهُمْ ۖ وَلَا تَتَّخِذُوا مِنْهُمْ وَلِيًّا وَلَا نَصِيرًا

[Quran 4:89] They would like if you do Kufar (تَكْفُرُونَ), as they Kufaru (كَفَرُوا), so you would be Sawa’an (سَوَاءً). So do not Tattakhizu (تَتَّخِذُوا) from them Awliyaa (أَوْلِيَاءَ) until they Yuhajeru (يُهَاجِرُوا) in the Sabeel (سَبِيلِ) of Allah. But if they turn back, then Khuzuhum (فَخُذُوهُمْ) them and Qatal (اقْتُلُو) them Ha’es’u (حَيْثُ) you Wajadtamuhum (وَجَدْتُمُوهُمْ) them; and do not Tatakhizu (تَتَّخِذُوا) from among them any Waliyan (وَلِيًّا) nor any Nas’eeran (نَصِيرًا).

٩٠ إِلَّا الَّذِينَ يَصِلُونَ إِلَىٰ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ أَوْ جَاءُوكُمْ حَصِرَتْ صُدُورُهُمْ أَنْ يُقَاتِلُوكُمْ أَوْ يُقَاتِلُوا قَوْمَهُمْ ۚ وَلَوْ شَاءَ اللَّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ ۚ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْا إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللَّهُ لَكُمْ عَلَيْهِمْ سَبِيلًا

[Quran 4:90] Except those who Yas’eluna (يَصِلُونَ) upon Mees’aqun (مِيثَاقٌ) between their people and yours, or those who come to you Has’erat (حَصِرَتْ) in their hearts that they Yuqatelukum (يُقَاتِلُوكُمْ) you or those who Yaqtilu (يُقَاتِلُوا) their people. And if Allah Shaa’a (شَاءَ), surely, Allah Lasallat’ahum (لَسَلَّطَهُمْ) to them over you. Then, surely, they would have Qatal (فَلَقَاتَلُوكُمْ) you. So, if they A’atazalukum (اعْتَزَلُو) from you, then not Yuqatelukum (يُقَاتِلُوكُمْ) you, and Alqau’ (أَلْقَوْا) upon you the Ssalama (السَّلَمَ), then Allah has not Ja’ala (جَعَلَ) for you a Sabeel (سَبِيلًا) against them.

٩١ سَتَجِدُونَ آخَرِينَ يُرِيدُونَ أَنْ يَأْمَنُوكُمْ وَيَأْمَنُوا قَوْمَهُمْ كُلَّ مَا رُدُّوا إِلَى الْفِتْنَةِ أُرْكِسُوا فِيهَا ۚ فَإِنْ لَمْ يَعْتَزِلُوكُمْ وَيُلْقُوا إِلَيْكُمُ السَّلَمَ وَيَكُفُّوا أَيْدِيَهُمْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ ثَقِفْتُمُوهُمْ ۚ وَأُولَٰئِكُمْ جَعَلْنَا لَكُمْ عَلَيْهِمْ سُلْطَانًا مُبِينًا

[Quran 4:91] Satajedona (سَتَجِدُونَ) Akhireena (آخَرِينَ) Yureeduna (يُرِيدُونَ) to Ya’munukum (يَأْمَنُوكُمْ) you and Ya’munu (يَأْمَنُوا) their people, all, from what they Raddu (رُدُّوا) towards the Fitna (الْفِتْنَةِ), Arkasu (أُرْكِسُوا) in it. So, if they do not Ya’tazelukum (يَعْتَزِلُوكُمْ) you and Yulqu (يُلْقُوا) upon you the Ssalama (السَّلَمَ) and they Yakaffu (يَكُفُّوا) their A’edehim (أَيْدِيَهُمْ), then Khuzuhum (فَخُذُوهُمْ) and Auqtuluhum (اقْتُلُوهُمْ) Hais’u (حَيْثُ) you gain dominance over them. And those, WE Ja’alna (جَعَلْنَا) for you upon them a Mubeenan (مُبِينًا) Sult’anan (سُلْطَانًا).

B- THE CONCEPT:

Before we discuss the concept of these ayahs, it’s important we discuss the concept of Munafiqueen as per Quran.

Who are Munafiqueen as per Quran?

The word Munafiqueen is normally mistranslated as Hypocrites, as those who say something else and do something else, whose speech and deeds, or external actions and intentions are not aligned. But these are wrong translations and interpretations of the word Munaafiq (singular) or Munafiqueen (as plural). In order to understand the meanings of this word, as in who are these Munafqueen, the key is to understand the word Nafaq and its usage in Quran in Ayah 6:35. In Ayah 6:34, Allah talks about the need of the Rasool/messengers to do Sabar (persevered, remain steadfast and persistent) on the path of Allah against the face of Kazaba (rejection, denial and being made fun of). Then in the next Ayah 6:35, Allah advises the Rasool, “And if it (doing Sabar- being steadfast on the face of ridicule and rejection) is difficult for you, then if Astat’a’ta (you have the ability & resources) to seek Nafaqan in the earth or Sulaman (those who are Aslam to Allah’s laws) in the skies, then bring to them with Ayaatin (signs of Allah). And if Allah Sha’a (the response of Allah’s laws of the universe), surely, Allah will gather them upon the Huda (Hidayah-guidance). So do not become of the Jaheleen (ignorant, without knowledge)”. This ayah is normally mistranslated to give the impression as if Allah is telling the Rasool that no matter how impossible you do, even if you seek a tunnel (mistranslation of the word Nafaq) in the earth or a staircase (mistranslation of the word Sulaman) in the skies, they are not going to have the Hidayah. This is not only wrong interpretation of the divine guidance by mistranslating words such as Nafaq and Salama, but also this is done by mixing Haqq (Words of Kitaab) with Baatil (one’s own words and interpretation). Nowhere in this Ayah, Allah is saying that ‘no matter what, they will not have the Hidayah or they will not have Emaan’. These phrase “they will not have Emaan or they will not come to Hidayah” are one’s own interpretation, are Baatil and mixed with Quranic Translations in order to misinterpret the divine guidance.

In fact, on the contrary Allah is saying that “As per the Sha’a of Allah, Allah will gather them in the Hidayah”. This is Haqq, these are the Kalamaat of Allah. This ayah is basically giving a solution to the Rasool to seek Nafaq (all that is active) in the earth (such as the plants, the animals, the humans, the mountains, the nature etc.) as well Sulamun (all that is submitted to Allah’s laws) in the skies (such as earth and planets orbiting around the sun, the moon orbiting around the earth, the birds flying in the air, the rain, the weather etc.). The divine guidance to the Rasool, is to bring all of this as Ayaatin (signs of Allah) against those who Kazaba (make fun, deny and reject) the Kalamat of Allah (the Hidayah, the Kitaab). If as per Allah’s Yasha’a, they would come to Hidayah. This solution is so beautifully linked to the next ayah 6:36 “Only those who Yasma’un (listen/perceive with open mind, in a bid to follow whatever they are perceiving) will respond. As for the dead (since have gone far in their kufar- they are metaphoric dead), Allah will resurrect them; then to Allah they will be returned”. Thus, the real meanings of the word Nafaq is nothing to do with tunnel neither the word Salaman is to do with ladder or stair case at all. The word Nafaq basically means anything and everything which is active and obvious, that is something or someone which/who is active or in the process of doing something.

Thus, the real meanings of the word Munaafiqueen, therefore, is based on the word Nafaq, as all those people who are active, whose actions are perceived as of those who are involved in doing something, or deeds which may or may not be the Amal-e-Swalehaat, but are perceived as those who are active and doers. For instance, in Ayah 4:88 when Allah says “Then what is with you concerning the Fa’eateene of the Munafiqueen, …” Allah is not talking about two groups within Hypocrites, but basically talking about the Fa’eteene (two opposing or aggressive groups of people who are working against each other) with in those who are Munafiqueen- that is those whose actions are obvious and apparent to us as per our perceptions, who are active and working in terms of their actions being visible, the Fa’eteene (that is the two opposing groups of people) among these Munafiqueen are then explained later within this ayah 4:88 as 1) those who are on Hidayah versus 2) those who are Zalal of Allah i.e. led astray far away from Allah. Similar meanings of the word as those who are active is used in Ayah 4:137-138 “Indeed, those who do Emaan, then Kufar, then Emaan, then Kufar, then increase in Kufar, Allah will not Yaghfir (protect/shield) them and not will Yahdi (guide) them to Sabeel. Give Bashar (news) to the Munafiqueen that for them is a painful Azaab”. Here the Munafiqueen is not hypocrites, but refer to those who are active and keep on switching between Emaan and Kufar. In ayah 4:140 “and surely Allah has revealed to you in the Kitaab that when you hear Ayaat of Allah, they Ukfaru with it and ridicule with it, then do not sit with them until they engage in Hadeth Ghairaihi (other than Allah’s Kitaab). Indeed, then you would be like them. Allah will gather the Munafiqueen and the Kaafireen in the hell together” here the Munafiqueen are those who are active and doer of specific acts as mentioned within this ayah- thus Munafaqueen are those who when they hear the Kitaab, they do kufar with it, then they ridicule with it, then they do not sit with them, until they engage in Hadeeth-e-Ghairihi.

The Context

In the earlier ayahs up to Ayah 87 of Sura Nissa, we have learned that we, as Momineen, should remain steadfast in the path of Allah, as we are responsible only for our own Nafs, actions and choices. We are not the hikm, the lawmaker, the judge for others, but we have been given direct divine instructions to promote, encourage, support, motivate those people who have Emaan. We are not to judge or put to task anyone, who we think are of the kaafireen, as to deal with them is with Allah only. Our only job and duty as per Allah is to remain steadfast on the path of Allah. Allah is the judge, the best of the best accountant, in terms of giving recompense to each and every one based on their actions and deeds as per their due right. As Momineen, we are certain of the day of Qayyamate- that one day we will be gathered by Allah for the purpose of accountability, at its best, whereby not even an atom weight of deed will be held unaccounted for. We as Momineen, have no doubt on the day of Qayammat, neither as Momieen, we have any concern or worry- the day which is the truest from All of Hadith of Allah, is bound to happen sooner or later.

The Concept

Keeping in consideration the context of these ayahs as summarized above, in Ayah 4:88, Allah says “Then what is with you concerning the Fa’eateene (فِئَتَيْنِ) of the Munafiqueen (الْمُنَافِقِينَ)….” In order to understand the word Munafiqueen here, we need to keep in mind the word Nafaq as anything, anyone, which/who is active, doing and involved in deeds as obvious to others or as perceived by others. Thus, when Allah says in this ayah 4:88 “Then what is with you concerning the Fa’eateene of the Munafiqueen, …”, this phrase is normally mistranslated as “what is with you concerning the two points of thoughts among the hypocrites” which is a wrong translation, since neither is Allah talking about Fa’etene (as two school of thoughts) nor about two armies or two groups of people from the hypocrites. Allah is basically talking about the Fa’eteene (two opposing or aggressive groups of people who are working against each other) with in those who are Munafiqueen- that is those whose actions are obvious and apparent to us as per our perceptions. The next phrase is “…. and Allah Arkasahum (أَرْكَسَهُمْ) them with what they Kasabu (كَسَبُوا)?….” here the word Arkasaahum is used in Quran in the meanings of ‘act in response to them or react to them, act in return to them as consequences of their own actions & deeds. The word Kasabu or Kasabat is used in Quran in the meanings of ‘bringing upon oneself, absorbing or retaining within oneself in order to gain the benefits or consequences thereof’. Thus, here, when Allah says “and Allah Arkasuhum with what they Kasabu” Allah is not talking about casting them back, or overwhelming them, as is normally mistranslated, but in fact, Allah is telling us that the response from Allah in terms of rewards and punishments is going to be in accordance with what they Kasabu- bring upon themselves, thus Allah will give them response, react to them, will act in return and as consequences of their own choices and actions accordingly. The next phrase “….Do you Tureduna (أَتُرِيدُونَ) that you Tahdu (تَهْدُوا) the one who Azalla (أَضَلَّ) of Allah?….” this phrase is normally mistranslated as ‘do you intend to guide the one who Allah misleads’, this is a wrong interpretations, as Allah does not mislead anyone, it’s the person him/her self who got misled far away from Allah based on his/her own choices and actions. The actual translation of this phrase is that “do you Tureduna (seek results of your actions/system) that you Tahdu (guides to the Sabeel of Allah) the one who Azalla (opposite of Hidayah, mislead away from the Sabeel) of Allah”. This phrase also identifies the two armies in the phrase Fa’eteene (two opposing or aggressive groups of people who are working against each other) with in the Munafiqueen- those whose actions are obvious and apparent to us as per our perceptions, who are active and doing deeds. Thus, the two opposing groups of people among these Munafiqueen are 1) those who are on Hidayah versus 2) those who are on Zalal- are misled astray far away from Allah. The next phrase describes the concept of Zalal in greater detail as the one who is misled away from the Sabeel of Allah as opposed to the one who is as per Hidayah on the Sabeel of Allah “… And whoever is Yuzalil (يُضْلِلِ) of Allah—then you will not Tajeda (تَجِدَ) for him/her a Sabeel (سَبِيلًا). The word Tajedu is wrongly translated as find, but the word is used in Quran 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 before. Thus, here Allah is not saying that never will you find a Sabeel for him/her as is normally mistranslated, but in fact Allah is saying that you will never be able to replace, switch his/her Sabeel of Zalal (being misled far away from Allah) to the Sabeel of the Hidayah on Allah’s Path.

The next Ayah 4:89, Allah Says “They would like if you do Kufar (تَكْفُرُونَ), as they Kufaru (كَفَرُوا), so you would be Sawa’an (سَوَاءً).….” Allah is talking about the same group from the Munafiqueen, who are active and involved in doing deeds, but they are misled from the Sabeel of Allah in terms of telling us about their real intentions, which is to make you, the Momineen, just like them as Kaafireen, by convincing for you to do Kufar just like they do Kufar. “…. So do not Tattakhizu (تَتَّخِذُوا) from them Awliyaa (أَوْلِيَاءَ) until they Yuhajeru (يُهَاجِرُوا) in the Sabeel (سَبِيلِ) of Allah.….” Is a divine wisdom as to how to deal with such people who are doing Kufar, who although may be of the munafiqueen, in terms of being active, but whose basic focus is to convince others towards Kufar just like them. Thus, the divine guidance is not to Tatakhuzu- seize or grasp from them Awliyaa- any help or support, or treat them as benchmark or role models, until they Yahjeru- follow the laws of and migrate in the Sabeel of Allah.“…But if they turn back, then Khuzuhum (فَخُذُوهُمْ) them and Qatal (اقْتُلُو) them Ha’es’u (حَيْثُ) you Wajadtamuhum (وَجَدْتُمُوهُمْ) them…” means if they turn back from the Sabeel of Allah, then Khuzuhum- seize them, and Qatal- fight them. The word Ha’es’u is normally mistranslated as “wherever’, whereas the word is used in Quran in the meanings of ‘however, in whatever way, or in whatever capacity or ability you have’, therefore Allah is saying here that Ha’es’u you make them- means whatever capacity of ability you have, you should Wajadtu for them Sabeel of Allah. This is the same discussions that are being carried forward from the previous Ayah, in terms of direct divine instructions to the Momineen that they should spend with whatever capacity they have in order to switch the situation of these people from Zalal to Hidayah. The next phrase “…and do not Tatakhizu (تَتَّخِذُوا) from among them any Waliyan (وَلِيًّا) nor any Nas’eeran (نَصِيرًا).” The divine instruction remains as to even with whatever capacity you’re fighting this group of the Munafiqueen with the intention to switch them to Allah’s Hidayah, at the very basic level, we should not grasp or take any Waliyan- help or support, nor any Nas’eer should be taken from them. Thus, even while our attempts to change their situation from Zalal to Hidaya, they cannot be relied upon as a helper or support, a benchmark or role model as well as a catalyst to turn efforts & struggles into our intended results or taking us out from any difficult situation.

The next Ayah 4:90, Allah says “Except those …” Allah is now going to tell us about those from whom we can take Nas’eer, which are in three broad categories as 1) those “…who Yas’eluna (يَصِلُونَ) upon Mees’aqun (مِيثَاقٌ) between their people and yours ….” The word Yas’elona is used here in both meanings of permenant and strong connection, as well as contributing towards the system of Salat built on the parameters of Deen. Thus the first group of people are those who are Yas’eluna, i.e., doing or contributing to S’alat, as well as in the process of connecting permanently and strongly the Messaq (the strong and unbreakable contract) between their people and yours; 2) “…or those who come to you Has’erat (حَصِرَتْ) in their hearts that they Yuqatelukum (يُقَاتِلُوكُمْ) you…” these are those people who have Has’erat- restrain oneself, confine, detain, restrict, limit, hold back, restrain or abstain as in self-control and discipline, in their hearts that they Qatal- fight you, meaning they have regret and have self-restrained themselves from fighting you going forward. Or 3) “…or those who Yaqtilu (يُقَاتِلُوا) their people ….” That is these are those people who Qatal- fight their own people. That is these are the ones who fight their people who are on Zalal of Allah (far away from Hidayah- in the sense of being opposite), in terms of their own efforts. “….And if Allah Shaa’a (شَاءَ), surely, Allah Lasallat’ahum (لَسَلَّطَهُمْ) to them over you…” here the word Lasallat’ahum is normally mistranslated as “would have given them power’ by confusing this word with the word Sult’an, which again is mistranslated as power. The word Salat’a is also mistranslated as power whereas these are two separate words with entirely different meanings. The word Salat’a is used in the meanings of ‘treating things lightly, morally non-judgmental or free, fierce and bold, brazen, fearless or forward even to the extent of being unpleasant, courageous and audacious. Thus, here Allah is not saying, as is normally mistranslated that ‘And if Allah had willed, HE could have given them power over you and they would have fought you’, but instead Allah is actually saying that ‘and if Allah Yashao, Allah will give Lasalat’ahum (given them the ability of Salat’a- of being fearless, courageous, morally free, bold, brazen, fearless) to them over you…” This links beautifully to the next phrase as “…Then, surely, they would have Qatal (فَلَقَاتَلُوكُمْ) you…” meaning since Allah would not have given them the ability of Salat’a and thus due to the absence of this ability, they would not be fearless, bold and courageous and hence they would not have Qatal- fought you.

The next phrase is “… So, if they A’atazalukum (اعْتَزَلُو) from you, then not Yuqatelukum (يُقَاتِلُوكُمْ) you, and Alqau’ (أَلْقَوْا) upon you the Ssalama (السَّلَمَ), then Allah has not Ja’ala (جَعَلَ) for you a Sabeel (سَبِيلًا) against them.” This is a divine instruction, which is full of wisdom. Allah is saying that for those people who Allah may give Lasalat’ahum (given ability of Salat’a- of being fearless, bold) to them over you, then they would fight you. So, indeed, A’atazalukum them- that is avoid, leave, stay away, not to pick fight, withdraw from them, then they do not Qatal (fight) you, and Alqu’ (meet) you the Ssalaam (submission, peace), then Allah has not made for you a Sabeel (way) over them. This ayah is full of wisdom in the sense that as Momineen we need not pick fight, avoid, withdraw from such people and not to seek a way against such people who do not fight us, or those who meet us in Salama (peace or submission), then we should leave them and not fight them.

The next Ayah 4:91, Allah says “Satajedona (سَتَجِدُونَ) Akhireena (آخَرِينَ) Yureeduna (يُرِيدُونَ) to Ya’munukum (يَأْمَنُوكُمْ) you and Ya’munu (يَأْمَنُوا) their people, all, from what they Raddu (رُدُّوا) to the Fitna (الْفِتْنَةِ), Arkasu (أُرْكِسُوا) in it.….” this ayah is beautifully linked to the earlier Ayah, which is highlighting all those people, whom we should not pick fight, or fight against, thus here in Ayah 4:91, Allah then says “Satajedona A’akhireena (others)…” meaning you have to focus all your efforts on switching or replacing the situation and conditions of others, who are described later in the same phrase, as “from what they Raddu towards the Fitna”. Thus, these people are trying to Raddu- make futile, render useless- your efforts of Aman for yourselves, your people, their people, and all of them. And these people are not only involved in Raddu of your efforts of Aman, but also their actions are towards the Fitna- i.e., tempting away from, diverting away from, misleading others, rebelliousness, in opposition to you, in a state of fight and war. Here the word is AL-Fitna, the specific Fitna, is also referred as their intention to make you kaafir instead, and the word Fitna is also used here in meanings of revealing their intentions of making others Kaafir (as referred in earlier ayah of 4:89). This is basically the direct Allah’s command to the addressee of the Quran, is to “Arkasu in it” that is act in response to their actions, by reacting to it, in it, i.e., in the Fitna, in terms of contributing to the destruction of such efforts of theirs of Fitna. “… So, if they do not Ya’tazelukum (يَعْتَزِلُوكُمْ) you and Yulqu (يُلْقُوا) upon you the Ssalama (السَّلَمَ) and they Yakaffu (يَكُفُّوا) their A’edehim (أَيْدِيَهُمْ)…” means if they do not Ya’tazelukum you- isolate, withdraw from you, and if they do not Yulqa- meet you in Ssalama- submission and peace and do not Yakaffu- restrict, control, limit, curtail, avert, put on hold, or stop, their A’edehim- efforts, actions and investment of their resources in the acts of Fitna, or trying to mislead others, and to make others Kaafireen, “…then Khuzuhum (فَخُذُوهُمْ) and Auqtuluhum (اقْتُلُوهُمْ) Hais’u (حَيْثُ) you gain dominance over them …” that is, then Khuzuhum, seize them, and Qatal – fight them and Ha’is’u – with whatever capacity and ability you have, employ it in order to gain dominance over them, “… And those, WE Ja’alna (جَعَلْنَا) for you upon them a Mubeenan (مُبِينًا) Sult’anan (سُلْطَانًا).” After describing the behavior of such people, giving a direct divine instruction, when Allah says, that for these people, WE Ja’alna- appoint, made, set up for you upon them a Mubeen- clear and distinct, Sult’anan, which is normally mistranslated as authority or power. The word Sult’an is however, used in Quran more in the specific meanings of entitlement to carry out certain acts or deeds, or a specific ability or authorization to be able to do anything as authorized by the authority. Here we need to differentiate between the word Authority- which is how this word is mostly mistranslated as – and Authorization. Sult’anan or Sult’ana is not authority but an Authorization- Authorization is basically a formal sanction, permission or warrant while authority is that being or a person who is accepted as the authority, the source of reliable information on a subject matter, for instance Allah being the Hikm- the law maker and judge in matters of Deen. Thus, here when Allah says that Allah has Ja’alna- appointed for you upon them a Mubeen- clear and distinct Sultanan, it means that to fight them, to seize them, and to employ whatever resources and capabilities you have against them, in order to gain dominance over such people- this is a Mubeen Sultanan, an authorization, a formal sanction, & permission of Allah’s to you as Momineen, against them.

C- IMPLEMENTATION IN TODAY’S LIFE:

These Ayahs of Surah An Nissa from Ayah no. 88 to 91 teach us the following Allah’s wisdom and guidance that we can practically apply in our day to day lives.

These ayahs have given us clear divine commandments with regards to the two armies, working against each other, among those who are Munafiqueen- active and working groups of people. 1) those who are on Hidayah, that is the guided ones and 2) those who are Zalal- misled far from Allah. Allah warns us through these ayahs that those who are Zalal, misled far from Allah, have the basic intention to make us, the Momineen, Kaafireen like them.

The basic warning also leads to another divine instruction of not to take any Waliyee or Awliyaa- helper, support, benchmark, reliance, following in their footsteps, until they immigrate to and follow the Sabeel of Allah. But if they do not, or turn back to Kufar, then the divine instruction for us is to seize them, fight them with whatever capacity we have, in order to change their situation of Zalal- being misled away from Allah to Hidayah, on the Sabeel of Allah. However, under no situation, we should rely on them, or grasp any help or support from them, or take any Nas’eer or Waliy from them, or to take them as our role models or benchmarks.

However, there are three categories of people from whom we can take Nas’eer, help and support. 1) Those who are working and contributing towards the system of S’alat and to arbitrate between us and them, in terms of arbitrating to orchestrate a strong Messaq, contract between us and them 2) Those who come to us with the intention and firm decision to restrain and control their wishes to fight us and 3) Those who fight their own people, who are doing Kufar. For all the above groups of people, Allah has given us the possibility that Allah might give them the ability to be fearless and courageous against us, and then they would have fought us. Therefore, if they withdraw from us, leave us aside, step aside, then we should not pick fights with them, or if they meet us with peace and submission, then we should not seek any way against them.

These ayahs also describe such other people, make all of our efforts of Aman, towards ourselves, our people, their people, all of these efforts, futile and useless in their attempts to create Fitna, of misleading others, to make induce others towards Kufar and Zalal. The divine instructions for us are to act in accordance with their behavior in order to destroy any such attempts, and if they do not withdraw from us, in terms of trying of the Fitna, and do not meet us in peace and submission, and do not cease and stop their efforts and employment of their resources, then we should seize them, and fight them, with whatever capacity we have in order to gain dominance over them. This is the direct, clear and distinct authorization and formal sanction by Allah to us as Momineen.

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/

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Surah An-Nissa Ayah No. 88 to 91