Surah An-Nissa Ayah No. 92 to 96

Surah An-Nissa Ayah # 92 to 96 (4:92 – 4:96)

A-   Translation

 

٩٢  وَمَا كَانَ لِمُؤْمِنٍ أَنْ يَقْتُلَ مُؤْمِنًا إِلَّا خَطَأً ۚ وَمَنْ قَتَلَ مُؤْمِنًا خَطَأً فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ وَدِيَةٌ مُسَلَّمَةٌ إِلَىٰ أَهْلِهِ إِلَّا أَنْ يَصَّدَّقُوا ۚ فَإِنْ كَانَ مِنْ قَوْمٍ عَدُوٍّ لَكُمْ وَهُوَ مُؤْمِنٌ فَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ ۖ وَإِنْ كَانَ مِنْ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُمْ مِيثَاقٌ فَدِيَةٌ مُسَلَّمَةٌ إِلَىٰ أَهْلِهِ وَتَحْرِيرُ رَقَبَةٍ مُؤْمِنَةٍ ۖ فَمَنْ لَمْ يَجِدْ فَصِيَامُ شَهْرَيْنِ مُتَتَابِعَيْنِ تَوْبَةً مِنَ اللَّهِ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا

[Quran 4:92] And never Kana (كَانَ) to Mominin (لِمُؤْمِنٍ) that he/she Yaqtula (يَقْتُلَ) a Mominan (مُؤْمِنًا) except Khat’a’an (خَطَأً). And whoever Qatala (قَتَلَ) Mominan (مُؤْمِنًا) Khat’a’an (خَطَأً), then Tahareru (فَتَحْرِيرُ) Raqabatin (رَقَبَةٍ) Mominatin (مُؤْمِنَةٍ) and Deyatun (وَدِيَةٌ) Musallamatun (مُسَلَّمَةٌ) towards his/her Ahlehi (أَهْلِهِ) except that they Yus’adaqu (يَصَّدَّقُوا). Then if Ka’ana (كَانَ) of A’duwan (عَدُوٍّ) to you, and he/she Mominun (مُؤْمِنٌ) then Tahreru (فَتَحْرِيرُ) Raqabatin (رَقَبَةٍ) Mominatin (مُؤْمِنَةٍ). And if from people between you and between them Kana (كَانَ) a Meesaqun (مِيثَاقٌ) then Deyatun (فَدِيَةٌ) Musallmatun (مُسَلَّمَةٌ) towards his/her Ahlehi (أَهْلِهِ) and Tahreru (وَتَحْرِيرُ) Raqabatin (رَقَبَةٍ) Mominatin (مُؤْمِنَةٍ). Then whoever is not able to Yajed (يَجِدْ) then S’ayaamu (فَصِيَامُ) consecutive Shahreene (شَهْرَيْنِ) as Toubatan (تَوْبَةً) from Allah. And Kana (وَكَانَ) Allah All-knowing Hakeeman (حَكِيمًا).

 

٩٣  وَمَنْ يَقْتُلْ مُؤْمِنًا مُتَعَمِّدًا فَجَزَاؤُهُ جَهَنَّمُ خَالِدًا فِيهَا وَغَضِبَ اللَّهُ عَلَيْهِ وَلَعَنَهُ وَأَعَدَّ لَهُ عَذَابًا عَظِيمًا

[Quran 4:93] And whoever Yaqtul (يَقْتُلْ) Mominan (مُؤْمِنًا) Muta’ammadan (مُتَعَمِّدًا), then his/her recompense, is hell, Khalidan (خَالِدًا) in it and Ghazaba (غَضِبَ) of Allah upon him/her and La’anahu (وَلَعَنَهُ) of Allah Wa’adan (وَأَعَدَّ) prepared for him/her a great Aza’ab (عَذَابًا).

 

٩٤  يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا ضَرَبْتُمْ فِي سَبِيلِ اللَّهِ فَتَبَيَّنُوا وَلَا تَقُولُوا لِمَنْ أَلْقَىٰ إِلَيْكُمُ السَّلَامَ لَسْتَ مُؤْمِنًا تَبْتَغُونَ عَرَضَ الْحَيَاةِ الدُّنْيَا فَعِنْدَ اللَّهِ مَغَانِمُ كَثِيرَةٌ ۚ كَذَٰلِكَ كُنْتُمْ مِنْ قَبْلُ فَمَنَّ اللَّهُ عَلَيْكُمْ فَتَبَيَّنُوا ۚ إِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

[Quran 4:94] O you who Aa’manu (آمَنُوا)! When you Darabtum (ضَرَبْتُمْ) in Sabeel (سَبِيلِ) of Allah, then Bayyin (فَتَبَيَّنُوا) and do not say to the one who Alqu’ (أَلْقَىٰ) to you the Ssalaama (السَّلَامَ), ‘You’re not Mominan (مُؤْمِنًا)’, seeking A’araza (عَرَضَ) of the Hayyate (الْحَيَاةِ) of the world- then near Allah is abundant Maghanimu (مَغَانِمُ), like those from before. Then Manna (فَمَنَّ) of Allah upon you, so Bayyanu (فَتَبَيَّنُوا). Indeed, Allah is Kana (كَانَ) of what you do All-aware.

 

٩٥  لَا يَسْتَوِي الْقَاعِدُونَ مِنَ الْمُؤْمِنِينَ غَيْرُ أُولِي الضَّرَرِ وَالْمُجَاهِدُونَ فِي سَبِيلِ اللَّهِ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ ۚ فَضَّلَ اللَّهُ الْمُجَاهِدِينَ بِأَمْوَالِهِمْ وَأَنْفُسِهِمْ عَلَى الْقَاعِدِينَ دَرَجَةً ۚ وَكُلًّا وَعَدَ اللَّهُ الْحُسْنَىٰ ۚ وَفَضَّلَ اللَّهُ الْمُجَاهِدِينَ عَلَى الْقَاعِدِينَ أَجْرًا عَظِيمًا

[Quran 4:95] Not Yastawi (يَسْتَوِي) the one who Qa’eduna (الْقَاعِدُونَ) of the Momineena (الْمُؤْمِنِينَ) Ghairu (غَيْرُ) Aulul (أُولِي) of the Zarare (الضَّرَرِ) and the Mujahiduna (وَالْمُجَاهِدُونَ) in Sabeel (سَبِيلِ) of Allah with their Amwaal (بِأَمْوَالِهِمْ) and Anfusehim (وَأَنْفُسِهِمْ). Fazala (فَضَّلَ) of Allah on the Mujahideena (الْمُجَاهِدِينَ) with their Amwaal (بِأَمْوَالِهِمْ) and their Anfusehim (وَأَنْفُسِهِمْ) upon those who Qa’ideena (الْقَاعِدِينَ) Darajatin (دَرَجَةً). And all Wa’ada (وَعَدَ) of Allah the Husna (الْحُسْنَىٰ). And Fazala (وَفَضَّلَ) of Allah on the Mujahideena (الْمُجَاهِدِينَ) upon the ones who are the Qa’aideena (الْقَاعِدِينَ) a great reward.

 

٩٦  دَرَجَاتٍ مِنْهُ وَمَغْفِرَةً وَرَحْمَةً ۚ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

[Quran 4:96] Darajatin (دَرَجَاتٍ) from Allah and Mughfiratan (وَمَغْفِرَةً) and Rahmatan (وَرَحْمَةً). And Kana (وَكَانَ) Allah Ghafooran (غَفُورًا) Raheeman (رَحِيمًا).

 

B-   THE CONCEPT:

Who is Momin as per Quran?

Before we discuss these ayahs, it’s important to understand the concept of who is a Momin as per Quran. The word Aman means safety, security, peace, contend and tranquility. Therefore, when Allah says Amanu Bi Allah- the concept of Emaan, has the basic characteristics of meanings such as being at a mental state of Aman; to be calm and quiet (in one’s heart); to be protected from fear, without having any doubt or concern by having complete trust and in truthfulness. Emaan means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through personal experience, reasoning, arguments, evidence, logic and seeking of information. Thus, it means to have strong conviction on something being true after due verification and conviction that comes out of knowledge. It is not a blind faith, and has nothing to do with believes or faith at all, but Emaan is a state of being at Aman- conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of being at Aman- inner peace, contentment and satisfaction of heart and mind.

 

Thus, in Quran, the word Momin is used in two broad meanings and interpretations, 1) someone who has Emaan, i.e., who is in a mental state of Aman in terms of utter and deep conviction in all the five fundamentals of Emaan- on Allah, Allah’s Kitaab, Allah’s Rusul & Nabiyeen, Allah’s Malaik, and the day of Akhira. 2) The word Momin is also used in Quran in the meanings of anyone who is at Aman- i.e., peace, Aman, security, ceasefire, and harmony. Whenever Allah addresses a Momin, saying oh you who Amanu, it’s used in the meanings of both Emaan as a conviction of the five fundamentals of Emaan as well as Amanu as a person who is at Aman, in peace, sakoon, tranquility, harmony with everyone. The word Momin therefore is used in Quran, not only in meanings of a person who has Emaan, but also referring to anyone who is at a state of Aman, someone who is at peace, harmony, cease-fire and goodwill for instance in Ayah 4:92 and 4:93, when Allah talks about Qatal of Momin, Allah is not talking about Momin, as a person who has Emaan, since the only Hikm, the only judge in matters of Deen is Allah. There is no way and means of judging if any person has Emaan or not. The word Momin, therefore in these ayahs are basically referring to anyone who is at Aman- that is who is in a state of peace, contend, ceasefire, harmony, and is not engaged in any sort of fight against anyone.

 

The Context of these Ayahs:

In the earlier ayahs up to Ayah 91 of Sura Nissa, we have learned clear divine commandments with regards to the two armies, working against each other, 1) those who are on Hidayah, that is the guided ones and 2) those who are Zalal- misled far from Allah. We have been instructed as Momineen not to take any Waliyee, Nas’eer or Awliyaa- helper, support, benchmark, reliance, following in their footsteps, until they immigrate to and follow the Sabeel of Allah, while at the same time, trying our best to change their situation of Zalal to Hidayah. However, we were given specifically, three categories of people from whom we can take Nas’eer- help and support (but not Waliyee- benchmark/role models etc.) 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. The earlier ayahs, especially Ayah no. 4:91 also describe such other people, who attempt to make all of our efforts of Aman, towards ourselves, our people, their people, as futile and useless in their attempts to create Fitna, of misleading others, to induce others towards Kufar and Zalal. The divine instructions for us, towards, such people are to try our best to destroy any such attempts, and if they do not withdraw from us, 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 a direct, clear and distinct authorization and formal sanction by Allah, which is given to us as Momineen in these earlier ayahs.

 

The Concept of these Ayahs:

Keeping in consideration the context of these ayahs as summarized above, in Ayah 4:92, Allah then says “And never Kana (كَانَ) to Mominin (لِمُؤْمِنٍ) that he/she Yaqtula (يَقْتُلَ) a Mominan (مُؤْمِنًا) except Khat’a’an (خَطَأً)…..” here Allah is not talking about Muslims or believers only, as is normally misinterpreted, but about those who are at a state of Aman, at peace, harmony, cease-fire and goodwill. Keeping in consideration the earlier ayahs of 4:91, which is referring to all those who are NOT Momin, in terms of their attempts to cause Fitna, against whom, Allah has given us, as Momineen, a formal sanction to Qatal – thereafter, in this as well as the next ayahs of 4:92 and 4:93, the Qatal of the Momin is basically Qatal- physical or metaphorical killing of anyone who are not amongst the ones as described in Ayah 4:91. These people are Momin, because they are in a state of peace, contend, and are not engaged in any sort of fight or war against anyone. Thus, here when Allah says “And never Kana to Momin that he/she Qatal a Momin except Khata’an” It means that ‘it’s not Kana – the end result of one’s efforts in terms of becoming something or reaching a certain milestone’ for a Momin- a person who has Emaan as well as who is at Aman, that he/she Qatal- fight & kill- metaphorically in terms of suppression/non-provision of basic human rights or kill physically, a Momin- a person who is at Aman- a state of peace and harmony, except Khata’an’- by mistake, in error, done without any planning, reasoning, strong foundations or basis.

 

The next phrase is “…. And whoever Qatala (قَتَلَ) Mominan (مُؤْمِنًا) Khat’a’an (خَطَأً), then Tahareru (فَتَحْرِيرُ) Raqabatin (رَقَبَةٍ) Mominatin (مُؤْمِنَةٍ)…..” The basic penalty for anyone who Qatal a Momin by Khata is two-folds 1) to Tahareru- make alive, to contribute to turn to an alive status, to rescue a Momin- another person who is at Aman and who is Raqabatin- not free as per the freedom of choice given as a due right to each and every human being and is not treated with respect and dignity, being exploited and traded, being abused in terms of the persons efforts and faculties, without the right payment in lieu of such efforts, or any person who has mounting debts that his/her earnings are insufficient to pay back. And 2) the second basic recompense of such Khata of Qatal of a Momin is “…. and Deyatun (وَدِيَةٌ) Musallamatun (مُسَلَّمَةٌ) towards his/her Ahlehi (أَهْلِهِ)….” Normally mistranslated as ‘blood money’, the word Deyatun means ‘settlement by negotiation, a goodwill mission with an aim to reach a situation of peace, affection, love and friendship”. When Allah says, “Deyatun Musallamatun towards his/her Ahlehi” Allah is basically asking Deyaat- the peace settlement, the good will mission to create love and harmony, which could take any shape or form, including but not limited to blood money. The basic idea is to carry out a detailed settlement process seeking the end result of Musallamatun- that is Salama, taking care, being responsible for one’s mistakes, insufficiencies, seeking peace, harmony, mutual care and consideration towards his/her Ahlehi. The next phrase is “…. except that they Yus’adaqu (يَصَّدَّقُوا)….” Only if they let go, treat this as a S’adaqa- a charity, then it’s fine, otherwise, the solution as given by Allah in terms of the two acts of recompense are 1) Tahareru Raqabatin a Momin and 2) Deyatun Mussalamatun to Ahlehi.

 

This particular situation of one’s Khata’a to Qatal a Momin, and the efforts of Is’lah – putting things back at their rightful place- can lead to either one of the three situations. 1) either the end result of Mussalamatun towards his/her Ahlehi has been successfully reached, wherein everyone lives in peace and harmony with each other or 2) the second situation is described in the next phrase as “… Then if Ka’ana (كَانَ) of A’duwan (عَدُوٍّ) to you, and he/she Mominun (مُؤْمِنٌ) then Tahreru (فَتَحْرِيرُ) Raqabatin (رَقَبَةٍ) Mominatin (مُؤْمِنَةٍ) And if from people between you and between them Kana (كَانَ) a Meesaqun (مِيثَاقٌ) then Deyatun (فَدِيَةٌ) Musallmatun (مُسَلَّمَةٌ) towards his/her Ahlehi (أَهْلِهِ) and Tahreru (وَتَحْرِيرُ) Raqabatin (رَقَبَةٍ) Mominatin (مُؤْمِنَةٍ)…”  The first phrase is normally mistranslated as ‘then if he/she is from a community who are enemies to you, but he/she is a believer, then ONLY required to being alive, rescue the Raqabatin Momin’- this translation does not make sense, since as per Allah’s infinite wisdom, how can Allah just ask you to just fulfill only one of the two conditions. If the person you have Qatal is a Momin, obviously his/her Ahlehi would naturally have animosity against the Killers of their loved one. By not doing anything to mitigate the situation simply on the basis of them having animosity against you, does not make sense as a divine guidance. This is against the concept of Deen-e-Islam being the deen of Salama, which calls for seeking Aslam, and Aman at all times. Here when Allah says “then if Kaana of A’duwaan to you, and he/she is a Momin, then tahareru Raqabatin Mominatin”, this phrase is strongly connected to the second phrase, where Allah is basically saying that if Kaana- the end result of your Qatal of their loved one has resulted in Animosity of his/her Ahlehi towards you, whereas the person who got Qatal from you, was a Momin- who was at Aman. Then, at the very least, pay the first penalty of Tahrareru Raqabatin a Momin and then “…… And if from people between you and between them Kana (كَانَ) a Meesaqun (مِيثَاقٌ) then Deyatun (فَدِيَةٌ) Musallmatun (مُسَلَّمَةٌ) towards his/her Ahlehi (أَهْلِهِ) and Tahreru (وَتَحْرِيرُ) Raqabatin (رَقَبَةٍ) Mominatin (مُؤْمِنَةٍ)…” basically asking us, that in this situation, it’s important to Kana- seek the final result, the end destination of our actions as a Meesaq (a strong, unbreakable and written) contract of  Deyatun Musallamatun towards his/her Ahlehi, meanings that in this situation, it’s important to seek a Messaq, a proper contract, unbreakable and on strong footing of such efforts of Deyatun- seeking final settlement, a good will mission of Musallamatun- peace and harmony towards his/her Ahlehi and then Tahraru raqabatin a Momin- i.e. rescue, free, bring alive a suppressed, held captive or indebted Momin.

 

The third situation is then described as “…. then whoever is not able to Yajed (يَجِدْ) then S’ayaamu (فَصِيَامُ) consecutive Shahreene (شَهْرَيْنِ) as Toubatan (تَوْبَةً) from Allah. And Kana (وَكَانَ) Allah All-knowing Hakeeman (حَكِيمًا).” The use of the word Yajed in this phrase refers to replacing or switching of Qatal of a Momin with a situation of Musallamatun towards his/her Ahlehi. This means that in case all of our efforts of Is’lah, returning the situation back to where it was before the Qatal of Momin took place; if all such efforts of trying to Yajed are not able to bear results, and one is not able to do that, then, the last option, is “S’ayaamu of consecutive Shahreen as Toubatan from Allah” i.e. two consecutive months as a part of the Touba towards Allah is to be done. Here Allah is not simply asking us to do two months of fasting, as is normally translated, but the concept of S’iyaam is mentioned in Quran, not in terms of restraining from eating or drinking but in an all-encompassing concept of self-discipline and self- control to attain Taqwa (being extra careful of protection of and nurturing of our Emaan). Thus, here when the person who has done Khata of a Momin (a peaceful person), has exhausted all efforts of Is’lah and is not able to pay all the required penalties, in terms of Yajed the situation with a peaceful and harmonized situation, then as a last step has to undergo two months of S’yaam, as a recompensating or a retribution for a defined period of two consecutive months- the Ayaam e Madoodat. The detailed procedure of this retribution as to How the retribution is to be given via S’aiyaam is then described in detail in ayah 2:183 to 2:187. The basic idea of these S’ayaam is to keep on reminding ourselves the Khata of doing Qatal of a Momin, during each Soum, so that we become Muttaqqi- extra careful, as if never even imagine to commit such Khata again.

 

The next Ayah 4:93, then highlights the Qatal of a Momin which is done not as a Khata but Muta’ammadan, Allah says, “ And whoever Yaqtul (يَقْتُلْ) Mominan (مُؤْمِنًا) Muta’ammadan (مُتَعَمِّدًا)…”, The word Muta’mmadan, is normally translated as intentionally or deliberately however the basic meanings of the word is in terms of pillars or foundations and refers to such deeds which are done in accordance with strong foundations, basis, reasonings or grounds, which are not just intentional in nature but are carried out with knowledge, well informed and well-perceived acts. Thus, here when Allah says that “whoever Yaqtul a Mominan Muta’ammadan” Allah is referring to all such Qatal (physical killing, or metaphorical killing in terms of suppression, oppression, not provision of basic human rights) of any person who is a Momin- at Aman. Thus, these acts of Qatal of a Momin are done with firm grounds, strong basis, reasons or foundations, after doing one’s work, after thorough preparedness, thinking, perceiving and planning. If a Momin is Qatal as Muta’mmadan “… then his/her recompense, is hell, Khalidan (خَالِدًا) in it and Ghazaba (غَضِبَ) of Allah upon him/her and La’anahu (وَلَعَنَهُ) of Allah…. “, this means that in this particular situation, the person who Qatal a Momin Muta’ammadan, then the recompense for his/her action, is Jahanaman- the hell, Khalideen in it- remaining/staying/living in it forever, without any end, and Ghazab and La’ana of Allah is upon him/her. Both the words – Ghadab as well as L’ana- are normally mistranslated as Anger or curse by Allah but there is no such thing as wrath or Anger of Allah. The word Ghadab is used in Quran as apposite to the word Na’mat, and therefore means failures, embarrassment and humiliations in all walks of life; lawlessness, death, destruction, illness and sufferings; the lowest and most humiliated position, the ones to be despised and hated and those who are humiliated and referring to a combination of not just individual destruction, sufferings and humiliation but the sufferings as a whole nation being divided into sects and groups with fighting animosity with each other. The word La’anat basically means to distance from or to separate or disconnect from someone. Thus, here when Allah is saying that “and Ghazaba of Allah upon him/her and La’ana of Allah”, it does not mean in the meanings of cursing them or Allah’s anger, curse or wretch, but it means in terms of facing the consequences of one’s own actions, in terms of all these misfortunes and sufferings as well as being disconnected from Allah’s blessings. All of this is “…. Wa’adan (وَأَعَدَّ) prepared for him/her a great Aza’ab (عَذَابًا).” This phrase is mistranslated as “Promise as Allah has prepared for him/her a great punishment’. This is wrong translation. Allah does not need to make promises, since there is no change in the Sunnah of Allah. This phrase is basically telling us that the recompense, on the basis of accountability to these people from Allah is a great Azaab.

 

After highlighting what is the recompense in case of Qatal of a Momin, either by Khata or by Muta’ammadan, then, in the next Ayah 4:94, Allah says, “ O you who Aa’manu (آمَنُوا)! When you Darabtum (ضَرَبْتُمْ) in Sabeel (سَبِيلِ) of Allah…”, this Ayah is giving explicit instructions to those who have Emaan, the addressee of the Quran, that when they Daraba in the Sabeel of Allah, that is when they set forth, advance, travel; established, make permanent or confirm; explain in detail and through examples, put forth, cover, present in detail etc., basically strive with their whole beings in the path of Allah, “… then Bayyin (فَتَبَيَّنُوا)….” means make distinct and clear, set out apart, distinguish, clarify distinctly etc. the point to ponder is what is meant by the divine instructions that “when you Darabtum in the Sabeel of Allah, then Bayyin” , like what are we to do create the distinction between and between what are we supposed to distinctly separate and clarify from each other? Keeping the context in mind, in terms of Qatal of a Momin, it’s extremely important, that we do not consider any Momin a non-Momin, that is anyone who is at a state of Aman, cannot be Qatal (physically or metaphircally- suppressed,oppressed, killed) in any manner whatsoever. Therefore, it’s extremely important to distinguish those people who are defined in Ayah 4:91, from those who are Momin, lest even by mistake we should not end up in a situation of a Qatal of a Momin. Since the only Hikm in matters of Deen is Allah, we cannot judge if anyone is a believer or not, or even in terms of their Emaan, whereas we are expected to be extra careful of not Qatal a Momin. Hence Momin is not in terms of a person having Emaan- the idea is not to judge a person in matters of Deen, since the only judge is Allah, but to make a clear distinction, to Bayyin, to distinctly separate the Momin- a person who is at Aman- peace and harmony, from those who are not Momin. This divine instruction is beautifully linked to next phrase of this ayah as “…and do not say to the one who Alqu’ (أَلْقَىٰ) to you the Ssalaama (السَّلَامَ), ‘You’re not Mominan (مُؤْمِنًا)’, seeking A’araza (عَرَضَ) of the Hayyate (الْحَيَاةِ) of the world… “ this phrase is a reflection of approach of Muslims, whereby they tend to judge and qualify others as Momin or Kaafir, based on their own judgment and criteria, whereas Allah is communicating to us, in very clear terms, that whoever Alqu- meet us in Ssalaama- peace, harmony, submission, and obedience, we cannot call that person as if he/she is not a Momin- the reason why some Muslims tend to be judge, Hikm in matters of Deen by calling people as Kaafir or not of Momin, is that to seek a temporary benefits of this worldly life, in terms of being taken up as experts, title, money, wealth, recognition etc. whereas Allah is saying and giving us a clear criterion for anyone to be considered as a Momin- is that if he/she Alqu- meet you, in Ssalama- in peace, Aman, security, harmony or submission. If we keep this clear criterion in mind, in order to make Bayyin- distinguish those who are at Aman- Momin versus those- against whom we have been given the Authorization, the formal sanction to Qatal- fight, kill and against whom we have been instructed to try to gain dominance over, “…then near Allah is abundant Maghanimu (مَغَانِمُ), like those from before….” Then, with Allah is abundant gain, benefits, advantages, like those who were blessed and were given from before. “…Then Manna (فَمَنَّ) of Allah upon you, so Bayyanu (فَتَبَيَّنُوا)…..” the word Mannan is used in Quran to refer to such favors and blessings of Allah, that we have given without us having to make any effort for it. Thus, here Allah is stressing the importance of Bayyan by reiterating that this Hidaya, wisdom, guidance is a Mann upon you by Allah, therefore do Bayyin- distinguish between those who Alqu- meet you with Ssalaam then those against whom you have been instructed to fight. “…. Indeed, Allah is Kana (كَانَ) of what you do All-aware´ Indeed, Allah is All-aware of everything that we do.

 

In the next Ayah 4:95, after highlighting the importance of Bayyin, between Momin and non-Momin, Allah now says, “ Not Yastawi (يَسْتَوِي) the one who Qa’eduna (الْقَاعِدُونَ) of the Momineena (الْمُؤْمِنِينَ) Ghairu (غَيْرُ) Aulul (أُولِي) of the Zarare (الضَّرَرِ) and the Mujahiduna (وَالْمُجَاهِدُونَ) in Sabeel (سَبِيلِ) of Allah with their Amwaal (بِأَمْوَالِهِمْ) and Anfusehim (وَأَنْفُسِهِمْ)….” Here Allah is comparing two factions

 

• Qa’eduna (الْقَاعِدُونَ) of the Momineena (الْمُؤْمِنِينَ) Ghairu (غَيْرُ) Aulul (أُولِي) of the Zarare (الضَّرَرِ)- These are such people, who are Qa’eduna, of the Momineena. The word Qa’eduna is normally translated as sitting whereas the word is used in Quran in two broad meanings. The first is in terms of “willingly or without any compulsion or without any force at all”. Thus, when Allah says, Qa’eduna of the Momineen, means these people are willingly there as Momineen, and out of one’s own accord, without any external force or compulsion. Another meaning of this word is in terms of ‘established by it, or establishing of rules and foundations’, thus here when Allah says ‘Qa’aeduna of the Momineen” it also means, these people are involved in laying out the basic foundations and rules for the Momineen, involved in terms of establishing the basic parameters and foundation of the Momineen, Ghiar- against, in opposition to, Aulul- guardians, defenders, benefactors, protectors, close friends and confidants of Zarara- causing extreme harm and injury to the Aman. Thus, these are those people who are Qa’eduna- willingly, out of their own accord, without any compulsion, involved in setting the foundation, basis, parameters, rules of the Momineen against those Aulul of Zarar.
• Mujahiduna (وَالْمُجَاهِدُونَ) in Sabeel (سَبِيلِ) of Allah with their Amwaal (بِأَمْوَالِهِمْ) and Anfusehim: The second group of these people are those who are Mujahiduna in the Sabeel of Allah. The word Jahad is normally translated as fighting in the path of Allah or Mujahideen as fighters in the path of Allah, but in Quran it’s not used in the meanings of fighting as in the physical sense only, but more so in the meanings of striving against one’s own bad Nafs (Nafs e Ammara), and in the path of Allah through one’s efforts, resources, faculties etc. for instance even here as well, Allah clarifies the Mujahidoona as those who are steadfast in the path of Allah, with their Amwaal and Anfusehim- their lives, and their whole beings.

 

Thus here when Allah says “Not Yastawi (يَسْتَوِي) the one who Qa’eduna (الْقَاعِدُونَ) of the Momineena (الْمُؤْمِنِينَ) Ghairu (غَيْرُ) Aulul (أُولِي) of the Zarare (الضَّرَرِ) and the Mujahiduna (وَالْمُجَاهِدُونَ) in Sabeel (سَبِيلِ) of Allah with their Amwaal (بِأَمْوَالِهِمْ) and Anfusehim (وَأَنْفُسِهِمْ)….” Allah is basically saying that the above two groups of people are not alike or similar. Thereafter Allah explains the difference as “…. Fazala (فَضَّلَ) of Allah on the Mujahideena (الْمُجَاهِدِينَ) with their Amwaal (بِأَمْوَالِهِمْ) and their Anfusehim (وَأَنْفُسِهِمْ) upon those who Qa’ideena (الْقَاعِدِينَ) Darajatin (دَرَجَةً)…” showing that Allah’s Fazal and Darajaat are more pronounced and greater for the Mujahedeen than those who are Qaideen. On one hand the word Fadal or Fazeelat pertains to all the Allah’s bounties that are needed to live a life in this world, such as Allah’s bounties of spouses, Hidayah, the wealth, children, etc. But on the other hands, the word Darajaat, is more aligned with the day of Akhira, the concept of Accountability in terms of the life hereafter, forever, in terms of higher status and esteem in Janaah- the heaven. Thus, Allah is basically telling that those who are Mujahideen in the Sabeel of Allah with their Amwaal and Nafs- lives, are guaranteed greater success in both the worlds. However Allah is telling us in the next phrase that “….. And all Wa’ada (وَعَدَ) of Allah the Husna (الْحُسْنَىٰ)…..” That for All of them, that is both of these, who are Qaiduna in the Momineen ghiar- against the Aulul of Zarar as well as those who are Mujaheeden in the Sabeel of Allah with their Amwaal and Nafs, are going to have Husn Waada of Allah- meanings recompense, on the basis of their accountability, is going to be the best of the best for both of them, however, “… And Fazala (وَفَضَّلَ) of Allah on the Mujahideena (الْمُجَاهِدِينَ) upon the ones who are the Qa’aideena (الْقَاعِدِينَ) a great reward.´ The reward and recompense for the Mujahedeen is greater. Which continues into the next ayah, in terms of specific rewards of Allah which is Ayah 4:96, “Darajatin (دَرَجَاتٍ) from Allah and Mughfiratan (وَمَغْفِرَةً) and Rahmatan (وَرَحْمَةً). And Kana (وَكَانَ) Allah Ghafooran (غَفُورًا) Raheeman (رَحِيمًا). The rewards are thus three folds 1) Darajaat, the higher status and esteem as recompense, for the life of Akhira; 2) Mughfiratin- protection and shield from any harm and injury, 3) Rahmat- in all across meanings of lifeline, source of survival, source of love and care, source of miracle like growth and development and protection and shield against any thing that can be harmful.

 

C-    IMPLEMENTATION IN TODAY’S LIFE:

These Ayahs of Surah An Nissa from Ayah no. 92 to 96 teach us the following Allah’s wisdom and guidance that we can practically apply in our day to day lives.

 

1. We as Momin, those who have Emaan, and are at Aman- need to be extremely careful and vigilant in terms of distinguishing clearly between those against whom we have been given a formal sanction by Allah to Qatal (fight leading to metaphoric or physical killing of) them (as discussed in earlier ayah of 4:91) versus the Qatal of any Momin- a person who is at Aman and should not be fought against. There could be two situations, when that could happen either we end up Qatal of a Momin due to 1) Khata- intentional or unintentional, knowingly or unknowingly, but without any planning, thinking, perceiving, any firm basis or foundations; or 2) on the basis of Muta’ammadan- firm basis, planning, reasoning and foundations, based on well perceived and informed decision-making process.

 

2. If the Qatal of such person, who was a Momin, happened due to Khata, then these Ayahs give us a whole process of Is’lah- in order to correct the situation, amend our mistake and pay due penalties, for Touba, which are as follows
   1. At the very least, the recompense of such action, includes, rescue, making alive, giving life to anyone Momin person- a person who is at Aman- peace and harmony who was a Raqabatin- i.e. held captive, suppressed, oppressed, indebted etc.
   2. The second most important aspect of this Is’lah is to seek a formal settlement, which can take any form including but not limited to blood money. Such settlement should seek goodwill mission leading to love, affection, friendship between us and the Ahle- the families, the loved ones, the caretakers of the one who got Qatal by us, in Khata. These efforts can result in one of the two outcomes 1) If such good will mission and our efforts are successful, then we should abide by such terms of settlement with our whole being, in terms to do Is’lah of the situation Or 2) However, if such good will mission fails, or couldn’t be initiated due to the animosity against us, by the Ahlehi of the Momin, then it’s very important that at the very least, we should enter into a formal, unbreakable and strong contract, as a peace settlement contract between us and the Ahlehi, in order to ensure peace and harmony.

• If, however, we are not able to do, both of the above actions as recompense aligned with the divine instructions, i.e., we are not able to do Is’lah or to switch the situation of Qatal of a Momin, with a situation of peace and harmony between us and the Ahlehi of him/her; then, we are instructed by Allah, to do two consecutive months of S’iyaam as Touba. The concept of doing two consecutive months of S’iyaam is not just to stop eating and drinking, but in terms of self-discipline and to do Taqwa- i.e., being extra careful, never to do that again, to keep on reminding us that we are doing this Soum as a Touba for our actions, in order to deter us, from doing the same Khata ever again.

 

3. If, the Qatal of Momin, happens due to Muta’ammadan- i.e., through careful planning, on the basis of sound reasoning, thinking and foundations, then there is no Touba or Is’lah available. In fact these ayahs have told us in no unclear terms that if we Qatal- physically or metaphorically kill any person who was at Aman-peace, ceasefire and harmony towards us, on the basis of well-informed, well perceived and well- judged planning, on strong and firm foundations, then the recompense for such actions, is only hell, which would be the final abode, as a residence forever. The person would also face the consequences of his/her such actions through misfortunes, sufferings and being disconnected from Allah’s blessings.

 

4. It’s because of this, that Allah stresses the importance of making sure that we distinguish and distinctly clarify whether any person against whom we are planning to Qatal against is not a Momin, that is the person is not at Aman, at peace, ceasefire and harmony. We cannot approach anyone who meet us with submission, peace, security and good will, to judge that that person is not a Momin. Thus, have to be extremely careful not to wage a war, pick fight, Qatal, mentally or physically suppress, oppress or kill anyone, unless and until that person qualifies the criterion as given to us in ayah 4:91, and especially those who are Momin, at peace, ceasefire and harmony, are never to be approached with the intention of Qatal at all.

 

5. These ayahs also give us a clear distinction between two types of people, one who are trying to seek Aman, law and order, peace and security against those are trying to cause harm, and the second are those who are doing Jahad in the Sabeel of Allah with their Amwaal and their lives. Jahad refers to one’s efforts, contributions, resources, faculties, knowledge including one’s Amwaal- wealth as well as one’s whole beings, that one contributes in the path of Allah. In the eyes of Allah, those who do Jahad in the Sabeel of Allah, with their Amwaal and Nafs, have more Fazeelat, Darajaat, Mughfirat and Rahmat.

 

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/