Surah An-Nissa Ayah No 101 to 104
Surah An-Nissa Ayah # 101 to 104 (4:101 – 4:104)
Translation
١٠١ وَإِذَا ضَرَبْتُمْ فِي الْأَرْضِ فَلَيْسَ عَلَيْكُمْ جُنَاحٌ أَنْ تَقْصُرُوا مِنَ الصَّلَاةِ إِنْ خِفْتُمْ أَنْ يَفْتِنَكُمُ الَّذِينَ كَفَرُوا ۚ إِنَّ الْكَافِرِينَ كَانُوا لَكُمْ عَدُوًّا مُبِينًا
[Quran 4:101] And when you Darabtum (ضَرَبْتُمْ) in the earth, then not upon you Junahun (جُنَاحٌ) that Taqs’uru (تَقْصُرُوا) of the S’alat (الصَّلَاةِ) if you Khiftum (خِفْتُمْ) that they Yaftenakum (يَفْتِنَكُمُ) you, those who Kafaru (كَفَرُوا). Indeed, the Kaafireen (الْكَافِرِينَ) Kanu (كَانُوا) to you Mubeenan (مُبِينًا) Auduwan (عَدُوًّا).
١٠٢ وَإِذَا كُنْتَ فِيهِمْ فَأَقَمْتَ لَهُمُ الصَّلَاةَ فَلْتَقُمْ طَائِفَةٌ مِنْهُمْ مَعَكَ وَلْيَأْخُذُوا أَسْلِحَتَهُمْ فَإِذَا سَجَدُوا فَلْيَكُونُوا مِنْ وَرَائِكُمْ وَلْتَأْتِ طَائِفَةٌ أُخْرَىٰ لَمْ يُصَلُّوا فَلْيُصَلُّوا مَعَكَ وَلْيَأْخُذُوا حِذْرَهُمْ وَأَسْلِحَتَهُمْ ۗ وَدَّ الَّذِينَ كَفَرُوا لَوْ تَغْفُلُونَ عَنْ أَسْلِحَتِكُمْ وَأَمْتِعَتِكُمْ فَيَمِيلُونَ عَلَيْكُمْ مَيْلَةً وَاحِدَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ إِنْ كَانَ بِكُمْ أَذًى مِنْ مَطَرٍ أَوْ كُنْتُمْ مَرْضَىٰ أَنْ تَضَعُوا أَسْلِحَتَكُمْ ۖ وَخُذُوا حِذْرَكُمْ ۗ إِنَّ اللَّهَ أَعَدَّ لِلْكَافِرِينَ عَذَابًا مُهِينًا
[Quran 4:102] And when you are among them, then Aqamta (فَأَقَمْتَ) to them the S’alat (الصَّلَاةَ) then let them Taqum (فَلْتَقُمْ) a T’aifatun (طَائِفَةٌ) of them with you and to them Khuzu (وَلْيَأْخُذُوا) their Aslehatahum (أَسْلِحَتَهُمْ). Then, when they Sajadu (سَجَدُوا) then let them be of your Wara’ekum (وَرَائِكُمْ) and let come forward another T’aifatun (طَائِفَةٌ) who has not Yus’allu (يُصَلُّوا), then let them Yus’allu (فَلْيُصَلُّوا) with you and let them Khuzu (وَلْيَأْخُذُوا) their Hizrahum (حِذْرَهُمْ) and Aslehatuhum (أَسْلِحَتَهُمْ). Those who Kafaru (كَفَرُوا), would love that you neglect from your Aslehatekum (أَسْلِحَتِكُمْ) and your Mata’atekum (أَمْتِعَتِكُمْ), so that they can Yameluna (فَيَمِيلُونَ) upon you a united Melatan (مَيْلَةً). And there is no Junaha (جُنَاحَ) upon you if Kana (كَانَ) with you Azzan (أَذًى) from Mat’arin (مَطَرٍ) or you Kuntum (كُنْتُمْ) Marza (مَرْضَىٰ) that you Taza’u (تَضَعُوا) your Aslehatukum (أَسْلِحَتَكُمْ), and Khuzu (خُذُوا) your Hizrakum (حِذْرَكُمْ). Indeed, Allah has A’addan (أَعَدَّ) for the Kaafireen (لِلْكَافِرِينَ) a humiliating Azaab (عَذَابًا).
١٠٣ فَإِذَا قَضَيْتُمُ الصَّلَاةَ فَاذْكُرُوا اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِكُمْ ۚ فَإِذَا اطْمَأْنَنْتُمْ فَأَقِيمُوا الصَّلَاةَ ۚ إِنَّ الصَّلَاةَ كَانَتْ عَلَى الْمُؤْمِنِينَ كِتَابًا مَوْقُوتًا
[Quran 4:103] Then when you Qaza’etum (قَضَيْتُمُ) the S’alat (الصَّلَاةَ) then do Zikar (فَاذْكُرُوا) of Allah Qayaman (قِيَامًا) and Qa’udan (قُعُودًا) and upon Junubekum (جُنُوبِكُمْ). And when you are content then Aquemu (فَأَقِيمُوا) the S’alat (الصَّلَاةَ). Indeed, the S’alat (الصَّلَاةَ) Ka’nat (كَانَتْ) upon the Momineen (الْمُؤْمِنِينَ) a Mouqotan (مَوْقُوتًا) Kitaban (كِتَابًا).
١٠٤ وَلَا تَهِنُوا فِي ابْتِغَاءِ الْقَوْمِ ۖ إِنْ تَكُونُوا تَأْلَمُونَ فَإِنَّهُمْ يَأْلَمُونَ كَمَا تَأْلَمُونَ ۖ وَتَرْجُونَ مِنَ اللَّهِ مَا لَا يَرْجُونَ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
[Quran 4:104] And do not Tahenu (تَهِنُوا) in pursuit of the people. If you Takunu (تَكُونُوا) Ta’lamuna (تَأْلَمُونَ), then indeed, they are Ya’lamuna (يَأْلَمُونَ) like what you are Ta’lamuna (تَأْلَمُونَ). And Tarjuna (تَرْجُونَ) from Allah what they not Yarjuna (يَرْجُونَ). And indeed, Allah is all-knowing and Hakeeman (حَكِيمًا).
THE CONCEPT:
In earlier ayahs up to Ayah 100 of Sura Nissa, we have learnt that it’s not only prohibited to Qatal- suppress, oppress or kill metaphorically or physically anyone, but also to live under anyone’s suppression and oppression of basic human rights, is also not acceptable in the eyes of Allah. Allah has made the earth abundant in terms of resources, ways, means and source of knowledge and has given us as humans, our intellect and abilities to exercise our abilities, our freewill and freedom of choice. Hence, if we remain in suppressed conditions, and not do anything to come out of such conditions, then this calls for hell as a final abode as a recompense for our actions of doing nothing. However, Allah has given an exception to such individuals, whether they are Rijaal- resource full or Nisaa- resource-starved or any of their blood relatives, who do have the abilities or the resources to get out of their situations nor they were guided for an exit out. For such individuals, Allah has the powers to given them in abundance and provide protection to them. The divine instructions are very clear in terms of those who try with their whole beings, to get out of the suppression are assured flourishment, betterment and abundant resources, ways and means. Even if they are overtaken by death in the process of trying to get out of these situations and their homes, they are assured of the recompense by Allah for their attempts and actions in being steadfast in the Sabeel of Allah.
These ayahs are one of the most mis-interpreted Ayahs of Quran, which are mistranslated as “And when you travel throughout the land, there is no blame upon you for shortening the prayer, if you fear that those who disbelieve may disrupt you. ….” These are completely wrong translations and the Ayah 4:101 is nothing to do with ritual prayers or shortening of ritual prayers at all. Additionally, we need to keep in consideration the context as mentioned above as well. Therefore, when Allah says the Ayah 4:101, “And when you Darabtum (ضَرَبْتُمْ) in the earth…”, does not mean that when you travel throughout the earth. It basically means, when you Daraba- set forth, advance, travel, strive with your whole being, cover, explore, or Hajero (as per earlier ayahs 4:100 & earlier) in the Sabeel of Allah. Thus, here and onwards, after describing the importance of Hajero to the Sabeel of Allah (as per earlier Ayahs), Allah is now going to give us guidance as to how to remain steadfast in the Sabeel of Allah, “… then not upon you Junahun (جُنَاحٌ) that Taqs’uru (تَقْصُرُوا) of the S’alat (الصَّلَاةِ) if you Khiftum (خِفْتُمْ) …..” this phrase is not saying that ‘there is no blame upon you for shortening the prayer, if you fear that those who disbelieve may disrupt your prayers’ as is normally misinterpreted. The word Junahun basically refer to requirements towards Allah, in terms of spending one’s resources, abilities and faculties in humbly submission to Allah. The word Taqs’aru is normally mistranslated as ‘you shorten them’ as in one’s ritual prayers, but this is a wrong translation. The word Taqs’uru shares the same characteristics of meanings as per the word Qas’ar which means palace, or a fortress, that is to protect and hide, and surround by protection from all sides. Thus, here when “and when you Darabtum (set forth) in the earth then not upon you Junahun (requirement to humbly spend your resources), while you Taqs’uru of the S’alat if you Khiftum (concerned or worried) that…” Thus here Allah is saying that when we set forth with our whole beings in the Sabeel of Allah on the earth, there is no requirement upon us by Allah to spend our resources in humbly submissive manner, if we have concerns and are worried of the Fitna caused by those who do Kufar, our first focus should be to Taqs’uru- hide, protect, shield and surround from all sides for safety and security our resources that we need for the S’alat- the system of social care and justice, to establish and contribute towards it, which is built to ensure permanent and strong connection with Deen of Allah & all members of the society. What exactly could be the Khaftum- your worries or concerns on the basis of which Allah is giving this guidance is then mentioned in the next phrase as “…. that they Yaftenakum (يَفْتِنَكُمُ) you, those who Kafaru (كَفَرُوا)….”, The word Yaftenakum is wrongly translated as they disrupt you, but the word here is Fitna, and the word Yaftenakum means they Fitna you. The word Fitna is used here in the meanings of tempting away from, diverting away from or misleading away from the path of Allah. Thus, if we are concerned and worried that Kufaar would mislead us away from Allah’s path, then there is no requirement upon us from Allah to humbly spend our resources, but we are advised by Allah to hide and surround those specific resources in order to protect them which are required for S’alat, because “…. Indeed, the Kaafireen (الْكَافِرِينَ) Kanu (كَانُوا) to you Mubeenan (مُبِينًا) Auduwan (عَدُوًّا).” Means that Kufaar are distinct and clear enemies to us as Momineen, hence we can be more protective of and hide our S’alat related resources in order to shield them.
The next Ayah 4:102, Allah says, ”And when you are among them, then Aqamta (فَأَقَمْتَ) to them the S’alat (الصَّلَاةَ)….” Is again mistranslated as ‘And when you are among them and lead them in prayer’ without realizing how can you lead a group of disbelievers in prayers? Allah is not asking this, here in this Ayah, Allah is talking about a situation, wherein you, as Momineen, are among those who are Kaafireen, then the direct divine instruction is to Aqamta to them the S’alat, with S’alat not a ritual prayer but a system of social care and justice, built on the parameters of Deem. Whenever Quran talks about ‘Yuquemu the S’alat’, and here as ‘Aqamta the S’alat’, the phrase means, laying down the basic foundation of the S’alat as Deen ul Qayyamate, that is establishing the system of social care and justice at its best as per the Fitrat of Allah, the requirements of Deen as Hanifan and the concept of judgment & recompense on these basic fundamentals of Deen. The next phrase is “…. then let them Taqum (فَلْتَقُمْ) a T’aifatun (طَائِفَةٌ) of them with you….” The use of the word T’aifatun here indicates that these are those group of people who are among the Kufaar in terms of their repeated acts of Kufar. Here Allah is basically advising the Momineen to invite these Kaafireen in their efforts of establishing and contributing the S’alat, along with the help and support of each other. The basic focus is establishment and running of and contributing to the system of social care and justice. Thus, when Allah says in the next phrase “… and to them Khuzu (وَلْيَأْخُذُوا) their Aslehatahum (أَسْلِحَتَهُمْ)….” Allah is not talking about asking the Kaafireen to lay down their arms and ammunition as is normally mistranslated. The word Asleha is used here to refer to any tools, ways and means, resources, or devices that are used to fight off and defeat the rival party, not necessarily in a violent combat form, but more so in terms of establishing the S’alat by Momin versus the Kaafireen who are trying to mislead others away from the Allah’s path. Thus, the word Asleha means all such tactics, arguments, resources, powers, ways and means that are employed by either side to further their cause, which is conflicting of each other. Here when Allah says “and to them Khuzu their Aslehatahum….” It means that ‘and let them Khuzu- seize, keep under control their Aslkehatahum- tactics, arguments, ways and means that they have been employing to counter your efforts.
The next phrase “… Then, when they Sajadu (سَجَدُوا) then let them be of your Wara’ekum (وَرَائِكُمْ)….” Here this phrase is normally mistranslated as ‘then when they prostrate, then let them be behind you’, this is a wrongly translation. The word Sajd, Sajood or Sajda as per Quran means submitted with one’s whole being, to follow with complete and utter conviction of heart and mind. And the word Wara’a means ‘against, besides, in contradiction of, anti, in opposition to, not in favor of, hostile to, or opposed to, etc. Thus, here Allah is saying that ‘when they have done Sajda- means when they have submitted with their whole being, towards the benefits of the system of S’alat, with their complete and utter conviction of heart and mind, after witnessing the benefits of such a system, then, let them be your enemies or in your opposition, it does not matter, even if they are against you, as long as they are with you in Aqama of the S’alat and are in Sajda, then let them be your enemies. The next phrase is “… and let come forward another T’aifatun (طَائِفَةٌ) who has not Yus’allu (يُصَلُّوا), then let them Yus’allu (فَلْيُصَلُّوا) with you and let them Khuzu (وَلْيَأْخُذُوا) their Hizrahum (حِذْرَهُمْ) and Aslehatuhum (أَسْلِحَتَهُمْ)….” After making sure that one Ta’ifatun is Aqama of the S’alat and in Sajda, Allah is now advising us to focus our efforts towards another group of Ta’ifatun, who have not yet done Yus’alla- established permanent and strong connection with the S’alat, then repeat the same process as that was followed for the first one. However, one point to note and ponder is that for the first group, it was only “Khuzu (وَلْيَأْخُذُوا) their Aslehatuhum (أَسْلِحَتَهُمْ)” whereas in this group, it is for “Khuzu (وَلْيَأْخُذُوا) their Hizrahum (حِذْرَهُمْ) and their Aslehatuhum (أَسْلِحَتَهُمْ)” so why would Allah add, Khuzu of Hizrahum, only for the 2nd group but not for the first. The word Hizrahum means warnings, or forewarnings, or expectations of something in terms of being cautioned, forewarned, cautious or being extra careful. The reason why only for the second group of Ta’ifatun, Allah has added this phrase of Khuzu Hizrahum is mentioned, it means that since the second group has witnessed the benefits of the first group contributing to and becoming part of S’alat, they can now not only seize and put in control their Asleha like the first group, but they are in a position to seize, put in control, of their Hizrahum, their cautious approach, unlike the first group, since now they have witnessed the other group.
The next phrase “…. Those who Kafaru (كَفَرُوا), would love that you neglect from your Aslehatekum (أَسْلِحَتِكُمْ) and your Mata’atekum (أَمْتِعَتِكُمْ),….” Means that those who do kafaru, they would desire that you, as Momineen would neglect and ignore your Asleha (those tactics, tools and methods that you can deploy in order to fight against the Kaafireen) as well as your Mata’a. The word Mata’a as we know means the basic necessities of life, that is all that one needs in order to live and survive the life here on this earth. Thus, when Allah says that “Those who Kafaru would love that you neglect from your Aslehatekum and your Mata’atekum so that they can Yameluna (فَيَمِيلُونَ) upon you a united Melatan (مَيْلَةً)….” Allah is giving the basic the underlying reasons of the intention and desire of the Kaafireen that you as Momineen would neglect your Asleha as well as your Mata’a. The words Yameluna and Melatan have the basic characteristics in terms of deviation from the rightful way, deviation, nonconformity, abnormality, divergence, departure, or digression from what is the desired way. Thus, the basic reason behind the desire of the Kaafireen is that that want to Yameelona (deviate) you via Wahidatun Meelatan (false impression, deviation, digression, attack, assault, fantasy). Here the term Wahidatun is normally translated as Single, but in fact used in the meanings of united, as in unity of each other, so that they could deviate you from Allah’s path. Thus, it’s extremely important that at all times, we as Momineen, remain vigilant of our Asleha as well as our Mata’a. However, if there is a life situation wherein one has to choose between the two, then the divine guidance is very clear and expressed in the next phrase.
The next phrase “…. And there is no Junaha (جُنَاحَ) upon you if Kana (كَانَ) with you Azzan (أَذًى) from Mat’arin (مَطَرٍ) or you Kuntum (كُنْتُمْ) Marza (مَرْضَىٰ)….“ Thus, there could be two situations, wherein there is not Junaha- requirement of Allah upon you to humbly submit your resources and faculties and those two events are Azzan- harm, hurt or injury from either 1) Mat’arin: The word is normally translated as rain but is used in Quran in much broader aspects and meanings, which includes but is not limited to just rain, in terms of any or all natural occurrences such as rain, thunder, floods, earthquakes, natural disasters etc. Thus, the word Azaan from Mat’arin includes the Azaan- any harm or injury caused by any Mat’arin, any natural occurrences, or any occurrences which were beyond your control, then you should focus completely in terms of getting out of such situation and there is no requirement of Allah during this period of time. And 2) Marza- the word is normally mistranslated as sick or ill, but is used in Quran in a much broader meanings and depth to include all such conditions, that are not naturally aligned with us as human beings with respect to the way we as humans should be, based on our Fitrat, in terms of our inability as human beings to focus and carry out our duties during that state or situation. Thus, here any Azaan- any harm, hurt or injury, from any Marz- any mental, physical, allegorical state or situation during which we are unable to focus elsewhere, means that Allah is asking us to focus all our energies and faculties in terms of getting out of this situation and there is no requirement of Allah upon you to humbly submit your faculties and resources in the Sabeel of Allah. Under either/both of these situations, Allah is saying that instead of focusing on your duties towards being steadfast in the Sabeel of Allah, you should “… that you Taza’u (تَضَعُوا) your Aslehatukum (أَسْلِحَتَكُمْ), and Khuzu (خُذُوا) your Hizrakum (حِذْرَكُمْ)….” The phrase Taza’u Aslehatukum is normally mistranslated as lay down your arms. But the word Wazah is used in Quran in the meanings of settings, placements, contexts, alignment, perspective, circumstance, background, or framework through which something is intended and planned. Therefore here when Allah says “..and there is no Junaha upon you if you are faced with Azaan of Mat’arin or you are Maraza, that you Taza’au your Islehatukum…”, Allah is basically giving us the exception by saying that there is no Junaha- requirement from Allah to humbly spend your resources upon you if you are faced with Azaan- any harm, hurt or injury from either Mat’arin- natural disasters or events which are not in your control, or you are Maraza- inability, illness, or disability of any sort-both physical or metaphorical, that you Taza’au- deploy in accordance with your circumstances, situations and events, your Islehatukum – your tools to counter the Kaafireen and Khuzu – seize your Hizrakum – forewarnings and cautious approach towards the kaafireen as warned by Allah that they are your Mubeen enemy. Notice here that Allah is not asking you to Khuzu your Alehatukum, that is to put on hold or seize your Isleha but to Ta’za’u them, i.e., deploy them in accordance with your situations and backgrounds. “… Indeed, Allah has A’addan (أَعَدَّ) for the Kaafireen (لِلْكَافِرِينَ) a humiliating Azaab (عَذَابًا).” Means Allah has fixed appointment of a humiliating Azaab for the Kaafireen, as a recompense of accountability for their actions of Kufar.
The next Ayah 4:103 Allah says, “Then when you Qaza’etum (قَضَيْتُمُ) the S’alat (الصَّلَاةَ)…” is normally mistranslated as ‘then when you finish or complete your ritual prayer’. The word Qaza’a or Qa’azi are used in Quran in terms of judge, or passing on of decree or judgment. Thus, here Allah is not talking about finishing or completing the S’alat as is normally mistranslated, but in terms of deciding, decreeing, implementing and establishing the decree of S’alat as per the divine guidance as given in the earlier Ayah of 4:102. Thus, when you have decreed the S’alat “…. then do Zikar (فَاذْكُرُوا) of Allah Qayaman (قِيَامًا) and Qa’udan (قُعُودًا) and upon Junubekum (جُنُوبِكُمْ)….” is normally mistranslated as ‘then remember Allah while standing and sitting and on your sides’, which does not make sense. The word Qayaman, clearly mistranslated as standing, but the word basically used in the meanings of those who establish, support, strength and provide the foundation of Allah’s Zikar in order to establish it. As we know Zikr as per Quran means the Quran, the Kitaab itself, the doing of acts in accordance with Allah’s commands as an act of gratitude by remembering Allah’s blessings and understanding, practically following and distributing to others the Ayaat of Allah. Thus, here with Allah says ‘Do Zikar of Allah’ the word is used in all these meanings means Qayaman the Zikar of Allah. The next phrase “….and Qa’udan (قُعُودًا) and upon Junubekum (جُنُوبِكُمْ)….” does not means sitting and on your sides’. The word Junubekum, means be steadfast and persistent as well as distant and far away. The word Qa’udan is used in Quran in two broad meanings 1) willingly or without any compulsion or without any force at all and 2) Established the rules and foundations. Thus, here it means establish the Zikar of Allah, its basic rules and foundations, out of your own accord and with complete willingness without any force or compulsion and by being steadfast and persistent, no matter what difficulties and hardships may come in your way as well as to spread and implement the Zikar of Allah to distant and far off areas as well.
“…And when you are content then Aquemu (فَأَقِيمُوا) the S’alat (الصَّلَاةَ)….” Thus, when you have become contend and satisfied in terms of your duties as a Momin, that you have done Zikar of Allah as per the divine guidance, then Aquemu the S’alat. Whenever in Quran Allah uses the phrase Aquemu the S’alat, it means to establish the S’alat as per the basic foundation of the Deen ul Qayyamate, that is establishing the justice at its best as per the Fitrat of Allah, with love, compassion, care, justice at its core, the requirements of Deen as Hanifan and the concept of judgment and recompense as the basis. “… Indeed, the S’alat (الصَّلَاةَ) Ka’nat (كَانَتْ) upon the Momineen (الْمُؤْمِنِينَ) a Mouqotan (مَوْقُوتًا) Kitaban (كِتَابًا).” This is again mistranslated as saying that ‘the ritual prayers upon the believers is ordained for fixed timings’. This is a wrong interpretation of this phrase. The word Mouqatan is used here in the meanings of appointed deadline as in the goal, aim, target or the end of the test for the Momineen which they must do in order to show dedication in terms of appointed time, set deadlines, set timings, etc. in order to prove/show their dedication as Momineen. Hence when Allah says, “Indeed, the S’alat is upon the Momineen a Mouqotan Kitaban.” Means that it’s Kutiba, ordained, made compulsory upon the Momineen to show/prove their dedication in terms of set timings, deadlines, in order to establish S’alat.
The next Ayah 4:104 Allah says, “And do not Tahenu (تَهِنُوا) in pursuit of the people….” means do not Tahenu- do not rest, be at ease, get into your comfort zone, rest easy or make oneself in ease and comfort in the pursuit of the people who do Kufar. The reason of this divine instruction is then mentioned in the next phrase as “… If you Takunu (تَكُونُوا) Ta’lamuna (تَأْلَمُونَ), then indeed, they are Ya’lamuna (يَأْلَمُونَ) like what you are Ta’lamuna (تَأْلَمُونَ)….” Here the words Ta’lamuna, and Ya’lamuna refer to the word Alam, in terms of one’s beliefs, values, principals, assumptions, convictions, considerations, etc., in fact the whole comprehensive package, that is mostly unchangeable and on the basis of which a person’s decisions, and actions are based on. Thus, in this Ayah, Allah is giving a defined decree, an order to ‘do not Tahenu- be at rest, in your comfort and ease, in pursuit of the people. If you Takunu (you are aiming to reach) Ta’lamuna- a definite whole package of your beliefs, values, principals, considerations, etc., then indeed, they are Ya’lamuna – also a whole package of their beliefs, values, principals, considerations, etc. like what you are Ta’lamuna- that is your aiming for that stage, wherein you are fixed in your whole package of beliefs, values, principals, considerations, etc. is exactly the same as their aiming for their beliefs, values, principals, considerations, etc. Thus, both of you are same in terms of your basic set values, convictions, beliefs, in your efforts to remain steadfast in your own individual paths, – you on the Sabeel of Allah, with Emaan and them, on the Sabeel of Kufar with Kufar, but the only distinction that you have what they do not have is then explained in the next phrase as “…And Tarjuna (تَرْجُونَ) from Allah what they not Yarjuna (يَرْجُونَ). And indeed, Allah is all-knowing and Hakeeman (حَكِيمًا).” here the word Tarjuna and Yarjuna are used here in terms of expecting, looking forward to, waiting for the recompense from Allah, for their deeds. Thus, here it means that the basic distinction between you, as Momineen and them as Kaafireen is that you Tarjuna- you Rajoh- rely on, Allah for the purpose of recompense of your deeds, whereas they do not Yarjuna- are looking forward to, relying on Allah for the recompense. This means that ‘while you are expecting, looking forward to, waiting for, the recompense from Allah, which they are not’, because their actions are not aligned with Allah’s commands, they are not looking forward to the recompense from Allah, while you are and indeed Allah is All knowing of what you do as well as Hakeeman- best of the best judge and the giver of the recompense.
IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah An Nissa from Ayah no. 101 to 104, give us a very clear divine instructions, as how to remain steadfast in the path of Allah and how to implement the S’alat as follows
- When we are Momineen remain steadfast in the path of Allah, we are dutybound as per the clear divine instructions to protect, guard, establish and contribute towards the S’alat, with our whole being in humbly submissive manner. However, if we are concerned about the Fitna by the Kaafireen, then we are allowed to use our faculties and resources in shielded, and protective manner, especially those that are of the S’alat.
- Since the Kaafireen are distinct, clear enemies to the Momineen, we have been advised a clear strategy when we, as Momineen, are among them. We have been instructed by Allah to work towards the establishing of S’alat by inviting the Kaafireen to work with us, in order to establish, maintain and contribute to the system of S’alat as a social care and justice for each and every member of the community. If they are contributing towards the S’alat, helping us to establish and maintain the S’alat, then it does not matter, if they chose to remain our enemies. We just need to keep our cautious approach, protective of our Asleha- the tools and tactics that we use to fight their Kufar, and be protective of our Mat’aa- the basic life necessities.
- However if we get entrapped any situation of harm, hurt of injury either due to any natural disasters or any such circumstances which are beyond our control or due to any Maraz, any physical, mental or metaphorical inability, because of which we are unable to contribute towards the Sabeel of Allah, then in such situations, we have been advised to deploy our Asleha in accordance with our circumstances and we can let go of our cautious approach, until we get out of the situation that we are in.
- When we have decree the S’alat, then we are instructed to do Zikar of Allah, that is implement the commands of Allah, follow these laws as acts of gratitude and understand and implement Allah’s Hidaya, Qayaman- establish the Zikar, become the foundation of it and Qaudan and upon Junubekum- means we need to establish the Zikar of Allah, its basic rules and foundations, out of our own accord, without any force or compulsion by being steadfast and persistent, no matter what difficulties and hardships may come in our way, to distant and far off areas. Then when we are satisfied and contend then, we need to establish the S’alat since S’alat is decreed, made compulsory upon us as Momineen in the form of Mouqatan- that is the deadline, the goal, which we need to achieve, by being steadfast, setting goals, appointing of deadlines and timings in order to prove ourselves as Momineen. And until we establish the S’alat, we should not rest or be in our comfort zone, since just like we are a definite whole package of our beliefs, values, principals, considerations, etc., then indeed, they are also fixed in terms of their whole package of their beliefs, values, principals, considerations, etc. whereas the only distinction is that we as Momineen rely on, look forward to Allah for the purpose of recompense of our deeds, whereas they are looking forward to, relying on Allah for the recompense. Indeed, Allah is all- knowing and the best of the best judge and Hakeem.
Footnotes:
THE KEY-WORD VOCABULARY:
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