Surah An-Nissa Ayah No. 110 to 115
Surah An-Nissa Ayah # 110 to 115 (4:110 – 4:115)
A. Translation
١١٠ وَمَنْ يَعْمَلْ سُوءًا أَوْ يَظْلِمْ نَفْسَهُ ثُمَّ يَسْتَغْفِرِ اللَّهَ يَجِدِ اللَّهَ غَفُورًا رَحِيمًا
[Quran 4:110] And whoever does Suwa’un (سُوءًا) or Yazlim (يَظْلِمْ) his/her Nafs (نَفْسَهُ) then Yastaghfir (يَسْتَغْفِرِ) of Allah, will Yajede (يَجِدِ) of Allah as Ghafuran (غَفُورًا) Raheeman (رَحِيمًا).
١١١ وَمَنْ يَكْسِبْ إِثْمًا فَإِنَّمَا يَكْسِبُهُ عَلَىٰ نَفْسِهِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
[Quran 4:111] And whoever Yaksib (يَكْسِبْ) Is’man (إِثْمًا) then indeed, he/she Yaksibuhu (يَكْسِبُهُ) upon his/her Nafs (نَفْسِهِ) and Allah is All-knowing Hakeeman (حَكِيمًا).
١١٢ وَمَنْ يَكْسِبْ خَطِيئَةً أَوْ إِثْمًا ثُمَّ يَرْمِ بِهِ بَرِيئًا فَقَدِ احْتَمَلَ بُهْتَانًا وَإِثْمًا مُبِينًا
[Quran 4:112] And whoever Yaksib (يَكْسِبْ) Khat’ea’n (خَطِيئَةً) or Is’man (إِثْمًا) then Yarme (يَرْمِ) with it, Bare’an (بَرِيئًا), then he/she does nothing except Ahtamala (احْتَمَلَ) Bhutanan (بُهْتَانًا) and Mubeyanan (مُبِينًا) Is’man (إِثْمًا).
١١٣ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكَ وَرَحْمَتُهُ لَهَمَّتْ طَائِفَةٌ مِنْهُمْ أَنْ يُضِلُّوكَ وَمَا يُضِلُّونَ إِلَّا أَنْفُسَهُمْ ۖ وَمَا يَضُرُّونَكَ مِنْ شَيْءٍ ۚ وَأَنْزَلَ اللَّهُ عَلَيْكَ الْكِتَابَ وَالْحِكْمَةَ وَعَلَّمَكَ مَا لَمْ تَكُنْ تَعْلَمُ ۚ وَكَانَ فَضْلُ اللَّهِ عَلَيْكَ عَظِيمًا
[Quran 4:113] And were it not for Fazal (فَضْلُ) of Allah upon you and Allah’s Rahmat (وَرَحْمَتُهُ), a T’aifatun (طَائِفَةٌ) of them would have Lahammat (لَهَمَّتْ) to Yuzilluka (يُضِلُّوكَ) you. But they do not Yuzilluna (يُضِلُّونَ) except their Anfusahim (أَنْفُسَهُمْ), and they cannot Yazurrunaka (يَضُرُّونَكَ) you in Shayyin (شَيْءٍ). And Allah has Anzala (وَأَنْزَلَ) upon you the Kitaab (الْكِتَابَ) and the Hikmat (وَالْحِكْمَةَ) and has given you knowledge of what you did not know. And Fazal (فَضْلُ) of Allah is great upon you.
١١٤ لَا خَيْرَ فِي كَثِيرٍ مِنْ نَجْوَاهُمْ إِلَّا مَنْ أَمَرَ بِصَدَقَةٍ أَوْ مَعْرُوفٍ أَوْ إِصْلَاحٍ بَيْنَ النَّاسِ ۚ وَمَنْ يَفْعَلْ ذَٰلِكَ ابْتِغَاءَ مَرْضَاتِ اللَّهِ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا
[Quran 4:114] There is no Khair (خَيْرَ) in much of their Najua’ahum (نَجْوَاهُمْ), except of Amara (أَمَرَ) with S’adaqatin (بِصَدَقَةٍ) or Ma’arufin (مَعْرُوفٍ) or Is’lahin (إِصْلَاحٍ) between the people. And whoever does that, seeking Marza’at (مَرْضَاتِ) of Allah, then Fasoofa (فَسَوْفَ) Nouwetehi (نُؤْتِيهِ) a great reward.
١١٥ وَمَنْ يُشَاقِقِ الرَّسُولَ مِنْ بَعْدِ مَا تَبَيَّنَ لَهُ الْهُدَىٰ وَيَتَّبِعْ غَيْرَ سَبِيلِ الْمُؤْمِنِينَ نُوَلِّهِ مَا تَوَلَّىٰ وَنُصْلِهِ جَهَنَّمَ ۖ وَسَاءَتْ مَصِيرًا
[Quran 4:115] And whoever Yushaqiq (يُشَاقِقِ) the Rasool (الرَّسُولَ) from after what Tabayyana (تَبَيَّنَ) to him/her the Huda (الْهُدَىٰ) and he/she follows Ghair (غَيْرَ) Sabeel (سَبِيلِ) of the Momineen (الْمُؤْمِنِينَ), WE will Nuwallehi (نُوَلِّهِ) to him/her of what he/she Tawalla (تَوَلَّىٰ) and We will Nus’lehi (وَنُصْلِهِ) him/her hell— and a S’aa’t (وَسَاءَتْ) destination!
B. THE CONCEPT:
In earlier ayahs up to Ayah 110 of Sura Nissa, we have learnt the divine guidance Allah has given to the mankind the Kitaab, which is Haqq in all its meanings of absolute truth, absolute justice and as our duty and obligation. We have been instructed by Allah to base all our Hikm, judgments, rulings, decisions, with Haqq based on the Kitaab of Allah. It’s through the Kitaab, that we would be able to establish Deen and Salaat on the basic foundations of deen of care, compassion, and justice between people. The basic prerequisite to understand and follow the Kitaab is to use all our faculties, especially our faculties of reasoning and intellect to its maximum, in order to understand and implement the Deen of Allah.
Keeping in considerations the context as mentioned above, the next Ayah 4:110, “And whoever does Suwa’un (سُوءًا) or Yazlim (يَظْلِمْ) his/her Nafs (نَفْسَهُ) then Yastaghfir (يَسْتَغْفِرِ) of Allah, will Yajede (يَجِدِ) of Allah as Ghafuran (غَفُورًا) Raheeman (رَحِيمًا).” Here the word Suwa’un means something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad to our whole being, something that creates fasaad- imbalance and destruction; entering into trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, and basically reflective of such worst behavior towards others, not giving them or suppressing their due rights etc.; 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, here Allah is referring to all such acts and deeds of Suw’ain which are basically a Zulm on one’s Nafs- since these are against the very fitrat of Allah on which we are created as human beings, and therefore are extreme acts of Zulm on our own Nafs. Thus, even for such acts, Allah says that once these deeds have been committed, but then the person “Yastaghfir of Allah” means the person who committed such worst acts, then seeks the Mughfirat- the shield, protection, of Allah against the impacts of previously committed acts. Which can only be done through the process of Touba, that is the person makes a U-turn by following 3 steps 1) identifies such deeds of Suw’ain, then 2) does Is’lah- that is he/she then puts things in their rightful place, corrects the impacts of, does reform, fills the void and deficiencies etc. and then 3) makes a firm commitment never to repeat it, and stay steadfast on the right path by continuing to do Amal-e-Swalehat- deeds of Is’lah. Will then be able to seek Allah’s Mughfirat and then and only then, he/she “will Yajede (يَجِدِ) of Allah as Ghafuran (غَفُورًا) Raheeman (رَحِيمًا).” Means will be able to switch and replace his/her earlier situation of Absence of Allah as Ghafoor ur Raheem when was doing Suwau’n or Zulm on his/her Nafs, with the new situation of Allah as Ghafoorun Raheem- Since Allah being Raheem is only a privilege that one gets after one seeks Allah’s Mughfirat and Touba.
The next Ayah 4:111 “ And whoever Yaksib (يَكْسِبْ) Is’man (إِثْمًا) then indeed, he/she Yaksibuhu (يَكْسِبُهُ) upon his/her Nafs (نَفْسِهِ) and Allah is All-knowing Hakeeman (حَكِيمًا).” Here the word Is’m means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, death and destruction. It is also used in Quran in the meanings of such wealth, power or comfort that one gets without earning it or without making any efforts for it, without his/her due right. The word Yaksib and Yaksibuhu is normally mistranslated as earns, but these words basic meanings are in terms of ‘bringing upon oneself, absorbing or retaining within oneself the impacts, in order to either face the consequences of or gain the benefits thereof’. Thus here when Allah says “And whoever Yaksib Is’man then indeed, he/she Yaksibuhu upon his/her Nafs and Allah is All-knowing Hakeeman.” Is an expression of profound wisdom by Allah that when someone aims at destroying someone’s else’s human faculties, abilities, and energy, creating pain and suffering, sadness, reduced energy, causing others to lose pace, causing death and destructions aimed at others, what he/she is actually doing is Yaksibuhu- brining upon his/her own self, absorbing and retaining within his/her own self the impacts thereof, in order to face the consequences of such acts upon his/her own Nafs. And it’s because of this profound wisdom that Allah says at the end of this ayah that “Allah is All-knowing hakeem”. Hakeem- being the all-encompassing word to reflect Allah as lawmaker, judge, arbitrator, the maker/issuer of decree, ruling, verdict, wisdom, laws and regulations, etc.
The next Ayah 4:112, “And whoever Yaksib (يَكْسِبْ) Khat’ea’n (خَطِيئَةً) or Is’man (إِثْمًا) then Yarme (يَرْمِ) with it, Bare’an (بَرِيئًا), then he/she does nothing except Ahtamala (احْتَمَلَ) Bhutanan (بُهْتَانًا) and Mubeyanan (مُبِينًا) Is’man (إِثْمًا).” With regards to the usage of the words and the consequences thereof, there is a clear distinction between Is’m and Khata. On one hand Is’m is a serious offence in light of Quran, reflecting such deeds which are done intentional and aimed at destroying human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, death and destruction. Khata on the other hand, is any such action which is done without proper planning, groundworks, basis or reason. Hence in the light of Quran, these actions deserve different consequences in the form of recompense. Thus here when Allah says that “And whoever Yaksib Khat’ea’n or Is’man then Yarme with it, Bare’an, then he/she does nothing except Ahtamala Bhutanan and Mubeyanan Is’man.” Basically Allah is saying that whoever Yaksib- brings upon oneself or commits, a Khat’ea’n- an unintentional unplanned mistakes, or Is’man- any planned destruction and suffering aimed at destroying human faculties, but after committing either a Khata or an Is’m, the person then Yarme- accuses and puts the blame of that particular acts on someone who is Bare’an- an innocent person who is not connected to the committed, then that person has in fact Ahtamala- taken over on his/her conscience the regret and the recompense of Bhutan- harming someone without Haqq- their due right and this, accusation is in fact a distinct and clear Ism. This means that even if the person commits a Khata, which was unintentional and unplanned mistake, which could have a much lighter recompense, but if the person accuses someone else of that Khata, then this act of Khata plus accusation becomes a Munayyin- Distinct and clear Is’m.
The next Ayah 4:113, “And were it not for Fazal (فَضْلُ) of Allah upon you and Allah’s Rahmat (وَرَحْمَتُهُ), a T’aifatun (طَائِفَةٌ) of them would have Lahammat (لَهَمَّتْ) to Yuzilluka (يُضِلُّوكَ) you…” means that if it were not for the Fazal of Allah- referring to Allah’s Hidayah, the Kitaab, upon you, and Allah’s Rahmat, in all-inclusive terms of all of Allah’s blessings and bounties, a Taifatun- a group of people who carry out the same behaviour in repeated fashion, of them would have Lahammat- planned, scheme, to Yuzilluka you- i.e. mislead you away from the path of Allah- the Hidayah. The next phrase “…. But they do not Yuzilluna (يُضِلُّونَ) except their Anfusahim (أَنْفُسَهُمْ), and they cannot Yazurrunaka (يَضُرُّونَكَ) you in Shayyin (شَيْءٍ)….” Means that even if the Taifatun, who repeatedly try to misled you by scheming and plotting to Zalal you- lead you astray away from the Hidaya, they are in fact not doing anything, except Yuzilluna- Misleading and diverting their own Nafs away from Hidayah. And no matter how much and how many times they try to repeat their scheming and plotting, they can not cause any Zarar- severe harm and injury to you. They might be able to cause Azzan- little harm and injury but they wont ever be able to cause you any Zarar. The next phrase “…. And Allah has Anzala (وَأَنْزَلَ) upon you the Kitaab (الْكِتَابَ) and the Hikmat (وَالْحِكْمَةَ) and has given you knowledge of what you did not know. And Fazal (فَضْلُ) of Allah is great upon you.” After highlighting the Fazal of Allah, the Hidayah, which is basically a shield against the efforts and plotting of others to cause Zalal, mislead you, and assuring that no matter how hard they try they can not cause Zarar to you, Allah is now telling us the basic reasons behind such assurances, which is Allah’s Kitaab, full of Hikmat and Fazal of Allah, that has given you knowledge of what you didn’t know in terms of all the warnings and assurances that Allah has given through this divine guidance and wisdom.
The next Ayah 4:114, “There is no Khair (خَيْرَ) in much of their Najua’ahum (نَجْوَاهُمْ), except of Amara (أَمَرَ) with S’adaqatin (بِصَدَقَةٍ) or Ma’arufin (مَعْرُوفٍ) or Is’lahin (إِصْلَاحٍ) between the people….” The word Najua’ahum is used in Quran in the meanings of secret talks, private counsels or any sort of conversations or consultations which are done privately and not in public. Quran does not support such counsels and discussions, even to the extend of calling these as most frequently done by those who do Zulm- injustice and harm to others. Here in this ayah as well when Allah says “And there is no Khair in much of their Najwahum except of Amar with Sadaqatin or Ma’aroofin or Is’lahin…” this gives a very clear message that ONLY in case if the Najwa- the secret counsel is with Sadaqat, or aimed at Is’lah or is Maaroof- acceptable, then and only then, there is Khair in it, otherwise there is no Khair in any Najit’s not Najwa. The three situations during which Najwa is Khair are as follows
- Amar- acts/deeds/construction/creation/order of S’adaqaat. The word Sadaqa is spending in the path of Allah with purest of intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intensions and honesty. Sadaqat is not only in the form or wealth or money from one’s Amwaal (wealth, property, resources etc.) but also can be done as efforts, hard work, utilization of one’s abilities, capabilities, talents, knowledge for the benefit of others.
- Najwa is Maroof- Ma’roof mean what is acceptable and pleasant in accordance with someone’s due right – justice with respect to someone due right in the meanings of Qist and while remaining within the parameters/boundaries of Deen. The word also means all those acceptable and pleasant acts and deeds which are done by remaining within the boundaries of Deen. Thus, the word Maruuf is an all – encompassing word to include all such situations where Najwa – i.e., private consults and discussions are desirable, most acceptable and pleasant in accordance with one’s due right and justice, as per the parameters of Deen.
- Is’laah- The word is used in meanings of reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier in terms of correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. It is also used in the meanings to create the balance, to restore peace, law & order, to resume the situation back to its correct place as well as to healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes. Here the specific phrase is Is’lah between people, that means that Najwa- private consults behind closed doors is allowed and acceptable with Khair in it, as long as it Amar- order, embodying of, creates, Is’lah between people, putting things in the rightful order, connect people with love, harmony, compassion for each other, ensuring the justice is upheld by giving Haqq to everyone as per their due right and connecting people together.
“… And whoever does that, seeking Marza’at (مَرْضَاتِ) of Allah, then Fasoofa (فَسَوْفَ) Nouwetehi (نُؤْتِيهِ) a great reward.” This means whoever does the Najwa in either or all of the three situations as mentioned above, with the basic intention of seeking the Marza’aat- the acceptance, approval and pleasing Allah, then Fasoofa- has basically acknowledged and realized, Nouwetehi- a clear edge in favor of and storming towards the great reward.
The next Ayah 4:115, “ And whoever Yushaqiq (يُشَاقِقِ) the Rasool (الرَّسُولَ) from after what Tabayyana (تَبَيَّنَ) to him/her the Huda (الْهُدَىٰ) and he/she follows Ghair (غَيْرَ) Sabeel (سَبِيلِ) of the Momineen (الْمُؤْمِنِينَ)…” Is talking about all such Ahl-e-Kitaab, on whom Allah’s Kitaab has been delivered by Allah’s Rasool. But once the Kitaab has been made Tabayyin- distinctly clear, explained in detail, and the person instead of following the Hidayah, then chose to Yushaqiq- rebel against in opposition and rebelliousness to the Risalat and follows the Ghair of the Sabeel of the Momineen- means the person has chosen to follow any route other than, in contradiction of, against and in opposition to the Sabeel of those who have Emaan and are at Aman, then “…, WE will Nuwallehi (نُوَلِّهِ) to him/her of what he/she Tawalla (تَوَلَّىٰ) and We will Nus’lehi (وَنُصْلِهِ) him/her hell….” Here the two key words are Nawallehi/Tawalla and the word S’alla/Nus’lehi, which are opposite to each other. The word Tawalla is normally translated as turn away but the word Tawalla is used in the meanings as opposite to the word S’alla. Since S’alla means permanent and strong connection, turning towards with one’s whole being in complete obedience and submission. Thus, Tawalla, as opposite to S’alla means ‘turned away from, disobeyed, disconnected from, repelled away from etc. Here when Allah says “and whoever Yushaqiq the from after what Tabayyin to him/her the Hidayah and follows Ghair the Sabeel of the Momineen, WE will Nuwalehi him/her what he/she Tawalla and hell will Nuslehi him/her…” this means that whoever Yushaqiq- rebel against in opposition and rebelliousness to the Rasool – the Hidayah from after what Tabayyin- made clear, distinct, explained in detail, to him/her the Hidayah and follows Ghair – against, other than, in contradiction of, the Sabeel of the Momineen, WE will Nuwalehi him/her – turn him/her away from, repel from, cause to be disobedient from what he/she Tawalla- turn towards in disobedience of Allah’s Hidaya and hell will Nuslehi – incline with it’s whole being towards, connect permanently with him/her. And this situation is “…— and a S’aa’t (وَسَاءَتْ) destination!” i.e., something that is extremely unpleasant and unacceptable not only to one’s physically but in terms of one’s whole being. Such is the final abode and the end result in terms of final destination of such people.
C. IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah An Nissa from Ayah no. 110 to 115, give us the following divine guidance that we can apply in our day to day lives:
- Even if we end up committing extreme acts of misdeeds, or does Zulm and injustice to our Nafs, but once we realized our mistake, we have to do sincere Touba, make a U-turn by doing Is’lah and then and only then we can seek the Mughfirat- the protection the shield of Allah as Ghafooran in order to protect us from the impacts of these misdeeds, and to be in our lives as Raheem, so that we get the privilege of Allah as Raheem, peace, Rahmat, tranquility in our lives as we continue to do Amal-e-Swalehaat.
- When we try to commit any acts of Is’m i.e., aiming to destroy human faculties, either of ourselves or of others, which result in causing death, sufferings, or destructions, we are in fact doing Is’m against our own Nafs. Since we are created as per the Fitrat of Allah, such deeds are basically an Is’m against and upon our own Nafs. The concept of Touba and Maghfirat, is basically to make sure we are able to switch our situation with the situation where Allah is there as Raheem and Ghaforan. However, if we commit such acts of Is’m or even as of some Khata- mistake which are committed without any basis or planning, but instead of doing Touba or seeking Maghfirat of Allah, we accuse an innocent of such deeds, then this is in fact similar to taking over the burden on our conscience and the recopmse of a clear and distinct is’m.
- Allah has also warned us as Momineen, to always take the Hidayah as our bench mark, because there are always such people all around us, who try to mislead us in repeated fashion through scheming and planning. The divine guidance for us in such situations is to always treat Kitaab as the greatest Fazal of Allah upon us, which is full of guidance, Hikmat, and wisdom from our Rabb. Allah has given us assurance that for those who try to mislead and cause destruction in our Sabeel, they are doing nothing except misleading their own Nafs and no matter how hard they try and how many times they try, they can not cause much harm and injury to us. However, we have been warned of the S’alaat of fire in the situation that once Allah’s Hidayah has been made Bayyanin- clear, distinct and explained in detail upon us, and we choose to rebel against it, in opposition to it and follow any path which is Ghair, against, without and in contradiction of the Sabeel of the Momineen.
- We are also warned through these ayahs about the secret and private consultations which are done behind closed doors, telling us in clear terms that there is not much khair in them. There are however three broad exceptions 1) if the Amar- acts, order, creations of Sadaqaat- done with the sincerity of heart and mind, in order to bring Khair to others and spend for the benefit of others from one’s efforts, Amwaal, wealth, money, title etc. 2) if such acts are Maaroof, acceptable and desirable in accordance with the parameters of Deen and the society and 3) they are Amar of Is’lah between people, trying to connect people together in love harmony and compassion for each other by putting things in their rightful place as per the due rights and Haqq of people. These
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/