Surah An-Nissa Ayah No. 116 to 121
Surah An-Nissa Ayah # 116 to 121 (4:116 – 4:121)
A. Translation
١١٦ إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ ۚ وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا
[Quran 4:116] Indeed, Allah does not Yaghfir (يَغْفِرُ) that Yushrik (يُشْرَكَ) with it. And Allah Yaghfir (وَيَغْفِرُ) what is other than that whom Yashau (يَشَاءُ). And Whoever Yushrik (يُشْرِكْ) with Allah, then he/she has done nothing except Zalla (ضَلَّ) a far off Zalalan (ضَلَالًا).
١١٧ إِنْ يَدْعُونَ مِنْ دُونِهِ إِلَّا إِنَاثًا وَإِنْ يَدْعُونَ إِلَّا شَيْطَانًا مَرِيدًا
[Quran 4:117] They do not Yada’una (يَدْعُونَ) from besides Allah except Inaas’an (إِنَاثًا) and they do not Yada’una (يَدْعُونَ) except a rebellious Shaitanan (شَيْطَانًا).
١١٨ لَعَنَهُ اللَّهُ ۘ وَقَالَ لَأَتَّخِذَنَّ مِنْ عِبَادِكَ نَصِيبًا مَفْرُوضًا
[Quran 4:118] La’nahu (لَعَنَهُ) it of Allah and it Qaala (وَقَالَ), “I will surely Attakhizna (لَأَتَّخِذَنَّ) from your A’ebadeka (عِبَادِكَ) a Mafruzan (مَفْرُوضًا) Nas’eeban (نَصِيبًا).”
١١٩ وَلَأُضِلَّنَّهُمْ وَلَأُمَنِّيَنَّهُمْ وَلَآمُرَنَّهُمْ فَلَيُبَتِّكُنَّ آذَانَ الْأَنْعَامِ وَلَآمُرَنَّهُمْ فَلَيُغَيِّرُنَّ خَلْقَ اللَّهِ ۚ وَمَنْ يَتَّخِذِ الشَّيْطَانَ وَلِيًّا مِنْ دُونِ اللَّهِ فَقَدْ خَسِرَ خُسْرَانًا مُبِينًا
[Quran 4:119] “And I surely Zillannahum (وَلَأُضِلَّنَّهُمْ) them, and surely Amannyannahum (وَلَأُمَنِّيَنَّهُمْ) them, then I will surely manipulate A’azana (آذَانَ) of the Ana’am (الْأَنْعَامِ) and I will surely Amar (وَلَآمُرَنَّهُمْ) them- then, I will cause them to Ghair (فَلَيُغَيِّرُنَّ) creation of Allah”. And whoever Yattakhizu (يَتَّخِذِ) Waliyan (وَلِيًّا) the Shaytan (الشَّيْطَانَ) from besides Allah, then he/she has done nothing except suffered a Mubbayin (مُبِينًا) loss.
١٢٠ يَعِدُهُمْ وَيُمَنِّيهِمْ ۖ وَمَا يَعِدُهُمُ الشَّيْطَانُ إِلَّا غُرُورًا
[Quran 4:120] Shaitan Ya’duhum (يَعِدُهُمْ) them and Yumannehim (وَيُمَنِّيهِمْ) them. And the Shaytan (الشَّيْطَانُ) does not Ya’eduhumu (يَعِدُهُمُ) them except Ghururan (غُرُورًا).
١٢١ أُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ وَلَا يَجِدُونَ عَنْهَا مَحِيصًا
[Quran 4:121] Those—their abode is Hell, and they will not Yajeduna (يَجِدُونَ) from it Mahees’an (مَحِيصًا).
B. THE CONCEPT:
In earlier ayahs up to Ayah 115 of Sura Nissa, we have learnt the divine guidance that we should take the Hidayah as our bench mark; to always realize and treat Kitaab as the greatest Fazal of Allah upon us, which is full of guidance, Hikmat, and wisdom from our Rabb. We have also been warned of the S’alaat of fire in the situation that once Allah’s Hidayah has been made Bayyanin to us- clear, distinct and explained in detail upon us, but we then choose to Yushaqiq- 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.
Keeping the above context in considerations, the next ayah Ayah 4:116, “Indeed, Allah does not Yaghfir (يَغْفِرُ) that Yushrik (يُشْرَكَ) with it. And Allah Yaghfir (وَيَغْفِرُ) what is other than that whom Yashau (يَشَاءُ)….” Normally this Ayah is translated as ‘Allah does not pardon the person who assign partners with HIM’, by translating behi as ‘with Allah’, which is not what this phrase is talking about. Keeping in mind the context of this Ayah, the earlier ayahs are talking about the Hikmat, the knowledge, the Hidayah as given to the mankind through Allah’s Kitab, then in this ayah, the phrase Yushrik behi- means that does Shirk with it- i.e., the Kitaab. As we know the word Shirk means to assign association, partnership or relation with someone. Thus, here the phrase ‘Yushrik behi’, refers to all such sources of Deen, which are considered aligned as partners with the Kitaab, the Quran. Since the ONLY source of Deen by Allah is the Kitaab, the Quran, this particular ayah is referring to all such Muslims, who considered Quran as one of the many sources and assign other sources, such as hadith, as equal importance as source of Deen. Thus, here when Allah says, “Indeed, Allah does not Yaghfir that Yushrik with it. And Allah Yaghfir what is other than that whom Yashau ….” It means that Allah does not provide protection from the impacts of wrong doings, when someone assign other sources as partner in matters of Deen with the Kitaab- the Quran. Whereas Allah provides protection and shield, other than this aspect of wrong doing- doing Shirk with Kitaab, to other acts of wrong doing based on Touba and Is’lah.
The next phrase then talks about Shirk with Allah as “….. And Whoever Yushrik (يُشْرِكْ) with Allah, then he/she has done nothing except Zalla (ضَلَّ) a far off Zalalan (ضَلَالًا).” This phrase is now talking about Shirk with Allah which basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. Therefore, it’s also Shirk to listen and follow any man-made laws of Deen which are outside of Quran, to divide in sects/groups or beliefs and to associate anyone as partner to Allah in being a lawmaker in Deen. Thus, those who call themselves Muslims can also be Mushrikeen. It’s because of this that Quran clearly mentions that most people do not have Emaan, except that they do Shirk. Here when Allah says “….. And Whoever Yushrik with Allah, then he/she has done nothing except Zalla a far off Zalalan.” Means that person who has done Shirk, has not done anything else except being mislead really far away from in Zalalan- in being unclear, in confusion, being mislead to path which is not visible and not certain towards ambiguity, doubt, destruction, and failure.
The next Ayah is perhaps one of the most misinterpreted one due to the mistranslation of the word Inaas’an as females. The Ayah 4:117, “They do not Yada’una (يَدْعُونَ) from besides Allah except Inaas’an (إِنَاثًا) ….” is misinterpreted as “They do not make Duaa from anyone besides Allah, except females…” Here if we translate the word Inaas’an as female or as per the most common interpretation of female deities, then this is a false statement, since those who do Shirk (as discussed earlier) do not just assign partners to Allah which are only females but there are male Shuraka as well as other sources and books as well. Here the concept of Duaa to anyone other than Allah is done as per the nature of us as humans, which is referred through the concept of Inaas’an. The word refers to the basic nature, characteristics of us as Allah’s creations, as a combination of our Fitrat as well as the impacts of environment and upbringing etc. Thus, the word Ans’a or Inaas’an is not females but our basic nature, which is a combination of two important aspects 1) fitrat on which we are created – as per the attributes, fitrat of Allah and 2) The impacts of environment and upbringing. Quran tells us that the mankind is created as per the Fitrat of Allah, which means that by default we have all the desired attributes of Allah, the basic foundation of which is Hanifan _ refer Ayah 30:30. Therefore as per our Fitrat, at the time of our birth, we are created in accordance with the Fitrat of Allah. This Fitrat of Allah, upon which we are created, then gets contaminated as impacted by our environment and upbringing which is what is referred with the words Inaas’an. Thus, after highlighting the two different types of Shirk, with Allah’s kitaab and with Allah, in this ayah when Allah says “They do not Yada’una from besides Allah except Inaas’an ….” Allah is talking about the basic nature of us, as humans, because of which, we tend to invoke, seek help from, make Duaa from people, sources other than Allah. This phrase therefore means that they do not make duaa- seek for help, rely on, invoke, from besides Allah, except due to their nature (a combination of their fitrat as contaminated by environment and upbringing) since the fitrat of Allah is Haneefan, wherein there is no possibility of Shirk. It’s due to the contamination of that Fitrat, the impacts of our environment and upbringings because of which people do Shirk and invoke others besides Allah.
And the other reason is mention in the next phrase as “….and they do not Yada’una (يَدْعُونَ) except a rebellious Shaitanan (شَيْطَانًا).” Thus, there could only be two possibilities due to which people do Shirk and invoke, call upon, rely on besides Allah, 1) Due to their nature, the impacts and contamination of one’s fitrat, the fitrat of Allah, as a result of environment and upbringing influences and 2) due to rebellious Shaytaan. As we know the word Shaytaan is used in Quran to refer to all those people, elements, thoughts, acts etc. which are the result, the choices and acts of humans carried out under the influence of Khutuwaat, whispers of their own Nafs-e Ammara (Shaiytan) and as a result of the duties assigned to Iblees by Allah, the basic aim of which is to mislead humans, to test us against the presence of our free will, and to influence acts against the commandments of Allah. Since Shaytan that part of our nafs – the Nafs-e-Ammara, which is egoistic, therefore all such people, elements, and acts undertaken under the influence of people’s ego are termed as Shaytaan.
The next ayah is then talking about Shaytan in greater detail. Ayah 4:118, “La’nahu (لَعَنَهُ) it of Allah….” Normally translated as La’nat- wretched or curse by Allah, which is a wrong translation since Allah does not curse anyone. Allah’s getting angry and cursing anyone is a completely wrong concept of Allah. The word basically means to distance from, disconnected or to separate from someone. When the word is used from Allah, it means that Allah’s all the blessings, bounties and Fazal are disconnected and the person/thing/Shaytan would be deprived of such pleasures of life and Allah’s blessings. Thus, here it does not mean in the meanings of cursing Shaytaan by Allah or Allah’s curse or wretch upon Shaytan, but it means in Shaytaan, be it elements, thoughts, people, deeds etc. would be disconnected and distanced far away from Allah’s blessings. The next phrase “…. and it Qaala (وَقَالَ)…” Is not talking about the speech of Shaytan, since the word Qaala or Quool, is an all-encompassing of everything that Shaytan does in terms of not just speech, but actions, actual deeds, conducts and behaviour patterns in terms of practice of Shaytan. Thus, here whatever follows the phrase ‘it Qaala’, is not just restricted to the speech or sayings of Shaytan but is used in an all-encompassing manner referring to Shaytaan’s behaviours which is inclusive of its actions, deeds, thoughts, planning, speech etc.
The behavaiour, approach, planning, conducts of Shaytan is then explained from the next phrase and the next ayah as “…I will surely Attakhizna (لَأَتَّخِذَنَّ) from your A’ebadeka (عِبَادِكَ) a Mafruzan (مَفْرُوضًا) Nas’eeban (نَصِيبًا).” Thus, the first aim of Shaytan is explained in this phrase. The word Mafruzan is used in Quran in the meanings of obligation or something that is compulsory or mandatory, in terms of obligation or basic requirement as duties. The word Nas’eeban is normally translated as portion or share, but the word is used in Quran in the meanings of final result and destination of the Akhira on the basis of accountability as consequences of one’s choices and actions. The real meanings of the word are in terms of due right, what someone has earned or is entitled to. Thus, the word is used in overall meanings of due right, power, privilege, title and the entitlement. Thus, here when Allah is telling us about the conducts, planning and behavior of Shaitan that “I will surely Attakhizna from your A’ebadeka a Mafruzan Nas’eeban.” Means that the basic aim and conducts of Shaitan is to seize, grab, capture and apprehend strongly the Mafruzan- mandatory, obligatory, Naseeban- the due right as per the recompense, based on their own actions and decision, of the Aibaad of Allah. This phrase shows that the only role of Shaytan is to influence our thoughts, we are the one’s who decide to take action on these thoughts. Therefore, if and when we decide to take actions on such Khutuwaat of Shaytan, then Shaytan seizes and grab strongly the Naseeban- our due right, our Haqq that we have earned for the recompense of such actions as the recompense has now become mandatory- Mafruzan upon us.
The next ayah continues the same discussions, in terms of identifying all the Quool of Shaytan as Ayah 4:119, “And I surely Zillannahum (وَلَأُضِلَّنَّهُمْ) them….” Means will cause Zalalan- in being unclear, in confusion, being mislead to path which is not visible and not certain towards ambiguity, doubt, destruction, and failure. “… and surely Amannyannahum (وَلَأُمَنِّيَنَّهُمْ) them….” means will cause Manni in them. The word Manni is normally translated as desire or wish for, but in Quran the word is used in much greater depth and meanings in terms of craving for, longing for, excited for, coveting for, or yearn for. Thus, here this phrase is referring to the conduct of Shaytan in terms of causing or arousing excitement, longings, desires etc. in them. “…., then I will surely manipulate A’azana (آذَانَ) of the Ana’am (الْأَنْعَامِ)…” The word Aazaan is normally mistranslated as permission but is used in Quran in the meanings of announcing, declaring, proclaiming, revealing, publicizing, asserting, affirming or making known something. Whereas the word Ana’am refers to Allah’s nai’mat in all -encompassing manner of success & prosperity in all walks of life, peace & contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc.; height, benchmark, role-model and unity of nations in terms of common purpose and same set of values and beliefs. Thus, here when Allah is warning us about the Quool of Shaytan as “…., then I will surely manipulate A’azana of the Ana’am …”, the word Ana’am is used here in all these all-encompassing meanings. One of the tools, conducts, planning and behaviours of Shaytan is the manipulation of Azaan- proclamation, announcement, and affirmations of the Na’imat of Allah. Thus, the criterion of success as Naimat is manipulated through false benchmarks and affirmations. The concept of being at peace and law and order is again manipulated by Shaytan through manipulation of Azaan of such Na’imat. Similarly, the unity of Muslims under the same ambit of deen is again manipulated to give false sense of unity, through manipulation of its Az’aan. And finally, the concept of role models and benchmarks are manipulated by Shaitan to create mistaken role models. Thus, when Shaytan’s Quool is reflective of manipulation of Azaan of All and any type of Allah’s Naimat, and that’s how shaytan influences the Khutuwaat upon us and influence people to do shirk.
The discussion on Shaytan’s Quool continues through the next phrase as “…and I will surely Amar (وَلَآمُرَنَّهُمْ) them…” Here the word Amar is used in Quran in the meanings of sign, indication, guidance, consultation, suggestion etc. in terms of advising, suggesting, or conferring upon, with the basic aspect of planning, intending or determination to do something. Amar is also used in the meanings of abundance or increase in something as well as in the meanings of matter, case, situation, or affair, or a thing, (with plural as al Amoor), commandments, order, enjoin, or command something. Thus, here when Shaytan Quool is referred as “And I will surely Amar them” it’s used in all of these meanings of the word Amar. The next phrase is “… then, I will cause them to Ghair (فَلَيُغَيِّرُنَّ) creation of Allah …” Means will cause them to Ghair- go against, rebel, in contradiction of or in opposition of the Allah’s creation. As Khalifa on earth, we, as mankind, have been ordained by Allah to take care of earth and all of its habitants. And thus, the basic end objective of all the Quool of Shaytan is to go against, rebel, in contradiction and as opposition to the creation of Allah. This phrase basically shows the thought behind, the end objective behind all acts, planning, determination and tools of Shaytan, which is to for us, as mankind, to go against our duties of Khalifa on earth and to Ghair of Allah’s creations.
After describing all the Quool of Shaytan, all the tools and the methods thereof and the final end objective of Shaytan, Allah then gives us an explicit warning “….. And whoever Yattakhizu (يَتَّخِذِ) Waliyan (وَلِيًّا) the Shaytan (الشَّيْطَانَ) from besides Allah, then he/she has done nothing except suffered a Mubbayin (مُبِينًا) loss.” Here the word Waliy is normally translated as Ally or friend, the word is however used in Quran in multiple meanings in terms of taking as role models, benchmarks, guardians, defenders, benefactors, protectors, close friends, confidants, on whom one relies and have complete Tawakkul on. Thus, all those who take Shaytan (thoughts, elements, acts, people) as their Waliy, then they have done nothing except suffering a Mubeyyan- clear and distinct, loss.
The Ayah 4:120, “Shaitan Ya’duhum (يَعِدُهُمْ) them and Yumannehim (وَيُمَنِّيهِمْ) them. And the Shaytan (الشَّيْطَانُ) does not Ya’eduhumu (يَعِدُهُمُ) them except Ghururan (غُرُورًا).” Here the words Ya’dahum and Ya’eduhuma are normally mistranslated as promise but the basic meanings of the word Wa’ad and Ma’aiyad are in terms of a recompense, and appointment of accountability and accountability itself. Thus, here Allah is warning us, that Shaitan gets them excited and crave for their accountability, creating a false assumption of them being on the right path and entering Jannat, whereas this is all a hype and a delusion. Since Shaytan does not aid in anything for their recompense, except a Ghurur- deception, wishful thinking, delusions, something which is not true- too far away from truth, falsehood, that is something that deceives and cannot be trusted. It is because of this that those who take Shaytan as their Waliy for them Allah tell us in the next Ayah 4:121, “Those—their abode is Hell, and they will not Yajeduna (يَجِدُونَ) from it Mahees’an (مَحِيصًا).” Here the word Mahees’an is normally translated as escape, where as the basic characteristics of this word is from the word Haes’an which means to ‘turn away from something’. Thus, the word Mahees’an is used in Quran in terms of someone or something which has been Haes’an upon. This ayah therefore means those are the one whose abode is Hell, and they will not Yajeduna (switch their current situation of hell) from it any Mahee’san- means they won’t be able to replace their current situation of being in hell as their abode with another situation where they could turn away from Hell.
C. IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah An Nissa from Ayah no. 116 to 121, give us the following divine guidance that we can apply in our day to day lives:
- The significance and the severity of Shirk has been highlighted in these Ayahs. Allah does not Yaghfir- provide protection and shield to whoever does shirk, whether with the Kitaab, the Quran as the only source of Deen or Allah as the only Hikm in matters of Deen. For those who do Shirk, they have gone too far away from Hidayah, got in a great far off Zalalan- mislead away from the path of Allah, and end up doing Shirk due to two major impacts 1) the Inaas’an- the fitrat on which they were created got contaminated due to the impacts of the environment, the culture, the society and up bringing, and 2) the Khutuwaat of Shaytan, in terms of being influenced by Shaytan.
- Allah has also warned us about the Quool of Shaytaan- its’ planning, speech, conducts, behaviors and tools which are basically of four broad types
- Shaytan influences the acts and deeds through the Khutuwaat of Shaytaan- the whispers, due to which the recompense and facing the consequences of such deeds becomes mandatory upon those who fall into the trap and turn these thoughts into actions.
- Causes them to get misled from the path of Allah, through causing confusions, leading them to destruction and failure
- Causes or arouses excitement, longings, desires etc. in them
- Manipulates Az’aan- announcement, affirmation or proclamation of Allah’s Ana’am- that is Shaytan manipulates the announcement and confirmation, of success & prosperity in all walks of life, of peace & contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc.; of height, benchmark, role-model and of unity of nations in terms of common purpose and same set of values and beliefs.
- Not only Allah warns us about the Quool of Shaytan in terms of different tools, methods, conducts and behavious, but we are also informed about the end objective of Shaytan in terms of causing the mankind to Ghair of Allah’s creations in terms of going against them, in opposition and destruction. It’s because of this that we as Momimeen has been warned against taking Shaytan as our Waliy, in any capacity, shape or form and in terms of any meanings of the word Waliy as friends, supporter, bench mark, role model, endorser etc. This divine warning is because Shaytan’s basic approach is to cause excitement and cravings for accountability by creating a false assumption of being on the right path and entering Jannat, whereas this is all a hype, a deception, wishful thinking, delusion and cannot be trusted.
Footnotes:
D. THE KEY-WORD VOCABULARY:
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