Surah An-Nissa Ayah No. 122 to 126

Surah An-Nissa Ayah # 122 to 126 (4:122 – 4:126)

A.   Translation

 

١٢٢  وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ وَعْدَ اللَّهِ حَقًّا ۚ وَمَنْ أَصْدَقُ مِنَ اللَّهِ قِيلًا

[Quran 4:122] And those who have Emaan (آمَنُوا) and do Swalehaat (الصَّالِحَاتِ) deeds, WE will admit them to Jannat (جَنَّاتٍ) Tajriy (تَجْرِي) of Tahteha (تَحْتِهَا) the Anhaar (الْأَنْهَارُ), Khalideena (خَالِدِينَ) in it forever. And Wa’ada (وَعْدَ) of Allah Haqqan (حَقًّا). And what is As’daqu (أَصْدَقُ) then Qeelan (قِيلًا) of Allah.

 

١٢٣  لَيْسَ بِأَمَانِيِّكُمْ وَلَا أَمَانِيِّ أَهْلِ الْكِتَابِ ۗ مَنْ يَعْمَلْ سُوءًا يُجْزَ بِهِ وَلَا يَجِدْ لَهُ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا

[Quran 4:123] It is not with your Amanekum (بِأَمَانِيِّكُمْ) and nor Ama’ani (أَمَانِيِّ) of Ahle (أَهْلِ) the Kitaab (الْكِتَابِ) whoever does Sua’n (سُوءًا) deeds- he/she will be recompensed in accordance with it. And not Yajed (يَجِدْ) for him/her from besides Allah any Waliyan (وَلِيًّا) nor a Nas’eeran (نَصِيرًا).

 

١٢٤  وَمَنْ يَعْمَلْ مِنَ الصَّالِحَاتِ مِنْ ذَكَرٍ أَوْ أُنْثَىٰ وَهُوَ مُؤْمِنٌ فَأُولَٰئِكَ يَدْخُلُونَ الْجَنَّةَ وَلَا يُظْلَمُونَ نَقِيرًا

[Quran 4:124] And whoever does deeds of Swalehat (الصَّالِحَاتِ) from Zakar (ذَكَرٍ) or Auns’a (أُنْثَىٰ) and he/she is a Momin (مُؤْمِنٌ), then those will be admitted to the Jannat (الْجَنَّةَ) and they will not be Yuzlemuna (يُظْلَمُونَ) as much as a speck on a date seed.

 

١٢٥  وَمَنْ أَحْسَنُ دِينًا مِمَّنْ أَسْلَمَ وَجْهَهُ لِلَّهِ وَهُوَ مُحْسِنٌ وَاتَّبَعَ مِلَّةَ إِبْرَاهِيمَ حَنِيفًا ۗ وَاتَّخَذَ اللَّهُ إِبْرَاهِيمَ خَلِيلًا

[Quran 4:125] And who is Ahsanu (أَحْسَنُ) Deenan (دِينًا) than the one who is Aslam (أَسْلَمَ) his/her Wajahu (وَجْهَهُ) to Allah and he/she is Muhsin (مُحْسِنٌ) and follows the Millat (مِلَّةَ) of Ibrahim Hanifan (حَنِيفًا) and to Attakhaza (وَاتَّخَذَ) Allah, is Khaleelan (خَلِيلًا) Ibrahim.

 

١٢٦  وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ بِكُلِّ شَيْءٍ مُحِيطًا

[Quran 4:126] And to Allah belongs what is in the skies and what is in the earth and Ka’ana (كَانَ) Allah of every Shayyin (شَيْءٍ) All-encompassing.

 

B.   THE CONCEPT:

 

In earlier ayahs up to Ayah 121 of Sura Nissa, we have learnt the significance and the severity of Shirk. 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 with Allah as the only Hikm in matters of Deen. For those who do Shirk, they have gone too far away from Hidayah and end up doing Shirk due to two major impacts (1) the Inaasan or Aunsa – 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. In the earlier ayahs, Allah has also warned us about the Quool of Shaytaan- it’s planning, speech, conducts, behaviors and tools which are basically of four broad types (1) 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. (2) Causes them to get misled from the path of Allah, through causing confusions, leading them to destruction and failure (3) Causes or arouses excitement, longings, desires etc. in them and (4) Manipulates Azaan of Allah’s Anaam- that is Shaytan manipulates the announcement and confirmation, of Allah’s Naimat. Not only Allah warns us about the Quool of Shaytan in terms of different tools, methods, conducts and behaviours, 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 is because of this that we as Momimeen has been warned against taking Shaytan as our Waliy, in any capacity.

 

Keeping the above context in consideration, in the next Ayah 4:122, Allah says, “And those who have Emaan (آمَنُوا) and do Swalehaat (الصَّالِحَاتِ) deeds…” These two criteria, Emaan and Amal-e-Swalehaat, forms the basic foundations of Deen, when Allah says those who have Emaan, it’s a comprehensive concept of not just being at Aman with the five fundamentals of Emaan as in Emaan on Allah, on Allah’s Malaik, on Allah’s Nabiyeen & Rusul, on Allah’s Kitaab and the day of Akhira, but also embodies the concept of being at Aman- peaceful, safe and secure as well as nurturing, guarding and abiding by one’s Aemaan- the oath, the promise, the covenant with Allah, which are referred times again in Quran in terms of A’iemaan, Auhad and Meesaq. Similarly, when Allah says those who do Swalehaat Deeds, the concept of Is’lah is extremely broad and all-encompassing in terms of including each and every deed aimed at reform, or rectification of something or someone, cinluding but not limited to one’s own self, 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 correction, 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. The meanings of Swaleehat deeds, also include all such acts and deeds which are done to create the balance in anyone or anything, or society or community as well as to restore peace, law & order, to resume the situation back to its correct place, in terms of ensuring health and wellness of the system and all it’s members, not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes.

 

Thus, whoever complies with these two basic foundations of Deen, then to these people Allah says, “…WE will admit them to Jannat (جَنَّاتٍ) Tajriy (تَجْرِي) of Tahteha (تَحْتِهَا) the Anhaar (الْأَنْهَارُ)…” This phrase is commonly misinterpreted as heavens below which rivers flow. This is a wrong translation of this very important phrase. Here the words that need our focus are the three words Tajri, Tahte and Anhaar. The word Tajri is normally mistranslated as flowing, gushing or running of a water body, but is used in Quran in all-encompassing meanings of such aspects, processes, course, orbits, provisions etc., as defined by Allah on the basis of which Allah is running and maintaining the whole universe in terms of natural processes and providing all of Allah’s Naimat and Rizq.  The word Tahte, is normally mistranslated as underneath or beneath whereas it’s used in Quran in the meanings of ‘in accordance with, or in alignment with’. The word Anhaar refers to all such aspects and Allah’s bounties that we desire and crave for. Thus, whenever in Quran the phrase “Jannat Tajri min Tahtaya Al Anhaar” is used for instance here, it does not mean heaven below which rivers flow, as it’s nothing to do with flowing of rivers. The phrase is a complete description of being provided in abundance everything that one desires (Al Anhaar) i.e., where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply – thus the word by word translation of this phrase would be Jannat (Heaven) Tajri (the processes, courses, orbits, aspects, provision, supplies of as defined by Allah) Min (of) Tahta (in accordance with, and in alignment with) the Anhaar (whatever one desires for).

 

The next phrase “…Khalideena (خَالِدِينَ) in it forever…” is at the root of one of a major assumptions of Muslims that if one is destined to heaven that will be forever, whereas if a person is a Muslim, then the purpose of hell would be only for a limited period of time, in order to wash away or pay for your sins, thereafter the Muslim would be destined to heaven wherein the person would remain forever. Such misconceptions are not backed by Quran. As per Quran the accountability in the hereafter is based on scale of justice; if the scales are heavier on the side of good deeds, the person will be inhabitant of Heaven, otherwise will be destined for hell. Either of these situations, whether hell or heaven, the place will be their final abode, the eternal residence forever. In Quran, the words such as khalidoon, or khalideena, are used both for heaven and hell and denotes the concept of residing in it, or residence of, forever manner.

 

The next phrase “…And Wa’ada (وَعْدَ) of Allah Haqqan (حَقًّا). And what is As’daqu (أَصْدَقُ) than Qeelan (قِيلًا) of Allah.” Is again mistranslated as “the promise of Allah is truth and who is truer than the speech of Allah”. The word promise is related to human expression which is closely connected to lack of trust between two parties getting into an agreement to perform certain act, as human beings we may or may not live up to our words and therefore we have to use words like promise to establish trust. When it comes to Allah every ayah is absolute haqq. There is no such thing of promise of Allah, since there is no possibility of Allah being unable to do anything or going back on Allah’s kalam. The word Wa’ada does not mean promise, but in fact it is used in terms of appointment of recompense by Allah in accordance with one’s deeds. Similarly, there is no concept of speech of Allah. The word Qeelan, also does not mean speech or statement of Allah. The word is normally mistranslated as speech or statement, but the word is used in Quran in the meanings of a clear and distinct advice that is expected from someone to follow such advice. Therefore, here in this Ayah, when Allah says “Waada of Allah Haqqan and who is Asdaqu than Qeelan of Allah”  it mean Wa’ada- the appointment of recompense of Allah is Haqq- confirmed and absolute truth & justice and what is more Asdaq- sincere, truth, honest than Qeelan -distinct and clear advice of Allah.

 

The next Ayah 4:123, Allah Says, “It is not with your Amanekum (بِأَمَانِيِّكُمْ) and nor Ama’ani (أَمَانِيِّ) of Ahle (َهْلِ) the Kitaab (الْكِتَابِ) whoever does Suaan (سُوءًا) deeds…” Here the word Amanekum and Ama’ani are normally mistranslated as wishful thinking by confusing the word Amaan (as used here) with the word Manni meaning wishful thinking or assumption. Here Allah is not talking about your (the addressee of Quran’s) wishful thinking or even the wishful thinking of the Ahle-ekitaab. But in-fact the word used here is not Maany but Amaan meaning protection, shield, or guardian. This means that here Allah is saying that nothing is going to be Amaan- protection, shield or guardian for anyone who does Suaan deeds, neither yours (as addressee of Quran) nor any Amaan from any of the Ahl-e-Kitaab can be Amaan for such person who does Suaan deeds. As we know Suaan are all such acts and deeds which are unpleasant and looks ugly and uncomfortable not just physically to our eyes but feels bad and to our soul. These acts are basically done to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, and reflective of having the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself.  Thus, these are such acts, sayings and deeds that are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. And through this Ayah, Allah is telling us that there is no protection and shield for the one who commits such acts, neither from the addresses of the Quran, in a way explicitly asking us not to help, support, protect, guard of shield the person who commits such acts, and nor from any of those in the Ahle-Kitaab. And this concept is beautifully aligned with the next phrase as “…- he/she will be recompensed in accordance with it….” Thus the recompense for the person would be in accordance with the deeds that are committed.

 

When Allah says in the next phrase “….And not Yajed (يَجِدْ) for him/her from besides Allah any Waliyan (وَلِيًّا) nor a Naseeran (نَصِيرًا).” Not only the doer of the Suaan acts, would not have any help or Naseer, Amaan or protection from the addressee of the Quran or from the Ahl-eKitaab, he/she would not be able to Yajed- replace the situation of recompense of his/her suaan deeds to a situation where anyone could be his/her Waley or Naseer, other than Allah. This phrase actually is not only telling us that the person will not be able to switch or replace his situation of having to pay for and held accountable for his/her Suaan deeds, with any other situation, but this phrase is also telling us that even in this situation, ONLY Allah could be his/her Waliy and Naseer and could take him/her out of the situation he/she is in. And how Allah can do that is then clearly and distinctly advised in the next ayah.

 

In the next Ayah 4:124, Allah says, “And whoever does deeds of Swalehat (الصَّالِحَاتِ) from Zakara (ذَكَرٍ) or Aunsa (أُنْثَىٰ) and he/she is a Momin (مُؤْمِنٌ),…” This ayah is normally mistranslated as ‘and whoever does righteous deeds from male or female and is a believer, then those would be admitted to Jannat’. This is a wrong translation as Allah is not talking about genders in this ayah. Here the word Zakara is mistranslated as males and the Aunsa is mistranslated as females, whereas the word Zakara is basically the same as Zikar, meanings the Hidayah, the Kitaab, the Quran. In terms of Allah’s creations, Allah has created everything in the universe including the Hidayah (the Zakara) and the nature (the Aunsa). Thus, everything created by Allah either works as per Hidayah like us being humans or as per Nature like everything in the universe even we humans as well if we if we reject Hidayah. Therefore if we exclude the Zikar then only Aunsa left, which refers to the basic nature, characteristics of Allah’s creations, as a combination of one’s Fitrat as well as the environment & upbringing, be it Insaan, the mankind, or the plant or animals or the universe, or anything therein. Thus, here when Allah says “And whoever does deeds of Swalehaat from Zakara or Aunsa”, Allah is not talking about gender in this ayah, but basically giving us a guidance that the deeds of Swalehat are done out of two sources, which is Zikar (Hidayah) and Aunsa – our basic nature, fitrat on which we are created along with the impacts of environment and upbringing. Thus, here Allah is not talking about gender but in fact telling us that the two sources of our Amal-e-Swalehat which are done either as a result of Zikar (as per the Hidayah) or as per Aunsa (based on the Fitrat of Allah) as long as the person has eeman. The two basic foundations of Deen, as (1) Amal -e- Swalehaat and (2) Emaan, which results in as described in the next phrase “…then those will be admitted to the Jannat (الْجَنَّةَ) and they will not be Yuzlemuna (يُظْلَمُونَ) as much as a speck on a date seed.” Shows Deen-e-Islam being Haqq, – absolute justice at its best as per Allah’s solid judicial principals, wherein there is no concept of any injustice. Hence for those who committed the Suaan Deeds as per the earlier Ayah, Allah is basically giving guidance a way for them to replace and switch their situation by doing Amal-e-Swalehat and having Emaan. Then and only then, their recompense, would be based on justice, since in the justice and accountability by Allah, there is no possibility of any Zulm- any injustice, even as much as a speck on a date seed.

 

The next Ayah 4:125, Allah says, “And who is Ahsanu (أَحْسَنُ) Deenan (دِينًا) than the one who is Aslam (أَسْلَمَ) his/her Wajahu (وَجْهَهُ) to Allah and he/she is Muhsin (مُحْسِنٌ) and follows the Millat (مِلَّةَ) of Ibrahim Hanifan (حَنِيفًا)…” Means Allah is going to give us a complete guidance in terms of Ahsanu Deen- the best of the best Deen, thus when Allah says, ‘and who is Ahsanu Deen”, Allah is going to tell us about the criteria of being the best of the best in Deen, which is described in this ayah as three folds;

 

1. Aslam his/her Wajhu to Allah: The word Aslam, denotes a combination of meanings which are at the foundations of Deen-e-Islam, being that code of conduct- a way of life, which is given in Quran as per the laws of Deen, a complete submission and obedience of which fills the gap for an individual’s insufficiencies, correct own flaws, to make the person a perfect and pure being whereby an individual’s faculties and abilities are utilized to their maximum, protecting the person through all the troubles, lawlessness, destruction as well as pushing individual towards new heights ensuring long term success, peace, prosperity, security not just for the individual but for all members of the society. Wajhu refers to turning one’s complete attention towards something, in terms of one’s main objective, course, purpose, direction or desired destination. Therefore, whenever the phrase ‘Aslam Waju to Allah” is used in Quran in terms of an all-encompassing meanings of the word Aslam, and is used in meanings of submitting, being obedient of and in alignment with Deen-e-Islam, in complete submission and obedience to Allah by turning once complete attention and focus towards Allah, keeping Allah as one’s desired destination and objective.

 

2. He/She is a Mohsin- Means doers of Ahsan, which again is a very concise word to describe the doers of all such acts and deeds which are Ahsan, with the same basic characteristics of meanings as Husn- something that looks good/pleasant to our eyes, other faculties, spirit and soul and includes all such acts and deeds which are done to create balance-to fill the void/lack for someone; to give something or do something for someone as Ina’am, i.e., not in expectation of any return & best/excellent conducts, speech and behaviors as a step up of Ad’al. Therefore, Mohsin is someone who is an embodiment of all such things, behaviors, conducts, events, things, acts, deeds, speech, etc. which are best of the best, given/received more than one’s Haqq as Inaam-with no expectations in return and are the most desirable, most pleasing to those these are being done/said to, not just to their eyes but to their whole being.

 

3. He/she is a follower of Millat of Hanifan Ibrahim: The word Millat basically stems from the word Imla- meanings to have something written or dictate. It refers to methods and ways of doing things. The deen-e-Islam has been termed as Millat -e-Ibrahimi in Quran in many ayahs, which means those ways and methods of following the Allah’s Laws and commandments as followed by Nabi Ibrahim. Since the same have been written down and dictated in the form of Deen-e-Islam, basically confirmed and written as obligatory way of life for Muslims by Allah, this fact is referred by the phrase and explicit instructions to ‘follow the Millat of Ibrahim”. The word Hanifan basically means to leave the wrong path and take the right path and remain steadfast on the right path. It also has meanings of being persistent and perseverant in remaining on the right path while at the same time staying from Baatil, especially shirk. Since Ibrahim was the one who remained steadfast on the right path by avoiding shirk at all costs, therefore, the avoidance of Shirk at all costs is inherent in the meanings of Hanifan and of the divine explicit instructions of following the Millat of Hanifan Ibrahim. That is the meanings of a true Muslim is a hanifa Lil Allah means he/she would follow the laws of Allah as mentioned in Quran, as Allah is the only lawmaker in Deen and there cannot be anyone but Allah when it comes to laws of Deen.

 

After identifying the three-fold criteria of Ahsanu Deen, Allah then says “…. and to Attakhaza (وَاتَّخَذَ) Allah, is Khaleelan (خَلِيلًا) Ibrahim.” Here the word Hanifan is normally translated as a friend, but the word is used in Quran in the meanings of a person who is associated with another, in terms of close association or partnership. Thus, here when Allah says “and to Attakhaza (seize, grasp, hold strongly) Allah, Khalilan Ibrahim” The last phrase is normally mistranslated as Allah has taken Ibrahim as an intimate friend. This is not what Allah is saying in this Ayah, but in fact after referring to the gyst of Deen-e-Islam in terms of Wajhu to Allah, being a Mohsin, and follower of Millat e Hanifan Ibrahim, then Allah says that to Khazu Allah (that is to grasp, to strongly hold on) to Allah is only possible by becoming a Khalil of Ibrahim, i.e. by becoming associated with Ibrahim by following the Millat of Ibrahim.

 

The next Ayah 4:126, Allah says, “And to Allah belongs what is in the skies and what is in the earth and Ka’ana (كَانَ) Allah of every Shayyin (شَيْءٍ) All-encompassing.” Is basically a summary of all the divine guidance in terms of Allah’s Hidayah as given to us by the earlier ayahs and now summarizing as “to Allah belongs whatever is in the skies and whatever is in the earth and Allah is All-encompassing of every Shayyin” shows Allah being All- powerful, all encompassing, all- knowing and full of wisdom.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah An Nissa from Ayah no. 122 to 126, give us the following divine guidance that we can apply in our day to day lives:

 

1. We need to focus on the two most important and key foundations of Deen e islam (1) Amal-eSwalehat and (2) Emaan. These two concepts are most concisely defined in these two phrases but embodiment of all-encompassing concepts. These two criteria, Emaan and Amal-e-Swalehaat, forms the basic foundations of Deen, when Allah says those who have Emaan, it’s a comprehensive concept of not just being at Aman with the five fundamentals of Emaan as in Emaan on Allah, on Allah’s Malaik, on Allah’s Nabiyeen & Rusul, on Allah’s Kitaab and the day of Akhira, but also embodies the concept of being at Aman- peaceful, safe and secure as well as nurturing, guarding and abiding by one’s Aemaan- the oath, the promise, the covenant with Allah, which are referred times again in Quran in terms of A’iemaan, Auhad and Meesaq. Similarly, when Allah says those who do Swalehaat Deeds, the concept of Islah is extremely broad and all-encompassing in terms of including each and every deed aimed at reform, or rectification of something or someone, including but not limited to one’s own self, 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 correction, 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. The meanings of Swaleehat deeds, also include all such acts and deeds which are done to create the balance in anyone or anything, or society or community as well as to restore peace, law & order, to resume the situation back to its correct place, in terms of ensuring health and wellness of the system and all it’s members, not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes.

 

2. The concept of Heaven- Jannat although unseen, invisible and not easily comprehendible by us as humans but Allah has defined the concept of heaven as a place where we would be provided in abundance everything that we desire (Al Anhaar) i.e., where peace, tranquility and all ways and means would be amply provided for in ample supply and would be in accordance with the Anhaar- whatever we desire and crave for. This is an appointed recompense for us, if we focus on the two key fundamentals of Emaan and Amal-e-Swalehaat, wherein we would remain forever- this is Haqq- absolute truth and justice by our rabb.

 

3. For those who commit Suaan deeds, there is no possibility of any shelter or protection from anyone. No one other than Allah as Waliy or Naseer would be able to switch their recompense, in alignment with their suaan deeds. In terms of Allah as Waliy and Naseer, Allah gives guidance and wisdom even in such situations wherein the divine guidance is to do Amal-e-Swalehaat and have Emaan, since there is no possibility of any injustice or Zulm in the eyes of Allah. The explicit guidance given by Allah to all of us, even for those who had committed Sua’in deeds in the past, the clear divine guidance is to focus on Amal-e-swalehaat. Quran also gives us two sources of these deeds of Islah which is (1) Zikar (Hidayah) and (2) Aunsa – our basic nature, fitrat on which we are created along with the impacts of environment and upbringing.

 

4. We also receive the divine guidance in terms of Ahsanu Deen- the best of the best Deen, which comprised of three aspects;

 

1. Aslam our Wajhu to Allah: thus, we need to submit our whole being, in obedience and in alignment with Deen-e-Islam, in complete submission and obedience to Allah by turning once complete attention and focus towards Allah, keeping Allah as one’s desired destination and objective.

 

1. We need to be a Mohsin- to be embodiment of all such things, behaviors, conducts, events, things, acts, deeds, speech, etc. which are best of the best, given/received more than one’s Haqq as Inaam-with no expectations in return and are the most desirable, most pleasing to those these are being done/said to, not just to their eyes but to their whole being.

 

1. We need to be follower of Millat of Hanifan Ibrahim: to follow those ways and methods of Allah’s Laws and commandments as followed by Nabi Ibrahim, which have been written down and perfected by Allah as Deen as obligatory way of life for Muslims. Becoming a true Muslim, means we need to Hanifa Lil Allah means we must follow the laws of Allah as mentioned in Quran, as Allah is the only lawmaker in Deen and there cannot be anyone but Allah when it comes to laws of Deen.

 

The gyst of Deen-e-Islam is in terms of Wajhu to Allah, being a Mohsin, and follower of Millat e Hanifan Ibrahim- basically to Khazu Allah – grasp, to strongly hold on to Allah is only possible by becoming a Khalil of Ibrahim, i.e. by becoming associated with Ibrahim by following the Millat of Hanifan Ibrahim.

 

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/