Surah An-Nissa Ayah No. 131 to 135

Surah An-Nissa Ayah # 131 to 135 (4:131 – 4:135)

Translation

 

   ١٣١ ١٣١  وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَلَقَدْ وَصَّيْنَا الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَإِيَّاكُمْ أَنِ اتَّقُوا اللَّهَ ۚ وَإِنْ تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَانَ اللَّهُ غَنِيًّا حَمِيدًا

[Quran 4:131] And to Allah belongs whatever is in the skies and whatever is in the earth. And surely, WE Was’ieyna (وَصَّيْنَا) those who were given the Kitaab (الْكِتَابَ) from before you and yourselves that you do Taqwa (اتَّقُوا) of Allah. But if you do Kufar (تَكْفُرُوا) then indeed, to Allah belongs whatever is in the skies and whatever is in the earth and Allah Kaana (وَكَانَ) Ghaniyan (غَنِيًّا) Hameedan (حَمِيدًا).

 

١٣٢  وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا

[Quran 4:132] And to Allah belongs whatever is in the skies and whatever is in the earth and sufficient is with Allah Wakeelan (وَكِيلًا).

 

١٣٣  إِنْ يَشَأْ يُذْهِبْكُمْ أَيُّهَا النَّاسُ وَيَأْتِ بِآخَرِينَ ۚ وَكَانَ اللَّهُ عَلَىٰ ذَٰلِكَ قَدِيرًا

[Quran 4:133] If Allah Yasha’a (يَشَأْ) can take you away O the mankind and bring with the Akhireen (بِآخَرِينَ) and Allah is Kaana (وَكَانَ) over that Qadeeran (قَدِيرًا).

 

١٣٤  مَنْ كَانَ يُرِيدُ ثَوَابَ الدُّنْيَا فَعِنْدَ اللَّهِ ثَوَابُ الدُّنْيَا وَالْآخِرَةِ ۚ وَكَانَ اللَّهُ سَمِيعًا بَصِيرًا

[Quran 4:134] Whoever Kaana (كَانَ) Yureedu (يُرِيدُ) S’awaaba (ثَوَابَ) of the world then near Allah S’awaab (ثَوَابُ) is the world and the Akhira (وَالْآخِرَةِ). And Allah is Kaana (وَكَانَ) Samee’an (سَمِيعًا) Bas’eeran (بَصِيرًا).

 

١٣٥  يَا أَيُّهَا الَّذِينَ آمَنُوا كُونُوا قَوَّامِينَ بِالْقِسْطِ شُهَدَاءَ لِلَّهِ وَلَوْ عَلَىٰ أَنْفُسِكُمْ أَوِ الْوَالِدَيْنِ وَالْأَقْرَبِينَ ۚ إِنْ يَكُنْ غَنِيًّا أَوْ فَقِيرًا فَاللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا الْهَوَىٰ أَنْ تَعْدِلُوا ۚ وَإِنْ تَلْوُوا أَوْ تُعْرِضُوا فَإِنَّ اللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًا

[Quran 4:135] O you who have Emaan (آمَنُوا)! Kunu (كُونُوا) Qawameena (قَوَّامِينَ) with Qiste (بِالْقِسْطِ) Shuhada’e (شُهَدَاءَ) for Allah even if against your Nafs (أَنْفُسِكُمْ) or your Walideene (الْوَالِدَيْنِ) or the Aqrabeena (وَالْأَقْرَبِينَ). If Yakun (يَكُنْ) Ghaniyan (غَنِيًّا) or Faqueeran (فَقِيرًا) then Allah is Auwla (أَوْلَىٰ) to them. Then do not follow the Hawaa (الْهَوَىٰ) when Ta’dalu (تَعْدِلُوا). And if you Talwu (تَلْوُوا) or Ta’rezu (تُعْرِضُوا) then indeed, Allah is Kana (وَكَانَ) with what you do All-aware.

THE CONCEPT:

 

The Phrase “And to Allah belongs whatever is in the skies and whatever is in the earth”

 

Before we understand the concepts of these ayahs, it is important to discuss the phrase “And to Allah belongs whatever is in the skies and whatever is in the earth”, what does it signify with respect of the Deen-e-Islam. As we know the foundations of Deen, is Emaan, which means being at Aman- firm and deep conviction on the five fundamentals of Emaan i.e., Allah, Kitaab, Malaik, Rusul/Nabiyeen and the day of Akhira. The basic foundations of all these five fundamentals of Emaan is Emaan on Allah- Aman with Allah. Since as mere mortals and humble human beings, we cannot comprehend Allah, let along be in a place of Aman- utter and deep conviction with Allah. This means that Emaan on Allah is only possible on the basis of Emaan on Allah’s Ayat. The word Ayat or Ayah means any sign or evidence that gives us an indication of the presence of a confirmed truth hidden behind that sign. For instance, if we see in a distance smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of fire at the bottom of that smoke, but by looking at that smoke or smelling it, we realize the existence of the confirmed truth- burning of fire, thus smoke is the Ayat of the fire. Ayat also means to pause, to stop, to think and to reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our faculties, the five senses and our intellect given by Allah. For instance, smoke in the earlier example would remain a smoke, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our faculties- our five sense and our intellect & reasoning. Since we as humans cannot comprehend Allah (through our five sense), therefore Emaan (conviction of heart & mind on the bases of knowledge) on Allah means in fact Emaan on Allah’s Ayaat. Quran mentions two types of Ayaat as follows

 

1. Quran- Words- The Kalam of Allah as mentioned in the Kitaab (Allah’s revelations) that is the words of Quran itself, which means that we can have Emaan, Aman with Allah, enter into deep and utter conviction state with Allah only upon thinking, pondering and understanding these Ayaat of the Kitaab by utilizing our faculties and intellect.
2. Science- Works- The many creations of Allah scattered all around us in science and universe, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind these Ayaat of Allah, as scattered all around us, on the earth and on the skies (the sky, the universe etc.). Therefore, whenever Allah mentions the phrase ““And to Allah belongs whatever is in the skies and whatever is in the earth”, Allah is asking us to focus on all the Ayaat- the creations of Allah as scattered all around us in science and universe.  

 

Contrary to the concept of Emaan- as being at Aman, deep and utter conviction, if we do not seek knowledge, or do not use our faculties including reasoning and intellect to seek knowledge of either of these Ayaat of Allah, it’s like doing Kufar (concealing, hiding or denying) of Allah.

 

Another explanation of the above phrase “And to Allah belongs whatever is in the skies and whatever is in the earth”, is reflecting Allah’s augments to us humans with freewill, that whatever we have, health, wealth, knowledge and resources etc., is not because of us and our abilities and skills, but it is belong to Allah, given by Allah, including whatever is in the skies and whatever is in the earth, so we must not delude ourselves and we must think and ponder and obey Allah’s hidayh, the kitaab as ordained by Allah which is best way to live our lives in best of the best way possible in this worldly life.

 

The Context of these ayahs up to Ayah no. 130 of Surah Nissa

 

In earlier ayahs up to Ayah 130 of Sura Nissa, we have learnt the divine guidance although specific to Nissa (the segment of community which is devoid of resources, titles, powers, wealth, money, authority, connection, strength, etc.), but the over-riding divine instructions have been to do as is Kutiba (order, instruction, commandment, written order) in the Kitaab, which is Aqamu (become means of support, strengthen, backing, encouragement, assistance and stand up for justice with in terms of establishing, supporting, strengthening and providing the foundation of justice) with Adal (justice in equitable manner) and Qist (justice in accordance with people’s unique situation, the deserving conditions, situations and requirements). We also learned the divine guidance to always use our efforts, resources, ways and means in humbly submissive manner in order to Is’lah- that is reform, put things back in their rightful place, fill up the voids and deficiencies of others which is in accordance with doing Ahsaan and ensuring Taqwa.

 

The Concept of Ayahs 131-135 of Surah Nissa

 

Keeping the above context in consideration, in the Ayah 4:131 “And to Allah belongs whatever is in the skies and whatever is in the earth…”  Keeping in view the concept behind the phrase “and to Allah belongs whatever is in the skies and whatever is in the earth” we realize that this phrase is actually talking about the Ayaat of Allah, as in the works the creations of Allah as scattered all around us in science and universe, which is the foundations of Emaan on Allah, and without which one cannot have Emaan. The next phrase then discusses the other type of Ayaat of Allah- as in the Kalam- the words of the Kitaab, as Ayaat of Allah and as foundations of Deen. “…And surely, WE Was’ieyna (وَصَّيْنَا) those who were given the Kitaab (الْكِتَابَ) from before you and yourselves…” Here the word Was’ieyna means Allah Was’iyat you, the word is used here in the meanings of instruction, explicit commandment and guidance, which is being given to you as well as to those before you who were given the Kitaab from before you and to yourselves (as the addressee of the Quran). The word Kitaab is basically a reflective of the concept of Kutiba meaning, writing or to write or to record something or it being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book. AL-Kitaab, the book, means the Book of Revelations as revealed by Allah that has been made farz/fard- obligatory to follow and to be complied with on all the Ahle-kitaab, the people of the Kitaab- that is those on whom is the responsibility of the Kitaab, on whom the book has been given through any of Allah’s Nabi or Rasool. As per Quran it is the same Kitaab that was revealed on All of Allah’s Rusul and Nabiyeen, which embodies the Kutub. i.e., all the rules and regulations by Allah. It is the Hidayah, the Deen- that is given as blessings by Allah. and the same message is being reflected by this phrase as “…those who were given the Kitaab (الْكِتَابَ) from before you and yourselves…”.

 

Thus, all the Ahl-e-Kitaab were give the same Was’iyat which is “…that you do Taqwa (اتَّقُوا) of Allah…” The word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa of Allah as used here in the phrase n “that you do Taqwa of Allah” basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. The phrase is also reflective of and strongly connected with the concept of Emaan. Thus, when we are being ordained to do Taqwa of Allah, it basically means to be extra careful, protective and nurturing of our Emaan, in all the meanings of the word, in terms of Emaan being firm and deep conviction, and trust as well as a firm covenant, a promise with Allah.

 

The next phrase “…But if you do Kufar (تَكْفُرُوا) then indeed, to Allah belongs whatever is in the skies and whatever is in the earth…” contrary to the concept of Emaan- as being at Aman, deep and utter conviction, if we do not seek knowledge, or do not use our faculties including reasoning and intellect to seek knowledge of either of these Ayaat of Allah, it is like doing Kufar (concealing, hiding or denying) of Allah, to whom belongs whatever is in the skies and whatever is in the earth because “…. and Allah Kaana (وَكَانَ) Ghaniyan (غَنِيًّا) Hameedan (حَمِيدًا).” This phrase is normally translated as ‘Allah is sufficient and praiseworthy’. The word Ghany is used in Quran in the meanings of someone who is devoid of any need, or who is self-sufficient or free of any need. The word hamd basically means to acknowledge and praise Allah after acquiring complete knowledge, identification, understanding, and a firm conviction for Allah’s Ayaat. Hollow words of praise to Allah without having these parameters of knowledge and conviction is not Hamd. HAMD can only be done for any accomplishment that has reached a certain level of perfection, without any flaws, deficiencies, drawbacks, mistakes, the benefits & beauty of which must be personally experienced, felt, ascertained and convinced by one’s whole being, then and only then that praise would qualify as HAMD. Therefore, here when the word Hameed is used for Allah, it is an all-encompassing term- that All Hamd, all perfection only belongs to Allah and therefore All Hamd is only for Allah as Allah is Hameed. Thus, here in this ayah after stressing the importance of Emaan on Allah’s Ayaat, when Allah says ““… But if you do Kufar (تَكْفُرُوا) then indeed, to Allah belongs whatever is in the skies and whatever is in the earth and Allah Kaana (وَكَانَ) Ghaniyan (غَنِيًّا) Hameedan (حَمِيدًا).” Allah is basically telling us in clear concise manner, that even if after being surrounded by all the Ayaat of Allah, being given all the faculties and intellect by Allah, even then if we chose to ignore all these Ayaat, then even then, whatever is in the skies and the earth will still belong to Allah, as Allah is Ghaniyan- free of any need and does not need our Emaan for Allah, since Allah is Hameed. Whenever and whatever Allah asks us to do in the Kitaab, is to benefit our own selves and those of others, nothing is needed by Allah as Allah is Ghaniyan and Hameedan. The Kufar or Emaan of us, is not going to impact Allah, but our own selves.

 

The next Ayah 4:132, “And to Allah belongs whatever is in the skies and whatever is in the earth and sufficient is with Allah Wakeelan (وَكِيلًا).” After stressing the phrase and its significance in terms of the foundations of Deen and the Ayaat of Allah as Emaan, after saying, ‘and to Allah belongs whatever is in the skies and whatever is in the earth’, Allah then says that “sufficient is with Allah Wakeelan (وَكِيلًا).” The words Tawakul and Wakeel have the same characteristics of meanings as the word Wakal, which is used in Quran in the meanings of entrusting someone, or putting someone in charge, trustee, or authority of justice and accountability. The word Tawakul means to put one’s reliance, trust and comfort in Allah being the trustee, the authority, the ultimate sovereign, the master, the judge etc. The Wakeel therefore is all-encompassing meanings of trustee, the guardian, the disposer of affairs, the manager, the custodian, the advocate, the witness, the judge, defender etc. Thus, here when Allah says that “Sufficient is with Allah Wakeelan” is used here both for those who have Emaan or who do Kufar, their recompense is going to be in accordance with their deeds and convictions (Aman or Kufar), since Allah is sufficient as a Wakeel, in all-encompassing meanings of the word.

 

The next Ayah 4:133, Allah says, “If Allah Yasha’a (يَشَأْ) can take you away O the mankind and bring with the Akhireen (بِآخَرِينَ)…” Here the phrase “Yashaa of Allah” is normally interpreted as will of Allah. ‘Mashiyyat’ or Yashau’u or Tushau’ is normally translated as Allah’s Will. But there is a difference between ‘Will’ and ‘Mashiyyat’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like us – mortals. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. It is also the Mashiyat of Allah to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. Allah has the power over everything and every event that takes place. However, when it comes to the mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. Thus, the Quranic terms ‘Allah Yasha’a’, ‘Ma Yasha’ and ‘Mun Yasha’ would mean ‘According to the set of Laws originated by Allah which are unchangeable’. We as the mankind, the Adam, has been made Khalifa on earth, on the basis of knowledge- Asma- the deep and thorough knowledge, in order to take care of the earth as caretakers and everyone living on earth such as animals, plants, trees, humans etc. If we choose to do Emaan, i.e., seek knowledge of the Ayaat of Allah in order to have deep and utter conviction of Allah, then and only then we would be able to act as Khalifa on earth. This is as per Allah’s Yasha’a. If, however, we decide to do Kufar, that is, not to use our faculties of intellect and reasoning in order to seek knowledge, and to conceal, deny, reject the Ayaat of Allah, then we will not be able to do our duties as Khalifa on Earth, in which case, then the Yasha’a of Allah is to replace us with another creation, other than us- the Akhireen.  

 

Thus “…and Allah is Kaana (وَكَانَ) over that Qadeeran (قَدِيرًا).” The words Qadar & Taqdeer are normally mistranslated as Fate, predetermination of destination by Allah, divine fore-ordainment, or predestination- In fact Emaan on Qadar has been inserted into the Deen-e-Islam through these mistranslations, which are against the concept of Emaan on the day of Akhira. All these are extremely wrong interpretations and concepts and against the Quranic guidance. The word Qadar is used in Quran in the meanings of valuation, ability, estimation, measure, appraisal or assessment, as well as one’s abilities, powers, capabilities, resources and means. Therefore, when the word Qadeer is used for Allah, it means not only that Allah is capable, powerful, and resourceful over all things, but also means that Allah has created the universe, and everything in it, based on certain laws, measures, proportions and numbers. Thus, after telling us that “If Allah Yasha’a (يَشَأْ) can take you away O the mankind and bring with the Akhireen (بِآخَرِينَ)”, when Allah says that “Allah is Kaana (وَكَانَ) over that Qadeeran (قَدِيرًا).” It is basically telling us that there is a very high likelihood of this event happening, in terms of us as mankind being replaced with another creation of Allah as Khalifa on Earth if we continue to do Kufar since Allah is over than Qadeera, that is Allah is capable, powerful, and resourceful over it and this is in accordance with how Allah has created the laws of the universe, based on certain measures, appointments and proportions.

 

The next Ayah 4:134, “Whoever Kaana (كَانَ) Yureedu (يُرِيدُ) S’awaaba (ثَوَابَ) of the world…”  Here the word Kaana is used in Quran to refer such acts, deeds or speech, the end result of which, the most final situation of which, then is described in the next phrase. Thus, the word basically refers to aiming for and reaching the end result, the final situation, what our actions, speech, acts or deeds are leading us towards, which in this case is “Yureedu S’awaab of the world”. Here the word Yureedu is normally mistranslated as desire or intends. The word Yureedu however has very broad parameters of definitions in terms of ‘purpose of an act’, ‘end result of one’s whole conducts, behaviors, actions, deeds, speech, etc. basically the whole system that one’s is aligned with, and the basic focus and the end result of that system. The word S’awaab is used in Quran in the meanings of compensation, payback, return, and recompense, not just limited positively as in rewards but in the general sense of consequences, recompense, results and payback for all types of deeds and behaviors whether positive or negative. Thus, here when Allah says “Whoever Yureedu the S’awab of this world” means that whoever’s focus the end result of their actions, deeds, speech etc. as the S’awaab in this world in terms of getting the results of their work, the recompense in accordance to their deeds, then they should know that “… then near Allah is S’awaab (ثَوَابُ) of the world and the Akhira (وَالْآخِرَةِ)…”, That is, the recompense aligned with their deeds, whether good or bad, whether reward or punishment, would not just restricted to this world and the temporary life here, in terms of what goes around comes around, but is going to be recompense in the Akhira as well, wherein they will abide forever. Since with Allah is the Sawaab of the world and the Akhira both, since “…And Allah is Kaana (وَكَانَ) Samee’an (سَمِيعًا) Bas’eeran (بَصِيرًا).” This phrase is normally translated as ‘Allah is All-hearing All-seeing’. The word Sama’ena means to listen carefully, to give undivided attention and focus. The word Bas’eer is normally translated as Vision or All-Seeing when comes to the expression as Allah is Baseer, but the meanings of these words are much deeper and broader. When the word is used for Allah as Baseer it means Allah is All-knowing in depth of whatever is being done by us.

 

The next Ayah 4:135, Allah says, “O you who have Emaan (آمَنُوا)! Kunu (كُونُوا) Qawameena (قَوَّامِينَ) with Qiste (بِالْقِسْطِ)…” Notice that this ayah is addressing those who have Emaan as a direct order by Allah to Kanu- that is make every effort to reach the end destination and result as Qawameen with Qist. The word Qawameen is normally translated as standing but in Quran it is used in much deeper and broader context than just standing. It is basically used in the meanings of supporting, strengthening, backing, providing encouragement & assistance and standing up for justice in order to establish, support, strength and providing the foundation of justice and standing firm with justice. The word Qist is normally translated as justice but there is a difference between Adal – justice and Qist – justice as per Quran. Although the Adal is based on Equal rights being accorded to everyone as per the judicial system, the Qist on the other hand is in accordance with someone’s situation, the deserving conditions, whereby aside from the fact that it may not be justice – adal to accord him/her more than the other person, but in light of the requirement of Qist, the person deserves more based on his/her unique and more deserving conditions and situations. Therefore, the difference between Adal and Qist is actually the difference between equality and equitable. Although both promote fairness and justice, equality achieves this through treating everyone the same regardless of their need, situations and unique conditions, while equity achieves this through treating people differently dependent upon their need, situations, requirements and conditions. Therefore, here when Allah says, “O you who have Emaan (آمَنُوا)! Kunu (كُونُوا) Qawameena (قَوَّامِينَ) with Qiste (بِالْقِسْطِ)…” Allah is giving us a direct order, a clear commandment to work towards and strive to become Qawameen, supporters, workers, foundations of strengthening and assisting Qist Justice- i.e., justice in in accordance with everyone’s unique situation, requirements and conditions, aligned with their Haqq, due rights.

 

And how one can become Qawameen with Qist is then identified in the next phrase as “… Shuhada’e (شُهَدَاءَ) for Allah even if against your Nafs (أَنْفُسِكُمْ)…” here the word Shuhada’e is normally restricted to misinterpret this as giving of witness only, whereas the word Shuhada is used in Quran in the meanings of standing up for justice in terms of doing whatever in one’s capacity to support Haqq and to make sure that the justice prevails, which includes each and every step of the process, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc. thus the word refers to each and every step to ensure that the justice prevails. Thus, here when Allah says “… Shuhada’e (شُهَدَاءَ) for Allah even if against your Nafs (أَنْفُسِكُمْ)…”, it is basically a direct divine instruction to do everything in your capacity, to become a part of and contribute towards justice in regards to each and every step to ensure that the justice- Qist prevails even if that means to go against one own self. “…or your Walideene (الْوَالِدَيْنِ) or the Aqrabeena (وَالْأَقْرَبِينَ)…” Here the word Walideene is translated as parents, whereas the word basically refers to each and every relationship one has to whom the person is connected via the process of Touleed, which includes but is not restricted to one’s parents, also children and siblings etc. in a broad term it includes each and every blood relative. Similarly, the word Aqrabeena is restrictively translated as relatives, whereas it means each and every person who is Qareeb, that is could be one’s relatives, friends, neighbors, work colleagues, etc. that is include all near and dear ones, to whom one gives value and is considered important by that person. Thus, here Allah is basically saying that Qawameen with Qist, basically means to do everything in your capacity to be upholders of justice- Qist, even if it means going against one’s own selves or any of your blood relatives, or near and dear ones.  

 

The next phrase “…If Yakun (يَكُنْ) Ghaniyan (غَنِيًّا) or Faqueeran (فَقِيرًا) then Allah is Auwla (أَوْلَىٰ) to them…” Normally this phrase is translated as “even if they are rich or poor, then Allah is nearer to both of them”, this is not what Allah is saying in this phrase. The phrase is connected to the foregoing discussions and the divine instructions of Kana- make every effort to seek the end result to become Qawameen with Qist- justice, thus in the process of becoming the Qawameen with Qist, if you Yukun, the end result of such actions and endeavors by you, is that you become Ghaniy or Faqueer, then know that Allah is Waliy- is a close friend, an Ally, a supporter, protector, defender, benefactor, a confident, on whom one relies and have complete Tawakkul on, for both of them. As we know the word Ghaniy and Faqueer are opposites of each other. Ghani means who is rich, free of any need, self-sufficient, or provided amply from Allah’s fazal and blessings, whereas Faqueer means someone who is needy, poor, deprived disadvantaged, destitute or underprivileged. Thus, once we are trying to and striving to become Qawameen with Qist, we need to Shuhada’a for Allah, even if it means going against our own selves, our blood relatives or our near and dear ones, even if we are concerned that our actions and endeavors will lead us to become Faqueer, we need to keep in mind that the end result of being Faqueer or Ghani is immaterial in terms of our endeavors as Qawameen with Qist, since Allah is Waliy of us regardless of us being Faqueer or Ghani, when we Shahdaa for Allah.

 

The next important divine instructions in order to seek the end result of being Qawameen with Qiste is then described in the next phrase as “…Then do not follow the Hawaa (الْهَوَىٰ) when Ta’dalu (تَعْدِلُوا)…” This phrase is normally mistranslated as ‘then do not follow the desires lest you deviate’, the word Ta’daly does not mean deviation, but basically means Adal- the word Adal is used in Quran in the meanings of justice, in terms of being fair and just. Both the words Qist and Adal denotes justice, but there is a difference between Adal – justice and Qist – justice as per Quran. Although the Adal is based on Equal rights being accorded to everyone as per the judicial system, the Qist on the other hand is in accordance with Haqq, someone’s unique situation, the deserving conditions, requirements and due rights. Although both promote fairness and justice, equality i.e., Adal achieves this through treating everyone the same regardless of their need, situations and unique conditions, while equity, i.e., Qist achieves this through treating people differently dependent upon their unique need, situations and conditions.  The word Hawaa is normally translated as desire, but is used in Quran in much specific meanings in terms of such desires, delusions, distraction, deviations, that Zalal people- mislead people away from the Sabeel, by having them forget and ignore the day of accountability and recompense. Thus, here when Allah says while ordaining to become Qawameen with Qiste, “….and do not follow the Hawaa When Ta’adelu” meaning that as Qawameen with Qiste, it is extremely important not to get distracted through all the Hawaa while you’re doing Adal and justice, giving us an explicit warning and instructions to keep our focus on justice, Haqq, Qiste and Adal at all costs and not get distracted, away from the Sabeel of justice in accordance with Allah’s commandments.

 

The next phrase is “…And if you Talwu (تَلْوُوا) or Ta’rezu (تُعْرِضُوا) then indeed, Allah is Kana (وَكَانَ) with what you do All-aware.” This phrase is normally mistranslated as ‘if you distort or refrain then indeed Allah is with what you do All-aware’. Here the word Talwu is normally translated as distort but the basic characteristics of the word is in terms of, give color to, put color on, or to take color, be dyed, be pigmented, be colored, taking on the color of something, to hide the originality, and the facts and therefore used in the meanings of distort or to change the meanings of something, other than what it is or what it should be. Thus here, when talking about standing up for justice as custodians of Qist, the phrase is “And if you Talau” means if you change the facts, the reality, and do not stand up for justice, in the way it should have been done. The word AARIZ, is normally mistranslated as refrain, an excuse, ignore, or turn away, but the basic characteristics of the word is from the word Aarizan- that cloud which is spread out and become obvious on the sky. Therefore, the word is used in Quran in the meanings of exposing, spreading out, presenting someone or something, making something obvious, or something being made to put in the front as a covering or exposing to something. Thus, here when Allah says “… And if you Talwu (تَلْوُوا) or Ta’rezu (تُعْرِضُوا) then indeed, Allah is Kana (وَكَانَ) with what you do All-aware.”  It basically is telling us whether we decide to Talau- change the facts, the reality, and do not stand up for justice, in the way it should have been done or we Ta’rezu- stand up for justice, in terms of exposing the reality, the Haqq, becoming a covering or shield against the injustice, come out/spread out in front of injustice as a hindrance, a front, as a shield or covering, in terms of Shahdaa for Allah, whatever we do, we need to keep in mind that Allah is with whatever we are doing, well and all-aware.

 

IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah An Nissa from Ayah no. 131 to 135, give us the following divine guidance that we can apply in our day to day lives:

 

1. Emaan on Allah is only possible on the basis of Emaan on Allah’s Ayat, which are of two types (1) Quran- Words- The Kalam of Allah as mentioned in the Kitaab (Allah’s revelations) that is the words of Quran itself and (2) Science- Works- The many creations of Allah scattered all around us in science and universe i.e., whatever is in the skies and whatever is in the earth. Thus, if we have Emaan on these Ayaat, that if we think and ponder on these Ayaat, by seeking knowledge and utilizing our faculties, then and only then we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind these Ayaat of Allah, and hence be at Aman with Allah. Contrary to the concept of Emaan- as being at Aman, deep and utter conviction, if we do not seek knowledge, or do not use our faculties including reasoning and intellect to seek knowledge of either of these Ayaat of Allah, it’s like doing Kufar (concealing, hiding or denying) of Allah.

 

1. It is the same Kitaab that was given to everyone, to us and those before us, with Hidayah from Allah with explicit instructions to do Taqwa of Allah i.e. to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen, by being in complete harmony & integration with these rules & regulations as well to be extra careful, protective and nurturing of our Emaan- in terms of Emaan being firm and deep conviction, and trust as well as a firm covenant with Allah. Allah’s law/guidance was conveyed to people all the times with the advice to do Taqwa, with a firm conviction that all creation follows Allah’s law. We are given the choice to either have Emaan i.e. follow or d Kufar- reject the Hidayah. Regardless of whatever we chose to do we need to keep in mind that Allah is Wakeel Allah is Wakeel – that is the trustee, the guardian, the disposer of affairs, the manager, the custodian, the advocate, the witness, the judge, defender and Allah is Ghani- that is devoid of any need- Allah does not need anything from us. It is in our own favor to accept it or loss to reject it and Allah is Hameed, to which all and true Hamd belongs.

 

1. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. It’s also the Mashiyat of Allah to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. We as the mankind, the Adam, has been made Khalifa on earth, on the basic of knowledge- Asma- the deep and thorough knowledge, in order to take care of the earth as caretakers and everyone living on earth such as animals, plants, trees, humans etc. If we choose to do Emaan, i.e., seek knowledge of the Ayaat of Allah in order to have deep and utter conviction of Allah, then and only then we would be able to act as Khalifa on earth. This is as per Allah’s Yasha’a. If, however, we decide to do Kufar, that is not to use our faculties of intellect and reasoning in order to seek knowledge, and to conceal, deny, reject the Ayaat of Allah, then we won’t be able to do our duties as Khalifa on Earth, in which case, then the Yasha’a of Allah is to replace us with another creation, other than us- the Akhireen.  What goes around comes around the rule of the nature.  If our focus of the end result of our actions, deeds, speech etc. is the S’awaab in this world in terms of getting the results of our work, the recompense in accordance to our deeds, we should keep in mind that the recompense aligned with our deeds, whether good or bad, whether reward or punishment, is not just restricted to the temporary life of this world but is going to be in the Akhira as well, wherein we will abide forever.

 

1. From these ayahs we also receive the direct divine instructions to endeavor to become Qawameen with Qiste i.e. we need to become supporters of justice in terms of establishing, supporting, strengthening and providing the foundation of justice and standing firm with justice- ensuring equity justice in accordance with unique needs, situations, due rights, requirements and conditions. And this is to be achieved through first and foremost by being Shuhada’e for Allah- to stand up for justice for Allah in terms of doing whatever is in our capacity to support Haqq and to make sure that the justice prevails, which includes each and every step of the process, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc. thus the word refers to each and every step to ensure that the justice prevails. Standing up for Qist Justice and Being Shuhadaa for Allah even if it means going against our own selves or any of our blood relatives, or near and dear ones or even if we are concerned that our actions and endeavors will lead us to become Faqueer or Ghaniy, we need to keep in mind that the end result of being Faqueer or Ghani is immaterial in terms of our endeavors as Qawameen with Qist, since Allah is Waliy of us regardless of us being Faqueer or Ghani, when we Shahdaa for Allah.

 

1. Another direct divine instruction that we have received in order to be Shuhada’e for Allah is not follow the Hawaa in order to do Adal. It’s extremely important to not get distracted through all the Hawaa- any things, any desire, or destruction or deviation, which tries to zalal us, mislead us from our goal, while we’re doing Adal and justice, giving us an explicit warning and instructions to keep our focus on justice, Haqq, Qiste and Adal at all costs and not get distracted, away from the Sabeel of justice in accordance with Allah’s commandments. Whether we decide to Talau- change the facts, the reality, and do not stand up for justice, in the way it should have been done or we Ta’rezu- stand up for justice, in terms of exposing the reality, the Haqq, becoming a covering or shield against the injustice, come out/spread out in front of injustice as a hindrance, a front, as a shield or covering, in terms of Shahdaa for Allah, whatever we do, we need to keep in mind that Allah is with whatever we are doing, well and all-aware.

 

Footnotes:

• THE KEY-WORD VOCABULARY:

 

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