Surah An-Nissa Ayah No. 136 to 140
Surah An-Nissa Ayah # 136 to 140 (4:136 – 4:140)
A. Translation
١٣٦ يَا أَيُّهَا الَّذِينَ آمَنُوا آمِنُوا بِاللَّهِ وَرَسُولِهِ وَالْكِتَابِ الَّذِي نَزَّلَ عَلَىٰ رَسُولِهِ وَالْكِتَابِ الَّذِي أَنْزَلَ مِنْ قَبْلُ ۚ وَمَنْ يَكْفُرْ بِاللَّهِ وَمَلَائِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الْآخِرِ فَقَدْ ضَلَّ ضَلَالًا بَعِيدًا
[Quran 4:136] O you who Amanu (آمَنُوا)! Amanu (آمِنُوا) with Allah and Rasool (وَرَسُولِهِ) and the Kitaab (وَالْكِتَابِ) which is Nazala (نَزَّلَ) upon Allah’s Rasool (رَسُولِهِ) and the Kitaab (وَالْكِتَابِ) which was Anzala (أَنْزَلَ) from before. And whoever Yakfur (يَكْفُرْ) in Allah, and Allah’s Malaik (وَمَلَائِكَتِهِ), and Allah’s Kutib (وَكُتُبِهِ) and Allah’s Rusul (وَرُسُلِهِ) and the day of Akhira (الْآخِرِ), then surely, Zalal (ضَلَّ) a faraway Zalalan (ضَلَالًا).
١٣٧ إِنَّ الَّذِينَ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ آمَنُوا ثُمَّ كَفَرُوا ثُمَّ ازْدَادُوا كُفْرًا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ سَبِيلًا
[Quran 4:137] Indeed, those who Amanu (آمَنُوا), then did Kafaru (كَفَرُوا), then Amanu (آمَنُوا), then did Kafaru (كَفَرُوا) then Azdadu (ازْدَادُوا) Kafarun (كُفْرًا), Allah will not Layaghfir (لِيَغْفِرَ) for them and will not Yahdehim (لِيَهْدِيَهُمْ) them to Sabeel (سَبِيلًا).
١٣٨ بَشِّرِ الْمُنَافِقِينَ بِأَنَّ لَهُمْ عَذَابًا أَلِيمًا
[Quran 4:138] Bashara (بَشِّرِ) to the Munefequeena (الْمُنَافِقِينَ) that for them is a painful Azaab (عَذَابًا).
١٣٩ الَّذِينَ يَتَّخِذُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۚ أَيَبْتَغُونَ عِنْدَهُمُ الْعِزَّةَ فَإِنَّ الْعِزَّةَ لِلَّهِ جَمِيعًا
[Quran 4:139] Those who Yatakhizuna (يَتَّخِذُونَ) the Kaafireen (الْكَافِرِينَ) Awliya (أَوْلِيَاءَ) from instead of the Momineen (الْمُؤْمِنِينَ), do they seek near them the Aezzat (الْعِزَّةَ). Then indeed, the Izzat (الْعِزَّةَ) Allah Jamea’n (جَمِيعًا).
١٤٠ وَقَدْ نَزَّلَ عَلَيْكُمْ فِي الْكِتَابِ أَنْ إِذَا سَمِعْتُمْ آيَاتِ اللَّهِ يُكْفَرُ بِهَا وَيُسْتَهْزَأُ بِهَا فَلَا تَقْعُدُوا مَعَهُمْ حَتَّىٰ يَخُوضُوا فِي حَدِيثٍ غَيْرِهِ ۚ إِنَّكُمْ إِذًا مِثْلُهُمْ ۗ إِنَّ اللَّهَ جَامِعُ الْمُنَافِقِينَ وَالْكَافِرِينَ فِي جَهَنَّمَ جَمِيعًا
[Quran 4:140] And surely, Allah has Nazala (نَزَّلَ) upon you in the Kitaab (الْكِتَابِ) that when you Sama’etum (سَمِعْتُمْ) Ayaat (آيَاتِ) of Allah, they Yukafir (يُكْفَرُ) with it and Yastahzau (وَيُسْتَهْزَأُ) with it. Then do not Taqa’du (تَقْعُدُوا) with them until they Yakhuzu (يَخُوضُوا) Hadeethun (حَدِيثٍ) Ghairehi (غَيْرِهِ). Indeed, then you would be an example for them. Indeed, Allah will Jamea’u (جَامِعُ) the Munefequeen (الْمُنَافِقِينَ) and the Kaafireen (وَالْكَافِرِينَ) in Hell Jamaean (جَمِيعًا).
B. THE CONCEPT:
In earlier ayahs up to Ayah 136 of Sura Nissa, we have learnt the divine guidance that 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, we can be in a state of Aman with Allah, only through these Ayaat, 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. We have also learnt 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- 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. We have also received the divine guidance from earlier Ayahs that to be Shuhada’e for Allah is not to follow the Hawaa in order to do Adal. It is 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.
Keeping the above context in consideration, in the next Ayah 4:136, Allah Says, “O you who Amanu (آمَنُوا)! Amanu (آمِنُوا) with Allah…” This ayah is directly addressing those who have Emaan- the phrase Amanu with Allah is normally mistranslated as ‘those who have believe in Allah’ The concept of Emaan is nothing to do with belief but instead it is a concept deep rooted in the word Aman- meaning to be safe and secure without any doubts or concerns. Emaan is a state of being at Aman- conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of being at Aman- inner peace, contentment and satisfaction of heart and mind. Thus, the phrase Amanu with Allah, means being at a state of Aman with Allah, through the Ayaat of Allah, through seeking knowledge of Allah’s Ayaat and personally experiencing these Ayaat. The next phrase “….and Rasool (وَرَسُولِهِ)…” Whenever Quran addresses to have Emaan on Allah’s Rasool, the concept is being at a state of Aman, through seeking of knowledge, understanding, practically applying and demonstrating to other the Risaalat of Allah, the Quran. The next phrase is “…and the Kitaab (وَالْكِتَابِ) which is Nazala (نَزَّلَ) upon Allah’s Rasool (رَسُولِهِ) and the Kitaab (وَالْكِتَابِ) which was Anzala (أَنْزَلَ) from before…” Here the most important concept is that when Allah says that Amaanu with Allah’s Kitaab that was Nazala upon you, Allah did not stop here or did not say Have Emaan or Amanu with Quran instead of the Kitaab. Here, Allah has not only mentioned Amanu the Kitaab but has also added the phrase that ‘and the Kitaab which was Anzala from before’. By adding this phrase, Allah does not want us to Amanu- seek knowledge and Emaan on All the kitaab that was Nazala before this one- the Quran, but in fact, in Quran Allah is telling us that it is the same Kitaab that was revealed on All of Allah’s Rusul and Nabiyeen, which embodies all the Kutib of Allah. i.e., all the rules, regulations and commandments by Allah. It is the Hidayah, the Deen- that’s given as blessings by Allah, which was the same for All. The Quran is the same Kitaab that was revealed on each and every Ahl-ekitaab, and therefore by doing Amanu- having Emaan on the Quran, is like Emaan on All the Kitaab that was revealed from before as well.
The next phrase is “…And whoever Yakfur (يَكْفُرْ)…” 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 the two types of Ayaat of Allah (Quran or science), it’s like doing Kufar (concealing, hiding or denying) of Allah. As we know there are five fundamentals of Emaan as follows-
- Emaan (آمَنَ) on Allah: As humans, it’s not possible for us to comprehend and understand Allah. When we know that “Emaan is a conviction that results from full mental acceptance and intellectual satisfaction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind- the state of being at Aman”. Then, how can we have Emaan on Allah when Allah is beyond our comprehension and understanding? The guidance that we receive from Quran is that, Emaan on Allah can ONLY be achieved through Emaan on Allah’s Ayaat- the Alllah’s Kalam and Allah’s creations.
- Emaan (آمَنَ) on the Malaik (الْمَلَائِكَةِ) – Emaan on Malaik is based on the concept of the Malaik who have done Sajda to the mankind-Adam (Except Iblees), we being made Khalifa on Earth and the responsibilities of us as Khalifa. Malaik are those powers, processes and forces of Allah that are working towards the benefits of humanity and for keeping and running everything in the whole universe. Through science and technology, we can easily understand and identify these powers/forces of Allah and their benefits and great help and favors on humanity in this entire universe- this knowledge and understanding strengthen our Emaan on Malaik of Allah. As Khalifa we need to honor and fulfill our responsibility to look after other life forms on earth, to look after and protect Earth and all of its inhabitants and to protect the environment of earth in order to sustain healthy lives on earth and the tools that Allah has given us to carry out these responsibilities are in the form of Malaik who have done Sajda to us and can be used for this purpose. Therefore, Emaan on Malaik is one of the fundaments of Deen, which influences us to seek knowledge which help us to understands and identify these Malaik and how best to use them for the benefit of humanity, the earth and all the inhabitants of earth.
- Emaan (آمَنَ) on the Kitaab (الْكِتَابِ): Emaan on Kitaab is basically Emaan on the Hidayah – the Allah’s Revelations that have been given to the mankind as a guidance, a gift, explained in details embodying all rules and regulations, the boundaries of our freedom and restrictions on the basis of which we would be judged on the day of judgment since Kitaab would be placed on that day as a witness. Emaan on Allah’s Kitaab means to treat the books of Revelations as a great trust by Allah, to understand, implement practically in our lives the divine message and to deliver the divine message as is, without any amendment or change, whatsoever and not to associate anything with Allah’s sayings as to what Allah has not said in the Kitaab. Emaan on Allah’s Kitaab is to make it clear, deliver it, communicate to others as is, and not conceal it and to use reasoning and logic while reading the Kitaab; to hold fast to the Kitaab; to not detach/reject/deny/conceal the Kitaab or any of its Ayahs; to not divert other from this Hidayah – the way of Allah, and to follow the hidayah, the straight path. When it comes to matters of Deen, the only Hikm is Allah who has communicated all rules, commandments in the Kitaab – the Quran. Therefore, Emaan on Kitaab means to follow Allah’s Deen only as mentioned in Quran, and not to follow any other ways/laws/rules.
- Emaan (آمَنَ) on Allah’s Rasool and Nabiyyin (النَّبِيِّينَ); Allah has appointed many human beings (Bashar like us) over the course of human history whose basic job and responsibilities were to deliver Allah’s Hidayah – the message and to practically demonstration its implementation and to bring the people out of darkness to light through the Hidayah. The concept of Emaan on Allah’s Nabi and Rasool is closely linked to the concept of each of these Nabi and Rasool being a Bashar only – a normal human being and they are the messenger of Allah’s message and they are truthfully delivering Allah’s message as it is us. It is also linked to not making any distinction, differentiation or separation between any of Ambiya. Emaan on Allah’s Nabi and Rasool means Emaan on ALL of them on equal footings, without any distinction, differentiation between any of them. This is the basic foundations of Deen, otherwise, whoever differentiates between any of them, it means he/she is not the follower of Deen-e-Islam and this would not be acceptable to Allah.
- Emaan (آمَنَ) on the day of Akhira (الْآخِرِ) – The concept the gift of freewill, the resurrection, returning back to Allah for accountability are at the root of our Emaan on Akhira. Each and every one of us as a human being, the whole of mankind has been given the freewill, the freedom to choose and decide our beliefs and each and every action. It means, once humanity has been given this freedom to choose, and the Hidayah in the forms of Books of Revelations to identify the right and the wrong path, we are then free to choose either of these routes and deeds. Having a firm Emaan and conviction on the fact that whatever deeds and actions we do in this world, we will be held accountable for those deeds based on the scales of justice, on the day of judgment; this conviction and Emaan reflects in one’s conduct, behaviors and actions. This means that each and everything in this universe is based on these cause & effect laws that have been put in place by Allah and sooner or later we will be held accountable for our deeds (whether good or bad) whereby not even an atom weight of our deeds will be held unaccountable for on the day of judgment and we will be answerable for whatever we have done.
Therefore, this phrase highlights all the five fundamentals of Emaan by saying that whoever does Kufar- does not seek knowledge, does not utilize his/her own faculties of Aqal to seek knowledge, hides, conceal God-given faculties and Allah’s Ayaah- that is whoever does Kufar on these five fundamentals as “…on Allah, and Allah’s Malaik (وَمَلَائِكَتِهِ), and Allah’s Kutib (وَكُتُبِهِ) and Allah’s Rusul (وَرُسُلِهِ) and the day of Akhira (الْآخِرِ)…” One thing needs our attention here in this phrase is that, if it is the same Kitaab than why does Allah uses the word Kutubihi, which is normally mistranslated as Plural of Kitaab. The word Kutibihi is not plural of Kitaab like multiple Kitaab of Allah, but the word Kutibihi basically means Kutiba by Allah, that is whatever Allah has Kutiba, made fard/obligatory upon us as Allah’s Rules and commandments, as mentioned in the Kitaab of Allah. Whoever does Kufar on all these five fundamentals of Emaan, then “…then surely, Zalal (ضَلَّ) a faraway Zalalan (ضَلَالًا).” Means that person is Zalal- is misled far away from the Sabeel of Allah and the Allah’s Hidayah.
The next Ayah 4:137, “Indeed, those who Amanu (آمَنُوا), then did Kafaru (كَفَرُوا), then Amanu (آمَنُوا), then did Kafaru (كَفَرُوا) then Azdadu (ازْدَادُوا) Kafarun (كُفْرًا)…” This Ayah describes a person who switches between the state of being at Aman and doing Kufar, which shows that the person who is seeking knowledge, utilizing the faculties, got into a state of Aman in terms of deep conviction of heart and mind. However, after having Emaan, the person stops seeking of knowledge, stop using the faculties and the deep conviction and the state of Aman, therefore the person let go of the Emmaan state and instead replaced it with the state of Kufar, in terms of the person hiding concealing own faculties and Allah’s Ayaat. The same circle is repeated again, in terms of the person after the Kufar, coming back to Emaan, and then going back to Kufar. However, the final stage of the person is reflected in the phrase “Azdadu Kafarun” it is normally mistranslated as ‘increase in Kufar’. The word Azdad is normally mistranslated as increase or more, by confusing the word Azdad & Zadad with the words Ziyada and Mazeed which means increase or more but they are not the same as Azdad & Zadad words. The word Azdadu or Zadad basically are used in Quran not in the meanings of increasing or more but in terms of cementing, confirming, consolidating, or fortifying something or contributing, advancing forward towards something as a solid solidified position or stance. Therefore, here when Allah says “Indeed those who have Emaan, then do Kufar, then have Emaan, then do Kufar, then Azdadu Kufar…” means that their final position is a solidification of Kufar, confirmation of, cementing of and fortifying of them being at Kufar, rather than Emaan. Then for such a person Allah says “… Allah will not Layaghfir (لِيَغْفِرَ) for them and will not Yahdehim (لِيَهْدِيَهُمْ) them to Sabeel (سَبِيلًا).” Normally translated as Allah will not pardon or forgive them. The word Yaghfir, which is normally translated as pardon or forgive, but is used in Quran in the meanings of covering, protecting by hiding or covering. When one follows the path of Emaan, Aman, it is like following the right path which covers, hides, protects the harmful impacts of previously taken wrong path of Kufar. Thus, Allah being Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr, in terms of providing the protection and shielding us from the harmful impacts of previously taken wrong path or committing of sins. Therefore, Allah is basically saying in this ayah that whoever solidify their position of Kufar, after switching between the state of Aman, Emaan and Kufar multiple times, would not get shielded, protected from the impacts of doing Kufar, neither will they get Hidayah to the Sabeel of Allah, since to get Hidayah, being at Aman, Emaan is the basic requirement.
The next Ayah 4:138, Allah says “Bashara (بَشِّرِ) to the Munefequeena (الْمُنَافِقِينَ) that for them is a painful Azaab (عَذَابًا).” This ayah is normally mistranslated as give tidings to the hypocrites of a painful Azaab. One would wonder, what type of hypocritic behavior the earlier ayahs are referring to since the word Munafiqueen has started with the word AL – meaning the specific people who are Munafiqueen as referred earlier. The word Munafiqueen and Nafaq shares the same characteristics of meanings to refer to anything or anyone that is active and obvious to our perception, that is something or someone that/who is active or in the process of doing something as obvious to others or as perceived by others. The real meanings of the word Munaafiqueen, therefore, is based on the word Nafaq, as all those people who are active in something and doers of something, which for the purpose of this Ayah are those people who are active doing Emaan, then Kufar, then Emaan, then Kufar, then solidifying their position /stance in Kufar as referred in the earlier ayah. Therefore, when Allah says “Give Bashar (news) to the Munafiqueen that for them is a painful Azaab”. Here the Munafiqueen is not hypocrites, but refer to those who are active and keep on switching between Emaan and Kufar.
The next Ayah 4:139, Allah says “Those who Yatakhizuna (يَتَّخِذُونَ) the Kaafireen (الْكَافِرِينَ) Awliya (أَوْلِيَاءَ) from instead of the Momineen (الْمُؤْمِنِينَ)….” Means those who Yatakhizna- sieze, grap, hold on strongly the Kaafireen- those who do Kufar as Awliya- that is they take the kaafireen as their role models, benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants etc. instead of taking the Awilya from the Momineen- those who are at Aman, and have Emaan- to these people Allah is asking a thought-provoking question as “….do they seek near them the Aezzat (الْعِزَّةَ). Then indeed, the Izzat (الْعِزَّةَ) Allah Jamea’n (جَمِيعًا).” Here the word Izzat basically means honor, pride, status, title, power or reputation. So, Allah is asking those who take kaafireen as their Awilya as to what is it that they are seeking by making them their Waliy and Awilya, what Izzat are they seeking by being near them or taking them as Awilya, whereas All the Izzat Jamean- gather and assembled, all together is from Allah ONLY.
The next Ayah 4:140 Allah says, “And surely, Allah has Nazala (نَزَّلَ) upon you in the Kitaab (الْكِتَابِ) that when you Sama’etum (سَمِعْتُمْ)…” Here the word Sama’a is not used simply to listen but to listen with complete attention, focus in order to follow and practically apply whatever is being listened to. Therefore, the word is used for the combination of both listen to the Kitaab which has been revealed upon you, with complete focus attention and intellectual presence but also to apply with complete obedience whatever the Kitaab asking you to do which is the next phrase as “…Ayaat (آيَاتِ) of Allah they Yukafir (يُكْفَرُ) with it and Yastahzau (وَيُسْتَهْزَأُ) with it…” here Allah has mentioned two types of behavior accorded to the Ayaat of Allah, one is that they do Yukafir with it- that is they do kufar with the Ayaat of Allah and another is that they Yastahzau with it- the Ayaat of Allah. The word Yastahzu is normally translated as to make fun of or to ridicule but the word is used in Quran in the meanings of causing disorientations and confusions, creating doubts and uncertainties, or causing misperceptions and misunderstandings. Thus, when Allah says they Yastahzu with it i.e., with the Ayaat of Allah, it means that they cause confusion, misunderstanding, creating doubts and disorientations with the Ayaat of Allah.
The next phrase is “…Then do not Taqa’du (تَقْعُدُوا) with them until they Yakhuzu (يَخُوضُوا) Hadeethun (حَدِيثٍ) Ghairehi (غَيْرِهِ). Indeed, then you would be an example for them…” The first part of this phrase is normally mistranslated as ‘do not sit with them’, whereas the word the basic meanings of the word Taqa’du are in terms of taking on the position, the view, the stance or the beliefs of someone. The word Yakhauzu is normally translated as engage, but is used in much deeper and specific meanings in terms of being involved and engaged in any conducts, behaviors, conversations, debates, discussions, or conducts which are not only fruitless in nature, futile or worthless but also attempts to make futile or render useless something. Thus, here when Allah says, “Then do not Taqa’adu with them until they Yakhuzu in Hadithun Ghairihi. Indeed, you then would be an example for them…” Means then do not Taqa’adu- we should not take same part, views and have the same position, stance, standings or beliefs with them, means we must stand against that Yastahzi with the Kitaab, unless and until, they learned and start doing Yakhuzu (render useless, futile, worthless) the Hadithun Ghairihi- all such fabrications which are Ghair (against, amend, change, outside, without) the Quran (the Kitaab, the Hadith) then we would be an example to them. As we know the word Ghair is used in Quran in much deeper and all-inclusive meanings of without, other than, except, to hide, change, amend or replace something, without, or going against in opposition or contradicting something. The word Hadith is normally misinterpreted as sayings of Nabi Mohammad. The word Hadith is used in Quran in meanings of event, story, an occurrence, happening, or an episode that has happened, has taken place or will take place in future. In Quran, All the Ayaat of Allah, both Creations of Allah as well as kalam of Allah in Quran, are termed as Hadith. When Allah uses the word ‘Hadeethun Ghairehi’ is used to refer to all such fabrications which are Ghair (amend, change, outside, without or against) of Ayaat of Allah. Thus, Hadithun Ghairihi are all such man-made fabrications, which are used in order to influence and do Kufar and Yastahzi with the Ayaat of Allah.
The next phrase is “…Indeed, Allah will Jamea’u (جَامِعُ) the Munefequeen (الْمُنَافِقِينَ) and the Kaafireen (وَالْكَافِرِينَ) in Hell Jamaean (جَمِيعًا).” Means Allah will gather and assemble the Munafiqueen and the Kaafireen in the hell together. Here the Munafaqueen are those who when they hear the Kitaab- the Ayaat of Allah, they do kufar with it, and Yastahzi – that is use the Ayaat of Allah to cause confusion, disorientation and misunderstandings and they engage in Hadeethun Ghairihi.
C. IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah An Nissa from Ayah no. 136 to 140, give us the following divine guidance that we can apply in our day to day lives:
- These ayaat talk about the Emaan and Kufar on the five fundamentals of Emaan, i.e. Emaan on Allah, and Allah’s Malaik, Allah’s Kitaab, Allah’s Rusul & Nabiyeen, and the day of Akhira (الْآخِرِ). Emaan i.e., being in a state of Aman, is only possible if we think and ponder by seeking knowledge and utilizing our faculties especially our intellect and reasoning abilities. 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.
- These ayahs also give us warning against being a person who switches between the state of Aman and Kufar, until he/she solidifies and fortifies the stance of being kaafir, in which case, there would be no protections and shiled from Allah from the impacts of Kufar, and neither the person would be able to be on Hudaa to the Sabeel of Allah since being at Aman, Emaan is the basic prerequisite of being on Hidayah. These Ayahs also give us warning that instead of Momineen we should never take Kaafireen as our Awilya- role models, benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants. Since the only possibility of us doing so is to seek Izzat, whereas the source and assembly of all sorts of Izzat is with Allah only.
- Allah gives us another divine instruction in terms of such people who do Kufar with the Ayaat of Allah and do Yastazi- cause confusion, disorientation by misinterpreting the Ayaat of Allah, through engaging in hadithun Ghairihi, that is such man-made fabrications, which are against, without, amendments of, oppositions of and contradiction of Allah’s Ayaat. Allah warns us not to follow their stance, standing, positions, otherwise we would be like them. The clear divine instructions are not be around them, not be of the same views as them until and unless, they make futile, render worthless the hadithun Ghairihi.
Footnotes:
D. THE KEY-WORD VOCABULARY:
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