Surah An-Nissa Ayah No. 141 to 146

Surah An-Nissa Ayah # 141 to 146 (4:141 – 4:146)

A.   Translation

١٤١  الَّذِينَ يَتَرَبَّصُونَ بِكُمْ فَإِنْ كَانَ لَكُمْ فَتْحٌ مِنَ اللَّهِ قَالُوا أَلَمْ نَكُنْ مَعَكُمْ وَإِنْ كَانَ لِلْكَافِرِينَ نَصِيبٌ قَالُوا أَلَمْ نَسْتَحْوِذْ عَلَيْكُمْ وَنَمْنَعْكُمْ مِنَ الْمُؤْمِنِينَ ۚ فَاللَّهُ يَحْكُمُ بَيْنَكُمْ يَوْمَ الْقِيَامَةِ ۗ وَلَنْ يَجْعَلَ اللَّهُ لِلْكَافِرِينَ عَلَى الْمُؤْمِنِينَ سَبِيلًا

[Quran 4:141] Those who are Yatarabas’una (يَتَرَبَّصُونَ) with you: then if Kana (كَانَ) for you Fathun (فَتْحٌ) from Allah, say, “Were not we Nakun (نَكُنْ) with you”. And if Kana (كَانَ) for the Kaafireen (لِلْكَافِرِينَ) Nas’eebun (نَصِيبٌ), say, “Did we not Nastahwiz (نَسْتَحْوِذْ) over you and we protected you of the Momineen (الْمُؤْمِنِينَ)?” Then Allah Yahkum (يَحْكُمُ) between you on the Day of Qayammate (الْقِيَامَةِ); and Allah will never Yaja’al (يَجْعَلَ) for the Kaafireen (لِلْكَافِرِينَ) a Sabeelan (سَبِيلًا) over the Momineen (الْمُؤْمِنِينَ).

 

١٤٢  إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَىٰ يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا

[Quran 4:142] Indeed, the Munafiqueen (الْمُنَافِقِينَ) Yukhadea’una (يُخَادِعُونَ) Allah and Allah is the one who Khadehumu (خَادِعُهُمْ) them. And when they Qaamu (قَامُوا) to the S’alat (الصَّلَاةِ), they Qaamu (قَامُوا) Kusaaly (كُسَالَىٰ), Yura’auna (يُرَاءُونَ) the people, and they do not Yazkuruna (يَذْكُرُونَ) Allah except a little.

 

١٤٣  مُذَبْذَبِينَ بَيْنَ ذَٰلِكَ لَا إِلَىٰ هَٰؤُلَاءِ وَلَا إِلَىٰ هَٰؤُلَاءِ ۚ وَمَنْ يُضْلِلِ اللَّهُ فَلَنْ تَجِدَ لَهُ سَبِيلًا

[Quran 4:143] Wavering between that, neither to these, nor to those. And whoever Yuzalil (يُضْلِلِ) of Allah, then will never Tajedu (تَجِدَ) for the person a Sabeelan (سَبِيلًا).

 

١٤٤  يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۚ أَتُرِيدُونَ أَنْ تَجْعَلُوا لِلَّهِ عَلَيْكُمْ سُلْطَانًا مُبِينًا

[Quran 4:144] O you who have Emaan (آمَنُوا)! Do not Tatakhuzu (تَتَّخِذُوا) the Kaafireen (الْكَافِرِينَ) Awilya’a (أَوْلِيَاءَ) from instead of the Momineen (الْمُؤْمِنِينَ). Do you Tureeduna (أَتُرِيدُونَ) that you Taja’alu (تَجْعَلُوا) for Allah against you a Mubiyyan (مُبِينًا) Sultanan (سُلْطَانًا)?

 

١٤٥  إِنَّ الْمُنَافِقِينَ فِي الدَّرْكِ الْأَسْفَلِ مِنَ النَّارِ وَلَنْ تَجِدَ لَهُمْ نَصِيرًا

[Quran 4:145] Indeed, the Munafiqueen (الْمُنَافِقِينَ) in the lowest depths of the fire and never will you Tajedu (تَجِدَ) for them Nas’eeran (نَصِيرًا).

 

١٤٦  إِلَّا الَّذِينَ تَابُوا وَأَصْلَحُوا وَاعْتَصَمُوا بِاللَّهِ وَأَخْلَصُوا دِينَهُمْ لِلَّهِ فَأُولَٰئِكَ مَعَ الْمُؤْمِنِينَ ۖ وَسَوْفَ يُؤْتِ اللَّهُ الْمُؤْمِنِينَ أَجْرًا عَظِيمًا

[Quran 4:146] Except those who Ta’abu (تَابُوا) and As’lahu (وَأَصْلَحُوا) and holds firmly with Allah and sincere their Deenuhum (دِينَهُمْ) for Allah. Then those are along with the Momineen (الْمُؤْمِنِينَ). And Soufa (وَسَوْفَ) Allah will give the Momineen (الْمُؤْمِنِينَ) a great recompense.

 

B.   THE CONCEPT:

 

In earlier ayahs up to Ayah 140 of Sura Nissa, we have learnt the divine guidance 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. The earlier ayahs also give us warning about the broad two types of Munafiqueen (doers of certain actions)

• Those who switches between the state of Aman and Kufar, until they solidify and fortify the stance of being kaafir.
• Those 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.

 

Through the earlier Ayahs, we have also learnt of the divine warnings that instead of Momineen we should never take Kaafireen as our Awilya- role models, benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants. Allah has also warned us not to follow these kaafireen stance, standing, positions of hadithun Ghairihi -not be around them, or like these Munafiqueen, until and unless, they make futile, render worthless the hadithun Ghairihi.

 

Keeping in considerations, the context of the earlier ayahs as mentioned above, the next Ayah 4:141 “Those who are Yatarabas’una (يَتَرَبَّصُونَ) with you…” Here if we translate the word Yatarabbas’una, as waiting, this would not make sense, as what are these people waiting for? The word is normally mistranslated as waiting; however, the word is used in Quran in the meanings of “restraining or controlling oneself against something to join, accept or approve”. Thus, here when Allah says, “those who are Yatarabbas’una with you…”  Allah is referring to those who are restraining and controlling themselves with you, i.e., with the addressee of the Quran. These people may or may not be the Momineen, who may have Emaan or may be one of the Munafiqueen as described and discussed in the earlier ayahs. The next phrase is “…then if Kana (كَانَ) for you Fathun (فَتْحٌ) from Allah, say, “Were not we Nakun (نَكُنْ) with you…” Here the word Fatah is normally mistranslated as victory, but the word is used in Quran in the meanings of being given the understanding, the wisdom, the truth, in terms of getting exposed to Haqq, in terms of clarification, solving of mystery and understanding Allah’s wisdom. Therefore, here when Allah says, “Those who are Yatarabas’una (constrain and control themselves) with you: then if Kana (the end result of their actions) for you Fathun from Allah, say, “Were not we Nakun (reaching this end destination/aim) with you”.  Means that if for you, the final end result of your actions is that you are given Fathun from Allah i.e., be exposed to the Haqq, truth, wisdom & Emaan by Allah, then tell them, all those who have been controlling and restraining themselves with you, that we have been with you all along in order to reach this goal of truth, wisdom and Emaan.

 

However, there could be one more outcome of such restrain and control of one selves, which is then defined in the next phrase as “…And if Kana (كَانَ) for the Kaafireen (لِلْكَافِرِينَ) Nas’eebun (نَصِيبٌ), say, “Did we not Nastahwiz (نَسْتَحْوِذْ) over you and we protected you of the Momineen (الْمُؤْمِنِينَ)?…” here the word Nas’eeb means due right, what someone has earned or is entitled to base on one’s actions. The word Nastahwiz is used in Quran in the meanings of gaining advantage over someone. Thus here in this Ayah when Allah says, “Those who are Yatarabas’una with you: then if Kana for you Fathun from Allah, say, “Were not we Nakun with you”. And if Kana for the Kaafireen Nas’eebun, say, “Did we not Nastahwiz over you and we Namna’kum you of the Momineen?”  means those who Yatarabas’una (restrain and control themselves) with you: then if Kana (the end result of actions) for you Fathun (being exposed to Haqq, wisdom and Emaan) from Allah, say, “Were not we Nakun (to reach this final destination) with you”. And if Kana (the end result of actions) for the Kaafireen is Nas’eebun (the recompense in accordance with their act of Kufar), say, “Did we not Nastahwiz (gained advantage over you, due to our Emaan) and we Namna’kum (protected you, guarded you as we are) of the Momineen (those who are at Aman)? This ayah is basically defining two possible outcomes of those who control and restrain themselves with the Momineen, either they are going to get Emaan, the Haqq and wisdom by Allah, or if they do not get Emaan then due to their Kufar they are going to be recompensed in accordance with their acts of Kufar, either way- as Momineen, even if we gain advantage, in terms of surrounding or overcoming others in terms of our Emaan, knowledge and wisdom, our job as Momineen remains to protect and shield others as Aman- safety and security.

 

This role of ours as Momineen is of extreme important because here in this world we are the Momineen for everyone, regardless of their Emaan or kufar, Hanifan or shirk etc. It’s only Allah who is the Hikm as beautifully explained in the next phrase “…Then Allah Yahkum (يَحْكُمُ) between you on the Day of Qayammate (الْقِيَامَةِ)…” Here the word Hikm judge, arbitrator, lawmaker etc. Since we know that ONLY Allah is the one who decrees, and there cannot be anyone who is Hikm, other than Allah in matters of Deen. Therefore, the broad scope of the meaning of the word Hikm and Hakeem is in the meanings of lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, wisdom, laws and regulations. When we as Muslims, tend to judge others, calling them Kaafir or Mushrik, we are actually brining ourselves at the level of Allah being a Hikm in matters of Deen, and thus end up of doing Shirk by ourselves. All across Quran, Allah never asks us to judge others, in fact, even if they are Kaafireen, our jobs as Momineen- to provide Aman, safety and security to all, remains as highlighted and stressed in this Ayah as well.  The concept of the day of Qayammate also needs to be understood correctly. The word Qayammat is normally mistranslated as resurrection as in the day of resurrection, however the word shares the same meanings as Deen ul Qayyemu- which means the Deen, which is devoid of any sort of Zulm or injustice- the Deen which is Haqq- absolute justice as per Allah’s Solid judicial principals, wherein there in no concept of any injustice. The day of Qayammate is therefore the day of judgment based on the “Deen ul Qayyemu”, i.e. that specific day of recompense, of accountability & judgment. By asking us, as Momineen, to be at Aman, to be the source of Aman for everyone all around us, not only Allah stresses that on the day of Qayamate, Allah is going to Yahkum between everyone in accordance with their haqq- their due rights, but also gives surety to the Momineen that “… and Allah will never Yaja’al (يَجْعَلَ) for the Kaafireen (لِلْكَافِرِينَ) a Sabeelan (سَبِيلًا) over the Momineen (الْمُؤْمِنِينَ).” Meaning Allah would never allow a Sabeel- a way, a dominant position, an exit out, ways and means to the Kafireen over the Momineen.

 

In the next Ayah 4:142, Allah says, “Indeed, the Munafiqueen (الْمُنَافِقِينَ) Yukhadea’una (يُخَادِعُونَ) Allah and Allah is the one who Khadehumu (خَادِعُهُمْ) them…”  Here Allah describes the 3^rd character or type of the Munafiqueen  as the doers of certain actions which as identified in the earlier ayahs are those who although restrain and control themselves with the Momineen and they were unable to get exposed to the Emaan and Haqq and therefore ended up as Kaafireen. Here the words Yukhadea’una and Khadehuma are normally translated as deceived but it is used in Quran in specific meanings of blinding from the reality, or being unable to see the reality- the Haqq. The concept of Kufar is someone who does not seek knowledge and Haqq by the use of one’s faculties, and therefore ends up concealing and hiding the Haqq, Allah as well as one’s own faculties. Therefore, here in this Ayah, while describing those who do Kufar, when Allah says, “Indeed the Munafiqueen Yukhadeuna Allah while Allah is the one who Khadehum them…” here if we translate the word Khadehum as deceive as it is normally mistranslated, then the phrase would mean ‘the Munafiqueen deceives Allah while Allah is the one who deceives them’. Both sentences are completely wrong interpretations since no one can deceive Allah, it is not humanly possible and neither Allah deceives anyone, since it is not the attribute of Allah in Quran. The basic idea is that, these Munafiqueen’s attempt to Yukhadeuna (blindfold others, hide from others) Allah, while Allah is the one who Khadehum (blindfolds for them unable to see the reality), since they were not able to get exposed to the Emaan, the Haqq, were unable to understand the truth.

 

The next phrase then describes 4^th character or type of Munafiqueen as “…And when they Qaamu (قَامُوا) to the S’alat (الصَّلَاةِ)…” here the word Qaamu is mistranslated as standing, which is a wrong interpretation of the word. The words like Qayam, Qayyem, Aquemo and Qayyemat share the same characteristics and meanings as that for the Deen ul Qayyemu i.e., the Deen, which is devoid of any sort of Zulm and based on Allah’s Solid judicial principals. Thus, whenever in Quran Allah uses the phrase Aquemu the S’alat, it means to establish the S’alat as per the basic foundation of the Deen ul Qayyamate, that is establishing the justice at its best as per the Fitrat of Allah, with love, compassion, care, justice at its core, the requirements of Deen as Hanifan and the concept of judgment and recompense as the basis. In the next phrase “… they Qaamu (قَامُوا) Kusaaly (كُسَالَىٰ), Yura’auna (يُرَاءُونَ) the people…” Here the word Kusaaly is used in the meanings of being lazy, lethargic, sluggish- basically not doing things, contributing one’s part in something wholeheartedly, but only as a show-off to people or only as something one does unwillingly out of hate and dislike for such contributions. Therefore, when Allah says here, “…and when they Aqaamu (establish, become the foundation, contributes) to the S’alaat, they Aqaamu Kusaly, Yura’auna (showing off) to the people…” when the word Kusaaly appears along with S’alat, which is normally mistranslated a ritual prayer. S’alat is nothing to do with rituals or prayers. As per Quran S’alat is the system of social care & justice built on the parameters of Deen and one’s contributions, the persons’ duties and responsibilities, required to set up, maintain and keep that system up and running is termed as S’alat. Thus, the phrase “Kusaaly to the Salaat” refers to one not contributing to the system of S’alat wholeheartedly and only through contributions which are done unwillingly, out of dislike and aversion and only done to showoff to people as pretending.

 

What such Munaqfiqueen do is described further in the next ayah as “…and they do not Yazkuruna (يَذْكُرُونَ) Allah except a little.” As we know the word Zikr is used in Quran in multiple meanings. It is used for Quran itself as well as in the meanings of ‘reminder’. Understanding and seeking knowledge of Ayaat of Allah by utilization of all Allah’s given Faculties, believing & following these Ayats is also termed Zikr in Quran. Zikr also means remembering and being grateful for Allah’s blessings as well as taking lesson (Ibrat) from previous stories in Quran. Therefore, when Allah is describing these Munafiqueen by saying that “they do not do Zikar of Allah except a Qaleel” the word “Zikr” is used in all the above meanings including understanding Ayahs of Allah, believing and following these Ayahs, in terms of Quran itself as Allah’s Hidayah, understanding and seeking knowledge of Allah, through Allah’s Ayaat, believing & following Allah through Allah’s Hidayah, Ayaat and remembering and being grateful to Allah for all of Allah’s blessings by doing Shukar through the lessons (Ibrat) from previous told stories in Quran. When Allah says that “they do not do Zikr except a Qaleel” the word Qaleel is used here in both the meanings of Qaleel as in little as well as Qaleel as in few of them.

 

The next Ayah 4:143 describes 5^th character or type of Munfiqueen as “Wavering between that, neither to these, nor to those. And whoever Yuzalil (يُضْلِلِ) of Allah, then will never Tajedu (تَجِدَ) for the person a Sabeelan (سَبِيلًا).” Is describing such people who waver, keep on switching between Emaan and Kufar, in terms of them being on Hidaya and then Zalal.  The word Zalal is normally translated as lost or being led astray. In Quran, it is used as an opposite to Hudan or Hidayah i.e., those who are not as per Hidayah or are as opposed to those who are on Hidayah. The word Huddan, or Hidayah means guidance that leads the way to success, by being ahead of others- leading others and something that is obvious, clear and visible. Thus, as opposed to Hidayah, the word Zalal means something that leads the way to destruction & failure, is unclear, not obvious, creates confusion, misleads, is not visible, or something which is ambiguous, doubtful, questionable or uncertain. Here when Allah says, “Wavering between that, neither to these, nor to those. And whoever Yuzalil of Allah, then will never Tajedu for the person a Sabeelan.”  Means that for such person who has Zalal of Allah, then, Allah would never Tajedu, replaces, switches the person’s situation to Hidayah in terms of being able to find the Sabeel of Allah and the exit out.

 

The next Ayah 4:144, Allah says, “O you who have Emaan (آمَنُوا)! Do not Tatakhuzu (تَتَّخِذُوا) the Kaafireen (الْكَافِرِينَ) Awilya’a (أَوْلِيَاءَ) from instead of the Momineen (الْمُؤْمِنِينَ)…” Is a direct divine instruction to not Tatakhuzu- sieze, grap, hold on strongly the Kaafireen- those who do Kufar as Awliya- that is not to take the kaafireen as our 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. Allah is then explaining this direct divine instruction more in terms of that if anyone does that, what does it actually means, as described in the next phrase “…Do you Tureeduna (أَتُرِيدُونَ) that you Taja’alu (تَجْعَلُوا) for Allah against you a Mubiyyan (مُبِينًا) Sultanan (سُلْطَانًا)?” here the word Sult’an is normally translated as power or authority, but it is used in Quran in the meanings of authorization of something, basically an entitlement to carry out certain acts or deeds, or a specific ability or authorization to be able to do anything as authorized by the authority of Allah. Here we need to differentiate between the word Authority- which is how this word is mostly mistranslated as – and Authorization which is the real meanings of the word Sult’an. Authorization is a formal sanction, permission or warrant while authority is that being or a person who is accepted as the authority who can give that authorization, the source of that authorization. Thus, the phrase “Mubeenan Sultanan” refers to distinct and clear authorization, the decree from Allah as formal sanction, an authorization, a declaration from Allah. Thus, here it means that whoever takes Kaafireen as Awliya, in spite of direct divine instructions not to do so, is actually appointing against his/her own self a Mubiyeen Sultanan- distinct Authorization against his/her own self.

 

The Ayahs so far, summarizes all the characters or types of Munafiqueen which are as follows

 

• Those who switches between the state of Aman and Kufar, until they solidify and fortify the stance of being kaafir.
• Those 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.
• Those who restrain and control themselves with the Momineen, and unable to get exposed to the Emaan and Haqq and therefore ended up as Kaafireen. They attempt to Yukhadeuna (blindfold others, hide from others) Allah, while Allah is the one who Khadehum (blindfolds for them unable to see the reality), since they were not able to get exposed to the Emaan, the Haqq, were unable to understand the truth.
• Those who when Aqamu – establish, contribute towards the S’alata – the system of social care and justice built on the parameters of Deen, they Aqamy Kusaaly to the Salaat- that is they do not contribute to the system of S’alat wholeheartedly and they Aqamu the Salat only through contributions which are done unwillingly, out of dislike and aversion and only done to showoff to people as pretending. They do not do Zikr except a Qaleel- a little as well as only a few of them.
• Those who keep on wavering between Hidaya and Zalal, neither to these, nor to those.

 

To all these five characters or types of Munafiqueen- the doers of these specific acts and deeds, Allah says in Ayah 4:145, “Indeed, the Munafiqueen (الْمُنَافِقِينَ) in the lowest depths of the fire and never will you Tajedu (تَجِدَ) for them Nas’eeran (نَصِيرًا).” That these Munafiqueen, of any of the above five types as described and explained in the earlier Ayahs, they would be in the lowest depths of the fire and Allah would never replaces and switches their situation for them as a Nas’eer- a helper, a protector a guardian, since it’s their own actions, the recompense of which is the lowest depths of and being surrounded by fire.

 

The next Ayah 4:146, then gives the solution, i.e., if anyone wants to be saved from such a recompense then “Except those who Ta’abu (تَابُوا) and As’lahu (وَأَصْلَحُوا)…” The concepts of Touba and Is’lah are strongly interconnected. The word Touba means to take a u-turn – The Three Important Steps (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. The most important and critical step in the Touba is the step of Is’lah. The word Is’lah basically means to reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier in terms of 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. Thus, the only possibility of any of these Munafiqueen is to make Touba, make a u-turn and do Is’lah “…and holds firmly with Allah…” The next part of the solution, the divine instruction is to hold firmly to Allah in order to remain on the Hidayat, after one’s Touba and Is’lah. One aspect to think and ponder in this ayah is how we as humans can hold firmly to Allah. It is very obvious that this phrase is not talking about physically holding firmly to Allah, but in fact holding firmly to Allah’s Hidayah, the Kitaab, the Allah’s Revelations, as not only that the Deen, the laws of Allah as mentioned in the Kitaab is perfected by Allah, but also it has been given to us as Na’imat, meaning strength, peace, security, prosperity, success in all walks of life; becoming role models and inspiration for the others; making us leaders and at heights of the world and also uniting us on single platform of Deen, with same common purpose and common set of values and beliefs. Holding firmly to Deen, is the only solution. It is because of this that the next and the last part of the solution before becoming a true Momin is “…and sincere their Deenuhum (دِينَهُمْ) for Allah…” here the word Deen is normally translated as religion, but is used in Quran as a way of life, a code of conduct which is fundamentally connected to (1) Laws/Rules & Regulations, Boundaries & Parameters as given by Allah in the Kitaab (2) Obligations and our duties to which we are indebted for a specified period of time- within this worldly temporary life (3) On the basis of which we are rewarded and punished both here in this world as well as in the Akhira and (4) which is in accordance with our nature and fitrat, in order to bring out the best in us and to utilize our faculties to their maximum. Thus, here when Allah says as a final summary of the solution for these Munafiqueen, that they need to be sincere, honest in implementing their Deen to Allah, it is reflective of all these meanings in terms of practical implementation of Deen-e-Islam in day-to-day lives. Then and only then “…Then those are along with the Momineen (الْمُؤْمِنِينَ). And Soufa (وَسَوْفَ) Allah will give the Momineen (الْمُؤْمِنِينَ) a great recompense.” means they would then be along with the Momineen, in terms of being considered as a Momin. Since the word Soofa is used as an expression to reflect the approaching of, acknowledging of, realizing of or heading towards something, this phrase means that for all the Momineen, they have realized and achieved the benchmark of being a Momin in terms of reaching towards and realizing the due right of being given a great recompense in accordance with their due right.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah An Nissa from Ayah no. 141 to 146, give us the following divine guidance that we can apply in our day to day lives:

 

 

1. Allah warns us about such people who although are retraining and controlling themselves along with us, but they may or may not be Momineen. When people control and restrain themselves along with us as Momineen, there could be only two possible outcomes, 1) either they are going to get Emaan, the Haqq and wisdom by Allah, or 2) they do not get the Hidayah and Emaan. Due to their Kufar, they get the recompense in accordance with their acts of Kufar. In either of these situations, we as Momineen have been instructed by Allah, that even if we gain advantage, in terms of surrounding or overcoming others in terms of our Emaan, knowledge and wisdom, our job as Momineen remains to protect and shield others as providers of Aman- safety and security. Since the ONLY Hikm in matters of Deen is Allah, therefore, we as Momineen, are not to judge others in terms of their Emaan, Kufar, Hanifan or Shirk. Our jobs as Momineen are to provide Aman, safety and security to all, remains as highlighted and stressed in Quran times and again. Allah asks us, as Momineen, to be at Aman, to be the source of Aman for everyone all around us, not only Allah stresses that on the day of Qayamate, Allah is going to Yahkum between everyone in accordance with their haqq- their due rights, but also gives surety to the Momineen that Allah would never allow a Sabeel- a way, a dominant position, an exit out, ways and means to the Kafireen over the Momineen.

 

2. Deen-e-Islam is basically the Deen ul Qayyemu- i.e., the Deen, which is devoid of any sort of Zulm and based on Allah’s Solid judicial principals. Allah ordains for us to Aquemu the S’alat, it means to establish the S’alat as per the basic foundation of the Deen ul Qayyamate, that is establishing the justice at its best as per the Fitrat of Allah, with love, compassion, care, justice at its core, the requirements of Deen as Hanifan and the concept of judgment and recompense as the basis. S’alat is the system of social care & justice built on the parameters of Deen and We have to contribute to this system as per our duties and responsibilities wholeheartedly and devoid of any Kusaaly- laziness, unwillingness, out of dislike and aversion that is only done to showoff to people as pretending. The system of S’alat and our contributions thereof has the basic foundations as Zikar of Allah, with all the meanings of Zikar.

 

3. We also receive the divine instructions again as has already been stressed in the earlier ayahs as to not Tatakhuzu- sieze, grap, hold on strongly the Kaafireen- those who do Kufar as Awliya- that is not to take the kaafireen as our 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. If we do that, it is equivalent to appointing our own selves Mubiyeen Sultanan- distinct Authorization against ourselves by Allah.

 

 

4. The Ayahs from Ayahs 135 and onwards describes 5 characters or types of Munafiqueen, i.e., doers of specific acts and deeds which are (1) Those who switches between the state of Aman and Kufar, until they solidify and fortify the stance of being kaafir. (2) Those 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. (3) Those who although restrain and control themselves along with the Momineen, but are unable to get exposed to the Emaan and Haqq and therefore ended up as Kaafireen. (4) Those who when Aqamu_ establish, contribute towards the S’alata- the system of social care and justice built on the parameters of Deen, they Aqamy Kusaaly to the Salaat- that is they do not contribute to the system of S’alat wholeheartedly and they Aqamu the Salat only through contributions which are done unwillingly, out of dislike and aversion and only done to showoff to people as pretending. They do not do Zikr except a Qaleel- a little as well as only a few of them. (5) Those who keep on wavering between Hidaya and Zalal, neither to these, nor to those.

 

5. After identifying these Munafiqueen and telling us clearly in terms of their final abode to be the lowest depths of fire, Allah then gives a solution to these Munafqueen to come back to the path of Hidayah, which is fout folds as follows (1) The concepts of Touba and Is’lah- take a u-turn by identifying the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again; do Is’lah- to rectify, compensate the impacts of the wrong deeds & reform and finally to take and stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. (2) The next part of the solution, the divine instruction is to hold firmly to Allah in order to remain on the Hidayat- which is not talking about physically holding firmly to Allah, but in fact holding firmly to Allah’s Hidayah, the Kitaab, the Allah’s Revelations (3) be sincere and honest with our Deen for Allah- to be sincere, honest in implementing their Deen to Allah. Then and only then they would be along with the Momineen, in terms of being considered as a Momin.

 

 

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/