Surah An-Nissa Ayah No. 147 to 152

Surah An-Nissa Ayah # 147 to 152 (4:147 – 4:152)

A.   Translation

١٤٧  مَا يَفْعَلُ اللَّهُ بِعَذَابِكُمْ إِنْ شَكَرْتُمْ وَآمَنْتُمْ ۚ وَكَانَ اللَّهُ شَاكِرًا عَلِيمًا

[Quran 4:147] What would Allah Yafa’al (يَفْعَلُ) with your Azaab (بِعَذَابِكُمْ), indeed, you Shakartum (شَكَرْتُمْ) and Aa’mantum (وَآمَنْتُمْ). And Allah is Shaakiran (شَاكِرًا) All-knowing.

 

١٤٨  لَا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَنْ ظُلِمَ ۚ وَكَانَ اللَّهُ سَمِيعًا عَلِيمًا

[Quran 4:148] Allah does not like the Jahara (الْجَهْرَ) with the Suain (بِالسُّوءِ) of the Quoole (الْقَوْلِ) except the one who Zulema (ظُلِمَ). And Allah is Samea’n (سَمِيعًا) All-knowing.

 

١٤٩  إِنْ تُبْدُوا خَيْرًا أَوْ تُخْفُوهُ أَوْ تَعْفُوا عَنْ سُوءٍ فَإِنَّ اللَّهَ كَانَ عَفُوًّا قَدِيرًا

[Quran 4:149] If you Tubdu’ (تُبْدُوا) Khair (خَيْرًا) or you conceal or you Ta’fu (تَعْفُوا) against Sawa’a (سُوءٍ) then indeed, Allah is Afua’n (عَفُوًّا) Qadeeran (قَدِيرًا).

 

١٥٠  إِنَّ الَّذِينَ يَكْفُرُونَ بِاللَّهِ وَرُسُلِهِ وَيُرِيدُونَ أَنْ يُفَرِّقُوا بَيْنَ اللَّهِ وَرُسُلِهِ وَيَقُولُونَ نُؤْمِنُ بِبَعْضٍ وَنَكْفُرُ بِبَعْضٍ وَيُرِيدُونَ أَنْ يَتَّخِذُوا بَيْنَ ذَٰلِكَ سَبِيلًا

[Quran 4:150] Indeed, those who Yakfuruna (يَكْفُرُونَ) on Allah and Rusulehi (وَرُسُلِهِ) and Yureeduna (وَيُرِيدُونَ) that Yufarrequ (يُفَرِّقُوا) between Allah and Allah’s Rusulihi (وَرُسُلِهِ), and Yaquluna (وَيَقُولُونَ), ‘No’menu (نُؤْمِنُ) with some and Nakfuru (وَنَكْفُرُ) with others and they Yureeduna (وَيُرِيدُونَ) that they Yattakhezu (يَتَّخِذُوا) between that a Sabeel (سَبِيلًا).

 

١٥١  أُولَٰئِكَ هُمُ الْكَافِرُونَ حَقًّا ۚ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُهِينًا

[Quran 4:151] Those are the one who are the Kaafiruna (الْكَافِرُونَ) Haqqan (حَقًّا). And A’atadna (وَأَعْتَدْنَا) for the Kaafireena (لِلْكَافِرِينَ) humiliating Azaab (عَذَابًا).

 

١٥٢  وَالَّذِينَ آمَنُوا بِاللَّهِ وَرُسُلِهِ وَلَمْ يُفَرِّقُوا بَيْنَ أَحَدٍ مِنْهُمْ أُولَٰئِكَ سَوْفَ يُؤْتِيهِمْ أُجُورَهُمْ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا

[Quran 4:152] And those who have Emaan (آمَنُوا) on Allah and Allah Rusulihi (وَرُسُلِهِ) and not they Yufarequ (يُفَرِّقُوا) between any one of them, Allah Soufa (سَوْفَ) give them their recompense. And Allah is Ghafuran (غَفُورًا) Raheem (رَحِيمًا).

 

B.   THE CONCEPT:

 

In earlier ayahs up to Ayah 147 of Sura Nissa, we have learnt the divine guidance and the description of 5 characters/ types of Munafiqueen, i.e., doers of specific acts and deeds which are as follows:

 

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 with the Momineen, and unable to get exposed to the Emaan and Haqq, 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.

 

After identifying these Munafiqueen and telling us clearly in terms of their final abode to be the lowest depths of fire and being surrounded by fire from all sides, Allah has also given the Munafiqueen a solution in the earlier ayahs as to how to come back to the path of Hidayah, which is in three- 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.

 

Keeping in consideration the above context, wherein Allah is giving explicit divine instructions to the Munafiqueen for them to be saved from the fire and to come back to the Hidayah. In the next Ayah 4:147, Allah says, “What Allah Yafa’al (يَفْعَلُ) with your Azaab (بِعَذَابِكُمْ) indeed, you Shakartum (شَكَرْتُمْ) and Aa’mantum (وَآمَنْتُمْ). …” this phrase is normally mistranslated as ‘what would Allah do concerning your Azaab, if you do Shukar and have Emaan?” which is a complete wrong interpretations. The words Fa’al and Yafa’al are normally mistranslated as do, doer or deeds but the basic characteristics of these words are in terms of a combination of all actions, sayings, conducts and behaviors in terms of accomplishing or achieving a set destination or a desired result. Therefore, here when Allah says “What Allah Yafa’al with your Azaab, indeed you Shakartum and A’mantum…”  means what must be the accomplishment and end result of giving Azaab to you by Allah is: they must become shakir and be at Aman/Have Emaan. Since giving of Azaab is not the end of the hidayah from Allah, it is to end a Zulm and establish a learning lesson for the humanity to take the heed and become Shaakir and to be at Aman/have Emaan. You, the addressee of the Quran, as well the Munafiqueen, as per the context of the earlier ayahs, are addressed here in terms of any amar of Allah even azab is to make you the ones who are at Aman, have Emaan as well as who do Shukar. The word Shakartum, means ‘you do Shukar’, is normally translated as if you are thankful or grateful, but Shukar is not simple utterance of words from our mouth, it is inclusion of actions and deeds as a result of ultimate gratitude. The word is actually used in Quran to refer to actual deeds and actions that show ultimate gratitude and are done as a result of and towards acts of kindness, favors and blessings in terms of returning the favors through actions, as an expression of gratitude. This aspect of any amar of Allah even azab is to make all of us as Momin and Shaakir is connected beautifully to the next phrase as “…And Allah is Shaakiran (شَاكِرًا) All-knowing.” Here the same word Shukar is used for Allah as Shaakir i.e., it is used here in meanings of absolute acknowledging and giving increased reward for good deeds of people, in terms of absolute acknowledging and recompensating them for their good deeds since Allah is not only Shaakir but is all-knowing of whatever we do.

 

The next Ayah 4:148, explains this concept further, in terms of what actually must be the end result and our accomplished destination behind these divine instructions, as “Allah does not like the Jahara (الْجَهْرَ) with the Sawa’a (بِالسُّوءِ) of the Quoole (الْقَوْلِ) except the one who Zulema (ظُلِمَ)…” Here the word Jahara is used in Quran in the meanings of publicizing, declaring, announcing, proclaiming, or manifesting openly something as opposed to Khufia or Yakhfa meaning hidden or conceal something. Thus here when Allah says, “Allah does not like the Jahara with the Sawa’a of the Quool (conducts/behaviors) except for the one who Zulima (does Zulm)…”  it means that Allah does not like the open declaration, announcement or manifesting of such Quool (behaviors, conducts, speech etc.) which is Sawaa (such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words), unless and until they have reached the extent of Zulm- that is extreme injustices, where the one who does Zulm basically crosses the boundaries of laws & rules & Deen, to define those who are oppressors, the wrong doers in terms of going against other’s due rights and Haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others. These expressions clarify and explain the desired destination of Allah to make us Shaakir and Momin, by hiding even our acts of Sauain unless and until they reach the level of Zulm, as long as we are working towards coming back to the path of Allah, by carrying out the Touba, Is’lah and Amal-e- Swalihaat. Since “…And Allah is Samea’n (سَمِيعًا) All-knowing.” Allah is All-knowing, all observing and well aware of whatever we are doing.

 

The next Ayah 4:149, “If you Tubdu’ (تُبْدُوا) Khair (خَيْرًا) or you conceal or you Ta’fu (تَعْفُوا) against Suain (سُوءٍ) then indeed, Allah is Afua’n (عَفُوًّا) Qadeeran (قَدِيرًا).”  Is giving us multiple options in terms of our Khair or Suain deeds.

 

Deeds of Khair: The word Khair is normally translated as better or good or best- the word basically means anything that one desires or is his/her most favorite. Khair is also used in Quran in meanings of better or superior in terms of food, rizq, honor, grace, Fazal or any other pleasures of life, to give priority or virtue to another or to select/chose someone to give benefits, honor, grace. The word also means comfort, shielded from adversity or trouble as well as utilization of human efforts and faculties up to maximum producing desired results as per utilized efforts. The word is also used in Quran in the meanings of any and all types of good things, good sayings or good works etc. as in the word Khairaat as an all-encompassing meaningful word to include anything that is done for benefit or wellbeing of others, which is aligned with their most needed and desired aspects, the purpose of which is to utilize human potential to maximum. Thus, as per this ayah, Allah is basically saying that in case of Khair, the option is to either conceal or hide the Khair or Tubdu it. The word Bada or Tubdu is used in Quran in the meanings of disclosing or revealing or making apparent anything.

 

Deeds of Suain: The word Suain is used in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of husn & ahsan’- These are such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to someone’s eyes but feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing disbalance in something, someone or in the society, community as a whole; that involves making such trade or transactions, with a focus of selfish interests and egoistic desires through deceit and destruction for others , aiming to earn wealth and money at the cost of others; that are reflective of worst behavior towards another being, not giving them respect, honor, dignity, justice or suppressing their due rights- basically all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Here the option is to “Afuan Ann (against/about) Suain”. The word Afua’an is normally translated as forgiving, or pardon, whereas the main characteristics of this word is in meanings of giving to someone more than their Haqq as their due right, in terms of giving freely and in abundance.

 

Therefore, here when Allah says, “If you Tabdu any Khair or you conceal it or Ta’fu Aun Sauin, then indeed, Allah is Afuan Qaderran.” Means if you Tabdu- become known, make it obvious, disclose any Khair- acts of kindness, or you conceal it- the Khair; or Ta’fu- give in abundance, give freely, more than their due rights Aun- against, about Suain – shameful and evil acts, then indeed, Allah is Afuan- gives you in abundance more than your Haqq Qadeeran- all powerful, capable, giver in defined portions and measures, who gives more freely, generously- way more than our Haqq.

 

The Concepts of Emaan and Kufar

Before we discuss the next ayahs, it’s very important to understand the concepts of Emaan and Kufar:

 

The Concept of Aman & Emaan: The phrase Amanu bi Allah is normally mistranslated as believe in Allah, which is at the root of our Deen. By misinterpreting this important terminology and concept as belief, the very basic foundations of Deen have been shaken. Through these misinterpretations, the concept of blind faith, believing without asking any question, or the use of one’s Aqal, reasoning and thinking, and the concept of simply blindly following the scholars and elders have been inculcated in the mindsets of Muslims which is against the very basic gist of this concept and Quranic guidance. The concept of Emaan is deeply rooted in the word Aman as the phrase is Amaanu With Allah- The word Aman means safety, security, peace, contend and tranquility. Therefore, when Allah says Amanu Bi Allah- the concept of Emaan, has the basic characteristics of meanings such as being at a state of Aman; to be calm and quiet (in one’s heart); to be protected from fear, without having any doubt or concern by having complete trust and in truthfulness. Emaan means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through personal experience, reasoning, arguments, evidence, logic and seeking of information. Thus, it means to have strong conviction on something being true after due verification and conviction that comes out of knowledge. It is not a blind faith, and has nothing to do with believes or faith at all, but 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. The word A’emanihim and Ai’man has the same meanings of Aman and Emaan- i.e., strong conviction and verification but with additional aspects of being committed in oath, promises, vows, pledges or undertakings. Whenever a person enters into the ambit of Islam, the person basically enters into a covenant a contract with Allah, which is referred many a times in Quran as Ahad and Meesaq. In a nutshell, the concept of Emaan, Aimaan or Aemaan has dual meanings of firm and deep conviction as a result of seeking of knowledge and complete intellectual satisfaction; as well as a covenant, oath or promise (with Allah). Thus, when we talk about protecting, nourishing and nurturing our Emaan, as per the concept of Taqwa, it means being extra careful and protective w.r.t. both these meanings of Emaan.

 

The concept of Kufar: Similar to the concept of Emaan as belief, the concept of Kufar is also misinterpreted as disbelieve. Kufr basically means to conceal, hide or to cover. Therefore, night is called Kaafir, as its darkness covers everything; A farmer is called Kaafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, non-utilization of one’s faculties and intellect, not seeking knowledge or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. The concept of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. Kaafir is used in Quran as an opposite to Momin, i.e., Momin is the one who has firm Emaan, is seeking knowledge and then based on that knowledge and verification is convinced of his/her heart and mind of the existence of Haqq- As an opposite of Emaan and Momin, the word Kufar and Kaafir incorporates the meanings of not seeking knowledge, not using one’s intellectual faculties, ignoring, rejecting or denying haqq, both or any type of Allah’s Ayaat (Quran or Science) etc. and therefore is basically hiding and concealing not just one’s faculties and intellect but also Ayaat of Allah.

 

Emaan or Kufar on Allah’s Rusul: Keeping the above concepts in considerations, the next ayahs specifically talk about the concept of Emaan or Kufar on Rusul. The word Rasool is normally translated as messenger who deliver the Risaalat- the message. The role and duties of the Rasool the one who delivers Allah’s message, then leads the way to follow and obey the Ayaat of Allah (Yatlu), teaches the knowledge (ilm) of the Kitaab, and gives Hikmat to people and (Yuzaki) cleanses, purifies and grows them. Quran also tell us that the only duty of the Rasool is to deliver the Risaalat. The word Rusul is generally misinterpreted as plural of Rasool, whereas the word Rusul, as in Rusulihi, is used in Quran in the meanings of whatever Allah has sent as Risaalat, as in Risalat of Allah. When the phrase Attiu Allah wa Attiur Rasool is used, it means the Risalaat, the message, the Kitaab. Although Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in interconnected manner, since, there is no Nabua’t without Risaalat and vice versa, but whenever Allah has addressed the Nabi in his personal capacity the word Nabi is used and not Rasool. The word Nabi, is used more in terms of addressing the Nabi in his personal capacity in terms of his personal situations and addressing him personally, whereas the word Rasool is used ONLY with respect to Allah’s Risaalat, the Kitaab. Another Key difference between Nabi and Rasool is in terms of Nabi being a human, a person only, whereas Rasool, could be from Allah’s Malaik as well. Emaan on Allah’s Rusul- Risalaat is an extremely important concept and one of the five fundamentals of Emaan. 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 demonstrate its implementation and to bring the people out of darkness to light through the Hidayah. The concept of Emaan on Allah’s Nabiyeen (all Nabi) and all of Allah’s Rasool is closely linked to the concept of each of these Nabi and Rasool being a Bashar only – a normal human being. This concept is strongly linked to not making any distinction, differentiation or separation between any of Allah’s Nabiy or Rasool. 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 be equivalent to doing Kufar.

 

These basic concepts are clarified in the next Ayah 4:150, when Allah says, “Indeed, those who Yakfuruna (يَكْفُرُونَ) on Allah and Rusulehi (وَرُسُلِهِ)….” Here the word is Rusul, meaning Allah’s Risalat. Even if we take the word Rusul, as plural of Rasool, as is normally misinterpreted, the concept of treating ALL of Allah’s Rasool on equal footings when it comes to the concept of Emaan on Allah’s Rasool- as in all of them. Since Quran clearly identifies this as the basic requirement of Emaan on Allah’s Rusul/ Nabiyeen as highlighted in many Quranic Ayahs for instance refer the following ayahs as examples

 

6. [Quran 2:136-137] Say, “We have Emaan on Allah and on what was revealed to us and on what was revealed to Ibrahim and Ismael and Ishaaq and Yaquoob and their Al-As’baati and on what was given to Mosa and Easaa and on what was given to the Nabiyunna from their Rabb. We do not Nufarrequ between any of them. For we are Muslimuun to Allah. So, if they have Emaan on the like of what you have Emaan on, then they have been as per Hidayah. But if they turn away, then they are only in Shiqaaqin ….”
7. [Quran 3:84-85] Say, “We have Emaan on Allah and on what was revealed to us and on what was revealed to Ibrahim and Ismael and Ishaaq and Yaquoob and their Al-As’baati and on what was given to Mosa and Easaa and on what was given to the Nabiyyuna from their Rabb. We do not Nafarrequ between any of them. For we are Muslimuun to Allah. And whoever desires other than Islam as Deen – never will it be accepted from him/her, and he/she, in the Akhira, will be among the losers”

 

This concept of Emaan on Allah’s Rasool and Nabil and to identify if one is as per Hidayah is based on a very clear criteria of judgment- It doesn’t matter whatever name of the religion one is following, or whatever the person identifies with, i.e., if the person is a Muslim, a Christian, a Jew etc. what matters is that if the person makes no distinction between any of Allah’s Rasool and Nabi, or between Allah and Allah’s Rusul- Risalat, then and only then, that person is as per Hidayah. The basic characteristics of 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.

 

The basic aspect on the basis of which one can do kufar with Allah and Allah’s Rusul is then explained in the next phrase as “…and Yureeduna (وَيُرِيدُونَ) that Yufarrequ (يُفَرِّقُوا) between Allah and Allah’s Rusulihi (وَرُسُلِهِ)…” Meaning those who do Kufar with Allah and Allah’s Rusul, they do this through Yureeduna- their acts, deeds, speech, the whole system desire to, with the end result of, trying to Yufarrequ- cause distinction and differentiation between Allah and Allah’s Rusul. The point to think and ponder it, if we are to assume the word Rusul as plural of Rasool, and Rasool being the person who is Allah’s Rasool, then there is a huge difference between Allah and a normal human being- Bashar as Rasool. The only thing that unites, Allah and Allah’s Rasool, within which one cannot and should not Yatafarrequ- cause to create any distinction and differentiation is Allah’s Risalaat. That means that those who do Kufar with Allah and Allah’s Rusul, do this through the whole system of actions, deeds, elements, the basic end result of which is to cause distinction between Allah and Allah’s Rusul, not in terms of any distinction between Allah and a human being but in terms of Allah’s Rusul and Allah- in terms of Allah’s message, the Risalat, the Kitaab.

 

And how they exactly do this is further explained in the next phrase as “…and Yaquluna (وَيَقُولُونَ), ‘No’menu (نُؤْمِنُ) with some and Nakfuru (وَنَكْفُرُ) with others and they Yureeduna (وَيُرِيدُونَ) that they Yattakhezu (يَتَّخِذُوا) between that a Sabeel (سَبِيلًا).” Means- they Yaqulana- their conducts, behaviors and speech are reflective of the fact that they have Emaan on some of Allah’s Risalaat and Kufar on others as they try to seize and grasp a middle path in between the Emaan and Kufar. This is a very concise and true depiction of the state of Ahl-e-Kitaab, be it Muslims, Jews or Christians, all over the world at the moment. Consider for example the vast majority of Muslims, who differentiate and treat with distinction their beloved Nabi Mohammad, by differentiating him from the rest of the Allah’s Nabiyeen and the many Rasool and Allah’s risalaat – Allah Kitaab. As a result, they follow and believe in many manmade and fabricated hadithun Ghairihi- that is sayings and conducts of Nabi Mohammad written by someone else in the name of Nabi and making this as a part of their Deen. As a result, they have created a distinction, not only between Nabi Mohammad and rest of Allah’s Nabiyeen but also between Allah’s Risalaat- the Quran by these Man-made Hadith.

 

The next Ayah 4:151, explains this concept further, “Those are the one who are the Kaafiruna (الْكَافِرُونَ) Haqqan (حَقًّا). And A’atadna (وَأَعْتَدْنَا) for the Kaafireena (لِلْكَافِرِينَ) humiliating Azaab (عَذَابًا).” These Ayahs beautifully explain the whole concept of Emaan on Allah’s Nabiyeen and Rusul, through the phrase that those who have Emaan on some and Kufar on other, and wish to adopt a way in between “Those are the kaafiroon in Haqq (absolute truth in which there is no room of any doubt)” in terms of giving a clear criteria of a Kaafir as someone who would differentiate or make any distinction between any of Allah’s Nabi and Rasool, giving preference to some and ignoring others, and/or differentiating between Allah and Allah’s Rusul- Risalaat, in terms of treating other than the Kitaab, as additional sources of Deen, by wishing to adopt a way in between; is Kaafir as per clear Quranic Ayahs.

 

The same way, Momin is defined in the next Ayah 4:152, “And those who have Emaan (آمَنُوا) on Allah and Allah Rusulihi (وَرُسُلِهِ) and not they Yufarequ (يُفَرِّقُوا) between any one of them, Allah Soufa (سَوْفَ) give them their recompense. And Allah is Ghafuran (غَفُورًا) Raheem (رَحِيمًا).” Thus, Momin is the one as per Quran who makes no distinction between any of Allah’s Nabi or Rasool, as well as he/she makes no distinction between Allah and Allah’s Rusul. Therefore, if anyone would alleviate the position/status of one Nabi or Rasool from the rest, by following only that Nabi’s statements, books, actions etc., rather than by following all of Allah’s Nabiyeen in terms of following the Kitaab, or by equating the statements and actions of one Nabiy along with the Kitaab as an equal source of Deen, then he/she is in fact making a distinction, a difference between Allah’s Nabiyeen and Rusul as well as Allah and Allah’s Rusul. For instance, if as Christian one would alleviate the position of Nabi Easa from the rest of Allah’s Nabi or Rasool, (whether or not if the status equal to Allah is assigned or not) or if a Muslim would alleviate the status of Nabi Mohammad over other Rusul and Anbiyah, or a Jew would alleviate the status of Nabi Mosa over others. In all of these cases, a distinction has been made between the chosen Nabi, (Easa, Mohammad, Mosa) and the rest of Allah’s Nabi and Rasool, as well as considering his books as different from Allah’s Kitaan- this is an act of Kufr with regards to Emaan on Allah’s Rusul/ Anbiya.  Thus, the basic idea is to have Emaan on All of Allah’s Rasool on equal footings without making any distinction whatsoever since it was the same Kitaab, the same Hidayah that was revealed on all of them. For them Allah is Ghafuran Raheem. That is Allah is Raheem, only as a privilege, once they are back on the path of Emaan. Whereas the word Ghafar, means to hide, to cover, to protect by hiding/covering. Therefore Allah can be Ghafuran, as in the provider of the protection, in terms of covering, hiding, and protecting from the harmful impacts of previously taken wrong path of Kufar, only when one is on the path of Emaan, and Amal-e Swalehat.

 

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah An Nissa from Ayah no. 147 to 152, give us the following divine guidance that we can apply in our day to day lives:

 

 

1. The basic end result and desired destination of Allah’s Deen and Quranic guidance is to make us Shaakir- in terms of us being involved in practical actions, as a result of our ultimate gratitude towards Allah by following these commandments out of our deepest gratitude to Allah for Allah’s many blessings. Another desired destination for these Quranic commandments is to make us be at Aman- a state of being at Aman and having Emaan. The focus and parameters of Allah’s Deen is not to publicize, announce, manifest the Suain- the shameful acts, deeds, speech, conducts and behaviors of people, unless and until these reach the level of Zulm- gross injustices, suppression of other’s due rights.

 

2. In terms of our behavior or deeds of Khair, or those by others, Allah has given us a choice as whether to disclose these or keep them concealed. However, for the acts of Suain, Allah wants us to counter hate with love, to accord such Ahsan behavior which is equivalent to given of freely and in abundance more than the due right of Haqq in order to counter and curtail acts of Suain just like Allah is Afua’n- provider of abundance Nai’mat and Fazal for us more than our due rights, therefore we should respond to Allah’s in gratitude by complying with these commandments in terms of our behavior of Afuan for others.

 

3. These ayahs give a criterion of judgment in terms of our Emaan or Kufar with Allah and Allah’s Rusul. If we are at Aman with Allah and Allah’s Rusul, it means we make no distinction between any of Allah’s Rasool and Nabi, or between Allah and Allah’s Rusul- Risalat, then and only then, we are as per Hidayah, are at Aman and have Emaan. The basic characteristics of Emaan on Allah’s Nabi and Rasool means Emaan on ALL of them on equal footings, without any distinction, differentiation between any of them or without any distinction between Allah or Allah’s Rusul. The conducts, behaviors and speech of Kaafireen, those who do Kufar, is reflective of the fact that they have Emaan on some of Allah’s Risalaat and Kufar on others as they try to seize and grab a middle path in between the Emaan and Kufar by giving preference to some and ignoring others, and/or differentiating between Allah and Allah’s Rusul- Risalaat, in terms of treating other than the Kitaab, as additional sources of Deen, by wishing to adopt a way in between- this is Kufar as per clear Quranic Ayahs.

 

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/