Surah An-Nissa Ayah No. 153 to 155

Surah An-Nissa Ayah # 153 to 155 (4:153 – 4:155)

A.   Translation

١٥٣  يَسْأَلُكَ أَهْلُ الْكِتَابِ أَنْ تُنَزِّلَ عَلَيْهِمْ كِتَابًا مِنَ السَّمَاءِ ۚ فَقَدْ سَأَلُوا مُوسَىٰ أَكْبَرَ مِنْ ذَٰلِكَ فَقَالُوا أَرِنَا اللَّهَ جَهْرَةً فَأَخَذَتْهُمُ الصَّاعِقَةُ بِظُلْمِهِمْ ۚ ثُمَّ اتَّخَذُوا الْعِجْلَ مِنْ بَعْدِ مَا جَاءَتْهُمُ الْبَيِّنَاتُ فَعَفَوْنَا عَنْ ذَٰلِكَ ۚ وَآتَيْنَا مُوسَىٰ سُلْطَانًا مُبِينًا

[Quran 4:153] The Ahlu (أَهْلُ) of the Kitaab (الْكِتَابِ) ask you to Tunazzilu (تُنَزِّلَ) to them a Kitaban (كِتَابًا) from the sky. Then, indeed, they asked Musa greater than that. Then they said “A’arena (أَرِنَا) Allah Jahratan (جَهْرَةً).” Then S’aa’iqatu (الصَّاعِقَةُ) Akhaztahumu (فَأَخَذَتْهُمُ) them for their Zulmehim (بِظُلْمِهِمْ). Then they Uttakhuzu (اتَّخَذُوا) The A’ejla (الْعِجْلَ) from after what came to them of the Bayyinaat (الْبَيِّنَاتُ). Then we A’funa (فَعَفَوْنَا) for that. And we gave Musa a Mubeyyinan (مُبِينًا) Sultanun (سُلْطَانًا).

 

١٥٤  وَرَفَعْنَا فَوْقَهُمُ الطُّورَ بِمِيثَاقِهِمْ وَقُلْنَا لَهُمُ ادْخُلُوا الْبَابَ سُجَّدًا وَقُلْنَا لَهُمْ لَا تَعْدُوا فِي السَّبْتِ وَأَخَذْنَا مِنْهُمْ مِيثَاقًا غَلِيظًا

[Quran 4:154] And WE raised Fouqahumu (فَوْقَهُمُ) them the T’oura (الطُّورَ) with their Mees’aq (بِمِيثَاقِهِمْ) and WE Qulna (وَقُلْنَا) to them, “Enter the Albaaba (الْبَابَ) Sujadan (سُجَّدًا)”, and WE Qulna (وَقُلْنَا) to them, “Do not Ta’adu (تَعْدُوا) in the Sabbath (السَّبْتِ)”, and WE Akhazna (وَأَخَذْنَا) from them a strong Mees’aq (مِيثَاقًا).

 

١٥٥  فَبِمَا نَقْضِهِمْ مِيثَاقَهُمْ وَكُفْرِهِمْ بِآيَاتِ اللَّهِ وَقَتْلِهِمُ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ وَقَوْلِهِمْ قُلُوبُنَا غُلْفٌ ۚ بَلْ طَبَعَ اللَّهُ عَلَيْهَا بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا

[Quran 4:155] Then with what their Naqzehim (نَقْضِهِمْ) their Meesaqa (مِيثَاقَهُمْ), and their Kufar (وَكُفْرِهِمْ) with Ayaate (بِآيَاتِ) of Allah and their Qatalehemu (وَقَتْلِهِمُ) of the Anbiyaa’ (الْأَنْبِيَاءَ) with Ghair (بِغَيْرِ) Haqq (حَقٍّ) and their Quolihim (وَقَوْلِهِمْ), “Our Quloob (قُلُوبُنَا) Ghulfun (غُلْفٌ).” Nay, Allah has T’aba’a (طَبَعَ) on them with their Kufar (بِكُفْرِهِمْ) so they do not have Emaan (يُؤْمِنُونَ) except a little.

 

B.   THE CONCEPT:

 

In earlier ayahs up to Ayah 153 of Sura Nissa, we have learnt the divine guidance that the basic end result- the 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.  The earlier ayahs also have given us a clear criterion of judgment in terms of our Emaan or Kufar with Allah and Allah’s Rusul- Allah’s Risalat, the Hidayah, the Kitaab. 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.

 

Keeping in consideration the above context, the next Ayah 4:153, “The Ahlu (أَهْلُ) of the Kitaab (الْكِتَابِ) ask you to Tunazzilu (تُنَزِّلَ) to them a Kitaban (كِتَابًا) from the sky…”, the point to think regarding this phrase is that Allah is specially talking about the Ahl-e-Kitaab, that is those who are Ahl of the Kitaab- i.e., ‘those who take care of’ or ‘responsible for’ the Kitaab, that is revealed by Allah as Hidayah. Thus, when Allah says, “The Ahle Kitaab ask you to Tunazzila A Kitaban to them from the sky…”  they are not asking the addressee of the Quran (you and me, the Momin, who is being addressed in this Ayah) to bring them a Kitaab, but any Kitaban (an order, anything being made compulsory, obligatory as is written down and) Nazool by Allah on them. This ask from them actually reflects the level of their Emaan, as they- the Ahl-e-Kitaab, will have Emaan on the Kitaab only if it is Nazalna on them from the sky by Allah.  The way this particular ask is so relevant in today’s day and age is in terms of the context of this ayah, wherein Allah has highlighted the acts and behaviors of those who do Kufar with respect to Allah’s Rusul 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 books besides the Kitaab, as additional sources of Deen for example the man-made Hadith- the Hadithun Ghairihi. When they are asked to have Emaan on All of Allah’s Kitaab and have Emaan on each and every Ayah and to consider the man-made hadith as Hadithun Ghairihi, the response from them is that ‘if you don’t have Emaan on these hadith, then how can you have Emaan on the Kitaab, since both have come from the same source, and if you ask us to have Emaan only on the Kitaab, then this is also not come to us directly? Then should we have Emaan on it, only when it comes to us directly by Allah?”  This behavior and conducts of such people who differentiate between Allah and Allah’s Rusul, shows the level of Kufar which is equivalent to them saying that they would have Emaan on the Kitaab, only when it comes to them directly from Allah. this Ask is reflective of the level of the Kufar that they have on Allah.

 

Allah is telling us that what is greater in significance then what these Kaafireen are asking, in terms of their ask to have any Kitaab being nazalna on them directly from the sky. Another event which was even greater than this was as highlighted in the next phrase as a reply by Allah to such an ask that “…Then, indeed, they asked Musa greater than that. Then they said “A’arena (أَرِنَا) Allah Jahratan (جَهْرَةً)…” the same is also highlighted in Ayah 2:55 “And when you said, “O Mosa, we will not have Emaan (نُؤْمِنَ) in you unless we see Allah Jaharatun…” Here the word Jaharatun is used in Quran in the meanings of publicizing, declaring, announcing, proclaiming, or manifesting openly. Therefore, what the people of Musa was demanding that they would have Emaan only when they A’arena (see, observe, watch, witness) Allah as openly manifested. This demand is much greater than the ask/demand by the Ahl-e-Kitaab of being able to receive the Nazalna of any Kitaab directly by Allah as a prerequisite to their Emaan. The next phrase is “…Then S’aa’iqatu (الصَّاعِقَةُ) Akhaztahumu (فَأَخَذَتْهُمُ) them for their Zulmehim (بِظُلْمِهِمْ)…” The word S’aaiqat is normally translated as thunderbolt, but it is used in Quran in the meanings of falling down from a hi-position as in prestige, or falling down from a height physically, or falling of something from the sky- could also referring to some sort of natural disaster that is sent down, or fall down on them from the sky in terms of coming to them, falling down from the sky, such as thunderbolt, hurricane, meteor, etc. as well as them falling down from the height of prestige, standing etc. Therefore when Allah says in this Ayah as well in Ayah 2:55 “And when you said, ‘Oh Musa never will we have Emaan in you until we see Allah Jaharatun (manifestly), then Akhaztum (seize) you the S’aaiqatu while you were looking.” Could refer to these people either falling down from a height of prestige and standing, as well as something falling down on them from the sky. The reason why they suffer this is as defined here in this ayah as “…Then S’aa’iqatu (الصَّاعِقَةُ) Akhaztahumu (فَأَخَذَتْهُمُ) them for their Zulmehim (بِظُلْمِهِمْ)…” meaning it was basically their Zulm, that lead them to Khazu (seize) the S’aiqatun. Their Zulm with respect to Allah’s Hidayah and blessings. In Quran, the word S’aiqan is used to refer to any form of disgrace or falling from height as well for instance in case of Ibrat from the Quom of Aad and Thamud, both who enjoyed the heights of prosperity, wealth and success but were seized by S’iaqatun because of their Zulm. Thus, here as well by highlighting the example of Quoom of Musa, Allah is basically giving a clear warning to the Ahl-e-Kitaab for makings such demands reflective of their lack of Emaan on Allah’s Rusul.

 

The next phrase “…Then they Uttakhuzu (اتَّخَذُوا) A’ejla (الْعِجْلَ) from after what came to them of the Bayyinaat (الْبَيِّنَاتُ)…” here the word A’ejla is normally mistranslated as calf but the word is used in Quran to refers “such ways, means and methods which have been taken over by amending or changing one’s earlier behaviors and methods”. The word Al A’ejal meaning ‘The A’ejal’ refers to the specific ways and methods as the people of Musa adopted in his absence, by amending the earlier ones even after they were given Hidayah by Allah through the Nabiy Musa. Therefore, when in Ayah 2:51, “And when we appointed Musa for forty nights, you Attakhaztum (seize) the A’ejla from after him and you were Zalimona. Then we Afu’na (give you in abundance) from after that so that you may do Shukar”. Normally mistranslated as if they started worshiping the calf in Musa’s absence, which is a wrong translation, whereas this ayah is talking about them adopting a different ways and methods by amending the earlier ones. Had it been that they started worshipping a calf, then Allah would never Afua’a them (give them in abundance) or Aghfir them (provided protection) to them as Allah has highlighted in Quran that Allah does not Yaghfir Shirk (4:48). Similarly in Ayah 2:54, when Musa was addressing his people, upon his return, the phrase is, “…Indeed, you have done Zulm on your Nafs by seizing the A’ejla so do Touba (make a U-turn) to your creator and Qatal your Nafs…” Musa was not asking them to kill themselves, but by talking on the A’ejal, they have in fact gone against their Nafs-e-Mut’mainna and Musa was asking them to Qatal- restrain, control their Nafs-e-Ammara which had influenced them to adopt these methods and ways other than the one Musa has guided them to. This has the same meanings and reference here in this ayah as well, “…Then they Uttakhuzu (اتَّخَذُوا) A’ejla (الْعِجْلَ) from after what came to them of the Bayyinaat (الْبَيِّنَاتُ)…” Means that they- the people of Musa, A’ejla- adopted ways and methods by amending the earlier one, from after what came to them of the Bayyinaat- that is the Ayahs which have been distinct, clear, proofs, explained in details and clearly distinguish right from the wrong path.  The next phrase “…Then we A’funa (فَعَفَوْنَا) for that…” Means that we gave them in abundance beyond their Haqq- their due right.

 

The next phrase “…And we gave Musa a Mubeyyinan (مُبِينًا) Sultanun (سُلْطَانًا).” Here the word Sultanun 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 Allah as an ultimate authority. 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 given by Allah to Nabi Musa while authority is Allah, basically that being who is an ultimate authority. Thus, here Allah has given this authorization to Nabiy Musa- what exactly is this Mubayyin – distinct, clear, proof, explained in detail and easily identifiable Sultanan, is then described in the next ayah.

 

The next Ayah 4:154, Allah says, “And WE raised Fouqahumu (فَوْقَهُمُ) them the T’oura (الطُّورَ) with their Mees’aq (بِمِيثَاقِهِمْ)…” Here the word Fouq is used in Quran in the meanings of giving preference to someone or something, over someone or something, in importance, or significance or position etc. for instance in Ayah 2:63, when Allah says “And when we took the Meesaq from you and WE raised Fouqakum of the Toor, hold what we have given you with strength…” Here the word Fouq is used in the meanings of giving preference, importance or raising the significance of the Bani Israel through the Toor. Similar words and expression are in this ayah. The word Toor, is normally mistranslated as mountain or mount but it is not a mount or mountain, it means a particular moment, stage or point of time etc. Therefore, in Ayah 2:63 and 2:93, as well as here in Ayah 4:154, the word Toor is used in the meanings of that specific moment or stage where in the status of Mosa was elevated; and the revelation was revealed on Mosa and the Kitaab was given as an Hidayah. We need to notice the phrase in ayah 2:93 “And when We took Meesaq from you and raised over you the Toor, Hold fast with strength by that which We have given you” or in 2:63 “And when We took your Mesaaq and raised the Toor above you- Take what We have given you with strength, and do Zikr with what is in it; that you may attain Taqwa”– or in Ayah 4:154 ““And WE raised Fouqahumu (فَوْقَهُمُ) them the T’oura (الطُّورَ) with their Mees’aq (بِمِيثَاقِهِمْ)…” Thus, Toor is that particular moment, period of time, or stage when the revelations came and is referred as the Hidayah – the kitab; the guidance that needs to be hold fast with strength to and do Zikr from it and forms the basis of Meesaq- a strong and unbreakable contract and covenant with Allah. Thus, the Toor is that Sultanan Mubiyeen- that specific moment/stage when the revelation sent down to Musa and Allah’s commandments and hidayah has been raised over the people.

 

The next phrase “…and WE Qulna (وَقُلْنَا) to them, “Enter the Albaaba (الْبَابَ) Sujadan (سُجَّدًا)…” Here the word Qulna is normally translated as said, whereas Allah does not say anything to the people. The word Qulna here reflects the desired end result of All of Allah’s system, the Hidayah, the Kitaab, Allah’s Rusul and Nabiyeen, is to teach and ordain to people that ‘Enter the Albaab Sujadin”.  Here the word Albaab is normally translated as gates, but the word is used in Quran not in the physical sense of doors or gates but more in the allegorical sense in terms of accesses, chances, opportunities and means of accessing or approaching anything or gateways for anything. Additionally, the word Sajda as per Quran means submitted with one’s whole being, to follow with complete and utter conviction of heart and mind. Another word used in Quran to refer to the meanings of submission is Rakoh, but there is a difference between Sajda and Rakoh. The word Rakoh means to bend or bowed oneself towards something or someone in a manner which shows initial acceptance, submission, humility and respect with complete willingness. The word Rakoh although one hand, means acceptance submission and obedience, the full, utter and deep conviction of something or someone but the impact and the benefits of that thing or that one is yet to be experienced and acknowledged, which is then reflected by the word Sajda, meanings submission with one’s whole being in complete and utter conviction of heart and mind, which comes from the witnessing and being convinced of the benefits of such submission. When we say Rakoh and Sajood as per Quran it means respecting and accepting Allah’s Authority with humility, humbleness, willingness and submitting with one’s whole being, and then obeying and following the rules, regulations and commandments of Allah as ordained in Quran with utter and deep conviction of its benefits. The word Masjid or Masaajid (plural of Masjid) is used in Quran in the meanings of a place, an area of a community, a city, a land where Sajda is being done, that is everyone is establishing and submitted to the law’s rules and regulations of Deen e Islam. Thus, here when Allah says, “Enter the Albaaba Sujadan” is not saying to enter any physical gate of anything, but is in reference to the gateways, the means and ways of accessing all these opportunities in Sajda- in complete submission and humbleness, after witnessing its benefits and being convinced with one’s whole being.

 

The next phrase “…and WE Qulna (وَقُلْنَا) to them, “Do not Ta’adu (تَعْدُوا) in the Sabbath (السَّبْتِ)”, and WE Akhazna (وَأَخَذْنَا) from them a strong Mees’aq (مِيثَاقًا).”  Here the word Ta’adu is used in the meanings of distancing oneself, separating or creating a divide, becoming enemy or opponents as well as in the meanings of transgression by not only opposing something or someone but also to cross all the boundaries in such opposition. The word Sabbath basically means to rest, to calm down or to recharge. Correspondingly it means to discontinue work, struggle or exertion. The day of Sabbath is mostly referred to the day of Saturday, but there is no specific ayah in Quran which confirms this concept of Saturday. If we look at all the ayahs in Quran containing the word Sabbath, we cannot find specific details about that word or concept of Sabbath is all about. However, we can clearly identify the scenario and Hidayah established around the concept of Sabbath. That is the Sabbath was some kind of act which the Bani-Israel (our forefathers) used to do and created in the name of Allah- they also had disputes related to that act- there is a possibility that one group of people used those specific acts (the people of Sabbath) to get unjustified benefits over other people, which was indulging in Zulm, creating injustices and disputes among people. Since these acts were done in the name of Allah, which Allah has never ordained in the Kitaab; therefore, Allah has made those acts as obligation on the people of Sabbath and for everyone else there, so that no one can take unjustified benefits or do injustice to others. But in spite of that, people of Sabbath, transgressed those limits, and therefore received the Azaab of being turned into despicable Apes, not in the physical sense, but in the sense of metaphorically blind followers, who lost their intellect, got into mental slavery and despised by the world. Thus, here when Allah says, “…. and WE Qulna (وَقُلْنَا) to them, “Do not Ta’adu (تَعْدُوا) in the Sabbath (السَّبْتِ)”, and WE Akhazna (وَأَخَذْنَا) from them a strong Mees’aq (مِيثَاقًا).” It is referring to those acts and aspects of Sabbath, which were then ordained by Allah in the form of strong Meesaq, as an obligatory upon all the people of Sabbath and for everyone else there, so that no one can take unjustified benefits or do injustice to others.

 

The next Ayah 4:155, Allah says “Then with what their Naqzehim (نَقْضِهِمْ) their Meesaqa (مِيثَاقَهُمْ)…” The word Naqz is normally translated as breaking or violating their Meesaq, whereas the word is used in Quran to refer “insufficiencies, in capabilities, deficiencies, failures or shortages etc”. Therefore here, after discussing the Sabaath, when Allah says, “Then with what their Naqzehim of Meesaq (strong and solemn contract) and their Kufar with Ayaat of Allah…” Is referring to all the ways and means through which they have cause Naqz i.e., failure, insufficiency, deficiency, or shortage with respect to their part of the Meesaq.  The next phrase is “…and their Kufar (وَكُفْرِهِمْ) with Ayaate (بِآيَاتِ) of Allah…” here the concept of Kufar with Ayaat of Allah is extremely important. As we know the word Ayaat means sign or evidence that gives an indication of the presence of Allah. Since we as humans cannot comprehend Allah (though our five sense), 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. (1) Kalam of Allah- the words of Quran itself (2) Creations of Allah – the many amazing facts of science and universe as creations of Allah. Emaan on Both of these are Ayaat of Allah are at root of Deen e Islam, to seek knowledge, and to think and ponder on these Ayaat are basically ordained by Allah as the grounds of Emaan on Allah. The concept of Kufar is normally misinterpreted as disbelieve. Kufr basically means to conceal, hide or to cover. 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. Thus, here when Allah says “…and their Kufar (وَكُفْرِهِمْ) with Ayaate (بِآيَاتِ) of Allah…” this refers to the concept of Kufr i.e., 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. Thus, Kufar also incorporates, 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 Kufar with Ayaat of Allah basically means hiding and concealing not just one’s faculties and intellect but also these Ayaat of Allah.

 

The next phrase “…and their Qatalehemu (وَقَتْلِهِمُ) of the Anbiyaa’ (الْأَنْبِيَاءَ) with Ghair (بِغَيْرِ) Haqq (حَقٍّ)…” Here the word Qatal is used in all inclusive meanings of not only physical killing but also allegorical in terms of degrading, abusing, or humiliating the Nabiyeen, to kill their confidence; to make them in-effective dead by destroying their faculties & abilities, or rendering them ineffective by suppressing them or their activities, in terms of depriving them of ways and means or blocking their ways and means in any way. As we know the response from people for all of Allah’s Nabiyeen has been to Qatal them. The point to think and ponder here is that Allah did not stop at the phrase “and their Qatalehemu (وَقَتْلِهِمُ) of the Anbiyaa’ (الْأَنْبِيَاءَ)” Which may be sufficient to communicated the whole concept, but Allah added another aspect which is “with Ghair (بِغَيْرِ) Haqq (حَقٍّ)” That means Ghair- going against, without, in contradiction of, other than their Haqq- their due right as to what they have earned, or as per the justice. Which means that had they Qatal anyone based on Haqq, it would not have been a problem since Deen is Haqq- absolute justice at its best. But since they Qatal their Nabiyeen Ghaire Haqq, that is where the main injustice is, since by Qatal their Nabiyeen these people have gone against, in contradiction of, without and other than Haqq- as absolute justice.

 

The next phrase “…and their Quolihim (وَقَوْلِهِمْ), “Our Quloob (قُلُوبُنَا) Ghulfun (غُلْفٌ)…” here the word Quool is normally translated as speech or say, but the word is not restricted to just speech or sayings only but is used in Quran in an all-encompassing manner referring to one’s behaviors which is inclusive of one’s actions, deeds, thoughts, planning, speech etc. thus referring to not just speech but in terms of one’ overall conducts and behaviors. The word Ghulfan is normally translated as wrapped or covered but these are wrong translations. The word is basically used in Quran along with Qaloob as in the phrase “Quloobuna (our Quloob) Ghulfan” used in Quran in meanings of Kaafireen giving excuses through this expression. The word Qaloob means those intentional decisions that a person makes based on one’s perception of all the faculties including one’s intellect, such as hearing, sight, understanding etc. Therefore, when used in the phrase “Quloobuna Ghulfan” means that the Kaafireen are trying to give excuse as if their faculties are not working, thereby reflecting the meanings of the word Ghulfan as, the faculties, be it one’s sight, or hearing, or intellect being flawed, not in order, or as if someone else has blocked the person from using his/her own faculties, thereby putting the blame of their own Kufar to someone or something else, other than accepting responsibilities of their own actions and decisions. In response to such excuses, Allah’s reply is always that, it is due to their own Kufar- their acts of not seeking knowledge, not using their faculties, and thereby hiding, concealing not only Haqq but their own faculties from themselves, so if their faculties are not working, it’s not because of some outside/external forces but their own acts and decisions of Kufar.

 

The next ayah is the response of Allah to such excuses is “…Nay, Allah has T’aba’a (طَبَعَ) on them with their Kufar (بِكُفْرِهِمْ) so they do not have Emaan (يُؤْمِنُونَ) except a little.” . Here the word T’aba’is normally mistranslated as sealed but the word is basically used in Quran along with Qaloob as in the phrase “T’aba upon their Quloob. The word T’aaba as used in classical medieval Arabic basically used to mean in terms of ‘to write, or to confirm with a typewriter, or to confirm’. Therefore, when used as a phrase “T’aba upon their Quloob” it means to confirm a part of their nature, in terms of their intentional decision making, the acts of Kufar, which means that due to their kufar, their faculties have been confirmed to not work anymore, therefore they will not listen, observe, pay attention, see, use any of their faculties, think, understand or get knowledge but will remain as Kaafir, heedless, transgressors, proud, arrogant and tyrants as per their characteristics as defined in Quran. We are all created as per the Fitrat of Allah, with our Nafs-e-Mut’mainna at the heart of our creation. Whenever we do any bad deeds, or commit any mistake, we feel remorse and regret because of this Nafs-e-Mut’mainna which is our conscience. However, for those who continue to ignore their own conscience and continue on the path of Kufar, their conscience is not able to wake or shake them up anymore. As a result, they get satisfied with their continuously done bad deeds and acts of kufar, with no voice or hearing from their own conscience, because of which for such people there is no hope of any return. This is called “T’aba on their Quloob”. And this is always due to Kufar, which is beautifully explained in this ayah through the phrase “with their Kufar (بِكُفْرِهِمْ) so they do not have Emaan (يُؤْمِنُونَ) except a little.” Wherein except a little, is used in both meanings in terms of them having a little Emaan as well as most of the people do Kufar except a few who have Emaan.

 

 

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. When anyone from Ahl-e-Kitaab pose any unrealistic or unachievable demands for instance that we can have Emaan on the Kitaab only when the same is Anzalna upon us directly by Allah, we know that this is reflective of lack of Emaan. This is similar to the story of the people of Musa who asked him that they can have Emaan on him only when they are able to witness Allah manifestly.

 

2. The story of the people of Musa, teach us many lessons that we can apply in our day-to-day life, in terms of being Ahl-eKitaab, there is a huge responsibility on us to have Emaan on the Kitaab and Allah’s Rusul and Nabiyeen. Due to their Kufar, they were made to fell down from their height of prestige standing or status due to their Zulm, the injustice with their Nabiyy and Allah’s Kitaab. Even After the Bayyinaat as Allah’s Ayaat have been explained to them in detail, distinctly and clearly as proofs, they adopted and amended their ways and methods against the Hidayah.

 

3. The Mubayyin Sultanan- the clear and distinct authorization given to Nabiy Musa was the Toor- the moment and stage wherein Musa was given the Hidayah, elevating his and the people’s position and prestige through the binding of the Meesaq- unbreakable contract with Allah as Ahle-Kitaab. The specific instructions to the people of Musa were to access these benefits in Sajda- humbleness and submission after being convinced of the benefits thereof. Another clear and distinct divine instruction to them was never to oppose and go against in transgression the Sabbath but they ended up Naqz- cause insufficiencies, deficiencies, failure and making the Meesaq ineffective by going against it in transgression.

 

4. The excuse that they gave for all their acts of Naqz of their Meesaq, their Kufar with Ayaat of Allah, and their Qatala of their Anbiyaa Ghaire Haqq (without/against, in opposite of justice), is that their Quloob Ghalfan- meanings is not able to work, or their faculties are of no use since they are not working. Whereas Allah inform us the basic reason of all these acts and deeds is their acts of Kufar which has resulted in T’aba’a on their Quloob- that is their nature and personality character has been confirmed in terms of their intentional decision making based on their acts of Kufar, which means that due to their kufar, their faculties have been confirmed to not work anymore, therefore they will not listen, observe, pay attention, see, use any of their faculties, think, understand or get knowledge but will remain as Kaafir, heedless, transgressors, proud, arrogant and tyrants as per their fixed characteristics.

 

 

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/