Surah An-Nissa Ayah No. 161 to 166

Surah An-Nissa Ayah # 161 to 166 (4:161 – 4:166)

A.   Translation

١٦١  وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُوا عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ ۚ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا

[Quran 4:161] And they Khuzu (وَأَخْذِهِمُ) the Riba’a (الرِّبَا) and certainly, they were Nuhu (نُهُوا) from it; and for their Kulu (وَأَكْلِهِمْ) Amwaal (أَمْوَالَ) of the people with Baat’il (بِالْبَاطِلِ). And WE have A’atadna (وَأَعْتَدْنَا) for the Kaafireen (لِلْكَافِرِينَ) for them a painful Azaab (عَذَابًا).

 

١٦٢  لَٰكِنِ الرَّاسِخُونَ فِي الْعِلْمِ مِنْهُمْ وَالْمُؤْمِنُونَ يُؤْمِنُونَ بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ ۚ وَالْمُقِيمِينَ الصَّلَاةَ ۚ وَالْمُؤْتُونَ الزَّكَاةَ وَالْمُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ أُولَٰئِكَ سَنُؤْتِيهِمْ أَجْرًا عَظِيمًا

[Quran 4:162] But the Rasekhuna (الرَّاسِخُونَ) in knowledge among them, and the Mominoon (وَالْمُؤْمِنُونَ) have Emaan (يُؤْمِنُونَ) with what Anzela (أُنْزِلَ) upon you and what Anzela (أُنْزِلَ) from before you; and the Muqayyemena (وَالْمُقِيمِينَ) the S’alaat (الصَّلَاةَ ۚ), and the committers of the Zakat (الزَّكَاةَ) and the Mominona (وَالْمُؤْمِنُونَ) with Allah and the day of Akhira (الْآخِرِ) – upon these We give them a great recompense.

 

١٦٣  إِنَّا أَوْحَيْنَا إِلَيْكَ كَمَا أَوْحَيْنَا إِلَىٰ نُوحٍ وَالنَّبِيِّينَ مِنْ بَعْدِهِ ۚ وَأَوْحَيْنَا إِلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَعِيسَىٰ وَأَيُّوبَ وَيُونُسَ وَهَارُونَ وَسُلَيْمَانَ ۚ وَآتَيْنَا دَاوُودَ زَبُورًا

[Quran 4:163] Indeed, WE have Auhena (أَوْحَيْنَا) you, as We have Auhena (أَوْحَيْنَا) to Nuh and the Nabiyeen (وَالنَّبِيِّينَ) from after him. And We Auhena (وَأَوْحَيْنَا) to Ibrahim, and Ismael, and Ishaac, and Yaqub, and the Asbaate (وَالْأَسْبَاطِ), and Easa, and Ayub, and Younus, and Haroon, and Suleman. And We gave Daud Zabooran (زَبُورًا).

 

١٦٤  وَرُسُلًا قَدْ قَصَصْنَاهُمْ عَلَيْكَ مِنْ قَبْلُ وَرُسُلًا لَمْ نَقْصُصْهُمْ عَلَيْكَ ۚ وَكَلَّمَ اللَّهُ مُوسَىٰ تَكْلِيمًا

[Quran 4:164] And Rusulan (وَرُسُلًا) surely, WE Qas’as’nahum (قَصَصْنَاهُمْ) them upon you from before and Rusulan (وَرُسُلًا) not WE Naqs’as’hum (نَقْصُصْهُمْ) them upon you. And Allah Kallama (وَكَلَّمَ) Musa Takleeman (تَكْلِيمًا).

 

١٦٥  رُسُلًا مُبَشِّرِينَ وَمُنْذِرِينَ لِئَلَّا يَكُونَ لِلنَّاسِ عَلَى اللَّهِ حُجَّةٌ بَعْدَ الرُّسُلِ ۚ وَكَانَ اللَّهُ عَزِيزًا حَكِيمًا

[Quran 4:165] Rusulan (رُسُلًا) Mubashireena (مُبَشِّرِينَ) and Munzareena (وَمُنْذِرِينَ), so that not Yakuna (يَكُونَ) the mankind against Allah Hujjatun (حُجَّةٌ) after the Rusule (الرُّسُلِ). And Allah is Azizun (عَزِيزًا) Hakeeman (حَكِيمًا).

 

١٦٦  لَٰكِنِ اللَّهُ يَشْهَدُ بِمَا أَنْزَلَ إِلَيْكَ ۖ أَنْزَلَهُ بِعِلْمِهِ ۖ وَالْمَلَائِكَةُ يَشْهَدُونَ ۚ وَكَفَىٰ بِاللَّهِ شَهِيدًا

[Quran 4:166] But Allah Yashhadu (يَشْهَدُ) with what Allah Anzala (أَنْزَلَ) upon you. Allah has Anzalahu (أَنْزَلَهُ) it with Allah’s knowledge. And the Malaik (وَالْمَلَائِكَةُ) Yashhaduna (يَشْهَدُونَ). And Allah is sufficient as Shaheedan (شَهِيدًا).

 

B.   THE CONCEPT:

 

In earlier ayahs up to Ayah 161 of Sura Nissa, we have learnt the divine guidance as to how be the Ahl of the Kitaab, the owners, the caretakers, the trustees of the Kitaab- the revelation by Allah, that is built on the concept of having Emaan on the Kitaab, in terms of seeking knowledge, understanding and implementing the Kitaab practically in our day to day lives and deen e Qayyama- The deen built on the parameters of Haqq- absolute justice as per Allah’s Solid judicial principals, that is devoid of Zulm of any sort, and of Hanifan (remaining steadfast on the right path and by avoid shirk at all costs) and Fitrat of Allah, on which Allah has created the mankind, in terms of kindness, love, care, compassion and justice towards others. Thus, the day of Qayamma is judgment based on the “Deen ul Qayyemu”, which could be in this world, any point of time in our life as Ahle-kitaab, on which day we would aim to reach the final destination of becoming the Shaheed, that is we do everything in our capacity to make sure that justice prevails, in the meanings of taking testimony, witness, documentation, judge, lawyer etc. in order to establish and stand firm with justice in whatever capacity and role we can afford and have the capabilities for. The earlier ayahs also warn us against such Haadu who do Zulm with the Kitaab- that is those religious scholars, leaders, preachers who present themselves in front of people to lead the way for others when it comes to matters of Deen. The divine guidance warns us about those who do Zulm with the Kitaab, who distort Allah’s kalam by taking phrases and ayahs out of their context, placement and meanings, and thus creating entirely opposite meanings than the divine guidance, who present their own opinion in the name of Kalaam of Allah and that is how they do Zulm- the gross injustice with the Kitaab of Allah. They do this Zulm by treating those Tayyibaat (things which seems pleasant to us, not just to our eyes in terms of beauty but in terms of all across our personality and all our senses, which we value and consider valuable on personal basis, and which are lawful as per the laws of the land and Deen and acquired lawfully as well) as Haram which are made Halal by Allah in the Kitaab. Thus, due to the Zulm by these Haadu, the things that were Tayyibaat and were allowed, they made these things as Haram on themselves and others who follow these Haadu. Such actions by Haadu are basically done to mislead people away from the Sabeel of Allah, holding them back, hindering them from, turning them away from, stopping from, averting others, or placing bottlenecks etc. to keep people away from the Sabeel of Allah by causing aversion, distaste, repulsion, disgust, etc.

 

Keeping in considerations the above context, the next Ayah 4:161, Allah says, “And they Khuzu (وَأَخْذِهِمُ) the Riba’a (الرِّبَا) and certainly, they were Nuhu (نُهُوا) from it…” As we know the word Ribaa, is normally translated as interest includes each and every financial interest which is a wrong translation. The word Ribaa as per Quran incorporates the concept of multiplication and excessively multiplying the original investment (gain)- basically a concept of excessive multiplication i.e., doubled and redoubled involving the basic characteristics in terms of kulu- consumption of people’s wealth without Haqq, through Baatil means for any purposes whatsoever. Therefore, as per Quran, Ribaa is not usual interest or financial charge over someone’s capital, as it is usually charged as a time value of money in Tijarat or Business by established financial institutions, or banks. Thus, when bank or any financial company charge financial interest, that is as per the normal course of their business which does not include any excessive multiplication, doubling or redoubling or any sort of exploitation. Ribba on the other hand is excessive multiplication, doubling and redoubling of the initial capital of a loan taken by someone with Baatil, through Na-Haqq means with Baatil end desired destination, in order to pursue personal consumption of someone’s Amwaal with Zulm, instead of investing further as investment in any trade or Tijarat or in a commodity which would maintain and increase its market value over the period of time and give good return. Additional characteristics of Ribaa is that it’s normally packaged and given in order to give respite to individuals and families in their desperate times of need, as a means of exploitation of the individual or family due to their difficult situation, dire need in order to make them indebted for lifetime, and to earn excessive income over one’s capital by exploitation of one’s situation.

 

The reason that Ribaa is linked with Kulu- Consumption of Amwaal with Baatil is then referred in the next ayah as “…and for their Kulu (وَأَكْلِهِمْ) Amwaal (أَمْوَالَ) of the people with Baat’il (بِالْبَاطِلِ)…” Here the word Amwaal is referred to not just people’s wealth and monies, but in an all-encompassing manner to refer to anything of value that anyone’s values such as money, wealth, properties, title, estate, time, resources, connections, etc., basically things and aspects of value or ownership of any kind. The word Baatil is used in Quran as an opposite of Haqq. Thus, if Haq is absolute truth, Baatil is absolute falsehood. Similarly, if Haqq is constructive forces/efforts and intentions the basic aim of which is to create law and order, peace and contentment and to utilize human faculties to its maximum, then Baatil as opposed to Haqq, are those destructive forces, efforts and intentions the basic aim of which is to create lawlessness and destruction, death and sufferings, Fasaad and to destroy human faculties and capabilities. The word Baatil is also used in Quran as opposed to the word Na’mat and therefore would refer to death, destruction, disability and sufferings; failures and disappointments in all walks of life; depths of decline, hatred and dislike by others; and divisions and animosity/fights amongst nations. Thus when Allah says, that, “And they Khuzu (وَأَخْذِهِمُ) the Riba’a (الرِّبَا) and certainly, they were Nuhu (نُهُوا) from it and for their Kulu (وَأَكْلِهِمْ) Amwaal (أَمْوَالَ) of the people with Baat’il (بِالْبَاطِلِ)…” Allah is not only defining the concept of Ribaa, which is prohibited but also explaining it further as consumption of people’s Amwaal with Baatil, where Baatil is used in all-encompassing meanings.

 

Thus, when Allah says in the next phrase, “…And WE have A’atadna (وَأَعْتَدْنَا) for the Kaafireen (لِلْكَافِرِينَ) for them a painful Azaab (عَذَابًا).” this is not just restricted to those with actions and deeds as described in Ayah 4:161- that is those who Khaazu- seize the Ribaa in spite of being forbidden to do so and Kulu the Amwaal of people with Baatil; but the earlier Ayahs as well, including those who are doing Zulm with the Kitaab as Ahl-e-Kitaab as well as those Haadu who made Harama what Allah has not, trying to mislead people away from the Sabeel of Allah. For all of these people, Allah is saying that Allah has At’adna for them as Kaafireen a painful Azaab. Here the word A’atadna, is normally translated as prepared, but is used in the meanings of the Kaafireen earning the recompense as per their due right, due to their acts of Kufarin terms of to be given the recompense based on one’s Kufar and deeds, both in this world as well as the Akhira.

 

After highlighting all the acts of Kufar and their recompense, thereafter, in the next Ayah 4:162, Allah is giving us all the characteristics of those for whom Allah is going to give a great recompense and rewards as highlighted by the last phrase of this ayah “…upon these We give them a great recompense.” And these people are described in the Ayah 4:162 as follows:

 

• “But the Rasekhuna (الرَّاسِخُونَ) in knowledge among them…” Here the word Rasekhuna is normally translated as those firmly rooted in knowledge. The basic meanings of the word Rasikh is in terms of ‘be firmly established on something, dispose for use or implant or splint or determine, to state something as the truth, to make or become solid, to speak publicly in favor of something or someone, to fix firmly; secure firmly; anchor; found, to lay the foundation of or to confirm something, to corroborate, be set up; be confirmed; be consolidated; be corroborated; be established; be founded; be stabilized, be firmly rooted, become fast or firmly established’. Thus, when Allah says here, “But the Rasekhuna (الرَّاسِخُونَ) in knowledge among them…” means that the Rashikhona are those people who are firmly established, firmly rooted, have become fast and firmly established- in the knowledge, and because of their knowledge, they are not afraid to express their confirmed position, not just through their speech, but in terms of actions, behaviors and conducts, reflective of their stance of having Emaan on the Kitaab, deeply rooted in knowledge and stability in Emaan.

 

• “…and the Mominoon (وَالْمُؤْمِنُونَ)…” Emaan unlike most Muslims’ understanding is anything but Blind Faith. Emaan as per Quran means to accept something to be Haqq – absolute truth, with deep conviction only after being convinced of its truth and existence that comes after verifying something to be true based on one’s use of reasoning & intellectual faculties and knowledge. EMAAN is usually translated as blind faith or belief without proof or argument, without references or reasoning or using intellect or knowledge. However as per Quran, Emaan is a 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 inner peace, contentment and satisfaction of heart and mind. Emaan is not just some word utterance from our tongue to accept it, but to accept it with the pure heart and mind i.e., with full conviction. Thus, whenever Allah uses the word “Mominoon” like in this ayah, Allah is referring to all those, who are not only seeking knowledge, using their faculties to the best in order to be utterly and deeply convinced of Haqq, but also those who are at Aman, peace and surety with the rest of the members of the society, as well as those who are upholders of their Meesaq with Allah as Aieman is promise and oath as well.

 

• “…have Emaan (يُؤْمِنُونَ) with what Anzela (أُنْزِلَ) upon you and what Anzela (أُنْزِلَ) from before you…” 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. Since it was the same Kitaab that was given to all the Nabiyeen, Allah is very clear when says in this Ayat to refer to those who have Emaan on not just this Kitaab that has been Anzalna upon us, but all those that were Anzalna before us as well, since it is the same Hadiyah revealed on every Rasoul and Nabi.

 

• “…and the Muqayyemena (وَالْمُقِيمِينَ) the S’alaat (الصَّلَاةَ ۚ)…” The word Salaat is normally translated as ritual prayers or Namaz, which is completely wrong interpretations of this important aspect of Deen. S’alat has nothing to do with rituals or prayers at all, the word S’alat basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not a temporary connection that could be disconnected and then connected again. The basic meaning of the word S’ally is to ‘Connect with, commit to, reach out or turn towards with one’s whole being’. Thus, the word Salaat means to connect (permanently & strongly) to and turn towards Deen with our whole being, to connect not just to Deen, but to all of the humanity through the system of mutual care, compassion and justice; to follow and be obedient of the rules and commandments of Deen, committing to, turning towards, contributing to establishing these rules of Deen as given by Allah in Quran, through the system of mutual care, justice and compassion for everyone. When Quran uses the phrase “Aqemu us S’alaat” or as used here to refer to those who “Muqayyemena the S’alat” it means establishing and contributing to maintain a permanent connection with Deen strongly as well as with each other and contribute toward this system of Salat as we carry out our day-to-day activities.

 

• “…and the committers of the Zakat (الزَّكَاةَ)…” The word Zakat share the characteristics and meanings with the word Zaka which is used in Quran in means of purifying or cleansing of something or someone. Whatever Allah’s Fazal/ Allah’s bounties, & Na’mat Allah has given us, we are required to spend it, utilizing and using it for the benefit of others; whatever is beyond our needs and requirements. It’s also used in Quran in meanings of nourishment, and development. Therefore, the word Zakat means to be clean, to be better in purity, to be nourished and nurtured; to be better in terms of abilities, qualities and faculties; to be clear, to increase; to be pure and innocent, to justify oneself, to progress, grow and develop, in terms of growth, purification and blessings. As per Quran, whatever Allah’s Fazal, Allah’s bounties & Na’mat Allah has given to us, it always has a portion which belongs to others and that portion of our Allah’s Fazal needs to be giveaway to its right beneficiary, once that portion of Allah’s fazal has been given away to its right beneficiary then rest of the Allah’s fazal will become clean and lawful as per deen for us to consume. Thus, when Allah refer to those people as “the committers of the Zakat (الزَّكَاةَ)” Salat is a system of societal benefits and betterment, which means that to commit one’s resources, wealth, knowledge, faculties and efforts for the benefit of others, the nourishment, purity, progress and development of everyone in that system of Salat, is part and parcel of establishing and maintaining this system of Salat. Committing to Zakat is basically a way to purify oneself, one’s Nafs through efforts, to purify one’s income and wealth by giving and helping others as a source of progress, nourishment, growth, development of individuals which leads to the development and progress of the whole community and economy as per Salat.

 

• “…and the Mominona (وَالْمُؤْمِنُونَ) with Allah…” As humans, it is not possible for us to comprehend and understand Allah, God Almighty, our Creator, the divine, the eternal being. 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”. Then, how can we have Emaan on Allah when Allah is beyond our comprehension and understanding? The guidance which we receive from Quran is that the Emaan on Allah which can ONLY be achieved through Emaan on Allah’s Ayaat. Which are of two types – (1) the words of Allah as revealed and mentioned in Quran, the Quranic Ayahs from the divine book in our hands are the Ayaat of Allah that has been revealed to mankind for all times to come as Hidayah and guidance. We can have Emaan on Allah’s Ayaat with firm & strong conviction up to the satisfaction of our hearts and minds ONLY when we utilize all our faculties – our six senses – including our reasoning and intellect to understand and follow these Ayaat and (2) the Work of Allah i.e., the many creations of Allah scattered all around us in science and universe. As Muslims we are under the impression that Allah’s Ayaat are only in the form of Quranic Ayaat only. But this is NOT the only ayah, Quran talks about. The second type of Ayat is the work of Allah – the many creations and signs of Allah scattered all around us in science and universe are also the Ayaat of Allah. There are many Quranic Ayahs that talk about these Allah’s Ayaat – the work of Allah.

 

• “…and the day of Akhira (الْآخِرِ)…” The concept the gift of freewill and 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.

 

The Ayahs so far have addressed all the fundamentals of Emaan except the Emaan on Allah’s Nabiyeen, which is then discussed in the next Ayah. Therefore, In Ayah 4:163, Allah Says, “Indeed, WE have Auhena (أَوْحَيْنَا) you…” Here the word used is Wahi and Auhena instead of Anzalna or Nazool. The word Wahi, is normally translated as revealed or revelations from Allah, inspired or inspiration from Allah, as is done for Allah’s Nabiyeen but there is a difference between the word Wahi and Anzalna. The word Anzalna is used in Quran in the meanings of something the source of which is Allah and is transmitted to mankind through Allah’s Malaik, could be iron, minerals, Kitaab, even Shaytaan’s thoughts. On the other hand, the word Wahiy or Auhiya is to do with people changing their behaviors and conducts as a result of and under the influence of something, which in case of Allah’s Nabiyeen is the Nabo’at. The whole concept of Wahi as explained by Quran, is done first and foremost through Emaan of the Bayyin Ayaat of Allah, then through Darasta, studying the Kitaab in detail, which is then implemented practically as reflected in one’s conducts, acts, speech and behaviors, taking Allah as the one and only deity and then finally results in Aaariz (expose, spread like a shield, explain in detail, curtail) of the Mushrikeen.

 

The next phrase then highlighted the Nabiyeen on whom Allah has Wahi, “…as We have Auhena (أَوْحَيْنَا) to Nuh and the Nabiyeen (وَالنَّبِيِّينَ) from after him. And We Auhena (وَأَوْحَيْنَا) to Ibrahim, and Ismael, and Ishaac, and Yaqub, and the Asbaate (وَالْأَسْبَاطِ), and Easa, and Ayub, and Younus, and Haroon, and Suleman…” Here Allah has used the names of multiple Nabiyeen, even highlighted those whose names are not mentioned, as Asbaate- could be their grandchildren, the nieces, nephews including the children, the great grandchildren of these Nabiyeen or could also be their tribes or groups of people or community or Quoom referring to all other Nabiyeen. 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.

 

 “… And We gave Daud Zabooran (زَبُورًا).”  The word Zaboor, is normally translated as the name of the book from Allah, like Quran, Turat and Injeel that was revealed on Nabiy Daud. Here in this Ayah, the word Zuboor is used as the name of the Kitaab, Allah’s revelations that was revealed on Nabi Dawood. However, in Quran, the word Zuboor, just like the words, Turaat, Injeel and Quran are not just used as names of the Kitaab, but also in their own specific meanings as well. – with the word Zaboor used in Quran in the meanings of the record book that contains everything that has happened (in terms of past stories – the Zikar), or is going to happen in terms of accountability on the day of judgment in accordance of our deeds. Thus, here it could be used in both these meanings.

 

After talking about Wahi and Allah’s Nabiyeen, the next Ayah, Allah is telling us about Allah’s Rasool. In the next Ayah 4:164, Allah says, “And Rusulun (وَرُسُلًا) surely, WE Qas’as’nahum (قَصَصْنَاهُمْ) them upon you from before and Rusulan (وَرُسُلًا) not WE Naqs’as’hum (نَقْصُصْهُمْ) them upon you…” We need to keep in mind the difference between Nabiy and Rasool. The word Rasool is normally translated as messengers who deliver the Risaalat- the message. The role and duties of the Rasool is the one who delivers Allah’s message, then leads the way to follow the Ayaat of Allah (Yatlu), teaches them the knowledge (ilm) of the Kitaab, and gives Hikmat to people and (Yuzaki) cleanses, purifies and grows them. 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 any Nabi in his personal capacity the word Nabi is used in terms of addressing the Nabi in his personal capacity in terms of his personal human characteristics 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 Malaik as well as per Quran.  The word Qas’as’ is normally translated as narrated or mentioned, but the word basically used in terms of ‘to follow on someone’s footsteps or to retrace what someone has done’. Therefore, here when Allah says “And Rusulun (وَرُسُلًا) surely, WE Qas’as’nahum (قَصَصْنَاهُمْ) them upon you from before and Rusulan (وَرُسُلًا) not WE Naqs’as’hum (نَقْصُصْهُمْ) them upon you…” Allah is basically telling us that of the many Rasool who has passed, Allah has mentioned few of them in the Quran in order for us to retrace their steps and follow their footprints, whereas there are many who are not mentioned.

 

The next phrase “…And Allah Kallama (وَكَلَّمَ) Musa Takleeman (تَكْلِيمًا).” Here the word Takleem is normally translated as direct conversation. The word is used only once in Quran here in this Ayah. If we look at the meanings of this word in classical medieval Arabic, we would know that the basic meanings of the word are in terms of ‘Having the power of speech, person who speaks on behalf of others, or a spokesperson.” Therefore, when Allah says in Ayah 4:164, “And Rusulun surely, WE Qas’as’nahum (ask you to follow in their footsteps) them upon you from before and Rusulan not WE Naqs’as’hum (ask you to follow in their footsteps) them upon you. And Allah’s Kallama Musa Takleeman.” Basically means that there are many a Rasool of Allah who have passed on before us, about many of them, Allah has narrated their stories and what they have done, is being asked of us by Allah to retrace in their footsteps, while there are many who have not be mentioned, and then Allah has added an example of Musa’s Kittab, whereas for the Kalam of Allah with Nabiy Musa, you yourself are the spokesman of, showing the value and status of Nabiy Musa in terms of the Toor- the stage when the people were given prestige and Hidayah in the form of the Kitaab on Nabi Musa with the Kalam of Allah.

 

In the next Ayah 4:165, Allah says, “Rusulan (رُسُلًا) Mubashireena (مُبَشِّرِينَ) and Munzareena (وَمُنْذِرِينَ)…”  here the word Mubashireena means the one who Mubashir i.e., the one who gives Basharat. The word Bashar means the skin or the outer surface of human and the word Basharat means any news that changes the physical expression of the face whether that is very good news producing smile and happiness or a very sad news producing expressions of grief and sadness. The word Munzareen means the one who Nazar. The word Nazar is used in Quran in the meanings planning for the future in terms of action being done right now, in alignment with future planning and consequently also used in the meanings of caution, advice, notification, or preparation for future. Thus, here when Allah says, “Rusulan (رُسُلًا) Mubashireena (مُبَشِّرِينَ) and Munzareena (وَمُنْذِرِينَ)…” identifies two major duties of Allah’s Rasool and the purposes of Allah’s Risalat as it not only gives Basharat but also prepares the mankind for the future in terms of notifications and advices, for which they need to start the work right away.

 

The next phrase is “…so that not Yakuna (يَكُونَ) the mankind against Allah Hujjatun (حُجَّةٌ) after the Rusule (الرُّسُلِ)…”. As we know the use of the word Yakun here refers to their behaviors, conducts, actions and speech in order to reach or become a final, end result, the most permanent form or the situation etc. of the mankind being against Allah as Hujjatin- arguments, investigations, enquiries, etc.  means being argumentative against Allah, whereas Allah wants us to do Hujjat on the Rusul, i.e., the Quran, once the Quran has been Rusule upon the mankind, the requirement to do Hujjat is on the Rusul not Allah. In fact, as per Quran, the Quran is referred as the “Hujjat Al Baaligha” referring to Quran as the conclusive, best argument and evidence as well as the requirement upon all of us, as mankind to do Hajj, referring to our personal firm commitment and dedication to endeavor a learning process by appointing a set/dedicated time, set deadlines for investigations, probing, finding evidence and truth; it’s a whole process of getting out from darkness to the light of Allah’s Hidayah. It is a firm commitment and a process of enquiring, probing, investigation, gathering evidence in order to understand the Hidayah, Quran. This is beautifully connected to the next phrase as Allah being Aziz and Hakeem. Thus, when Allah says in the next phrase, “…And Allah is Azizun (عَزِيزًا) Hakeeman (حَكِيمًا).” means Allah is the one who is Aziz, meanings not only is the one to whom all powers, pride, honor belongs but is alos the provider of Izzat in the best of the best manner. Allah as Hakeem is based on the concept of Allah being Hikm, the judge, the lawmaker in matters of Deen who has given us all the Mohkimaat, the divine commandments, rules, laws, decree, regulations in clear manner in the Risalat, the Quran, as well as Allah being Hakeem means Allah being full of wisdom and Hikmat.

 

The next Ayah 4:166, Allah says, “But Allah Yashhadu (يَشْهَدُ) with what Allah Anzala (أَنْزَلَ) upon you…” is beautifully connected to previous discussion of not to do any Hujjat against Allah but on Allah’s Risalaat, that is the Quran. Here the phrase “Allah Yashhadu” means that Allah is the upholder of justice as per Allah’s solid judicial principals in terms of justice at its best and Allah being the provider of that justice in terms of in terms of standing up for justice to make sure that the justice prevails, which includes each and every step, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc. Thus, “But Allah Yashhadu (يَشْهَدُ) with what Allah Anzala (أَنْزَلَ) upon you…” means that Allah is the upholder of justice, which is done that through Allah’s Hidayah and Risalat, what Allah has Anzalna upon us, since “….Allah has Anzalahu (أَنْزَلَهُ) it with Allah’s knowledge…” Telling us that Allah’s knowledge is manifested to us in mankind through Allah’s Risalat what Allah has Anzalna to us.

 

When Allah says in the next phrase, “…And the Malaik (وَالْمَلَائِكَةُ) Yashhaduna (يَشْهَدُونَ). And Allah is sufficient as Shaheedan (شَهِيدًا).” It means, that Allah’s Malaik, Yashhadu. We know that Malaik are those powers, processes, abilities of Allah through which Allah has created and keeps the universe up and running. Allah’s Malaik being Ashhadu, tells us that Allah has set in place universal nature laws, that works on cause and effect. Whoever does what is exactly reciprocated as per the upholders of justice in accordance with those laws. Whatever goes around comes around. What you sow so shall you reap, are the principals on the basis of which Allah’s Malaik also Yashhadu. However, Allah is sufficient as a Shaheed- the one who Yashhadu with the Risalaat.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah An Nissa from Ayah no. 161 to 166, give us the following divine guidance that we can apply in our day to day lives:

 

• These Ayahs explains the concept of Ribba and why it is included in one of the prohibitions as per Deen e Islam. The concept of Ribaa includes excessive multiplication i.e., doubled and redoubled involving the basic characteristics in terms of kulu- consumption of people’s wealth without Haqq, through Baatil means and for Baatil purposes since Ribaa is normally packaged and given in order to give respite to individuals and families in their desperate times of need, as a means of exploitation of the individual or family due to their difficult situation, dire need in order to make them indebted for lifetime, and to earn excessive income over their capital by exploitation of their situation. Thus, the consumption of someone else’s Amwaal with baatil is a specific prohibition, with the word baatil, referring to those destructive forces, efforts and intentions the basic aim of which is to create lawlessness and destruction, death and sufferings, Fasaad and to destroy human faculties and capabilities, failures and disappointments.

 

• These Ayahs also highlight the types of people for whom Allah has set aside a great recompense and reward, which are as follows:

1. The Rasekhuna in knowledge: those people who are firmly established, firmly rooted, have become fast and firmly established- in the knowledge, and because of their knowledge, they are not afraid to express their confirmed position, not just through their speech, but in terms of actions, behaviors and conducts, reflective of their stance of having Emaan on the Kitaab, deeply rooted in knowledge and stability in Emaan.
2. The Mominoon: those, who are not only seeking knowledge, using their faculties to the best in order to be utterly and deeply convinced of Haqq, but also those who are at Aman, peace and surety with the rest of the members of the society, as well as those who are upholders of their Meesaq with Allah as Aieman is promise and oath as well.
3. Those who have Emaan on the Kitaab: 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; not to associate anything with Allah’s sayings as to what Allah has not said in the Kitaab; to make the Kitaab clear, deliver it, communicate to others as is and to follow the hidayah, as per the Kitaab. Since it was the same Kitaab that was given to all the Nabiyeen, those who have Emaan on the Kitaab, does not just mean Emaan on the Quran but all the Kitaab, that was revealed before as well.
4. Muqayyemena the S’alaat: those who establish and contribute to maintain S’alat- a permanent connection with Deen strongly as well as with each other- the system of S’laat built on the parameters of Deen-e-Qayammat, of social care and justice for all.
5. Committers of the Zakat: Since S’alat is a system of societal benefits and betterment, which means that those who are committer of Zakat- basically commit their resources, wealth, knowledge, faculties and efforts for the benefit of others, the nourishment, purity, progress and development of everyone in that system of Salat.
6. The Mominona with Allah: We can have Emaan on Allah’s Ayaat with firm & strong conviction up to the satisfaction of our hearts and minds ONLY when we utilize all our faculties – our six senses – including our reasoning and intellect to understand and follow both the types of Ayaat, the kalam of Allah in Quran and the creations of Allah in science and universe.
7. The Mominona with the day of Akhira (الْآخِرِ)….” The concept the gift of freewill and returning back to Allah for accountability are at the root of our Emaan on Akhira. 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.

 

• 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.

 

• These Ayahs also tell us that many Rasool of Allah who have passed on before us, for many Allah has narrated their stories and what they have done, is being asked of us by Allah, to retrace in their footsteps, while there are many who have not be mentioned, and then Allah has added an example of Musa’s Kittab, whereas for the Kalam of Allah with Nabiy Musa, you yourself are the spokesman of, showing the value and status of Nabiy Musa in terms of the Toor- the stage when the people were given prestige and Hidayah in the form of the Kitaab on Nabi Musa with the Kalam of Allah. Additionally, these ayahs identify two major duties of Allah’s Rasool and the purposes of Allah’s Risalat as it not only gives Basharat but also prepares the mankind for the future in terms of notifications and advices, for which they need to start the work right away.

 

• Once Allah’s Risalaat has reached us, it then becomes incumbent upon us to do Hujjat on it and never on Allah. Allah does not want us, as Momineen, to be argumentative against Allah, whereas Allah wants us to do Hujjat on the Rusul, i.e., the Quran, once the Quran has been Rusule upon us, the requirement to do Hujjat is then upon us in terms of our personal firm commitment and dedication to endeavor a learning process by appointing a set/dedicated time, set deadlines for investigations, probing, finding evidence and truth; it’s a whole process of getting out from darkness to the light of Allah’s Hidayah. It is a firm commitment and a process of enquiring, probing, investigation, gathering evidence in order to understand the Hidayah, Quran.

 

• These Ayahs also tell us that Allah Yashhadu- is the upholder of justice as per Allah’s solid judicial principals in terms of justice at its best and Allah being the provider of that justice in terms of in terms of standing up for justice to make sure that the justice prevails, which includes each and every step, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc. as well as Allah’s Malaik. Allah has set in place universal nature laws, that work on cause and effect and form the basic principles as upholders of justice on the basis of which Allah’s Malaik also Yashhadu.

 

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/