Surah An-Nissa Ayah No. 167 to 169
Surah An-Nissa Ayah # 167 to 169 (4:167 – 4:169)
A. Translation
١٦٧ إِنَّ الَّذِينَ كَفَرُوا وَصَدُّوا عَنْ سَبِيلِ اللَّهِ قَدْ ضَلُّوا ضَلَالًا بَعِيدًا
[Quran 4:167] Indeed, those who do Kufar (كَفَرُوا) and S’addu (وَصَدُّوا) from Sabeel (سَبِيلِ) of Allah, surely have Zallu (ضَلُّوا) an extreme and far away Zalalan (ضَلَالًا).
١٦٨ إِنَّ الَّذِينَ كَفَرُوا وَظَلَمُوا لَمْ يَكُنِ اللَّهُ لِيَغْفِرَ لَهُمْ وَلَا لِيَهْدِيَهُمْ طَرِيقًا
[Quran 4:168] Indeed, those who do Kufar (كَفَرُوا) and Zalamu (ظَلَمُوا) not Yakun (يَكُنِ) Allah for Yaghfir (لِيَغْفِرَ) for them and not Allah Yahdehim (لِيَهْدِيَهُمْ) them T’areeqan (طَرِيقًا).
١٦٩ إِلَّا طَرِيقَ جَهَنَّمَ خَالِدِينَ فِيهَا أَبَدًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا
[Quran 4:169] Except T’areeqa (طَرِيقَ) hell, Khalideena (خَالِدِينَ) in it, forever. And that is Yaseeran (يَسِيرًا) for Allah.
B. THE CONCEPT:
In earlier ayahs up to Ayah 166 of Sura Nissa, we have learnt the divine guidance wherein Allah has set aside a great recompense and reward, for some people, the attributes of who are (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. (8) Momineen with Allah’s Nabiyeen & Rasool: 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.
The earlier 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.
The earlier Ayahs also gives us the divine guidance as to how Allah and Allah’s malaik are Yashhadu. Allah Yashhadu means 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. Allah’s Malaik Yashhadu means that 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.
Keeping in considerations the above context, the next Ayah 4:167, “Indeed, those who do Kufar (كَفَرُوا)…” As we know Kufar 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 meanings 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 opposed 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. Thus, here when Allah says, “Indeed, those who do Kufar (كَفَرُوا)…” Means Allah is going to talk about those who do Kufar that is those who do not seek knowledge, do not utilize their human faculties including their intellectual ones, in order to seek knowledge and be at utter and deep conviction on Allah, they are in fact hiding and concealing these faculties and the Haqq- Allah’s Ayah are defined in this ayah as those who do Kufar.
These Kaafireen are further defined by the next phrase as “…and S’addu (وَصَدُّوا) from Sabeel (سَبِيلِ) of Allah…” here Saddu, i.e., refers to those who mislead other people away from, held back, hinder from, turned away from, stop from, avert others from, or place bottlenecks in the Sabeel of Allah. Then the next phrase describes if someone does Kufar or Saddu from the Sabeel of Allah, what does exactly that means. “…. surely have Zallu (ضَلُّوا) a faraway Zalalan (ضَلَالًا).”
The word Zallu and Zalalan are normally translated as lost or being led astray. In Quran, it is used as an opposite to Hudan or Hidayah; thus, the word Zalal refers to those who are not as per Hidayah or are as opposed to those who are on Hidayah. The word Huddan, or Hidayah means guidance that leads the way to success, by being ahead of others- leading others and something that is obvious, clear and visible. Thus, as opposed to Hidayah, the word Zalal means something that leads the way to destruction & failure, is unclear, not obvious, creates confusion, misleads, is not visible, or something which is ambiguous, doubtful, questionable or uncertain. Quran tells us, including as described in this Ayah that those who Kufar, w.r.t. to any or all of the basic fundamentals, such as Kufar on Allah, and Allah’s Malaik, and Allah’s Kitaab, and Allah’s Nabiyeen & Rasool, and on the Day of Akhira, then surely, has Zalal a Ba’aed (extreme/ far off) Zalalan”. That is the first word here as Zallu is used in the meanings of action verb, that is the act of being led astray as opposite to the Hidayah and the second usage of the word is noun meaning being in a state of confusion, doubts, uncertainty, misled, wrong path etc. which is of extreme nature as well as in terms of being misled very far away from the Hidayah.
The next ayah is giving further description of those who do Kufar Ayah 4:168, “Indeed, those who do Kufar (كَفَرُوا) and Zalamu (ظَلَمُوا)…” As we know the word Zalamu or Zulm basically means to not put something in its rightful place, or something not used by its rightful owner; or rightful quantity- either increasing it or reducing it beyond the requirements; to imbalance something; to snatch someone else’s property or thing by force basically used in the meanings of going against justice, Haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. Quran has used Zwalimeen as those who cross the boundaries of laws & rules, 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. Thus, after discussing those who do Kufar when Allah says “Indeed, those who do Kufar (كَفَرُوا) and Zalamu (ظَلَمُوا)…” means the reference is in direct relation with doing Kufar. Since by doing Kufar, the person not only conceals and hides one’s own faculties, especially intellectual faculties, but also Haqq, the Ayaat of Allah, hence this is not the Haqq of Allah’s Ayaat, neither that of human potential to be hidden, concealed, not sought knowledge of, not being utilized to its maximum, – hence by doing Kufar, is an act of great zulm, in all-encompassing meanings of the word zulm.
What is the end result of their Kufar, S’addu from the Sabeel of Allah, and the Zulm, is then described in the next phrase as “…not Yakun (يَكُنِ) Allah for Yaghfir (لِيَغْفِرَ) for them…” The word Kana, is normally translated as ‘is, should be, was, etc.’ but the real meanings of the word is in terms of reaching or becoming a final, end result, the most permanent form or situation etc. Thus, the most permeant situation for such people, as to what their acts and deeds are leading them towards in terms of their most final end result of their actions, is that Allah not being a Ghafar for them in terms of Yaghfir them. The words Ghafar or Yaghfir, is normally mistranslated as pardons or forgives, whereas the most basic meanings of these words are to hide, to cover, to act as shield, to protect by hiding/covering basically used in terms of opposite to and shield/protections against the impacts of wrong path and previously done wrong deeds, such as pain, suffering, immorality Etc. So, it is like following the right path which covers, hides, protects the harmful impacts of previously taken wrong path and previously done wrong deeds. Just Like one would take a preventive, healthy lifestyle through diet, etc. to ward off and protect against diseases. It’s not a cure, it’s a prevention! Allah being Ghafoor for someone or Yaghfir someone, means that Allah is the one who provides protection and shield against the impacts of wrong path and previously done wrong deeds. Whereas for such people who do Kufar, S’addu from the Sabeel of Allah or do Zulm of any sort, Allah would never Yaghfir them, as this is the final end results, the most permanent situation that their acts and deeds are leading them to.
Not being Yaghfir by Allah is not the only Yakun- the end result, the most permanent situation for these people, the other aspect is then mentioned in the next phrase as “…and not Allah Yahdehim (لِيَهْدِيَهُمْ) them T’areeqan (طَرِيقًا).” The basic meanings of the words Yahdehim (gives them Hidayah), or Haadu, are to make things clear and bright, to be ahead of others and to lead the way for others. These words therefore have broad meanings of a guidance that leads the way, by being ahead of others- leading others and something that is obvious, clear and visible. Therefore, Hidayah is something that is a guidance, a map, an instruction manual that is clear, obvious, visible in order to lead to the desired destination which is to become a Muttaqi- the highest level of being a Muslim as per Quran. Being on Hidayah means that one is enroute to become Muttaqi, Yahdehim means Allah is giving Hidayah, guidance to these people. The word Tareeq is normally translated as way, or path, etc. but is used in Quran in much broader and wider meanings in terms of exit out plans, paths, ways, processes, conducts, actions and behaviors. Thus, here when Allah says, “…and not Allah Yahdehim (لِيَهْدِيَهُمْ) them T’areeqan (طَرِيقًا).” It means that they will not be given Hidayah to all the ways, methods, processes, paths, conducts, behaviors, actions, procedures etc. required in order to be on the Hidayah, enroute to become Muttaqqi.
The next Ayah 4:169, “Except T’areeqa (طَرِيقَ) hell, Khalideena (خَالِدِينَ) in it, forever…” This ayah is connected to the previous one, in which Allah is saying that for those who do Kufar, S’addu from the Sabeel of Allah and do Zulm, Allah would never give them Hidayah of the Tareeq, except the Tareeq of hell, wherein they will Khaliduna forever. The word Khalideena means ‘Everlasting’, ‘Forever’, ‘Immortality’ or ‘Eternally’. This concept is normally misinterpreted by most translators. According to many, the hell or hellfire does not necessarily convey the idea of a never-ending state by mistranslating these terms as a long, continuous but definite period of time, indicating that although the Hell itself is eternal, but a person’s time in there may not be forever if that person was a Muslim. Some believe that, hell is not only a punishment, but it is also a purifying process and after a person has spent appointed time in Hell, the person will have opportunity to repent and receive salvation by being transferred to heaven where that person will remain forever. This word is the base of a major misconception and wrong assumption in Muslims that non-Muslims will be destined to hell will remain there forever, whereas if a person is a Muslim, then the purpose of hell would be only for a limited period of time, in order to wash away or pay for your sins, thereafter the Muslim would be destined to heaven wherein the person would remain forever. Such misconceptions are not backed by Quran. As per Quran the accountability in the hereafter is based on scale of justice; if the scales are heavier on the side of good deeds, the person will be inhabitant of Heaven, otherwise will be destined for hell. Either of these situations, whether hell or heaven, the place will be their final abode, the eternal residence forever. In Quran, the words such as khalidoon, or khalideena, are used both for heaven and hell and denotes the concept of residing in it, or residence of, forever manner. Thus, here it means that these people will be in the Tareeq of hell forever. In the next phrase when Allah says, “…And that is Yaseeran (يَسِيرًا) for Allah.” Here the word YASEER is normally mistranslated as EASY by confusing with the word Maisr or Yasr. In fact, the actual word is YASEER, when the word come with Allah’s name it can not be translate as EASY, since easy and hard relates to humans’ limitations, these are not the attributes of Allah being all powerful, limitless, creator of everything in this universe and beyond. Therefore, where ever the word is used with Allah, it means “Inevitable, Certain, Firm, Has-to-happen for something”. Therefore, when Allah says “…And that is Yaseeran (يَسِيرًا) for Allah.” it means that this aspect is on Allah which has to happened, inevitable, Certain, Firm and such people in the Tareeq of hell Khalideena in it forever.
C. IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah An Nissa from Ayah no. 167 to 169, give us divine warnings, in terms of not to be like them, by giving us three distinct and overlapping traits of such people, as defined below, who are going to stay in hell, khalideena in it forever:
- Those who do Kufar: Those who do Kufar, they do not seek knowledge, do not utilize their human faculties including their intellectual ones, in order to seek knowledge and be at utter and deep conviction on Allah, they are in fact hiding and concealing these faculties and the Haqq- Allah’s Ayah are defined in this ayah as those who do Kufar.
- Those who S’addu from the Sabeel of Allah: Saddu, i.e., refers to those who mislead other people away from, held back, hinder from, turned away from, stop from, avert others from, or place bottlenecks in the Sabeel of Allah.
- Those who do Zulm: As we know the word Zalamu or Zulm basically means to not put something in its rightful place, or something not used by its rightful owner; or rightful quantity- either increasing it or reducing it beyond the requirements; to imbalance something; to snatch some else’s property or thing by force basically used in the meanings of going against justice, Haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. Quran has used Zwalimeen as those who cross the boundaries of laws & rules, 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.
What does these attributes signify: These Ayahs tell us that those who belong to either of the above mentioned 3 categories, are basically Zallu a Ba’aed (extreme/ far off) Zalalan- that means their acts of Kufar, Zulm and S’addu are basically signify that they are being led astray as opposite to the Hidayah, misled, and confused to a stage which is ba’eed- extreme and far away state of confusion, doubts, uncertainty, misled, wrong path etc. which is of extreme nature as well as in terms of being misled very far away from the Hidayah.
What is the end result of their Kufar, S’addu from the Sabeel of Allah: for such people, Allah would never Yaghfir- provide protection, shield from the impacts of the bad deeds, to them, as this is the final end results, the most permanent situation that their acts and deeds are leading them towards, and nor Allah will Yahdehim (gives Hidayah) to them a T’areeq, all the ways, methods, processes, paths, conducts, behaviors, actions, procedures etc. except the T’areeq of hell, wherein they will Khaliduna forever.
Footnotes:
D. THE KEY-WORD VOCABULARY:
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