Surah An-Nissa Ayah No. 170 to 173

Surah An-Nissa Ayah # 170 to 173 (4:170 – 4:173)

A.   Translation

١٧٠  يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمُ الرَّسُولُ بِالْحَقِّ مِنْ رَبِّكُمْ فَآمِنُوا خَيْرًا لَكُمْ ۚ وَإِنْ تَكْفُرُوا فَإِنَّ لِلَّهِ مَا فِي السَّمَاوَاتِ وَالْأَرْضِ ۚ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا

[Quran 4:170] O mankind! Surely the Rasool (الرَّسُولُ) has come to you with the Haqq (بِالْحَقِّ) from your Rabb (رَبِّكُمْ) so Emaan (فَآمِنُوا) is Khairan (خَيْرًا) for you. But if you do Kufar (تَكْفُرُوا) then indeed, to Allah belongs what is in the skies and the earth. And Allah is All-knowing Hakeeman (حَكِيمًا).

 

١٧١  يَا أَهْلَ الْكِتَابِ لَا تَغْلُوا فِي دِينِكُمْ وَلَا تَقُولُوا عَلَى اللَّهِ إِلَّا الْحَقَّ ۚ إِنَّمَا الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ رَسُولُ اللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ مِنْهُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۖ وَلَا تَقُولُوا ثَلَاثَةٌ ۚ انْتَهُوا خَيْرًا لَكُمْ ۚ إِنَّمَا اللَّهُ إِلَٰهٌ وَاحِدٌ ۖ سُبْحَانَهُ أَنْ يَكُونَ لَهُ وَلَدٌ ۘ لَهُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَكَفَىٰ بِاللَّهِ وَكِيلًا

[Quran 4:171] O Ahla (يَا أَهْلَ) the Kitaab (الْكِتَابِ), do not Taghlu (تَغْلُوا) in your Deen (دِينِكُمْ) and do not Taqulu (تَقُولُوا) upon Allah except the Haqq (الْحَقَّ). Indeed that, the Maseh (الْمَسِيحُ) Esa Ibnu (ابْنُ) Maryam Rasool (رَسُولُ) of Allah and kalamata (وَكَلِمَتُهُ) Alqaha (أَلْقَاهَا) to Maryam and Roohun (وَرُوحٌ) from it. So, have Emaan (فَآمِنُوا) with Allah and Allah’s Rusul (وَرُسُلِهِ), and do not Taqulu (تَقُولُوا), “S’alas’a (ثَلَاثَةٌ)” Auntahu (انْتَهُوا) is Khair (خَيْرًا) for you. Indeed that, Allah is deity Wahidun (وَاحِدٌ). Subhanuhu (سُبْحَانَهُ) to Allah – Indeed Yakuna (يَكُونَ) to Allah belongs Waladun (وَلَدٌ). To Allah belongs what is in the skies and what is in the earth and sufficient is with Allah Wakeelan (وَكِيلًا).

 

١٧٢  لَنْ يَسْتَنْكِفَ الْمَسِيحُ أَنْ يَكُونَ عَبْدًا لِلَّهِ وَلَا الْمَلَائِكَةُ الْمُقَرَّبُونَ ۚ وَمَنْ يَسْتَنْكِفْ عَنْ عِبَادَتِهِ وَيَسْتَكْبِرْ فَسَيَحْشُرُهُمْ إِلَيْهِ جَمِيعًا

[Quran 4:172] Never will Yastankifa (يَسْتَنْكِفَ) the Maseh (الْمَسِيحُ) to Yakuna (يَكُونَ) Abdan (عَبْدًا) of Allah and not the Muqrabuna (الْمُقَرَّبُونَ) of the Malaik (الْمَلَائِكَةُ). Whoever Yastankif (يَسْتَنْكِفْ) from Allah’s Aibadat (عِبَادَتِهِ), and is too proud and arrogant—then Allah will Yahshuruhum (فَسَيَحْشُرُهُمْ) them towards Allah altogether.

 

١٧٣  فَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ وَيَزِيدُهُمْ مِنْ فَضْلِهِ ۖ وَأَمَّا الَّذِينَ اسْتَنْكَفُوا وَاسْتَكْبَرُوا فَيُعَذِّبُهُمْ عَذَابًا أَلِيمًا وَلَا يَجِدُونَ لَهُمْ مِنْ دُونِ اللَّهِ وَلِيًّا وَلَا نَصِيرًا

[Quran 4:173] Then as for those who Amanu (آمَنُوا) and do deeds of S’walihaat (الصَّالِحَاتِ), then Allah will Yufahehim (فَيُوَفِّيهِمْ) them their recompense, and will increase from Allah’s Fazal (فَضْلِهِ). But as for those who Astankafu (اسْتَنْكَفُوا) and Astakbaru (وَاسْتَكْبَرُوا), then, Yuazebuhum (فَيُعَذِّبُهُمْ) them a painful Azaab (عَذَابًا) and they will Yajeduna (يَجِدُونَ) for themselves besides Allah neither any Waliyan (وَلِيًّا) and nor any Nas’eeran (نَصِيرًا).

 

B.   THE CONCEPT:

 

In earlier ayahs up to Ayah 169 of Sura Nissa, Allah give us divine warnings, in terms of not to be like them, by giving us three distinct and overlapping traits of such people, who are going to stay in hell, khalideena in it forever (1) Those who do Kufar: (2) Those who S’addu from the Sabeel of Allah: and (3) Those who do Zulm. The earlier Ayahs also tell us that those who belong to either of these categories, are basically Zallu (mislead away from and in against of the path of Hidaya) a Ba’aed (extreme/ far off) Zalalan- state of confusion, doubts, uncertainty, misled, wrong path etc. 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. 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.

 

Keeping in considerations the above context, the next Ayah 4:170, “O mankind! Surely the Rasool (الرَّسُولُ) has come to you with the Haqq (بِالْحَقِّ) from your Rabb (رَبِّكُمْ)…” After highlighting the three characteristics of those people who are going to remain in hell forever, Allah then gives us a direct divine instruction with respect to Emaan on Allah’s Rasool, who have delivered to us Allah’s Risalat, with Haqq- i.e., with absolute truth and justice as well as Haqq being our duty and responsibility as Momin. Therefore, Allah gives us clear and distinct commandment, as “…so Emaan (فَآمِنُوا) is Khairan (خَيْرًا) for you. But if you do Kufar (تَكْفُرُوا) then indeed, to Allah belongs what is in the skies and the earth. And Allah is All-knowing Hakeeman (حَكِيمًا)” Since Emaan means being at Aman, the state of utter and deep conviction by seeking knowledge of Allah’s Ayaat (both Quran and science) and by utilization of our faculties especially the intellectual faculties, thinking, reflecting and reasoning abilities, whereas on the other hand Kufar means to hide and conceal not only Allah’s Ayaat but also one’s own faculties by not seeking knowledge. Therefore, here Allah gives us the choice to exercise and pick either the path of Emaan or Kufar giving us a clear direction that Emaan is Khair, whereas Kufar leads to hell. When one chose the path of Kufar, Allah then gives a counter argument, then since everything that is in the skies and on the earth belongs to Allah, and Allah has given us all the knowledge and hikmat in the Kitaab, by doing Kufar, we’re being ungrateful of the many blessings of Allah including that of our own intellectual abilities and human potential that remain unutilized due to Kufar. 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, as well as Allah being Hakeem means Allah being full of wisdom and Hikmat.

 

The next Ayah 4:171 is addressed to the Ahle- the owners, the caretakers, those who are responsible of the Kitaab as Allah says, “O Ahla (يَا أَهْلَ) the Kitaab (الْكِتَابِ), do not Taghlu (تَغْلُوا) in your Deen (دِينِكُمْ) and do not Taqulu (تَقُولُوا) upon Allah except the Haqq (الْحَقَّ)…” Here the word Taghlu is normally translated as exceed or to commit excesses, but if we look at the meanings of the word Taghlu in classical and medieval Arabic, it basically used in the meanings of ‘agreement, or entering into agreement’ as well as, ‘to step in quickly or to penetrate into something with a force, as in a power drive, to break the back/ support of opponent /defender” etc. The word Deen is normally mistranslated as religion but as per Quran Deen is basically a complete code of conduct, a way of life as perfected by Allah which defines the boundaries of our freedom & our restrictions based on the rules and laws as perfected by Allah and given to us in the form of Deen. We need to comply with these rules as per the Aimaan (the covenant with Allah) to which we are indebted for a specified period of time (until our death). On the basis of these rules; the compensation, rewards and punishments are accorded in this world and the hereafter. These Rules are in accordance with our fitrat/nature bringing out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum.  The word Taqalu or Quol, is normally translated as speech or sayings, but the word is not just restricted to 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, here when Allah says, “Ya (oh) Ahl-e- Kitaab do not Taghlu in the Deen and do not Taqulu upon Allah except the Haqq…” it means that Allah is addressing directly those who have taken upon themselves as Ahle- the caretakers, the owners of, those responsible for the Kitaab- Allah’s revelations, giving them explicit instruction as not to Taghlu- enter into agreements, go with a force, power drive to break the back of opponents etc., in the Deen and not to Taqulu- engage in any such conducts, actions, speech & behaviors, upon Allah except the Haqq, the absolute truth, the absolute justice, the due rights and your duties and responsibilities as Ahl-e-Kitaab, which means that we should neither Taghlu in Deen except with Haqq, nor Taqulu upon Allah, unless our conducts and behaviors are with Haqq.

 

The next phrase “…Indeed that the Maseh (الْمَسِيحُ) Esa Ibnu (ابْنُ) Maryam Rasool (رَسُولُ) of Allah…” is telling us that the Maseh, Easa Ibnu Maryam was nothing but Rasool of Allah. As we know Rasool is someone who is a messenger of Allah and who deliver the Risaalat- the message. Here after giving the explicit instructions to the Ahl-e-Kitaab, Allah is basically confirming that the Maseh, Easa Ibnu (son of) Maryam was nothing but Allah’s messenger whose only duty was to deliver the message. The next phrase “…and kalamata (وَكَلِمَتُهُ) Alqaha (أَلْقَاهَا) to Maryam and Roohun (وَرُوحٌ) of it…”  Here the word Alqaha is normally translated as conveyed or communicated, but the word is used in Quran in much broader meanings of not just conveying or communicating of something but in terms of all-encompassing meanings of shedding light on something, being exposed to something in terms of getting the impacts of it, or explaining something in detail. The word Kalam basically means words or speech, or sermon, but when used w.r.t. the phrase “kalamat of Rabb’ or Kalaam with respect to Allah is used it means the words of Allah as Rabb and/or phases or periods or tests of life from Allah, but it also extends to include Allah’s rules and systems as Laws of nature as communicated to the mankind through Allah’s Kitaab, thus the word kalamata is used in the meanings of Allah’s Ayaat, revelations and Kitaab. The word Rooh is normally translated as spirit or soul, but is used in Quran to refer to the process of revelations and the Hidayah. The word is also used in Quran as an integral part of not only Allah’s revelations, the Kitaab, but also that of Emaan- basically an integral part of Allah’s Amar. For every Amar, there are two parts, one is the Rooh, the gist, the essence, the core, the basic principles and foundations, and the other is Malaik, the processes, the forces that carry out and deliver or communicate that Amar to its end destination- the mankind. Thus, Rooh is the gist, the essence, the core, the basic principles and foundations of Allah’s Amar that Allah Amars- ordains upon Allah’s Aebaad. Therefore here when Allah says, “…and kalamata Alqaha to Maryam and Roohun (وَرُوحٌ) of it…”  it means Allah Alqaha- conveyed, communicate, shed light upon, expose in terms of getting to witness the impacts of the Kalaam (the Kitaab, the Hidayah, the revelations) to Maryam as well as the Rooh of the Kalaam. This ayah also shows that Maryam was one of Allah’s Nabiyeen and Rasool.

 

The next phrase “…So, have Emaan (فَآمِنُوا) with Allah and Allah’s Rusul (وَرُسُلِهِ)…” Emaan with Allah means to seek knowledge, to utilize one’s faculties to its maximum including one’s intellectual abilities in order to be at Aman, utter and deep conviction with Allah in terms of Allah’s Ayaat (both of the Quran and the science). When Allah says ‘Have emaan with Allah’s Rusul’ , the word Rusul in this phrase is generally misinterpreted as plural of Rasool, whereas the word Rusul, is basically Rusulihi, means HIS/Allah’s Rusul, that is Allah’s Risalat, in the meanings of whatever Allah has sent/Anzalna to us as Risaalat. The concept of Emaan on Allah and Allah’s Risalat are interconnected in the sense that one of the Ayaat of Allah is the Kitaab, Allah’s Kalam, the Risalaat, therefore Emaan on Allah can not be achieved without Emaan, seeking knowledge, understanding, thinking, utilizing one’s faculties to its maximum, and then implementing, that is Emaan on the Risalaat.

 

The next phrase “…and do not Taqulu (تَقُولُوا), “S’alas’a (ثَلَاثَةٌ)…” Here the word S’alas’atun is normally mistranslated as ‘three’ and misinterpreted to say as if Allah is talking about the concept of three gods in Christianity. However, the basic meanings of the word are in terms such aspects and periods, which, due to the intense transformation, growth or development requirements, are vulnerable, full of hardship, challenges, demanding and stressful in nature. Therefore, when Allah say, as a direct divine instruction, the addressees are all Ahl-e-Kitaab, not just Christians, but all of us, as those who are Ahl of the Kitaab, “do not Taqulu (تَقُولُوا), “S’alas’a (ثَلَاثَةٌ)” Allah is basically giving a divine instruction to us as Ahle-kitaab, that our Quool, acts, speech, planning, deeds, thinking, pondering, saying etc. should not focus on the vulnerabilities, stresses, challenges, and hardships, that we are going through as required during this transformative,  growing and development periods of our lives as we transition towards Emaan on Allah and on Allah’s Rusul (the Hidayah). But when faced with such hardships, stresses, and challenges, we should “…Auntahu (انْتَهُوا) is Khair (خَيْرًا) for you…” it is not talking about and asking us to resist saying three, which is a misinterpretation of this ayah, but basically the word Aunthau means to forbid, to stop, curtail, contain, block or fight thus Allah is giving us a divine instruction to stop, curtail, block or fight such hardships, vulnerabilities and challenges by keeping in mind that “…Indeed that Allah is Wahidun (وَاحِدٌ) deity…” This phrase is also widely mistranslated as ‘only Allah is one deity’, which is not what this ayah is telling us. The word Wahid, is normally mistranslated as ‘one’ however the word is used more in the meanings of the whole as in all-encompassing, all of same type, or kind, since Quran has used the word Wahid as opposed to the word Mutafarriqa, which means different or distinct from one another. Thus, as opposed to Mutaffirq or Faraq, the word Wahid means the same, the whole, united or all-encompassing. Thus, wherever in Quran the phrase “Indeed that Allah is Wahidun deity” is used, it does not mean that only Allah is unique deity, but in the meanings of ‘our deity, your deity, everyone’s deity is the same, the whole, the all-encompassing being, our deities are not different or distinct it is the same. This expression also means that Allah is the unique Wahid deity in terms of a being who is all encompassing for everyone, the same being as our Khaliq, our Rabb, Rehman, Rahim, Ghafaar, Qahaar etc. showing Allah being Wahid expresses that Allah being unique but also All-encompassing of Allah being all the attributes and qualities of Allah without any distinction or difference or comparison with anyone at all.

 

After giving explicit instructions to Momineen that whatever challenges they face, whatever vulnerabilities they might have, instead of focusing on these, in terms of their acts, conducts and behavior they should aim to forbid, stop, curtail, contain, block or fight such aspects, keeping in mind that Allah is Wahidun deity for them, being who is all-encompassing for them, as Rahman, Rahmeem, Ghaffaar, Qahaar, Rabb, Khaliq, etc., Allah then gives another divine instruction to face head on such challenges and vulnerabilities which is “…Subhanuhu (سُبْحَانَهُ) to Allah…” As we know the word Sabah normally is mistranslated as glory to Allah, but the basic meanings of the word are “to make quick successive movements with hands and/or legs in air or in water so as to swim; to make efforts with your whole being; to work hard in quick persistent efforts with full force; to struggle; to strive towards something or someone with your whole being”. Thus, here in this ayah Allah’s divine instruction is to Subha to Allah, means strive with your whole being, in terms of your persistent efforts and continuous struggles towards Allah, in order to have Emaan with Allah and Allah’s Hidayah.

 

The argument as to why Allah is asking us to Subhanahu to Allah is then mentioned in the next phrase as “…Indeed Yakuna (يَكُونَ) to Allah belongs Waladun (وَلَدٌ). To Allah belongs what is in the skies and what is in the earth…” This phrase is normally mistranslated as ‘that to Allah is the son’ which is a completely wrong interpretation. The word Walad is also used in Quran, in the meanings of being given life, or birth, in an allegorical sense of creating, raising, making, giving rise, bringing about or resulting in the creation of something or someone as in the birth- becoming alive. Therefore this phrase is not talking about Allah taking a son as is normally misinterpreted but basically means that since whatever is in the earth and the skies belong to Allah, similarly to come alive, to be born, in the state of Emaan, belongs to Allah, therefore do Subhanahu- strive with your whole being by being persistent- to Allah so that you can Yakuna – aim to reach the final end result of becoming alive in Emaan, as aligned with the earlier discussions in this ayah of the explicit divine instructions to have Emaan on Allah and Emaan on Allah’s Rusul- the Hidayah, the Risaalat.  We need to keep in mind that Allah is giving these divine instructions as to how to curtail, control and fight the S’alas’atun- one’s vulnerabilities, difficulties, challenges, etc. that one faces during the transition towards the state of Emaan. Thus, Subhanahu, striving with your whole being by being persistent towards Allah is one of the key integral parts of the divine instructions, a solution, which is based on the fact that whatever is in the skies and the earth belongs to Allah, that Allah being the unique-all-encompassing deity who is Khaliq, Rahman, Raheem, Rabb, Qahaar, Ghafaar for you in order to strengthen you to fight off these S’alas’atun, and to make you come alive in the state of Emaan from the dead state of Kufar. This phrase is then beautifully linked to the next phrase, “…and sufficient is with Allah Wakeelan (وَكِيلًا).”  Means Allah is Wahid- all-encompassing with no comparison to anyone, and all-encompassing to you as the Wakeel- the trustee, the guardian, the disposer of affairs, the manager, the custodian, the advocate, the witness, the judge, the defender etc.

 

In the next Ayah 4:172, “Never will Yastankifa (يَسْتَنْكِفَ)…” Here the word Yastankif is normally translated as disdains or hesitate but the word is used in Quran in a much more comprehensive meanings in terms of ‘to abstain from; hesitate, refrain from; decline; disdain; refuse; reject; scorn; to look down on someone or something with contempt, to have no respect, to walk in a proud, arrogant way, or to dismiss something or someone”. The next phrase is “…the Maseh (الْمَسِيحُ) to Yakuna (يَكُونَ) Abdan (عَبْدًا) of Allah and not the Muqrabuna (الْمُقَرَّبُونَ) of the Malaik (الْمَلَائِكَةُ)…”  gives a complete definition of the word Maseh. The word Maseh is normally assumed to be the title of Nabi Easa but two points to notice is that (1) the word is used alongside with Al, meaning ‘the’ referring to a specific Maseh among the many. And (2) Quran has not used Al-Maseh alongside with Easa in all of the places where Nabiy Easa is mentioned. Thus, even if it is used alongside with Nabiy Easa, it means that there could be many Maseh, one of which is Nabiy Easa and with the word Maseh referring to certain traits and characteristics of Naby Easa that is of Al Maseh. The word IBN has multiple meanings, it means child or son as well as laying the foundations, building or working for something for instance as per the phrase Ibn-e-Sabeel. Therefore, when used as “Easa Ibna Maryam”, it means son of Maryam, but when used for “Al (the) Maseh ibna Maryam” it means laying the groundwork, working for, and the foundations of Maryam. Thus, here when Allah says, “Never will Yastankifa the Maseh to Yakuna Abdan of Allah and not the Muqrabuna of the Malaik…” it means that Maseh will never Yastankifa-abstain from; hesitate, refrain from; decline; disdain; refuse; reject; scorn; look down on with contempt, have no respect, or dismiss, to Yakun- aim to reach the final destination and end result of becoming the Abd of Allah and Allah only not the Muqarrabun of the Malaik. We all know the Malaik are such powers, processes, on the basis of which Allah has created and is running the affairs of the whole universe. Thus the Muqrabuna of the Malaik are such people who are Qareeb of the Malaik, in terms of Any of Allah’s Nabiyeen, Rasool, who were Muqrabuna of the Malaik of Jibrael and Michael as well as all those people who, due to their seeking of knowledge of the Malaik, have been able to get the Malaik to do Sajda to them, such as the scientists, the discoverers, those who are using any of the malaik to carry out their duties of Khalifa on each, could be a scientist, holders of knowledge of any Malaik, a teacher, a guide, or a person with an authority or power. As humans, we tend to do Abd of these Maqrobuna of the Malaik, either any Nabiy or Rasool of anyone who is Qareeb of any Malaik, i.e., we tend to submit to, follow their laws, blindly follow them or consider them as our deities and gods. Whereas the basic quality of the Maseh is that instead of blindly following or doing Abd of these Muqarebbuna (Qareeb) of the Malaik, the Maseeh only Does Abd to Allah and Allah only. Another trait of the Maseh is that the person is not Mutakkabir, that is neither proud nor arrogant.

 

The next phrase actually describes the word Yastankif a bit more in terms of being proud and arrogant. “…Whoever Yastankif (يَسْتَنْكِفْ) from Allah’s Aibadat (عِبَادَتِهِ), and is too proud and arrogant – then Allah will Yahshuruhum (فَسَيَحْشُرُهُمْ) them towards Allah altogether.” Here Allah is basically defining the reasons of someone doing Yastankif, which is based on the person being too proud and arrogant. The phrase that “Allah will Yahshuruhum them towards Allah altogether” is aligned with the concept of Allah as Wakeel. The word Hashar means the day of Hashar, the day of gathering of everyone for the purpose of accountability and recompense directly aligned with one’s deeds and Emaan or Kufar.

 

The next Ayah 4:173, “Then as for those who Amanu (آمَنُوا) and do deeds of S’walihaat (الصَّالِحَاتِ)…” Times and again in Quran, Allah mentions these two criteria as the most integral of All to enter the heaven and to get the recompense in the meanings of rewards on the day of judgment. The word Amanu: Means to be at a state of Aman, utter and deep conviction without any doubt, concern or uncertainty, built on the seeking of knowledge, on utilization of one’s faculties to their maximum including their intellectual abilities and to be upholders of their Emaan- oath, contract- with Allah. The word Amal-e-Swalehat: means the deeds of Is’lah, that is deeds that are aimed to reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier, as well as to getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. It is also used in meanings to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair. Thus Amal-e-Swalehaat- means all such deeds which are Is’lah and in accordance with Deen. Then for such people, Allah says, “…then Allah will Yufahehim (فَيُوَفِّيهِمْ) them their recompense…” Here the word Yufahe them, means that those who Amanu and do Amal-e-swalehat- they would be recompensed as per their due rights, in terms of accountability and justice at its best. The next phrase “…and will increase from Allah’s Fazal (فَضْلِهِ)…” As we know the basic characteristics of the word Fazal are in terms of expanding or increasing such as used for land, conveying the meanings of vastness- thus the word is used in Quran for Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property, as well as anything and everything that we as humans could desire for such as good spouses, partners and friends, the success, the prosperity, the parents, all the worldly comfort, titles, luxury, benefits, gains etc.

 

After highlighting all the recompense and Allah’s fazal that the people who Amanu and do Amal-eswalehat would get, Allah then turns our attention to the opposite end of the spectrum, “…But as for those who Astankafu (اسْتَنْكَفُوا) and Astakbaru (وَاسْتَكْبَرُوا), then, Yuazebuhum (فَيُعَذِّبُهُمْ) them a painful Azaab (عَذَابًا)…” Here Allah is defining the concept of those who do Astankafu as those who do not have Emaan and who do not do Amal e Swalehat as well as those who are too proud and arrogant since here as well the concept of Astankafu is linked with the word Astakbaru. And for such people Allah says, “…and they will Yajeduna (يَجِدُونَ) for themselves besides Allah neither any Waliyan (وَلِيًّا) and nor any Nas’eeran (نَصِيرًا).” Means for such people who are too proud and arrogant, who Astankaf, they will never be able to switch their current situation, where for them there is no Waliy and Nas’eer- to the situation where Allah could be their Waliy and Nas’eer.

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah An Nissa from Ayah no. 170 to 173, give us the following divine guidance that we can apply in our day to day lives:

 

• Allah gives us direct divine instruction with respect to Emaan on Allah’s Rasool, who have delivered to us Allah’s Risalat, with Haqq- i.e., with absolute truth and justice as well as Haqq being our duty and responsibility as Momin. Since Amanu means being at Aman, the state of utter and deep conviction by seeking knowledge of Allah’s Ayaat (both Quran and science) and by utilization of our faculties especially the intellectual faculties, thinking, reflecting and reasoning abilities, whereas on the other hand Kufar means to hide and conceal not only Allah’s Ayaat but also one’s own faculties by not seeking knowledge. The choice at the end of the day, is in our own hands, to choose either the path of Emaan or Kufar- but Quran gives us a clear direction that Emaan is Khair, whereas Kufar leads to hell. Allah is Hakeem, for everyone, the Hikm, the judge, the lawmaker in matters of Deen, who has given us all the Mohkimaat in the Risaalat, as well as full of wisdom and Hikmat who has shared a part of this hikmat in the Kitaab.

 

• To us as Ahl-e-Kitaab, those are the caretakers, the owners of, responsible for the Kitaab- Allah’s revelations, we should not Taghlu- enter into any agreements, go with a force, power drive to break the back of opponents etc., in the Deen and should not Taqulu- engage in any such conducts, actions, speech & behaviors, upon Allah except with Haqq, the absolute truth, the absolute justice, the due rights and your duties and responsibilities as Ahl-e-Kitaab, which means that we should neither Taghlu in Deen except with Haqq, nor Taqulu upon Allah, except with Haqq

 

• The Maseh, Easa Ibnu (son of) Maryam was nothing but Allah’s messenger whose only duty was to deliver the message. Allah has Alqaha- conveyed, communicate, shed light upon, exposed in terms of getting to witness the impacts of the Kalaam (the Kitaab, the Hidayah, the revelations) to Maryam as well as the Alqaha the Rooh- the gist, the spirit of the Kalaam, telling us that Maryam was one of Allah’s Nabiyeen and Rasool.

 

• Emaan with Allah and Alla’s Rusul- Allah’s Risalaat, the Hidaya are two integral parts of our Emaan. Emaan with Allah means to seek knowledge, to utilize one’s faculties to its maximum including one’s intellectual abilities in order to be at Aman, utter and deep conviction with Allah in terms of Allah’s Ayaat (both of the Quran and the science). Emaan with Allah’s Rusul, means Allah’s Risalat. In these Ayahs, Allah has given divine instruction to us as Ahle-kitaab, that our Quool, acts, speech, planning, deeds, thinking, pondering, saying etc. should not focus on the S’alas’atun- the vulnerabilities, stresses, challenges, and hardships, that we are going through as required during the transformative, growing and development periods of our lives as we transition towards Emaan on Allah and on Allah’s Rusul (the Hidayah). These divine solutions given by Allah with respect to such S’alas’atun are as (1) To Auntahu the S’alas’atune., to endeavor and try our best to forbid, to stop, curtail, contain, block or fight the S’alas’atun- our vulnerabilities, stresses, challenges, and hardships. This is to be done by keeping in mind that. (2) Keep in Mind that Only Allah is Wahid Deity for you: that is Allah is the only deity – all-encompassing, with no comparison to anyone at all; the same for everyone; the whole, the all-encompassing being in terms of a being who is our Khaliq, our Rabb, Rehman, Rahim, Ghafaar, Qahaar, Wakeel, etc. telling us that we should do Tawakkul ONLY on Allah, as Allah is Wahid deity for us. (3) Subhanahu to Allah: means strive with your whole being, in terms of your persistent efforts and continuous struggles towards Allah, in order to have Emaan with Allah and Allah’s Rusul- the Hidayah. And (4) Yakunu to Allah belongs Waladun: means that since whatever is in the earth and the skies belong to Allah, similarly to Waladun- for you to come alive, to be born, in the state of Emaan, belongs to Allah only, who can make you come alive in the state of Emaan from the dead state of Kufar.

 

• These Ayahs also give the divine instructions to be the Maseh by defining the Maseh as that person who is not Mutakabbir- proud and arrogant; does not Yastankif- abstain from; hesitate, refrain from; decline; disdain; refuse; reject; scorn; look down on with contempt, have no respect, or dismiss, to Yakun- aim to reach the final destination and end result of becoming the Abd (humbly submissive and follow the laws) of Allah and all only, not to any Muqarrabun of Malaik. Instead of blindly following or doing Abd of these Muqarebbuna (Qareeb) of the Malaik as gods, the Maseeh only DO Abd to Allah and Allah only meaning that the Maseh does not get influenced by knowledge or power of anyone who is using Malaik or who is Qareeb of the Malaik, but the Maseh does Abd only of Allah and is not proud or arrogant.

 

• Amanu and doing Amal-e-Swaalihat are the two most integral criteria to enter the heaven and to get the recompense in the meanings of rewards on the day of judgment. Those who Amanu and do Amal-e-swalehat- they would be recompensed as per their due rights, in terms of accountability and justice at its best as well as will be given Allah’s Fazal in increased manner- in terms of being blessed with Allah’s all the bounties such as Allah’s revelations, the Hidayah, the economic benefits such as money, wealth and property, as well as anything and everything that we as humans could desire for such as good spouses, partners and friends, the success, the prosperity, the parents, all the worldly comfort, titles, luxury, benefits, gains etc.

 

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/