Surah An-Nissa Ayah No. 58 to 63

Surah An-Nissa Ayah #58 to 63 (4:58 – 4:63)

A-   Translation

 

٥٨  إِنَّ اللَّهَ يَأْمُرُكُمْ أَنْ تُؤَدُّوا الْأَمَانَاتِ إِلَىٰ أَهْلِهَا وَإِذَا حَكَمْتُمْ بَيْنَ النَّاسِ أَنْ تَحْكُمُوا بِالْعَدْلِ ۚ إِنَّ اللَّهَ نِعِمَّا يَعِظُكُمْ بِهِ ۗ إِنَّ اللَّهَ كَانَ سَمِيعًا بَصِيرًا

[Quran 4:58] Indeed, Allah Ya’Marukum (يَأْمُرُكُمْ) you that you Tu’addu (تُؤَدُّوا) the Amanaat (الْأَمَانَاتِ) to Ahleha (أَهْلِهَا). And when Hakamtum (حَكَمْتُمْ) between people, to Tahkumu (تَحْكُمُوا) with Adal (بِالْعَدْلِ). Indeed, Allah Na’emma (نِعِمَّا) Ya’zukum (يَعِظُكُمْ) with it. Indeed, Allah is Same’an (سَمِيعًا) Bas’eeran (بَصِيرًا).

 

٥٩  يَا أَيُّهَا الَّذِينَ آمَنُوا أَطِيعُوا اللَّهَ وَأَطِيعُوا الرَّسُولَ وَأُولِي الْأَمْرِ مِنْكُمْ ۖ فَإِنْ تَنَازَعْتُمْ فِي شَيْءٍ فَرُدُّوهُ إِلَى اللَّهِ وَالرَّسُولِ إِنْ كُنْتُمْ تُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ ۚ ذَٰلِكَ خَيْرٌ وَأَحْسَنُ تَأْوِيلًا

[Quran 4:59] O you who Emaan (آمَنُوا)! At’eeu (أَطِيعُوا) Allah and At’eeu (أَطِيعُوا) the Rasool (الرَّسُولَ) and Auliy (أُولِي) the Amare (الْأَمْر) among you. Then if you fell into dispute in anything then Rudduhu (فَرُدُّوهُ) for Allah and the Rasool (الرَّسُولِ), if you Emaan (تُؤْمِنُونَ) in Allah and the day of Akhira (الْآخِرِ). That is Khairun (خَيْرٌ), and Ahsanu (أَحْسَنُ) Ta’weelan (تَأْوِيلًا).

 

٦٠  أَلَمْ تَرَ إِلَى الَّذِينَ يَزْعُمُونَ أَنَّهُمْ آمَنُوا بِمَا أُنْزِلَ إِلَيْكَ وَمَا أُنْزِلَ مِنْ قَبْلِكَ يُرِيدُونَ أَنْ يَتَحَاكَمُوا إِلَى الطَّاغُوتِ وَقَدْ أُمِرُوا أَنْ يَكْفُرُوا بِهِ وَيُرِيدُ الشَّيْطَانُ أَنْ يُضِلَّهُمْ ضَلَالًا بَعِيدًا

[Quran 4:60] Have you not seen those who Yaza’umun (يَزْعُمُونَ) that they have Emaan (آمَنُوا) in what was revealed to you, and in what was revealed from before you? They Yureduna (يُرِيدُونَ) to Yatahakumu (يَتَحَاكَمُوا) towards the T’aghoot (الطَّاغُوتِ) and surely, they Amaru (أُمِرُوا) to Yakfuru (يَكْفُرُوا) with it. And Yureedu (َيُرِيدُ) the Shaytaan (الشَّيْطَانُ) to Yuzillahum (يُضِلَّهُمْ) Zalalan (ضَلَالًا) far away.

 

٦١  وَإِذَا قِيلَ لَهُمْ تَعَالَوْا إِلَىٰ مَا أَنْزَلَ اللَّهُ وَإِلَى الرَّسُولِ رَأَيْتَ الْمُنَافِقِينَ يَصُدُّونَ عَنْكَ صُدُودًا

[Quran 4:61] And when it is said to them, “Come to what Allah has revealed, and to the Rasool (الرَّسُولِ),” you see the hypocrites Yas’udduna (يَصُدُّونَ) from you S’ududan (صُدُودًا).

 

٦٢  فَكَيْفَ إِذَا أَصَابَتْهُمْ مُصِيبَةٌ بِمَا قَدَّمَتْ أَيْدِيهِمْ ثُمَّ جَاءُوكَ يَحْلِفُونَ بِاللَّهِ إِنْ أَرَدْنَا إِلَّا إِحْسَانًا وَتَوْفِيقًا

[Quran 4:62] Then how is it, when a disaster befalls them for what has sent forth their A’edehim (أَيْدِيهِمْ), then they come to you swearing by Allah: “We did not intend anything but Ahsanan (إِحْسَانًا) and Toufeqan (تَوْفِيقًا)”?

 

٦٣  أُولَٰئِكَ الَّذِينَ يَعْلَمُ اللَّهُ مَا فِي قُلُوبِهِمْ فَأَعْرِضْ عَنْهُمْ وَعِظْهُمْ وَقُلْ لَهُمْ فِي أَنْفُسِهِمْ قَوْلًا بَلِيغًا

[Quran 4:63] Those are the ones for whom Allah gives knowledge of what is in their Quloobehim (قُلُوبِهِمْ). So, A’ariz (فَأَعْرِضْ) for them, and Wa’aizhum (وَعِظْهُمْ) them, and say to them concerning their Anfusihim (أَنْفُسِهِمْ) Baleghan (بَلِيغًا) words.

 

B-   THE CONCEPT:

 

In the earlier ayahs up to Ayah 57 of Sura Nissa, we have learned that, we as ahl-e-Kitaab have been given a great Mulke- a source of great benefits and powers as well as Amanat in the form of Kitaab. We can choose to have Emaan on it and on Allah or we can choose to do Kufar on it. The earlier Ayahs clearly warned us about the inside psyche of those who chose to do Kufar on the kitaab.  Since they are doing Kufar, they do not use their intellect and/or to seek knowledge of Allah’s kitab, therefore instead of having Emaan on the Kitaab, they end up in having Emaan on the Jibte (false deities, leaders, religious preachers, scholars, who are taken as Shurakaa of Allah, whose laws and rules are being followed blindly) and the Taghoot (all the members and elements of the system of Andadan who/which influence others to do Kufar and Shirk, all laws, rulings, commandments, etc. which are followed and abided by instead of the laws of Allah- the Laws of Deen as mentioned in the Kitaab). Because of their Kufar on the Kitaab, they get disconnected from All of Allah’s blessings and Fazal, including the Kitaab. Therefore, we must not follow any person or group in the matters of Deen except Allah and Quran, we must approach Quran directly and see what Allah has ordained in Quran.

 

In light of the context of earlier Ayahs, when in Ayah 4:58, Allah says that “Indeed, Allah Ya’Marukum (يَأْمُرُكُمْ) you that you Tu’addu (تُؤَدُّوا) the Amanaat (الْأَمَانَاتِ) to Ahleha (أَهْلِهَا)…” Here there are four keywords that need to be understood. The word AMAR (أَمْرً), Is used in Quran in multiple meanings of consultations, conferring upon, ordaining to, and suggestions. It is also used in the meanings of abundance or increase in something as well as in the meanings of matter, case, situation, or affair, or a thing, (with plural as al Amoor), commandments, order, enjoin, or command something. The word TU’ADDU (تُؤَدُّوا) is normally translated as render or deliver, but is used in Quran in much deeper and broad meanings in terms of discharging one’s responsibilities and duties, taking care of a trust or fulfilling one’s duties as a trustee, or to carry out the assigned tasks as is entrusted with in regards to a trust of a pledge as is entrusted upon someone. The word AL-AMANAAT (الْأَمَانَاتِ) the word is normally translated as trust, but in Quran whenever the word AL-Amanat is used, it is used in very specific terms of the Amanat, which has a very specific reference and context. The word Al-Amanat- the Amanat, is in specific reference to the trust, the responsibility of the Risalaat, the Kitaab. Where ever the word Al-Amanat, or Your Amanat (addressing Momineen) is used, it is not used for any other trust or responsibility but in terms of specific responsibilities, ownership and thereby the opportunity to enjoy the benefits there from of Allah’s Hidayah and the Risaalat- referring to all the duties and responsibilities that we have as Ahle-kitaab towards the Risaalat and as per specific aspects of our covenant, the Aiemaan, the oath, the promise, that we have with Allah as per the ambit of Deen-e-Islam. The word AHLEHA (أَهْلِهَا)  is normally translated as families, but the overall meanings of the word is more in terms of ‘those who take care of’ or ‘responsible for’, as used in the phrase Ahle-kitaab, for those who were given the Kitaab- Allah’s revelations, and therefore are indebted in terms of those aspects of Aiemaan (oath, covenant with Allah) which pertains to their responsibilities related to Allah’s revelations, in terms of Tillwat, as Haqq of Tilawat, understand, listen, follow, obey and Iqra, apply practically in lives, compile and communicate to others as it is. Thus, here when Allah says “Indeed, Allah Ya’Marukum you that you Tu’addu the Amanaat  to Ahleha…” It means that Allah is giving explicit order, instructions, to us that we Tu’addu- discharge, carry out our responsibilities of Tillawat and Iqra as is entrusted upon us with reference to the Amanaat- the trust and duties as trustee of Allah’s Kalam & Hidayah, that we are indebted towards the Ahleha- the Ahl-e-Kitaab- the people of Kitaab- those who are given the duties and responsibilities of the Kitaab. Every one of us as Muslims have a responsibility to deal with every single matter of our lives in accordance with the Hidayah as per Kitaab. Also any other matter where Allah has given us a chance to be a Hikm- an handler of a matter related to others, we must handle that matter in accordance with the Hidayah as per the Kitaab; then and only then, we will fulfill Allah’s commandment in this ayah “Indeed, Allah Ya’Marukum you that you Tu’addu the Amanaat  to Ahleha…”. This duty is clearly defined in the next phrases of this ayah.

 

The next phrase “…And when Hakamtum (حَكَمْتُمْ) between people, to Tahkumu (تَحْكُمُوا) with Adal (بِالْعَدْلِ)…” Our responsibilities as Ahl-ekitaab is not just to Tillawat, to follow and be obedient of Allah’s Kitaab, and to do Iqra (to read, understand, practically implement, compile and distribute to others as is) the Kitaab, but also the explicit Amar of Allah, the order, the divine decree for us to do Hakam Between people, i.e., to judge, to follow the laws of the Kitaab, in order to do is’lah among people with Adal, in accordance with justice at its best as per Allah’s solid judicial principals as mentioned in the Kitaab. In the next phrase when Allah says “…Indeed, Allah Na’emma (نِعِمَّا) Ya’zukum (يَعِظُكُمْ) with it. Indeed, Allah is Same’an (سَمِيعًا) Bas’eeran (بَصِيرًا)”. It means that Allah gives All of Allah’s Nai’maat with it- the Kitaab. Here the word Na’emma is used in all of its meanings of success and prosperity in all walks of life, peace, tranquility, law and order, being inspiration to the world, being at height and role model/benchmarks for everyone, and unity of nations in terms of same set of value and beliefs and common purpose. Similarly, when Allah says here “Indeed Allah Na’emma Ya’zukum with it” it means that in addition to Na’imat, Allah also provides Wa’az with it, the Kitaab. The word Y’azukum/ the word Wa’az means to explain someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice, basically to stop someone from doing wrong deeds by informing the consequences of such actions by communicating the combination of identifying the wrong deeds as well as the consequences of those wrong deeds. It is because of this that after telling us about the kitaab, being the source of Allah’s Na’imat and Wa’az, Allah says in the end that Indeed, Allah is Same’an Bas’eeran, in terms of being all-knowing, all observing, all hearing and all-aware of everything we do in this worldly life.

 

In the next Ayah 4:59 Allah says “O you who Emaan (آمَنُوا)! At’euu (أَطِيعُوا) Allah and At’euu (أَطِيعُوا) the Rasool (الرَّسُولَ)…” here the word AT’EUU (أَطِيعُوا) is translated as obey but the word has much broader characteristics of meanings in terms of obedient following out of one’s likes and abilities, without any force or compulsion, due to one’s own internal inclination, enthusiasm, motivation, eagerness and commitment after knowing and being convinced of the benefits of doing so. Whenever Allah uses the phrase At’euu Allah wa At’euu the Rasool, for instance as used here, the word At’euu is used in the meanings of being obedient followers of Allah and Rasool out of one own internal inclination and commitment. Although Nabi and Rasool are used in Quran in interconnected and similar manner, but the word Nabi, is used more in terms of a personality, a human being 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. Therefore, whenever the phrase Attiu Allah wa Attiur Rasool is used, it means the Risalaat, the message, the Kitaab, and not the Nabi Mohammad, the personality, the human being. The next phrase is “…and Auliy (أُولِي) the Amare (الْأَمْر) among you…” Here the word Auliy is normally translated as owners of the Amar, or people of authority but it is used in Quran in the same meanings and characteristics as that of the word Waliy or Awliya, which means role models/benchmarks, guardians, defenders, benefactors, protectors, close friends, confidants, the ideals, supporters, etc. Waliyy is basically someone who is a close friend, an Ally, a supporter, protector, defenders, benefactors, a confident, on whom one relies and have complete Tawakkul on. Therefore, here when Allah says along the the phrase “O you who have Emaan, At’eeu Allah and At’eeu the Rasool…” then add another command for us “…and the Auliy of the Amare among you…” Allah is not saying obey people of authority over us or obey the owners of the sovereignty among you, because someone in authority may use this ayah to misuse authority or abuse power over innocent people. In fact Allah is commanding people of the Kitaab to listen, understand, without any force or compulsion, with own internal inclination, enthusiasm, motivation, eagerness and commitment after knowing and being convinced of the benefits of doing so, then obey and work with the person whom (4:58) Allah Ya’Marukum to discharge duties and responsibilities as per The-Amanaat, The-Kitaab to the people of the Kitaab”. Whenever someone is given an opportunity by Allah to be an Hikm- to settle matters among people as per the-Amanaat, The-Kitaab, that person is “the Auliy of the Amare among us” that person could be someone among our role models, benchmarks, guardians, defenders, benefactors, protectors, close friends, confidants, the ideals, supporters, an Ally, on whom we rely on and have complete Tawakkul on, any government authority and court of law- but the basic characteristic is the Waliy of the Amar– i.e., that person or the authority is working within the boundaries of Deen, as ordained in Kitaab and is carrying out the Amar- as per Allah’s commandments. That is why the word used here is Al-Amar, the Amar, which has reference from the previous Ayah, wherein Allah is talking about specific Amar of giving the responsibility of the-Amanat to discharge to Ahliha, and to do Hikm with Adal and justice aligned with the Kitaab. Therefore soon after giving a clear instructions for us to Ateuu Allah and Ateuu the Rasool, which is Ateuu the Risaalat, the Kitaab, the Quran; then Allah is asking us to Ateuu those who are the Awliyaa of the Allah’s Amar, and the Allah’s Amar is what is given in the Kitaab, the-Amanat, to the Ahl-e-Kitaab, who are the establisher, the founders of the system built on the basics of Deen, of justice for everyone, of care and compassion for all, to do justice and Hikm as per the Kitaab, to do Iqra as per the Haqq of Kitaab and Haqq of Tilawat.

 

The next phrase “…Then if you fell into dispute in anything then Rudduhu (فَرُدُّوهُ) for Allah and the Rasool (الرَّسُولِ)…” This phrase is normally mistranslated as “then if they feel into disagreement/dispute then Rudduhu- turns towards Allah and the Rasool…” which is not a correct translation. The word RUDDUHU (فَرُدُّوهُ) is normally translated as ‘turn towards’, which is a wrong translation. The word is Rudd or Radd, means to reject, to repel, to negate or make futile, or to be rendered useless or waste something, end something being useless. Thus here when Allah says “…then if you fell into dispute in anything, then Rudduhu (Rudd it) for Allah and the Rasool if you have Emaan in Allah and the Akhira…” is a clear advise for us that after all the efforts to resolve a matter as per Allah’s Hidayah, if a dispute still exists, then end it being useless or make it futile and useless and leave it for Allah and The-Rasool, The-Risalaat, The-Kitaab, The-Hidayah since Allah will resolve it on the day of judgment (10:93) . This ayah is referring to the Hidayah by rendering the Tanaza as useless and futile, by keeping the Hidayah, as a benchmark, the Kitaab as a Furqaan, and that can only be done with Emaan, it is because of this that this instruction beautifully links to the next phrase “…if you have Emaan (تُؤْمِنُونَ) in Allah and the day of Akhira (الْآخِرِ)…” That is if one is certain of meeting the Rabb for the purpose of Accountability, if one’s Emaan is firm, then and only then, they would Radd, render useless, and futile any disagreement for Allah and the Kitaab, the Hidayah, and let the commandments of Allah prevail over own wishes and desires, since Quran is the Furqaan and the ultimate aim of the Kitaab is Na’imat, one of the meanings of Na’imat is unity, there is no possibility of any disagreement or dispute to persist or take any priority over the Hidayah, if the Emaan is strong.

 

It is because of this that in the last phrase of this ayah, Allah says that “…That is Khairun (خَيْرٌ)…” here the word Khair is normally translated as better or good or best- the word Khair basically means anything that one desires or is his/her most favorite. Khair is also used in Quran in meanings of money, property, state and wealth basically used to refer to anything a person’s estate, wealth, property, money etc., which is valuable or treasured by anyone. The word Khair is also used as an opposite to Adna, therefore, it means better or superior in terms of food, rizq, honor, grace, Fazal or any other pleasures of life, to give priority or virtue to another or to select/chose between two options in terms of better benefits, honor, grace etc. It is also used as an opposite to the word Sharr and therefore means best/good, utilization of human efforts and faculties up to maximum producing desired results as per utilized efforts. The next phrase is “…and Ahsanu (أَحْسَنُ) Ta’weelan (تَأْوِيلًا)” Here as we know the word Ahsan means something that looks good/pleasant to our eyes, other faculties, spirit and soul as in the meanings of the word Husan. The word is also used in Quran as an opposite to the word Sawa or Saiyaat, and therefore means to create balance-To fill the void/lack for someone; to give something or do something for someone as Ina’am, i.e., not in expectation of any return & best/excellent conducts, speech and behaviors as a step up of Ad’al – adal means that whatever is owed as an Haqq, you give to that person that Haq and whatever you are owed as your Haqq you take that Haqq. As a step up of Adal, the word Ahsan would mean that you give someone more than what their Haqq is and you take from someone less than what your Haqq is.  The word TAAWELAN (تَأْوِيلِهِ) is normally translated as interpretations but this is a wrong translation for the word. It is used in the Quran in the meanings of Final Result or Destination or the End Result in terms of the day of judgment. Therefore, here, after highlighting the importance of Ateuu Allah wa Ateuu the Rasool, in terms of Risaalat in a situations of any dispute and disagreement, which can only be done with Firm Emaan on Allah and the certainty of returning back to Allah for the purpose of Accountability, when Allah says “That is Khairun and Ahsanu Ta’weelan” It means that Ateuu Allah wa Ateuu the Rasool with firm Emaan on Allah and the day of Akhira is the Khairun- the best among all the benefits of both the worlds, and it is in fact the most Ahsaan (in all of its meanings) Ta’weelan- the end result, in terms of the consequences of one’s deeds and Emaan on the day of judgment.

 

The next Ayah 4:60 Allah says “Have you not seen those who Yaza’umun (يَزْعُمُونَ) that they have Emaan (آمَنُوا) in what was revealed to you, and in what was revealed from before you…” here the word Yaza’umun, is normally translated as claim, but the word Yaz’umun is from the word Azamt that is used in Quran in meanings of firm determination, being steadfast with firm decision leading to resolution of matters in secure, steady, stable, safe and firm manner on solid foundations, as in well founded and well determined state. Therefore, here when Allah says “Have you not seen those who Yaza’amoon that they have Emaan in Allah and what is revealed on you, and what was revealed before you…” means that although they claim to be determined, with firm conviction and resolution, that they have Emaan in the Kitaab that was revealed to the Nabi and that was revealed before the Nabi. As we know it is the same divine message, the same Hidayah, the same Kitaab that was revealed on every Nabi, therefore in this phrase Allah is basically telling us about the Munafiqueen, the hypocrites, who on the face of it show firm Azam and determination but the ground realities are then reflected and informed by Allah through the next phrase as “…They Yureduna (يُرِيدُونَ) to Yatahakumu (يَتَحَاكَمُوا) towards the T’aghoot (الطَّاغُوتِ)…” Here the keywords that are important to understand are the words Yureduna and The Taghoot. The word YUREDUNA is normally mistranslated as desire or intends but the real meanings of this word are in terms of the ‘purpose of acts, deeds, conducts, or behaviors’ in terms of end result of that system, its rules and regulations, once followed are likely to lead towards it. The use of this word here in this ayah is basically identifying us about the real focus, the concerns, the intended end results, the purpose of all their acts related to their hypocrisy; the focus of their system, the vested interest there from, the concerns thereof. The actual purpose Munafiqueen to show their firm Emaan to innocent Momeneen is the basic gyst of the meanings of this word Yureedu so that they go to Hakumu (follow the laws of, make judgment by keeping focus on, judge) towards The-Taghoot. The word TAGHOOT (الطَّاغُوتِ) is normally translated as false deities, but the translation of the word Jibte and Shurakaa would better cover the concept of false deities therefore the word Taghoot, on the other hand, is a much broader concept in depth and meanings, as all-inclusive of people, (the shurakaa, the Jibtee, the false deities), beings, things, the laws, the judgments, the rulings etc. which someone follows instead of Allah’s revelations, the Kitaab. When Allah says in Quran that the only Hikm in matter of Deen is Allah, it means all of Allah’s laws related to Deen are mentioned in Quran, the Kitaab by Allah as the only lawmaker, the only judge. When anyone follows the laws of the Taghoot outside of the Kitaab, it means that Taghoot is anyone, any book, anything, with Laws, which is against and opposite of Allah’s laws, and are used by Munafiqueen being Shaiytan to mislead people far away from the Hidayah. Thus here Allah is warning us about these people who’s Yureedu- the intended end results of their actions, hypocritical behaviors and conducts is to compel and influence people to follow and do Abt of Taghoot, to do hikm (make laws, do judgments) towards the Taghoot.

 

The basic foundation of all of this is Kufar, therefore in the next phrase Allah further warns us that “…and surely, they Amaru (أُمِرُوا) to Yakfuru (يَكْفُرُوا) with it. And Yureedu (َيُرِيدُ) the Shaytaan (الشَّيْطَانُ) to Yuzillahum (يُضِلَّهُمْ) Zalalan (ضَلَالًا) far away.” Here the word Kufar, as opposed to Emaan, means to hide or to conceal and the meanings of this word 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 also used in Quran as an opposite to Momin, i.e. Momin is the one who has firm Emaan, is seeking knowledge and then based on that knowledge and verification is convinced of his/her heart and mind of the existence of Haqq. As an opposite of Emaan and Momin, the word Kufar and Kaafir incorporates the meanings of not seeking knowledge, not using own intellectual faculties, ignoring, rejecting or denying haqq, both or any type of Allah’s Ayaat (Quran or Science) etc. Thus, here Allah is telling us the basic foundation of this whole system of Taghoot and Andadan, which stems from Kufar in Emaan, Allah’s Hidayah, the Kitaab, and leads towards the Yureedu of Shaitan- the basic intended end result of the acts of Shaitan is to push us far away from Allah’s Hidayah. The word Shaitan, means to go very far. It also means rebellion and opposition. Therefore, the word used for Shaytan, means a person, a human, who has gone far away from Allah’s Rahmat and Blessings due to rebellion and opposition to Allah. It also means someone, a person, a human, who is deprived of or disconnected from the blessings of life, it is also used for someone, a person, a human, who has taken a wrong path leaving the right one, i.e., rebel or the one who is in opposition to Allah, the Haqq. Thus, used for a person, a human, who has gone against the rules and commandments of Allah, the person, the human, who is disobedient. Quran has used two separate words Iblees and Shaytan, and in most of the translations the word Iblees is normally confused to mean and translated as the same as Shaytaan, that is as evil or devil, which is a wrong translation. In fact the word Iblees is used in Quran to refer one of the Malaik of Allah, whereas the word Shaytaan is used for all those people, elements, thoughts, acts etc. which are the result, the choices and acts of humans carried out due to the duties assigned to Iblees by Allah to test humans against the presence of their free will. When Allah syas “…And Yureedu (َيُرِيدُ) the Shaytaan (الشَّيْطَانُ) to Yuzillahum (يُضِلَّهُمْ) Zalalan (ضَلَالًا) far away.” The word Zalaln is normally translated as humiliation. It is used in Quran as an opposite word for Izzat. The word Izzat means honor, pride, status, power or reputation, etc. As an opposite to the word Izzat the word Zalal, or Tazleel or Zillat would mean dishonor, shake (as in Zalzala), disturbance, degradation, humiliation, disgrace, shame, disrepute, defame, powerlessness, weakness, helplessness, incapability, notoriety, disrepute, etc. Therefore, here Allah is giving us a clear warning that the Yureedu of Shaitan is “to Yuzillahum Zalalan far away” Means that the basic intended end result of Shaitaan acts are to Yuzillahum (verb- as in do Zalal) Zalalan (noun, the Zalal) far away as astray- i.e. to a greater extent, being led far away from Allah’s blessings and Hidayah.

 

The next Ayah 4:61, Allah says “And when it is said to them, ‘Come to what Allah has revealed, and to the Rasool (الرَّسُولِ)’, you see the hypocrites Yas’udduna (يَصُدُّونَ) from you S’ududan (صُدُودًا).” Is describing the internal psyche of Munafiqueen, the hypocrites. The word S’addan (صَدَّ) is used in Quran in the combination of meanings of mislead away from, held back, hinders from, turned away from, stopping from, averting others, or placing bottlenecks etc. for others. Thus, here when Allah says “And when it is said to them, ‘come to what is revealed by Allah and to the Rasool’, you will notice, the Munafiqueen (hypocrites) Yas’adduna from you in S’adodan”, means that ‘you will notice, the Munafiqueen (hypocrites) Yas’adduna- verb, as in turning, averting, hindering, holding back, implying bottlenecks, resistance etc. from you in S’adodan- noun- i.e., aversion, distaste, repulsion, disgust, etc. Because of this kind of hypocritical act of holding themselves back from the hidayahs, in the next ayah Allah is giving a reality check of their powerlessness in the time of a disaster, in Ayah 4:62 “Then how, when a disaster befalls them for what has sent forth their A’edehim (أَيْدِيهِمْ)…” the word A’edehim is normally translated as hands, however the word is not used in the meanings of hands in ALL of its usages in Quran but more so in terms of putting in efforts for, making struggle for, or earning something for the day of Akhira as consequences of one’s efforts especially when used along with the word Qadamat (putting forward, sent ahead etc.). Thus, when used alongside with Qadamat, the word is used in the meanings of putting forward for, sending towards, earning for, in terms of earning with one’s efforts, deeds and struggles as a recompense. However, the earnings is not only in regards to the Akhira but also in terms of specific reference to earning whatever one has put forward for. Thus, here when Allah says “So how, when a disaster befalls them, for what Qadamat their Aidehim…” Shows the rules the laws of the universe in terms of what one sends forward, is what one gets in return; whatever is being done, is to be repaid back sooner or later, as a whole system of recompense, whether it is in this world or in the Akhira. Thus, when a disaster strikes them as a consequence of their own actions that they have put forwarded earlier, the next phrase is “…then they come to you swearing by Allah: ‘We did not intend anything but Ahsanan (إِحْسَانًا) and Toufeqan (تَوْفِيقًا)?’.” Here the word Ahsan is used in all of its meanings of the word as something that looks good/pleasant to our eyes, try to create balance etc. And the word Toufeeqan, is normally used in Quran in the meanings of complete alignment of one with another in the sense of complete alignment of one’s means and resources (My Toufeeq – Toufeeqey) with one’s goals, objectives and the ability to fulfill those objectives or reach those goals. Thus, here when the Munafiqueen approach Momineen in times of their disaster, when they are in need of Momineen help, they swearing by Allah (means lying with swearing by Allah) and giving excuses in terms of saying that ‘our intention was only to do Ahsaan and Toufeequan, means our abilities and resources were in alignment with our intentions, goals, objectives of Ahsan’. Allah is telling us about their excuses and lying in order to get our help.

 

Because of these hypocritical acts and lying of these Munafiqueen, Allah is giving us an explicit instruction in the next Ayah 4:63 “Those are the ones for whom Allah gives knowledge of what is in their Quloobehim (قُلُوبِهِمْ)…” Thus, after warning us and telling us about their psyche, as to their intentions and their lies, Allah Is telling us that this is how Allah gives us knowledge as to what is in their Quloob.  As we know the word QALOOB (قُلُوبُكُمْ) is normally translated as hearts, but this is not the correct translation. The word Qalb is used in Quran as a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of their heart, mind and all their faculties. Due to their Kufar, this is the behaviors and conducts of the munafiqueen, the hypocrites, that are derived out of the conviction of their hearts and minds and all of their human faculties. The clear instructions to the Momineen for such Hypocrite people are then defined in the next phrase as “…So, A’ariz (فَأَعْرِضْ) for them…” Here three words are needs to be defined further, the word A’ariz, Wa’az and Baleghan. The word A’ARIZ (أَعْرِضْ) is normally translated as an excuse, or ignore or turn away but the basic characteristics of the word is from the word Aarizan – that cloud which is spread out on the sky, become distinct and obvious in the sky. Therefore, the word is used in the meanings of exposing, spreading out, presenting someone or something, making something obvious, or something being made to put in the front as a covering or exposing to something. The word A’iteraz also is used in Quran in the meanings to come out, spread out in front of something in a manner that it becomes a hindrance. Therefore here when Allah is giving explicit instructions to the Momineen with regards to dealing with Hypocrites, the word Aariz is used in all these meanings of become obvious, distant for them, spreading Allah’s kitaab, as a front, as a shield or covering, as well as to exposing them, spreading out, presenting them with Allah’s Hidayah, making the Hidayah obvious, and the Kitaab being made to put in the front of them as a covering, a shield as well as to expose them to come out, spread out in front of them in a manner that it becomes a hindrance for them and their hypocritical activities. The next step as per the divine instructions to deal with Munafiqueen is “…and Wa’aizhum (وَعِظْهُمْ) them…” The word Wa’az means to explain someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice, basically to stop someone from doing wrong deeds by informing the consequences of such actions by communicating the combination of identifying the wrong deeds as well as the consequences of those wrong deeds. It’s because of this that in addition to A’ariz the Munafiquoon, the Wa’aizhum them is then mentioned as a second strategy to deal with them here in this ayah.

 

And the last phrase explains the third strategy to deal with the hypocrite people “…and say to them concerning their Anfusihim (أَنْفُسِهِمْ) Baleghan (بَلِيغًا) words” here the two keywords are Nafs and Baleeghan. The word NAFS (نَفْسٌ) Nafs is used in Quran for a person, a soul, or an individual, basically a combination of an individual’s physically and non-physical aspects. It is also used in meanings of blood as well as to breath, to come into being or to start to exist for instance in ayah 81:18 it is used for the early morning being come alive. It is also used in Quran in terms of that part of our being that would be returned to the Rabb after our death i.e., termination of the temporary life here on earth, leaving the mortal/physical selves behind, we would be returned to our Rabb for the purpose of accountability. Other than these meanings and during our day-to-day life, there are three types of Nafs which are within us and evidenced through our own thoughts at all times (1) Good Nufs or Nafs Al-Mutmainna – This is the Nafs, which is at play when we feel peace, contentment, joy and tranquility after having done acts of kindness and selfless acts for the benefit of others (2) Bad or Evil Nufs – Acts of Shaytan – Nafs Al-Ammara – through our own Nafs, we are inclined towards bad deeds and desires under the influence of our egoistic self. (3) Regret Nufs – Conscience / repentance – this part of our Nafs encourages us towards Touba once we have committed any mistakes or sine – this aspect of our own Nafs gives us guilty feeling and compels us towards Touba. So here in this ayah when Allah is talking about the Munafiqueen who are kaafir, the use of the word Nafs, is in terms of All of these three aspects of one’s Nafs. The word BALEGHAN (بَلِيغًا) is normally mistranslated as to convey or deliver the penetrating words, or deliver the Allah’s revelations. But it is used in Quran in the meanings of reaching a certain milestone. Thus, here in this ayah, Allah is actually talking about the Munafiqueen, and says “…so Aariz for them and Wa’azuhum and Say to them concerning their Nafs a Baleeghan Speech/words”. Here it does not mean talk to them in penetrating words as is normally mistranslated, but the word Baleeghan is actually talking about reaching the milestone of cleansing their Nafs, through Aariz (Become distinct and obvious to them, presenting someone or something, making something obvious, or something being made to put in the front as a covering or exposing something) and Wa’az (explaining pros and cons of something, in order to deter someone from taking wrong decisions).

 

C-    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah An Nissa from Ayah no. 58 to 63 teach us the following Allah’s wisdom and guidance that we can practically apply in our day to day lives.

 

1. It is a direct divine instruction from Allah to discharge our responsibilities as Ahl-e-Kitaab in terms of the Amaanat, the trust, the haqq of the Kitaab, Allah’s revelations, the basic parameters of which is to follow the laws and judgments in order to establish the justice at its best between people. It is Allah’s Kitaab, which is the source of All the Nai’mat and blessings of Allah, as well as the Wa’az from Allah, the warnings of the pros and cons to deter us from taking wrong path.

 

2. Ateuu Allah and Ateuu the Rasool, is aligned with following and obeying the Risalaat, the Kitaab, out of one’s own willingness, with utter and deep conviction of the benefits thereof. After Allah and The Rasool, the Risalat, Allah is commanding us, the people of the Kitaab to listen, understand, without any force or compulsion, with our own internal inclination, enthusiasm, motivation, eagerness and commitment after knowing and being convinced of the benefits of doing so, then obey and work with the person whom “Allah Ya’Marukum to discharge duties and responsibilities as per The-Amanaat, The-Kitaab to the people of the Kitaab”. Whenever someone is given an opportunity by Allah to be Hikm- to settle matters among people as per the-Amanaat, The-Kitaab, that person is “the Auliy of the Amare among us” that person could be someone among our role models/benchmarks, guardians, defenders, benefactors, protectors, close friends, confidants, the ideals, supporters, an Ally, on whom we rely on and have complete Tawakkul on, any government authority and court of law, and that person or the authority is working within the boundaries of deen, as ordained in Kitaab.

 

3. In case of any dispute or disagreement, the words of Allah are going to take preference, the Sabqat, as Furqaan, it is a clear advise of Allah for us that after all the efforts to resolve a matter as per Allah’s Hidayah, if a dispute still exists, then end it being useless or make it futile and useless and leave it for Allah and The-Rasool, The-Risalaat, The-Kitaab, The-Hidayah since Allah will resolve it on the day of judgment. T his can only be done by those who have firm Emaan on Allah and on the day of Akhira, who know for certainty that one day they are going to return to Allah for the purpose of accountability. Then and only then they would get the best of both worlds in terms of Khair, Ahsan and Taweelan.

 

4. Those who are hypocrites, Allah instructs us to keep our eyes and ears open, be observant of their conducts and behaviors since on the surface they claim to have Emaan on the Kitaab, but instead they yureedu, the end results, the actual purpose, the intended plan of their conducts and behaviors is that to do Hikm (follow the laws of, and make judgments in accordance with) the Taghoot (the shurakaa whose laws they are following, their false deities, the Jibtee, the laws, the regulations and the rulings that they are following instead of Allah’s Kitaab). Through this they want to create Zillat towards the Shaytan which is going to mislead many far away from Allah’s Sabeel.

 

5. Conducts and behaviors of Muafiqueen are reflective of Saddan- misleading others from Allah’s path, creating bottlenecks and hindrance in Allah’s path, diverting away from the path in aversion and dislike. Their hypocritical behavior is also warned through these ayahs in terms of their conducts when any disaster strikes them as a consequence of their own actions, they then approach and seek help from the Momineen, making false claims and swearing falsehood and lies in the name of Allah, by lying that they only intend Ahsaan and Toufeeq. But it is through these divine instructions of being vigilant for their conducts, that Allah give knowledge to the Momineen as to what is in the Quloob of these hypocrites.

 

6. The direct divine instructions by Allah to the Momineen in order to deal with the Munfaiqeen, the hypocrites is three folds

 

1. A’ariz- is used in all these meanings of spreading Allah’s kitaab, as a front, as a shield or covering, as well as to exposing them, spreading out, presenting them with Allah’s Hidayah, making the Hidayah obvious, and the Kitaab being made to put in the front of them as a covering, a shield as well as to expose them to come out, spread out in front of them in a manner that it becomes a hindrance for them and their activities

 

1. Wa’aiz- means to explain someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice, basically to stop someone from doing wrong deeds by informing the consequences of such actions by communicating the combination of identifying the wrong deeds as well as the consequences of those wrong deeds. It’s because of this that in addition to A’ariz the Munafiquoon, the Wa’aizhum them is then mentioned as a second strategy to deal with them here in this ayah

 

1. Say to them concerning their Anfusihim Baleghan words- the word Baleeghan is actually talking about reaching the milestone of cleansing their Nafs, through Aariz (presenting someone or something, making something obvious, or something being made to put in the front as a covering or exposing to something for) and Wa’az (explaining pros and cons of something, in order to deter someone from taking wrong decisions).

 

Footnotes:

Following is the Key-word Vocabulary of ONLY the NEW Keywords. The Modified words are as follows

 

• AHL & AHLEHA (أَهْلِهَا) AHLEHINNA (أَهْلِهِنَّ) ^MODIFIED

 

• NA’IMAT (نْعَمْتَ) & ANA’AM (أَنْعَمَ) ^MODIFIED

 

• WA’AZ / MAW’EZOTAN (مَوْعِظَةً) & YA’ZUKUM (يَعِظُكُمْ) ^MODIFIED

 

• RASOOL (الرَّسُولَ) RUSUL (الرُّسُلُ) & RISALAT ^MODIFIED

 

• WALIYY (وَلِيُّ) AULUL (أُولِي) AULIYYA (أَوْلِيَاؤُهُمُ) & MO’ULANA (مَوْلَانَا) ^MODIFIED

 

• RUDD, YARUDDUKUM (يَرُدُّوكُم) & RUDDUHU (فَرُدُّوهُ) ^MODIFED

 

• AHSAAN (بِإِحْسَانٍ) HUSN (أَحْسَنُ) & MOHSIN (مُحْسِنٌ) ^MODIFED

 

• AZAM (عَزْمِ) & AZAMTA (عَزَمْتَ) ^MODIFIED

 

• SHAYTAN (الشَّيْطَانِ) & Iblees ^MODIFED

 

• A’ARIZ (فَأَعْرِضْ) & A’URZATAN (عُرْضَةً) ^MODIFIED

 

• BALAGHU (الْبَلَاغُ) BALEEGHAN (بَلِيغًا) ^MODIFIED

 

D-  THE KEY-WORD VOCABULARY:

For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/

 

TU’ADDU (تُؤَدُّوا) ^NEW the word is normally translated as render or deliver, but is used in Quran in much deeper and broad meanings for instance in Ayah 3:75 “and from the Ahl-e-Kitaab is the one that if you entrust him/her with a great amount of wealth, he/she will Yu’addehi to you and from them is the one if you entrust him/her with a single coin, he/she will not Yu’adehi to you except that you keep a constant look over him Qai’man (to establish, standing)…” Defines the meanings of the word beautifully, which shows that the word is used in Quran in terms of discharging one’s responsibilities and duties, taking care of a trust or fulfilling one’s duties as a trustee, or to carry out the assigned tasks as is entrusted with. Similar meanings are used in Ayah 2:283, wherein the word ‘Yu’adde’ is used in terms of discharging one’s responsibilities in regards to the trust of a pledge as is entrusted upon him/her. Similarly in Ayah 4:58 Allah says “Indeed Allah Amar you to Tu’addu the Amanat to their Ahleha…”. In ayah 44:18, the word ‘Addu’  is used in terms of duties and responsibilities of a Rasool of Allah to include being Ameen Rasool- trust worthy, reliable as well as to ensure the Abd (the laws of Allah) is being followed– X-Reference – 2:283 , 3:75 , 4:58 , 44:18.

 

AMANAAT (الْأَمَانَاتِ) ^NEW the word Amaanat is normally translated as trust for instance as it is used in ayah 2:282, but in Quran whenever the word AL-Amanat is used, it is used in very specific terms of the Amanat, which has a very specific reference and context for instance in ayah 33:71-72 “Allah will Is’lah (amend/rectify) for you your deeds and will Yaghfir (protect, shield) for you your sins. And whoever Yut’eyu (obey,follow) Allah and Rusoolehi, then certainly has attained a great attainment. Indeed, we offered the benefits of the Amaanat to the skies and the earth and the mountains, but they were unable to bear it and they were overwhelmed from it, but the mankind bore it. Indeed, mankind is ignorant Zaluman (Zalim)” Shows the meanings and the application of the word Al-Amanat- the Amanat, which is in specific reference to the trust, the responsibility of the Risalaat, because Ateeu Allah wa Ateeu Rasool means Ateeu the Risaalat. Similarly, all across Quran, where ever the word Al-Amanat, or Your Amanat (addressing Momineen) is used, it is not used for any other trust or responsibility but in terms of specific responsibilities, ownership and thereby the opportunity to enjoy the benefits therefrom of Allah’s Hidayah and the Risaalat for instance in ayah 8:27 “O you who have Emaan, do not betray Allah and the Rasool and do not betray Amanatekum (your Amanat), while you know” In ayahs 70:32, while describing those Mamoon, who are safe, in addition to other qualities of them, Allah says “and those who are careful observers and attendees of their Amanaat and their covenant” Here the word Amanat refers to all the duties and responsibilities that we have as Ahle-kitaab towards the Risaalat and the covenant refers to our Emaan, the oath the promise that we have with Alllah we enter into the ambit of Islam.  X-Reference – 2:282 , 4:58  , 8:27 , 33:71-72 , 70:32.

 

A’EDEHIM (أَيْدِيهِمْ) ^NEW the word is normally translated as ‘their hands’ for instance as used in ayah 2:79, however the word is not used in the meanings of ‘their hands’ in ALL of its usages in Quran but more so in the meaning of, consequences of one’s efforts and actions, putting in efforts for, making struggle for, or earning something for the day of Akhira as consequences of one’s efforts especially when used along with the word Qadamat (putting forward, sent ahead etc.) for instance in ayah 2:95 “and never will they wish for it (the death) ever, because of what Qadamat (sent ahead, put forward) A’iedehim (consequences of one’s efforts)…” Similarly in Ayah 3:182 ‘That is because of what Qadamat your Aiedekum and that Allah is not with Zulm towards Allah’s Ebaad”. Here the word is used in similar meanings of putting forward as consequences of one’s efforts and actions, sending towards, earning for the day of Akhira, in terms of earning with one’s efforts, deeds and struggles for the life ever after. However, the earnings is not only in regards to the Akhira for instance in ayah 4:62 “So how come when a disaster befalls them, for what Qadamat their Aidehim…” Shows the rules the laws of the universe in terms of what one send is what one gets, whatever is being done, is to be repaid back sooner or later, as a whole system of recompense, whether it is in this world or in the akhira. X-Reference – 2:79 , 2:95 , 3:182 , 4:62.