Surah An-Nissa Ayah No. 76 to 77

Surah An-Nissa Ayah # 76 to 77 (4:76 – 4:77)

A-   Translation

٧٦  الَّذِينَ آمَنُوا يُقَاتِلُونَ فِي سَبِيلِ اللَّهِ ۖ وَالَّذِينَ كَفَرُوا يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ فَقَاتِلُوا أَوْلِيَاءَ الشَّيْطَانِ ۖ إِنَّ كَيْدَ الشَّيْطَانِ كَانَ ضَعِيفًا

[Quran 4:76] Those who Amanu (آمَنُوا) Yuqatelona (يُقَاتِلُونَ) in Sabeel (سَبِيلِ) of Allah and those who do Kufar (كَفَرُوا), Yuqatelona (يُقَاتِلُونَ) in Sabeel (سَبِيلِ) of the Taghoot (الطَّاغُوتِ). So Qatelu (قَاتِلُوا) the Awliya’a (أَوْلِيَاءَ) of Shaytaan (الشَّيْطَانِ). Indeed, scheming of the Shaytaan (الشَّيْطَانِ) is Zaeef (ضَعِيفًا).

 

٧٧  أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّوا أَيْدِيَكُمْ وَأَقِيمُوا الصَّلَاةَ وَآتُوا الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ إِذَا فَرِيقٌ مِنْهُمْ يَخْشَوْنَ النَّاسَ كَخَشْيَةِ اللَّهِ أَوْ أَشَدَّ خَشْيَةً ۚ وَقَالُوا رَبَّنَا لِمَ كَتَبْتَ عَلَيْنَا الْقِتَالَ لَوْلَا أَخَّرْتَنَا إِلَىٰ أَجَلٍ قَرِيبٍ ۗ قُلْ مَتَاعُ الدُّنْيَا قَلِيلٌ وَالْآخِرَةُ خَيْرٌ لِمَنِ اتَّقَىٰ وَلَا تُظْلَمُونَ فَتِيلًا

[Quran 4:77] Have you not seen those who were told, “Kaffu’ (كُفُّوا) your Aedekum (أَيْدِيَكُمْ), and Aqemu (أَقِيمُوا) the S’alat (الصَّلَاةَ) and commit the Zakat (الزَّكَاةَ)”? Then when the Qitaalu (الْقِتَالُ) was Kutiba (كُتِبَ) upon them, then a Fareeq (فَرِيقٌ) from them Yaghsho’na (يَخْشَوْنَ) the people as Khasheyate (كَخَشْيَةِ) Allah or Ashadda (أَشَدَّ) Khashiyatin (خَشْيَةً). And they said, “Our Rabb (رَبَّنَا), why did You Kutiba (كَتَبْتَ) upon us the Qitaala (الْقِتَالَ)? Why did you not Akhartana (أَخَّرْتَنَا) to a Qareeb (قَرِيبٍ) Ajalan (أَجَلٍ).” Say, “Mata’u (مَتَاعُ) of the world is little and the Akhira (الْآخِرَةُ) is Khair (خَيْرٌ), for whoever observe Taqwa (اتَّقَىٰ) and you will not be Tuzlimoon (تُظْلَمُونَ) Fateelan (فَتِيلًا).”

 

B-   THE CONCEPT:

In the earlier ayahs up to Ayah 76 of Sura Nissa, we have learned about all the Hazrakum- precautions, forewarning, things to be cautious of and keep in mind that Allah wants us to grasp and hold on tight when we are going to do Fight/Qatal in the Sabeel of Allah in terms of being steadfast in Allah’s path, as well as a broad two prong strategy -a complete plan as to how to implement our Nafar- our power, might, prestige, title, respect, position, resources, connections, etc. which are to be employed in the path of Allah as either Anferu S’ubatin or ’Anferu Jamee’an’. Earlier ayahs also warn us about such factions, groups of people among us, who are hypocrites, who are not among the Shuhada’a, who do not contribute in our acts of standing up for justice in any way whatsoever, but are among us as Munafiqueen. These ayahs gave us clear divine instructions as the Momineen who are certain of meeting our Rabb, who wants to focus on and get the benefits of the Akhira by putting in and investing in all our resources, lives and efforts in the path of Allah in this worldly life. These clear and explicit instructions by Allah is to fight in the path of Allah means to fight for justice and to become Waliy and Nas’eeren for the Musta’zafa’een, those who are under the state of compound and collective suppression, from among the Rijaal- those who have the resources to act as per divine guidance, Nissa- those who do not have the resources to act as per divine guidance, and among Wlidaane, and any or all relatives.

 

In light of the context of the earlier ayahs as mentioned above, in the next ayah 4:76 Allah says that “Those who Amanu (آمَنُوا) Yuqatelona (يُقَاتِلُونَ) in Sabeel (سَبِيلِ) of Allah and those who do Kufar (كَفَرُوا), Yuqatelona (يُقَاتِلُونَ) in Sabeel (سَبِيلِ) of the Taghoot (الطَّاغُوتِ)….” This is a comparison of two types of people one who are Momineen- those who have Emaan and second those who are Kaafireen- those who do Kufar. Having Emaan, is NOT having blind faith but is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind- the feelings of being at Aman. Emaan is a strong conviction and verification but with additional aspects of being committed, being in oath, promises, vows, pledges or undertakings. Whenever a person enters into the ambit of Islam, the person basically enters into a covenant, a contract with Allah, which is referred many a times in Quran (through words such as Ahad and Meesaq). Thus, the word Emaan has dual meanings of firm conviction, and trust as well as a firm covenant, a promise with Allah. Therefore, here when Allah says that “those who Amanu, they Qatal in the Sabeel of Allah” is describing the distinct characteristics, the most obvious traits of those who have Emaan, which is that they Qatal, fight, remain steadfast in the path of Allah. On the other hand, the opposite of the Momineen are the Kaafireen who do Kufar. Doing Kufar, means to conceal, hide or to cover. The definition of Kufr also includes concealment, non-utilization of one’s faculties and intellect, not seeking knowledge or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. 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. Thus, Kaafir is used in Quran as an opposite to Momin, i.e. Momin are the ones who have firm Emaan, who seek knowledge and then based on that knowledge and verification are convinced of their heart and mind of the existence of Haqq and are upholders of their covenant with Allah. As an opposite Momineen, the Kaafireen are those who do not seek knowledge, do not use their intellectual faculties, ignore, reject or deny haqq, both or any type of Allah’s Ayaat (Quran or Science) and turn back from their covenant with Allah. Thus the most distinctive characteristic of Kaafireen which is defined in this ayah is that “those who do Kufar (كَفَرُوا), Yuqatelona (يُقَاتِلُونَ) in Sabeel (سَبِيلِ) of the Taghoot (الطَّاغُوتِ).” The word Taghoot is normally translated as false deities, but the translation of the word Jibte and Shurakaa would better cover the concept of false deities instead of the word Taghoot. The word Taghoot, on the other hand, is a much broader concept in depth and meanings to include any person, being, the thing, any law, the judgment, the ruling 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 that all of Allah’s laws of Deen are mentioned in Quran, the Kitaab by Allah as the only lawmaker the only judge. When someone follows the laws of the Taghoot outside of the Kitaab, it means that Taghoot is anyone, any book, anything, with Laws, as an opposite of Allah’s and used by Shaiytan to mislead people far away from the Hidayah. Thus, here when Allah is telling us a distinct characteristic, the most obvious trait of the Kaafireen is that they Qatal/fight/remain steadfast in the path of Taghoot. Due to their Kufar, their lack of using their intellectual faculties, their lack of seeking knowledge, their denying of Haqq- Allah’s both types of Ayaat, the words of Allah in Quran and Work of Allah in Allah’s creations in science. Inability of Kaafireen to honor their covenant with Allah, they fall victims to the Khutuwaat of Shaytan who uses Taghoot to mislead them from Allah’s path. These Kaafireen, then instead of Allah, they fight, remain steadfast in the path of Taghoot.

 

After defining the clear distinct characteristics between Momineen and Kaafireen, the next phrase is then the direct divine instruction to the Momineen as “…So Qatelu (قَاتِلُوا) the Awliya’a (أَوْلِيَاءَ) of Shaytaan (الشَّيْطَانِ)…” As we know the word Awliya is used in Quran in a much broader and deeper meanings than just Allies or friends. It is used in the meanings of taking as role models/benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants, the ideal, the one whose footsteps are being followed; someone on whom one relies and have complete Tawakkul on; who are the supporters, the endorsers, the allies of someone. Thus, here when Allah says “so Qatelu the Awliya of Shaytan” here the Kaafireen are termed as Awliya of Shaitan, those people who do Kufar and who Qatal/fight in the Sabeel of Taghoot, they are in fact the ones who are the guardians, defenders, benefactors, protectors, close friends, confidants of Shaytan, who are relied upon, by other in this Sabeel of Taghoot as their benchmark, ideal, role models, by putting their tawakul on them and by having complete trusts on them in order to safeguard the interests of this system of Taghoot. Since these people who are Awliya of Shaiytan, on whom Shaytan is relying upon, are basically Kaafireen who because of their Kufar, are unable to use their Aqal, their intellectual faculties, reasoning, logics and their god given abilities, therefore Allah says that “…Indeed, scheming of the Shaytaan (الشَّيْطَانِ) is Zaeef (ضَعِيفًا).”  As we know the word Zaeef, is normally translated as weakness but the word is used in Quran in much broader and deeper meanings than just weakness and is used to refer to such system, things and people, who are not just weak but oppressed or subjugated, burdened, overloaded, demoralized, exploited, coerced, dominated, repressed or afflicted by others (the dominated ones) in the meanings of oppressed, subjugated, exploited, demoralized, coerced etc. Thus, here when Allah says “…Indeed, scheming of the Shaytaan (الشَّيْطَانِ) is Zaeef (ضَعِيفًا).” It gives two advises from Allah to the Momineen that (1) fighting in the way of Allah is much stronger than being Kaafireen fighting in the way of Shaytaan, (2) a confirmation from Allah that the planning, scheming, plotting or Shaytan, which is based on these Kaafireen is on weak foundations based on dominated, overpowered, coerced, demoralization, exploitation and suppression, and hence cannot stand the test of time.

 

Talking further about the same Kaafireen who do Qatal/fight/steadfast in the path of Taghoot, Allah says in the next ayah 4:77 “Have you not seen those who were told, “Kaffu’ (كُفُّوا) your Aedekum (أَيْدِيَكُمْ)…” Here the two most important words needs to understand is Aedekum and Kaffu. The word A’edekum is normally translated as ‘your hands’ but the word is used in Quran more so in the meaning of, consequences of one’s efforts and actions, putting in efforts for, making struggle for, or earning something for, basically in terms of putting forward as consequences of one’s efforts, actions, deeds and struggles. The word Kaffu is used in Quran in the meanings of restricts, control, limit, restrain, withheld, control their efforts, their application of their resources and curtail their ongoing deeds. Thus, here when Allah says “Kaffa Aedehum” it is used in the meanings of restricting, controlling, limiting, curtailing, averting, saving from, putting on hold, stopping one’s efforts, actions and investment of the resources in the Sabeel of Taghoot, which they have been working on. The comprehensive set of all-encompassing actions that these people need to do, as per Allah’s commandments, starts with Kaffe Aedehim, i.e., by putting on hold, restricting, restraining, controlling, limiting, their actions and deeds that they are currently doing in their Fight/Qatal in the Sabeel of Taghoot. The next two important actions that they are expected to do, is then described in the next phrase of the ayah as “…and Aqemu (أَقِيمُوا) the S’alat (الصَّلَاةَ) and commit the Zakat (الزَّكَاةَ)…” here the three key words are, AQEMO, SALAAT and ZAKAT. (1) The word Aqemo, or Aqam, is normally translated as ‘standing’ but in Quran it is used in much deeper and broader context in the means of to support, strengthen, back, encourage, assist and stand up for justice- basically in the meanings of establishing, supporting, strengthening and providing the foundation of justice, Adal and Qist in accordance with Haqq of each and every individual aligned with their due rights. (2) The word Salaat, is normally translated as ritual prayers or Namaz, which is a completely wrong interpretations of this important aspect of Deen. The word basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not a temporary connection that could be disconnected and then connected again. The basic meaning of the word S’ally is to ‘Connect with, commit to, reach out or turn towards with one’s whole being’. Thus, the word Salaat means to connect (permanently & strongly) to and turn towards Deen with our whole being, to connect not just to Deen, but to all of the humanity through the system of mutual care, compassion and justice; to follow and be obedient of the rules and commandments of Deen, committing to, turning towards, contributing to establishing these rules of Deen as given by Allah in Quran, through the system of mutual care, justice and compassion for everyone. (3) The word Zakat- is used in Quran in means of purifying or cleansing of something or someone. As per Quran, whatever Allah’s Fazal, Allah’s bounties & Na’mat Allah has given to us, it always has a portion which belongs to others and that portion of our Allah’s Fazal needs to be giveaway to its right beneficiary, once that portion of Allah’s fazal has been given away to its right beneficiary then rest of the Allah’s fazal will become clean and lawful as per deen for us to consume. Therefore we are required to clean it, purify it and Tazikiyaah it by spending, utilizing and using it for the benefit of others; whatever is beyond our needs and requirements. The word Zaka is also used in Quran in meanings of nourishment, and development. Therefore, the word Zakat means to be clean, to be better in purity, to be nourished and nurtured; to be better in terms of abilities, qualities and faculties; to be clear, to increase; to be pure and innocent, to justify oneself, to progress, grow and develop, in terms of growth, purification and blessings.

 

When Quran uses the phrase “Aqemu us S’alaat wa Aat’uz Zakat” as used here for instance, it means establishing of justice system, through a permanent connection with Deen strongly as well as with each other and contribute toward this system of Salat as we carry out our day-to-day activities as a social care system built for mutual care, compassion and justice. The phrase to establish Salaat and Commit Zakat- keeping in view the meanings of the word Salaat as a system of societal benefits and betterment, the phrase commit Zakat is used soon after, which means to commit one’s resources, wealth, knowledge, faculties and efforts for the establishment, maintenance and contribution to Salaat system for the benefit of others and the nourishment, purity, progress and development of everyone in that system. Thus here in this ayah when Allah says “Have you not seen those who were told, “Kaffu’ (كُفُّوا) your Aedekum (أَيْدِيَكُمْ), and Aqemu (أَقِيمُوا) the S’alat (الصَّلَاةَ) and commit the Zakat (الزَّكَاةَ)” this ayah is telling us about the three specific advises from Allah, given to the Kaafireen to act upon, which are (1) to Kaffu your Aedekum, (2) Aqamu the Salat and (3) Commit the Zakat. Thus just in three phrases/words, Allah is giving a very comprehensive solution, strategy for these Kaafireen to leave the path of Taghoot and Shaytan, in order to join the Momineen. At the same time, Allah is not only telling us about the overall approach, the Is’lah, the correction, which these Kaafireen should undertake, but this ayah is also a divine instruction to the Momineen as to be observant of such people and their behaviors when they are asked to carry out this strategy. That instruction is reflective in the subsequent phrases of this ayah.

 

Since the Qitaal in the Sabeel of Allah is beautifully explained in the earlier ayahs of surah Nissa from 4:70-75, which is built on ensuring the parameters of justice and haqq for everyone and to save people as Waliyaa and Nas’eer from oppression. After asking us to observe the behavior of such Kaafireen who steadfast and fight in the Sabeel of taghoot, that if they are asked to Aqamu the Salaat and Commit the Zakaat, what is their response is then described in the next phrase as “…Then when the Qitaalu (الْقِتَالُ) was Kutiba (كُتِبَ) upon them, then a Fareeq (فَرِيقٌ) from them Yaghsho’na (يَخْشَوْنَ) the people as Khasheyate (كَخَشْيَةِ) Allah…”  As we know the word Ghashi is normally translated as fear or being afraid. But the word is used in Quran in the meanings of being humbled, with heart being softened and respectful for someone as an opposite of heart being hardened, being arrogant and proud. The word Ghashiyat means being humbly submissive, respectful, hearts being softened towards someone in their obedience; to humbly submit, be obedient of and respectful for someone’s authority. Thus, here when Allah is describing the behavior of the kaafireen who Qatal/fight in the Sabeel of taghoot, when they are asked to Aqamu-Salat and commit Zakat- which is equivalent to Qatal/fight/being steadfast in the path of Allah, since a party or a group from them are not completely by heart with Allah they also have Yaghshoona-Ghashy of the taghoot people as they are Ghashiy of Allah, which means that this party wants to be humbly submissive, obedient to, respectful towards the authority of Taghoot people as well as with  Allah, in fact the behavior of these group of people is in such a way that Allah said in the next phrase that they are “….or Ashadda (أَشَدَّ) Khashiyatin (خَشْيَةً)…” Here the word Ashadan is normally translated as strong, greater or stronger in Ghashyiat, but the word means reaching, completing, finishing, concluding, perfecting, fulfilling, or achieving a certain milestone, which in this case is to do Ghashiyat of Taghoot people or someone other than Allah is in more perfection and fulfilling instead of Allah’s. The next phrase of the ayah is their statement, trying to avert doing their duties of being Steadfast in the path of Allah through S’alaat and Zakaat. “…And they said, “Our Rabb (رَبَّنَا), why did You Kutiba (كَتَبْتَ) upon us the Qitaala (الْقِتَالَ)? Why did you not Akhartana (أَخَّرْتَنَا) to a Qareeb (قَرِيبٍ) Ajalan (أَجَلٍ)…” here the word Akhartana/Akhir is the opposite of Awwal. The word Awwal means the first and Akhir means the last. Therefore, when Allah uses the word Akhartana in here as in the phrase “Why did you not Akhartana to a Qareeb Ajalan” the word Akhartana is used here in the meanings of end or later. The word Ajal as in Qareeb Ajal is normally translated as time determined or term, but the word is not used in the meanings of Appointed time or predetermined time but more in the meanings of postponed or delayed. Thus, here the phrase “Qareeb Ajal” means to postpone the order for Qatal/fighting for a later or delayed or end time. These are just the procrastinating tactics of Kaafireen to avoid Qatal, being steadfast in the path of Allah.

 

The response of the Momineen advised by Allah, is then mentioned in the next phrase as “…Say, “Mata’u (مَتَاعُ) of the world is little and the Akhira (الْآخِرَةُ) is Khair (خَيْرٌ)…” here the two most important words needs to understand is MATA’A and KHAIR. The word Mata’a is used in Quran in the meanings of the necessities of life, the provisions, the requirements to take care of one’s needs and requirements, in order to live life in this world with comfort, ease and one’s satisfaction, such as food, clothing, shelter, provisions, etc. and include all those things, the ways and means and requirements which required for our lives physically as the necessities of life- everything and anything that is desired by us, that we need in order to live life comfortably in this world. Aspects of Zeenat, which look good to us not just physically but also in regards to all aspects of our nature, is also regarded as Mata’a by Quran, as well as delusions, and means of enjoyment, pleasure, satisfaction or amusement in this worldly life. 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. Khair also 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 someone to give benefits, honor, grace. The word also means comfort, shielded from adversity or trouble, as well as in the meanings of best, better, good in terms of utilization of human efforts and faculties up to maximum producing desired results as per utilized efforts. Thus, in Quran, it’s used for any and all types of good things, good sayings or good works etc- in all-encompassing meanings to include anything that is done for benefit or wellbeing of humans, aligned with our most needed and desired aspects, the purpose of which is to utilize our potential to maximum. Thus, here when Allah advises Momineen a response to these Kaafireen, to say “Mata’u (مَتَاعُ) of the world is little and the Akhira (الْآخِرَةُ) is Khair (خَيْرٌ)” is a comparison of the word Mata’a of this world to the Khair of the Akhira in all-encompassing meanings of these words of Mata’a and Khair. It means that the Kaafireen, whose focus is the Mata’a of this worldly life, that is the enjoyment, desires, pleasures, comfort of this worldly life, whereas the concept of the Emaan, the vary basic foundation is the certainty in the day of Akhira, the concept of accountability, that one day we will be returned to our Rabb for the purpose of accountability, whereby each and every act of ours, even as small as an atom weight will be held accountable for and recompensed. When Allah says that the Akhira is Khair, the word Khair here is not just used in the meanings of ‘better’, as in better than the Mata’a of this worldly life, but in all-encompassing meanings of the word Khair- superior in terms of all aspects of Mata’a- food, rizq, honor, grace, Fazal or any other pleasures of life, priorities or virtues, benefits, honor, grace etc.

 

The next phrase is the continuation of the response of the Momineen to the Kaafireen, in terms of the overriding divine instructions for everyone, “…for whoever observe Taqwa (اتَّقَىٰ) and you will not be Tuzlimoon (تُظْلَمُونَ) Fatelan (فَتِيلًا).” As we know the word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. The concept of Taqwa is closely aligned with the concept of Emaan. The word Emaan, Aimaan or Aemaan has dual meanings of firm conviction, and trust as well as a firm covenant, a promise with Allah. Thus, when we understand the concept of Taqwa being extra careful and protective, it is used with respect to both of these meanings of Emaan. The word Fateelan- is normally translated as ‘as much as a hair or a speck on a date seed’ which are wrong translations of this word. The word ‘Fateelan’ is used in Quran in multiple meanings and depths- in two broad meanings of definitions (1) ‘Made of different connected parts’, ‘Made of different aspects’, “twisted together in one unity’ and (2) small line of two strands, threads or filaments used for binding shrouds, cord, thin hair, cable, lead etc. Thus, here when Allah says “for whoever observe Taqwa (اتَّقَىٰ) and you will not be Tuzlimoon (تُظْلَمُونَ) Fateelan (فَتِيلًا).” As we know the word Taqwa” Allah is talking about both the Muttaqueen, who do Taqwa as well as those who are Kaafireen, those who choose to fight in the Sabeel of Taghoot, that there will not be any Zulm- injustice at all with respect to Fateelan for both these categories of people which means that (1) Allah will not do Zulm/injustice, even as much as a thin hair, as well as (2) Allah will not do Zulm/injustice with respect to all the interconnected parts of this system of Taghoot as well as those who fight in the Sabeel of Allah as Muttaqueen as together they contribute to their respective systems of either the Taghoot or Allah’s Deen, hence each and every one would be held accounted for based on his/her contribution to this interconnected various aspects of these systems.

 

C-    IMPLEMENTATION IN TODAY’S LIFE:

These couple of Ayahs of Surah An Nissa Ayah no. 76 & 77 teach us the following Allah’s wisdom and guidance that we can practically apply in our day to day lives.

1. These ayahs give us a key, differentiating feature between those who have Emaan- Momineen and those who do Kufar- the Kaafireen, which is that Momineen remain steadfast and firm in the Sabeel of Allah, whereas those who are Kaafireen, they remain steadfast and firm in the Sabeel of Taghoot- include each and everything, could be people, beings, things, laws, judgments, rulings, books, elements, systems, etc. which someone follows instead of Allah’s revelations, the Kitaab. The system of Taghoot is established as an opposite of Allah’s and used by Shaiytan to mislead people far away from the Hidayah in order to mislead people away from Allah’s Path.

 

2. Allah’s divine instruction in clear and concise manner for us as Momineen is to fight, remain steadfast in the path of Allah by going against, fighting and trying our best to curtail, fight and kill such elements of this system of Taghoot by fighting against the Awliyaa- the protectors, the friends, the allies, the supporters of Shaytan. However we need to keep in mind, that being Momineen, being steadfast on the path of Allah, we are supported by Allah’s system, whereas on the other hand, these Kaafireen fighting in the path of the Taghoot are working as per the scheme, the plan, the conspiracies of Shaytan, which is inherently, built on suppression, manipulation, weakness, etc.

 

3. These ayahs also define what exactly does it mean if these Kaafireen, were to shift their focus from Kufar to Emaan, as to what exactly they need to do, which is a three-prong strategy, in order to bring them from darkness to light
   1. They have to curtail, control, stop, limit, restrain and completely halt all their efforts and activities that they have been doing in their fight on the path of Taghoot.
   2. They have to establish, contribute, strengthen and remain steadfast in their contributions to the system of S’alat- a system of social care and justice, built on the parameters of deen, such as care, compassion, justice and equality for everyone, the basic foundation of which is permanent and strong connection, not just to the basics of Deen, but also to ensure permanent and strong connection between members of the community and of this social care system.

• They have to commit the Zakat to this system of S’alat- that is they have to commit and contribute to this system of S’alat through all of the Allah’s blessings on them, including but not restricted to their Amwaal, money, wealth, resources, title, connection, efforts, faculties, abilities etc.

 

4. These ayahs, also given clear instructions to the Momineen to keep their eyes and ears open, to observe the behavior of these Kaafireen, when they are advised to carry out these three-prong strategy, in order to bring them from darkness to light. The response and the behavior of a group a party of these Kaafireen is reflective of their Ghashi- submission in obedience, recognizing the authority of people, whereas the Ghashy should ONLY be towards Allah. but these group of people try to balance both these submissions and obedience (to people and to Allah), and even at times their behavior is reflective of more and intense submission to people instead of Allah, whereby their behavior perfects the concept of Ghashy towards the people.

 

5. Their conducts and behaviors are also reflective of them wanting to procrastinate the fight in the Sabeel of Allah. These Ayah tell us, as Momineen and them as Kaafireen that the Mata’a of this world is little, but the really Khair is in the Akhira, wherein there won’t be any injustice and each and everyone will be held accountable, as much as a thin hair, based on his/her contribution to whichever system, whether the system of Taghoot or the system of Allah’s deen.

 

Footnotes:

D-  THE KEY-WORD VOCABULARY:

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