Surah An-Nissa Ayah No. 81 to 83

Surah An-Nissa Ayah # 81 to 83 (4:81 – 4:83)

A-   Translation

 

٨١  وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُوا مِنْ عِنْدِكَ بَيَّتَ طَائِفَةٌ مِنْهُمْ غَيْرَ الَّذِي تَقُولُ ۖ وَاللَّهُ يَكْتُبُ مَا يُبَيِّتُونَ ۖ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ وَكِيلًا

[Quran 4:81] And they say T’a’atun (طَاعَةٌ), then when Barazu (بَرَزُوا) from near you, a T’aifatun (طَائِفَةٌ) of them Ba’yyata (بَيَّتَ) Ghaira (غَيْرَ) of what they said. And Allah Yaktubu (يَكْتُبُ) what they Yubayyituna (يُبَيِّتُونَ). So, A’aruz (فَأَعْرِضْ) them, and put your Tawakul (تَوَكَّلْ) on Allah. And sufficient is with Allah Wakeelan (وَكِيلًا).

 

٨٢  أَفَلَا يَتَدَبَّرُونَ الْقُرْآنَ ۚ وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلَافًا كَثِيرًا

[Quran 4:82] Then not they Yatadabbaruna (يَتَدَبَّرُونَ) the Quran (الْقُرْآنَ)? Had it been from Ghaire (غَيْرِ) of Allah, surely, they would have got in it much Ikhtilaafan (اخْتِلَافًا).

 

٨٣  وَإِذَا جَاءَهُمْ أَمْرٌ مِنَ الْأَمْنِ أَوِ الْخَوْفِ أَذَاعُوا بِهِ ۖ وَلَوْ رَدُّوهُ إِلَى الرَّسُولِ وَإِلَىٰ أُولِي الْأَمْرِ مِنْهُمْ لَعَلِمَهُ الَّذِينَ يَسْتَنْبِطُونَهُ مِنْهُمْ ۗ وَلَوْلَا فَضْلُ اللَّهِ عَلَيْكُمْ وَرَحْمَتُهُ لَاتَّبَعْتُمُ الشَّيْطَانَ إِلَّا قَلِيلًا

[Quran 4:83] And when comes to them Amarun (أَمْرٌ) from the Aman (الْأَمْنِ) or the Khoof (الْخَوْفِ), Aza’au (أَذَاعُوا) of it. And if they Raddu’u (رَدُّوهُ) it for the Rasool (الرَّسُولِ) and for those Awliye (أُولِي) of the Amare (الْأَمْرِ) among them, surely, they would have gained knowledge about those who Yastanabit’unahu (يَسْتَنْبِطُونَهُ) among them. And if not for Allah’s Fazal (فَضْلُ) upon you and Allah’s Rahmat (رَحْمَتُهُ), surely, you would have followed the Shaytaan (الشَّيْطَانَ), except for a few.

 

B-   THE CONCEPT:

In the earlier ayahs up to Ayah 80 of Sura Nissa, we have learned that Allah is the main source of everything in the universe, being the Qadeer over everything in the universe. Everything is created and determined as per the cause and effect of the natural laws. When it comes to us as mankind, Allah has given us freewill i.e., freedom of choice and decisions to us. Once freewill is given, and Hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill which means that based on our freewill, we will face the consequences of our own decisions and actions, in this worldly life as well as in the Akhira. The earlier ayahs also give us clear pros and cons of following the path/Sabeel of Taghoot, versus being steadfast on the path of Allah. The Sabeel of Taghoot is full of Sayyiaat- death, destructions and misfortunes as consequences of our own bad deeds, whereas the Sabeel of Allah, being steadfast in Deen, ensures Rahman, Nai’mat and Hasanatin.

 

In light of the context of these ayahs, as mentioned above, in the Ayah 4:81, Allah says, “And they say, ‘T’a’atun (طَاعَةٌ)’,…” Here the word T’a’tun, means At’euu is normally translated as obey or follow, but these words share much broader characteristics of meanings in terms of being obedient followers out of one’s own likes and abilities, without any force or compulsion, due to one’s own internal inclination, enthusiasm, motivation, eagerness and commitment, being convinced of the benefits thereof. Whenever Allah uses the phrase At’eu Allah wa At’eur Rasool, the word At’eu is used in the meanings of being obedient followers of Allah and Rasool out of one’s own internal inclination and commitment. This ayah being beautifully aligned with earlier Ayah of the concept of At’eu Allah wa At’eu Rasool, in terms of At’eu the Risaalat- the Hidayah, the Kitaab, thus, here when Allah says “And they say T’a’atun…”, it means that we do At’eu of Allah and the Rasool, in terms of Risaalat. The next phrase is “…then when Barazu (بَرَزُوا) from near you, a T’aifatun (طَائِفَةٌ) of them Ba’yyata (بَيَّتَ) Ghaira (غَيْرَ) of what they said…” Here there are four key words that are important to understand the divine guidance. 1) The word Barazu is normally mistranslated as leave, but is used in the meanings of going forward with the planning, implementing what has always been planned or setup for, manifesting the execution of the earlier scheduled planned, or manifesting what was earlier done, executed or planned. 2) The word Bayyat- is normally mistranslated as plan by night or spending the night. The word Yubayyit is used in Quran in the meanings of ‘to get to a point where one grows into, turns into, comes to or becomes something, to go on or keep on doing something in terms of practice or to continue to do something for a specified period of time in order to grow into something or turn into something.  3) The word T’aifeen is normally translated as a group or a party among you. But the word T’aifeen, from the word Tawa’af, is used in Quran in the meanings of that particular group, a party or a section of a society which does the same type of work or actions repeatedly or often. 4) The word Ghair is normally translated as without, but the word is used in Quran in much deeper and all-inclusive meanings of without, other than, except, to hide, change, amend or replace something, without, or going against or contradicting something. Thus, keeping these in consideration, when in this ayah Allah says “…then when Barazu (بَرَزُوا) from near you, a T’aifatun (طَائِفَةٌ) of them Ba’yyata (بَيَّتَ) Ghaira (غَيْرَ) of what they said…” Allah is telling us the hypocritic behavior of Taifatun- some of those among the Momineen, who frequently repeat the same behavior and conducts, on one hand they says that they are ‘T’a’atun’ (obedience and submission to Allah’s Hidayah, both in terms their willingness as well as their ability) but on the other hand, they Barazu Bayyat- that is they implement and execute, what they had always planned for, even while they were saying other way around, because their Bayyat (actions, practice, what they keep on doing) are ‘Ghair’ of what they say, i.e. other than, in opposite of, not in accordance with their words, their conducts and behaviors are entirely opposite, but which is in accordance of what they had always been planning to do.

 

The next phrase “…And Allah Yaktubu (يَكْتُبُ) what they Yubayyituna (يُبَيِّتُونَ)…” Here the word Yubayyituna is normally mistranslated as ‘plan by night or spending the night’. The word Yubayyit or Bayyata (as used in the earlier phrase) have the same meanings, which is ‘to get to a point where one grows into, turns into, comes to or becomes something, to go on and on or keep on doing something in terms of practice or to continue to do something for a specified period of time in order to grow into something or turn into something. Therefore here in this ayah, after describing the hypocritic behavior of a T’aifatun among the Momineen, who Barazu, means they implement and execute, what they had always planned for, even while they were saying other way around, and their actions in opposite of their words, their conducts and behaviors, in fact their actions are in accordance of what they had always been planning to do, therefore Allah says “and Allah Yaktibu what they Yubayyetuna..” Yaktibu means Kutiba in terms of writing and recording the Kitaab of accountability whatever they have been Yubayyetuna – meaning, whatever they have been doing, or keep on doing in terms of their general practice, in terms of their continued conducts, deeds and behaviors which they continue to do for a period of time in order to turn into and become a part of T’aifatun, Kaafireen and Munafiqueen. The next phrase is “… So, Fa’aruz (فَأَعْرِضْ) them…” is a divine instruction to the Momineen as to how to deal with such people which is a two-prong strategy. 1) – Fa’aruz them- where the word A’aruz is normally translated as an excuse, or ignore, or turn away from them- which are all wrong interpretations of this phrase. The basic characteristics of the word is from the word Aarizan- the cloud which is spread out on the sky and the word is used in the meanings of exposing, spreading out, expanding etc. in terms of presenting someone or something, making something obvious, or something being made to put in the front as a covering or a shield to in terms of exposing to something or exposing something. Therefore, here when Allah says “…So Fa’ariz from them…”, it means dealing with those who are Munafiqoon, in terms of exposing them, explaining to them, becoming a covering or shield against their behaviors and conducts. The phrase also means to come out or spread out in front of something in a manner that it becomes a hindrance as a front, as a shield or covering as a cause for not doing what they committed as well as to spread out the Kitaab in terms of one’s priority, attention, desire, explanation to others and overall behaviors and conducts.

 

The next phrase is the 2^nd part of the two-prong strategy which is “…, and put your Tawakul (تَوَكَّلْ) on Allah. And sufficient is with Allah Wakeelan (وَكِيلًا).” This strategy to deal with such people, is to put one’s Tawakul on Allah. The word Tawakul is normally translated as trusts or putting one’s trusts on someone, for instance trust on Allah. Both words Tawakul and Wakeel have the same characteristics of meanings as the word Wakal, which is used in Quran in the meanings of entrusting someone, or putting someone in charge or authority of something. Thus, Tawakul means to put one’s reliance, trust and comfort in someone being the trustee, the authority, the ultimate sovereign, the master, the judge, the wakeel etc. Since Allah is sufficient as Wakeel for us as Momineen, i.e., Allah being guardian, trustee, disposer of affairs, judge, witness, advocate, custodian, defender, etc., is sufficient for the Momineen.

 

The next ayah 4:82, Allah says “Then not they Yatadabbaruna (يَتَدَبَّرُونَ) the Quran (الْقُرْآنَ)?…” After highlighting the hypocritic behavior of those who do not At’teu the Risaalat and detailing what should be done in such situations, Allah is now asking a argumentative question, that why they do not Yatadabbaruna the Quran. Here the key words to understand in order to understand the divine guidance behind this ayah is the Word Tadabbar– which is normally translated as thinking or pondering but is used in Quran in a much deeper and broader meanings for instance the phrase “Yudabbiru Al Amar” is used in terms of Allah’s creation of everything in the skies and earth. This word does not just include thinking and pondering, but also the designing, planning, organizing, staging, preparing, developing, scheduling, shaping, fashioning, molding, executing, disposing off, etc. in terms of the whole sets and processes of the creation of everything. The word is also used in Quran in terms of each and everything, both in terms of actions as well as ways and means, that are required in order to carry out the Amoor. Another word to understand is the the word Quran which is normally referred as the name of the book that was revealed on Nabi Mohammad. But in addition to the name of the book, the word Qura’an also shares the meanings and characteristics as the word Qara’a. Normally mistranslated as to recite or to read, the word Qara’a or Iqra’a is used in Quran in three broad meanings of (1) read, understand and practically implement; (2) compile within yourselves and your lives in terms of its understanding and practical manifestations; and (3) distribute to others as is, without any amendment through all ways and means i.e., via verbally, in written form and through one’s conducts and behaviors. Thus, here when Allah says “Then not they Yataddabaruna the Quran?”, this is a surprise question by Allah as to why they do carry out each and every task that is required to be done, and invested, put forward, by employing all ways and means that they have, in order to understand Quran, i.e., Qara’a and Iqra the Kitaab. Notice that Allah has not used the word Kitaab here, i.e. Allah is not asking us to Yataddabaruna the Kitaab, but in fact asking us to do Tadabbaur the Quran, which means that part of the Kitaab, which we have understood, practically implanted in our lives, is being manifested and reflected through our behaviors and conducts, is being ordained by Allah to be Yataddabaruna, i.e., not just thinking and pondering on the Qura’an but in fact the divine instruction covers, whatever it takes, in terms of each and everything, both in terms of actions as well as ways and means, including all our faculties and resources in order to Qara’aa- practically implement and distribute to others the Quran. Here the word Quran is used both in terms of the meaning of the Quran as Iqra as well as the name of the book which was revealed on the Nabi Mohammad.

 

In the next phrase “… Had it been from Ghaire (غَيْرِ) of Allah, surely, they would have got in it much Ikhtilaafan (اخْتِلَافًا)” is aligned with the earlier discussions of those who instead of At’teu the Kitaab, they practically implement and execute Ghaire of Allah. Here Allah is telling them that if they are to follow anything/anyone Ghaire of Allah (the Kitaab), they would have got much Ikhtilaaf in it. The word Ikhtilaaf is used in Quran in the meanings of disagreements, disputes, or contradictions in terms of variability, diversity and range of differences, variety and shades, among humans which include not just the two extremes which are contradictory or opposites to each other, but also includes the whole range of possibilities and diversities, in between the two extremes as well as shifting or alternation process between any two extremes as well. Thus, here when Allah says that “… Had it been from Ghaire (غَيْرِ) of Allah, surely, they would have get in it much Ikhtilaafan (اخْتِلَافًا)” the first part of this phrase as “Ghair of Allah’ Allah is referring to any source of Deen other than the Kitaab which could be any person’s sayings, any book, any human being, any scholar, anything at all, other than the Kitaab of Allah- the Quran- which embodies the Kalam of Allah and Allah’s Deen. The second part of the phrase as “they would have got in it much Ihktilaafan” could be interpreted in many ways in terms of getting much Ikhtilaaf in it. In order to get true Hidayah and not to get much Ihktilaafan in Quran there are two key requirements 1) we must do Tadabbaur the Quran and 2) we must stick to the Quran and Quran only- since Quran is the kitaab from Allah. It means even if we do Tadabbaur over any book other than Quran we still get much Ihktilaafan in it, and even if are holding Quran in our hands but we are not doing Tadabbaur on the Quran then still we would get much Ihktilaafan in it. Therefore, both these conditions need to be full filled in order to get true Hidayah from Allah that we must do Tadabbaur and over Quran and Quran only. Otherwise, people would be entering into huge differences and disputes with each other. Since the only laws which are perfected in the form of Deen, is perfected by Allah and mentioned in Quran- Deen is given as Na’imat, i.e., the focus of Deen-e-Islam is Na’imat in all its meanings, including the unity of nation with same purpose, values and beliefs. Going Ghair of Quran, outside of Quran, or not doing Tadabbur on Quran, for any matter of Deen, would result in Iktilaaf- leading to being divided into many sects and groups, with animosity and differences, disputes with/from each other.

 

The next ayah is linked to such people who refer to Ghair of Allah- other than Quran in order to solve their matters of Deen. Therefore in Ayah 4:83, Allah says “And when comes to them Amarun (أَمْرٌ) from the Aman (الْأَمْنِ) or the Khoof (الْخَوْفِ), Aza’au (أَذَاعُوا) with it…” There are four keywords in this phrase that needs to be understood before we can understand the divine message. 1) The word Amar- basic meanings of the word are sign, indication, guidance, consultation, suggestion etc., as well as used in Quran in meanings of planning, intending or determination to do something, matter, case, situation, or affair, or a thing, (with plural as al Amoor), commandments, order, enjoin, or command for something. 2) The word Aman- means safety, security, peace, contend and tranquility. Therefore, when Allah says Amanu Bi Allah- the concept of Emaan, has the basic characteristics of meanings such as being at a state of Aman- to be calm and quiet (in one’s heart); to be protected from fear, without having any doubt or concern by having complete trust and in truthfulness. Thus, the word has dual meanings of being in a state of Aman in terms of one’s Emaan, as well as peace, security, safety which is devoid of any concerns or doubts. 3) The word Khoof- is normally translated as to be afraid of, or fear of something, but the word is used in Quran in the meanings of being concerned, anxious, apprehensive, nervous or worried about something, in terms of being concerned or worried. 4) The word A’za’u- the word Ba-Izan as used for instance in the phrase Ba-Iza’an Allah, normally mistranslated as permission, is used in Quran in the meanings of announcing, declaring, proclaiming, revealing, publicizing, asserting, affirming or making known something in terms of announcement or declaration. Thus, here when Allah says “and when comes to them an Amar from the Aman or the Khoof, they Aza’u with it” is talking about the Munafiqueen’s (Hypocrites) behaviors and conducts. This means that whenever they get, receive, face, any Amar- used here in all its means in terms of any matter, any decision, any ruling etc. from the source that they are referring to, someone, a book, a saying, a scholar etc. which is Ghair of Allah – out of Quran. This Amar that could be either of the Aman- in terms of peace, security, aspects of one’s Emaan, etc. or the Khoof- any matter of concern or worry. In that situation, they- the Munafiquoon, A’za’u it, i.e., they make announcements, declare, proclaim, publicize such Amar that they have received from the Ghair of Allah or assert influence or authority based on it.

 

Instead of relying on such Ghair of Allah, or instead of Aza’au it, the better option for them would have been if they had “…And if they Raddu’u (رَدُّوهُ) it for the Rasool (الرَّسُولِ) and for those Awliye (أُولِي) of the Amare (الْأَمْرِ) among them…” Here the word Raddu’u is normally translated as “had they ‘referred it back’ to the Rasool”, which is a wrong translation. The word is Rudd or Radd, meaning to reject, to repel, to negate or make futile, or ‘to be rendered useless’ or ‘waste something’ or ‘end something being useless’. Thus, here Allah is not just talking about Raddu’, i.e., if they reject, repel, negate or make futile, render useless, the reference, the person, the books, etc. anything that they are referring to for these Amoor- matters instead of the Quran; but the phrase used is “Raddu’ Illa the Rasool and Aulul Amar” meaning Raddu such Amar towards, in favor of, for, in terms of following the Rasool- that is Allah’s Risalat and those who are the Awilya of the Amaar- that is those who are the role models, benchmarks, those who are guardians, defenders, benefactors, protectors, close friends, allies and confidants and those who are taken as ideals and whose footsteps are being followed, i.e., those on whom one relies and have complete Tawakkul (putting their trusts) on.

 

The next phrase is “…surely, they would have gained knowledge about those who Yastanabit’unahu (يَسْتَنْبِطُونَهُ) among them…” then they would have gained knowledge and come to know about such people, personal who are Yastanabitunaha among them. The word is normally mistranslated as in the meanings of comprehending or drawing conclusions. If we look at the meanings of the word Nabt’, in classical and medieval Arabic, the word is used in the meanings of depth, interior, the core, inner self, innermost thoughts, etc. as well in the meanings of emission or burst, to well or gush out, or to find the hidden aspects. Keeping these meanings in mind when Allah says “if they Radduhu for the Rasool and for those Awliya of the Amaare among them, surely, they would have gained knowledge about those who Yastanabit’unahu among them..” that is if they would have Raddu’ it to the Rasool and those who are the Awliya/ Waliy of the Amaar, then surely they would have gained knowledge about those among them who are Yastanabitunahu- those (aspects/matters/people) who among them, are available in the deepest core, the truest form, in terms of depth and intellectual knowledge and facts in order to solve/resolve the matter at hand.

 

It’s because of this that Allah say in the next phrase that “…and if not for Allah’s Fazal (فَضْلُ) upon you…” 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. The word is used in Quran for Allah’s all the bounties such as children, provision of spouses, the success, the prosperity, the parents, all the worldly comfort, titles, luxury, benefits and gains, all the economic benefits such as money, wealth and property as well as Allah’s revelations – which guides the humanity towards the right path, i.e., the Kitaab- the Quran. Thus, here when Allah says “and if not for Allah’s Fazal upon you”, the word Fazal is used in all its meanings, but especially in terms of Allah’s Hidayah and the Kitaab. The next phrase is “…. and Allah’s Rahmat (رَحْمَتُهُ)…” As we know the word Rahmat, is derived from the word Arham, which means a mother’s womb during pregnancy and used in Quran in the meanings of life line and source of survival; protection and shield; long-term source of nourishment, growth and progress in an unprecedented miracle like manner; and source of Self-less love and sacrifice.  Since Quran is Raham for those who have Emaan, similarly Allah’s Rahmat gets extended to mankind through Allah’s Hidayah, which is the Kitaab, the Quran.

 

Thus, and if not for Allah’s Fazal (the greatest of which is Allah’s Kitaab) and Allah’s Rahmat (in all its meanings) on you, then “…surely, you would have followed the Shaytaan (الشَّيْطَانَ), except for a few.” Means that in the absence of Allah’s Fazal and Rahmat, most of the mankind would have followed the Shaytan except for a very small number. The word Shaytan is used in Quran for all those people who work against the rules of Allah as Shaytaan as well as their associates and partners are also termed as Shayyateen. Shaytan has also been termed as that part of our nafs – the Nafs-e-Ammara, which is egoistic and those people, acts and elements, undertaken under the influence of people’s ego are also termed as Shaytan by Quran in terms of all elements of influence, the thoughts, desires, people, acts, etc. which mislead people away from the path of Allah.

 

C-    IMPLEMENTATION IN TODAY’S LIFE:

These Ayahs of Surah An Nissa from Ayah no. 81 to 83 teach us the following Allah’s wisdom and guidance that we can practically apply in our day to day lives.

 

1. These ayahs warn us as Momineen about such factions within us, who are Taifatun- repeats the same hypercritic behavior in repeated fashion. On one hand, on the surface they claim to At’teu the Allah, through saying us T’at’un- i.e., we At’eu- follow, being obedient in complete submission convinced of the benefits thereof. But on the other hand, they always plan and conspire to act against the Kitaab, in direct contradiction and opposition to it, through repeated behaviors and acts, in order to become Kaafireen and Munafiqueen, working in the Sabeel of Taghoot. Allah is recording everything what they are doing- their practice, deeds, intentions etc., in their Kitaab of Deeds that would be brought up for the purpose of accountability on the day of judgment.

 

2. These ayahs also given the divine instruction to the Momineen, basically a two-prong strategy as to how best to handle such situations and peoples, which is as follows

 

1. A’aruz: that is exposing, spreading out, expanding etc. in terms of presenting them with the Kitaab of Allah, making obvious to them, as well as making them- the Munafiqueen- obvious, the Kitaab of Allah being made to put in the front as a covering- a shield in terms of exposing to them, as well as exposing them in such a manner that it becomes a hinderance as a front, as a shield or covering as a cause for not doing what they committed as well as to spread out the Kitaab in terms of our priority, attention, desire, explanation to these people and our behaviors and conducts being reflective of Quranic Guidance.
2. Put Tawakul on Allah as Wakeel. That is entrusting Allah, putting all our trusts on Allah as the supreme being who is in charge and the supreme authority of all Amar- Amoor- matters. Putting Tawakul means to put our reliance, trust and comfort in Allah being our trustee, the authority, the ultimate sovereign, the master, the judge, the wakeel etc. Allah being our Wakeel is an in all-encompassing meanings of Allah being the trustee, the guardian, the disposer of affairs, the manager, the custodian, the advocate, the witness, the judge, defender etc. and is connected with doing Tawakul, putting our trusts on Allah and relying on Allah as the Wakeel, since Allah is sufficient as Wakeel for the Momineen.

 

3. Doing Tadabbar on Quran, is not just about thinking and pondering on Quran, but it is about investing whatever it takes, in terms of All our actions, resources, our ways and means, our faculties, and abilities, which includes but not restricted to just our intellectual, thinking and pondering abilities only. Doing Tadabbar on Quran is a divine instruction with multi-faceted interpretations, with taking Qura’an as both in terms of the name of the Allah’s Kitaab as Quran that was revealed on the Nabi Mohammad as well as Qura’an as Iqra and Qara’at. Doing Tadabbar on Quran therefore means not just Tadabbar on Allah’s Kitaab as Quran but also Tadabbar on the Qura’an as Iqra. This means carrying out each and every task that is required to be done, and invest, put forward each and every way and means that they we have, in order to Quran- i.e. Qara’a and Iqra the Kitaab- to understand, practically implement and distribute the Kitaab to others, as well as, especially those aspects of the Kitaab, that we have Qar’at on, that is read, understood, compiled within ourselves and practically implanted in our lives, is being manifested and reflected through our behaviors and conducts, is being ordained by Allah to do Tadabbar on.

 

4. These ayahs also talk about the ‘other’ sources of Deen. As we know since the only Hikm, the only lawmaker, the only judge in matters of Deen is Allah, there cannot be any other source of Deen, but Allah. Deen, meaning all laws and regulations by Allah of the Islam is perfected and mentioned in Quran. If someone consults anything or anyone, other than Quran, the Kitaab, then that is like consulting Ghair Allah. These ayahs teach us that the basis of All Ikhtilaaf is the consultation of such ‘other’ sources of Deen. Not only that these sources of full of contradiction and opposition to each other, but also result in diving the Muslims into many sects and groups, between which there remains animosity, hatred and divisions, in terms of disputes and disagreements.

 

5. Whenever they find any answer to any matter that they are seeking from these ‘other’ sources, which are Ghair of Allah, be the matter pertain to Aman (peace, security or Emaan) or whether it pertains to any matter of Khoof (concern or worry), they proclaim it, announce it, make judgments on the basis of it and declare these as rulings of Islam. Instead of this, had they considered all such external to Quran sources as Raddu- rendered useless by referred to the Kitaab- the Risaalat and the Awliyaa- Supporter of Allah’s Amaar, they would have known whom to trust in terms of being of depth, intellect, truest form of knowledge. Allah’s Hidayah, the Kitaab, the Quran is the source of greatest Fazal and Rahmat by Allah. If it were not for this Fazal and Rahmat of Allah, then majority of all of mankind, except only a few, would have followed the Shaytaan.

 

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/