Surah An-Nissa Ayah No. 84 to 87
Surah An-Nissa Ayah # 84 to 87 (4:84 – 4:87)
A- Translation
٨٤ فَقَاتِلْ فِي سَبِيلِ اللَّهِ لَا تُكَلَّفُ إِلَّا نَفْسَكَ ۚ وَحَرِّضِ الْمُؤْمِنِينَ ۖ عَسَى اللَّهُ أَنْ يَكُفَّ بَأْسَ الَّذِينَ كَفَرُوا ۚ وَاللَّهُ أَشَدُّ بَأْسًا وَأَشَدُّ تَنْكِيلًا
[Quran 4:84] So Qatal (فَقَاتِلْ) in the Sabeel of Allah; you are not Tukallafu (تُكَلَّفُ) except, for your Nafs (نَفْسَكَ). And Haraze (حَرِّضِ) the Momineen (الْمُؤْمِنِينَ). A’asa (عَسَى) Allah will Yakuffa (يَكُفَّ) Ba’asa (بَأْسَ) those who do Kufar (كَفَرُوا) and Allah is Ashadu (أَشَدُّ) Ba’asan (بَأْسًا) and Ashaddu (أَشَدُّ) Tankelan (تَنْكِيلًا).
٨٥ مَنْ يَشْفَعْ شَفَاعَةً حَسَنَةً يَكُنْ لَهُ نَصِيبٌ مِنْهَا ۖ وَمَنْ يَشْفَعْ شَفَاعَةً سَيِّئَةً يَكُنْ لَهُ كِفْلٌ مِنْهَا ۗ وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيْءٍ مُقِيتًا
[Quran 4:85] Whoever Yashfa’a (يَشْفَعْ) Hasanatun (حَسَنَةً) Shafa’atun (شَفَاعَةً) will have for him/her Nas’eebun (نَصِيبٌ) of it; and whoever Yashfa’a (يَشْفَعْ) Sayyiatin (سَيِّئَةً) Shafa’atun (شَفَاعَةً) will have for him/her Kiflun (كِفْلٌ) of it. And Allah is engulfed over every Shayyin (شَيْءٍ).
٨٦ وَإِذَا حُيِّيتُمْ بِتَحِيَّةٍ فَحَيُّوا بِأَحْسَنَ مِنْهَا أَوْ رُدُّوهَا ۗ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ حَسِيبًا
[Quran 4:86] And when you are Huhyyetum (حُيِّيتُمْ) with Taheyyatin (بِتَحِيَّةٍ), then Faheyyu (فَحَيُّوا) with Ahsan (بِأَحْسَنَ) than it or Rudduha (رُدُّوهَا) it. Indeed, Allah is Haseeban (حَسِيبًا) over every Shayyin (شَيْءٍ).
٨٧ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ ۚ لَيَجْمَعَنَّكُمْ إِلَىٰ يَوْمِ الْقِيَامَةِ لَا رَيْبَ فِيهِ ۗ وَمَنْ أَصْدَقُ مِنَ اللَّهِ حَدِيثًا
[Quran 4:87] Allah—there is no deity except Allah. Surely, Allah will Jama’anukum (لَيَجْمَعَنَّكُمْ) you to the Day of Qayyama (الْقِيَامَةِ)- there is no Rai’ba (رَيْبَ) in it- and is of As’daqu (أَصْدَقُ) from Hadithan (حَدِيثًا) of Allah.
B- THE CONCEPT:
In the earlier ayahs up to Ayah 83 of Sura Nissa, we have learned that the divine instruction to the Momineen, basically a two-prong strategy as to how best to handle difficult situations and hypocritic people as (1) A’aruz: that is exposing, spreading out, expanding etc. in terms of presenting them with the Kitaab of Allah as a covering- a shield in terms of exposing to them, as well as exposing them by spreading out the Kitaab in terms of our priority, attention, desire, explanation, our behaviors and conducts being reflective of Quranic Guidance and (2) Put Tawakul on Allah as Wakeel by entrusting Allah, putting all our trusts on Allah as the supreme being who is in charge and the supreme authority of all our Amar- Amoor- matters. 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. If we do not Tadabbur the Quran or if we do Tadabbur on Ghair of Allah- the ‘other’ sources of Deen outside of Quran, both and either of these actions would lead to Muslims being divided into many sects and groups, between which there remains animosity, hatred and divisions, in terms of disputes and disagreements. Earlier Ayahs also tell us that if Allah’s Hidayah, the Kitaab, as the source of greatest Fazal and Rahmat by Allah, would not be there, even then, there would be a few of the mankind, who would not have followed the Shaytaan, telling us in explicit terms that even in the absence of Alalh’s Kitaab, our Fitrat, the basic natural characteristics of us as human in the purest form, would manage to lead the way for few of the mankind, on the right path.
Keeping in consideration the context- the earlier ayahs as summarized above, the next Ayah 4:84, Allah says “So Qatal (فَقَاتِلْ) in the Sabeel of Allah; you are not Tukallafu (تُكَلَّفُ) except, for your Nafs (نَفْسَكَ)…..” Here the word Takallafu is normally translated as burden but this is a wrong interpretation. The word Kalaf is used in Quran subsequent to or followed by identifying duties and responsibilities that have to be carried out as per the commandments of Allah. Since the earlier ayahs identifies the importance and significance of Allah’s Kitaab as guidance, as greatest fazal by Allah, on following and doing Tadabbur ONLY on Quran, of Aaruz and putting one’s Tawakul only on Allah, and then asking in specific terms to do Qatal in the Sabeel of Allah- by remaining steadfast on Allah’s path, thus after identifying these responsibilities and duties of us as Momineen, when Allah says “you are not Tukallafu except your own Nafs”, the meanings of this phrase is in terms of being en-tasked with; i.e. given duties and responsibilities ONLY for our own Nafs, it means that Allah will not hold us accountable for, whatever others do, but ONLY in terms of the responsibilities and duties which have been highlighted and thus the accountability will be based whether we will or will not carry out these by our own Nafs- not by others, telling us at the same time, that we are not Hikm for others- neither the lawmaker, the judge, nor the jury for others, but will be answerable, responsible ONLY for our own actions and deeds.
The next phrase “… And Haraze (حَرِّضِ) the Momineen (الْمُؤْمِنِينَ)….” The word Haraze is normally mistranslated as ‘to encourage, or incite’ for instance as per its usage here whereas the same word is mistranslated as ‘fatally ill’ as per its usage in Ayah 12:85. The same word cannot be used in two entirely different meanings in Quran in two or more different ayahs. The word is basically used in Quran in the meanings of ‘to ensure to remain in the situation that one is in, to ensure that the particular situation or condition is sealed and set in stone, and does not get changed at all’. Thus, here Allah is communicating is that Qitaal i.e., remaining steadfast in the path of Allah is the basic requirement to seal off and remain as Momineen in terms of setting in stone the situation the condition of being a Momin, is done through and by Qitaal- fighting and remaining steadfast in the path of Allah. Thus, here when Allah says “So Qatal in the Sabeel of Allah, you are not Tukallafu (responsible) except for your own Nafs and Haraza the Momineen” meaning making sure that Momineen remain as Momineen, i.e., sealing off, setting in stone their condition as Momin through the Qatal in the Sabeel of Allah.
In the very next phrase that “….A’asa (عَسَى) Allah will Yakuffa (يَكُفَّ) Ba’asa (بَأْسَ) those who do Kufar (كَفَرُوا)….” An important aspect to consider here in this ayah is the word A’asa, which is normally mistranslated as “Perhaps” or “May be” which does not make sense, especially when Allah talks about Allah’s own self- since translating the word A’asa as perhaps is not the language or the expression of Allah- since Allah always talk in definite terms, Allah would never say that, ‘perhaps Allah will do this or may be Allah will do that’. The real meanings of the word are in the meanings of toughness, having capabilities, abilities or powers to do something. Thus, here when Allah says that “So Qatal (fight) in the Sabeel of Allah; you are not Tukallafu (responsible) except, for your Nafs. And Haraze (encourage, motivate, or prompt) the Momineen. A’asa Allah will Yakuffa Ba’asa those who do Kufar…” Allah is not saying that “perhaps or may be Allah will Yakaffu Ba’asa those who do Kufar’, but infact Allah is saying that “Aa’saa Allah i.e., Allah has the powers, the capabilities and the abilities to Yakafuu Ba’asa those who do Kufar…” Here the word Yukaffu is normally translated as restrain or withheld but these meanings do not make sense since the Ba’sa means a severe punishment as a consequence of their own acts of kufar. The real meanings of the word YUKAFFU is in the meaning of “that the Ba’sa would be restricted, controlled, limited to the Kafireen only” based on the kufar as a consequence of their own actions and would have no bearing whatsoever on the Momineen or the addressee of the Quran, as is linked beautifully to the first part of this ayah as “you are responsible for nothing except for your own Nafs and encourage the Momineen”.
The next phrase “….and Allah is Ashadu (أَشَدُّ) Ba’asan (بَأْسًا) and Ashaddu (أَشَدُّ) Tankelan (تَنْكِيلًا). The word Ashaddu is normally translated as strong, greater or stronger, but the word is used in the meanings of made to reach or reaching, completing, finishing, concluding, perfecting, fulfilling, or achieving a certain milestone, which in this case is to reach Ba’asan and Tankeelan for the Kaafireen. The word Tankeelan is from Nakal which means heavy and strong anchor, or heavy shackles and anchors, which are used to stop a person from doing something that a person was doing earlier, or to make someone return from a path which that person has already taken; in the meanings of a deterrent or an example. Therefore, here Allah is using the phrase Ashadu Ba’asan and Ashaddu Tankelan, in terms of Allah completing, reaching the milestone of such recompense of punishment to the Kaafireen which are both as Ba’asa – a consequence of their acts of kufar as well as Tankelan- a deterrent punishment for others who are present, the addressee of the kitaab, who may take heed from someone else being punished, so could be stopped from doing the wrongful deed and acts of Kufar.
The next ayah 4:85, says that “Whoever Yashfa’a (يَشْفَعْ) Hasanatun (حَسَنَةً) Shafa’atun (شَفَاعَةً) will have for him/her Nas’eebun (نَصِيبٌ) of it…” here the words Yashfa’a (used as action verb) and Shafa’atun (used as noun) are normally translated as intercede (verb) and intercession (noun) but the words are used in much deeper and broader meanings then just intercession. The words are in fact used in Quran not just in the meanings of interceding, mediating, negotiating, arbitrating, etc. but in the meanings of much broader aspects of full support, through one’s actions and deeds, working for, contributing to, backing, encouragement, assistance, cooperation, endorsement and sort of owning a portion of their blame and achievements as well. Therefore when Allah talks about “Hasanatun Shafa’atun” , Allah is talking about contributing to, in any manner whatsoever, to any Ahsan deeds or actions in the meanings of Hasanaat- i.e., all such things, behaviors, conducts, events, etc. which are best of the best, given/received more than one’s Haqq as Inaam-with no expectations in return and are the most desirable, most pleasing to those these are being done/said to, not just to their eyes but to their whole being, in terms of putting things in balance and Haqq. Notice there that Allah uses the phrase that “Whoever Yashfa’a (as in action verb- doing of Shafa’a) Hasanatun Shafa’atun (nouns of Shafa’a) will have for him/her Nas’eebun of it…” here the word Nas’eeb, is normally translated as portion or share, but the word Nas’eeban is used in Quran in the meanings of final result and destination of the Akhira on the basis of accountability as consequences of one’s choices and actions. The real meanings of the word are in terms of due right, what someone has earned or is entitled to. Therefore, it means that whoever contributes in whatever manner and to whatever extent to Hasanatan would be entitled to and would earn the equitable portion, as one’s Haqq- the due right, as per Allah’s judicial principals based on that contribution.
The next phrase handles the same for the Sayyiat “….and whoever Yashfa’a (يَشْفَعْ) Sayyiatin (سَيِّئَةً) Shafa’atun (شَفَاعَةً) will have for him/her Kiflun (كِفْلٌ) of it…..” As we know the word Sayyiatin is used in the meanings of ‘Misfortunes’ or evils, but as opposite of Hasanatun, i.e., all such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to someone’s eyes but feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing disbalance in something, someone or in the society, community as a whole; that involves making such trade or transactions, with a focus of selfish interests and egoistic desires through deceit and destruction for others , aiming to earn wealth and money at the cost of others; that are reflective of worst behavior towards another being, not giving them respect, honor, dignity, justice or suppressing their due rights- basically all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. But one important thing to note that here the word Kiflun is used which is also normally mistranslated as portion or share just like the mistranslation for the word Nas’eeb in the earlier phrase of this ayah. But the word Kiflan is used in Quran in broader meanings of care, trustee, guarantee, surety and security; someone or something, who or which takes care from all aspects. Thus, here when Allah says “Whoever Yashfa’a Hasanatun Shafa’atun will have for him/her Nas’eebun of it; and whoever Yashfa’a Sayyiatin Shafa’atun will have for him/her Kiflun of it…” Allah is not talking about portion of it, but in terms of confirmed, surety, a guarantee of the equitable accountability in terms of taking care from and covering all aspects of return, punishment as consequences of whatever way the person has Yashfa’a (contributed) towards the Sayyiat. Notice that in case of Ahsaan/Hasanatun, the word Nas’eeb (consequences based on one’s actions, which could be either positive- rewards as well as negative-punishment) is used, but in case of Sayyiat, Allah has not used the word Nas’eeb but Kufal in terms of giving a more confirmed and guaranteed accountability, from all aspects in accordance with one’s contribution to Sayyiat. This aspect is beautifully aligned with the next phrase as “… And Allah is engulfed over every Shayyin (شَيْءٍ).” Showing nothing and no aspect could be left from accountability and recompense.
The next ayah is one of the most misinterpreted Ayahs of Quran, the basic problem of which is the result of taking an ayah out of its Mawazih. By completely ignoring the context of the ayah, as to where it appears in Quran, and what Allah is saying in the previous ayahs, the particular Ayah is read or misinterpreted in isolation and thereby leading into a dangerous domain of misinterpretation of the divine instructions and restricting divine guidance to just greetings and salutations. In Ayah 4:86, Allah says “And when you are Huhyyetum (حُيِّيتُمْ) with Taheyyatin (بِتَحِيَّةٍ), then Faheyyu (فَحَيُّوا) with Ahsan (بِأَحْسَنَ) than it or Rudduha (رُدُّوهَا) it…” Here the words Huhyyetum, Taheyyatin and Faheyyu, are all mistranslated as greetings or salutations and this ayah is mistranslated as ‘ And when you are greeted with a greeting, greet with one better than it or return it …” without any attention or focus, as to not only why would Quran talk about just greetings of salutations (being the practical book of Allah’s Hidayah and guidance) but more important why Allah would talk about greetings and salutations all of a sudden, if we keep the context of Shafa’a in mind as discussed in the earlier ayah. These words share the same meanings as the word Hayaat as in Hayyate of the Duniya (the life of this world) as used multiple times in Quran. The word Hayyat is opposite of Mo’ut- death, and thus means life. All these words have a variety of interpretations, depending upon the context, but based on the basic concept of life, living or being alive. Thus, here when Allah says “and when Huhyyetum with Taheyyatin, Then Heyyu with Ahsan of/in it or Rudduha” Allah is not talking about greeting or salutations at all. In the earlier after talking about the Shafa’atun- one’s efforts & contributions towards Ahsan versus Sayyiat, in this Ayah, Allah is basically saying that ‘and when Huhyyetum – you are activating, making alive, turning a person from dead like state to alive (in metaphoric sense), i.e., anyone, or anything in terms of any project, any concept etc., with Taheyyatin by giving it/him/her life, Then Faheyyu- then do the Heyyu (make it/him/her alive) with Ahsan, or Rudduha- else your efforts and contributions (Shafa’atun) are Raddu- futile, without any benefit and useless. It’s because of this that the next phrase is beautifully aligned with the earlier two ayahs and sort of summarize the discussion as “…. Indeed, Allah is Haseeban (حَسِيبًا) over every Shayyin (شَيْءٍ).” The word Haseeb or Hisaab is used in Quran in the meanings of accounting, accountability, earning as a due right based on one’s deeds and actions, in the meanings of payback, recompense, accountability in just and equitable manger as per one’s Haqq. Therefore, when Allah says “Indeed Allah is over all things Haseeban” is used in the meanings of accountant, judge, who would be the decision maker in terms of payback, recompense to everyone based on their due rights as per Allah’s solid judicial principals.
The next ayah, 4:87, Allah says “Allah—there is no deity except Allah…. “ is stressing the importance and significance of doing Abd- only of Allah, not to be of Mushrik, and to remain steadfast on the path of Allah. The next phrase “… Surely, Allah will Jama’anukum (لَيَجْمَعَنَّكُمْ) you to the Day of Qayyama (الْقِيَامَةِ)- there is no Rai’ba (رَيْبَ) in it…..” here the word Qayyaama is normally translated as resurrection as in the day of resurrection, however the words such as Qayyama, Qayyem and Qayyemat are used in Quran in the meanings and interpretations of “Deen ul Qayyemu”- the Deen which is Haqq- absolute justice as per Allah’s Solid judicial principals, that is devoid of Zulm of any sort, in terms of bearing the characteristics of Hanifan (remaining steadfast on the right path and by avoid shirk at all costs) and Fitrat of Allah, on which Allah has created the mankind, in terms of kindness, love, care, compassion and justice towards others. Hence the day of Qayamma is judgment based on the “Deen ul Qayyemu” the accountability, the recompense, the justice at its best as per the basic fundamentals of Deen (as per the Fitrat of Allah), the requirements of Deen as Hanifan and the concept of judgment and recompense on these basic fundamentals of Deen. However, there is difference between the day of Akhira and the day of Qayaama- the day of Qayyamate is the specific day of recompense, of accountability & judgment, whereas the day of Akhira is the start of the next life based on that accountability and judgment. Therefore, when Allah says here that “…surely Allah will Jama’a (gather) to the day of the Qayaamate in which there is no Ra’iba…”, that is there is no doubt, or concern on the day of Qayaamat, wherein the recompense is going to be there, the accountability and judgment based on the basic fundamentals of Deen.
In the next phrase “…- and is of As’daqu (أَصْدَقُ) from Hadithan (حَدِيثًا) of Allah.” is defining the day of Qayyamat further in terms of As’adaqu (the truest, the sincerest, the ultimate Haqq) from all the Hadith of Allah. As we know the word Hadith is used in Quran in the meanings of past or future, event, story, occurrence, happening, or an episode that has either happened or taken place already or will be happening for instance in this case the day of Qayyamate is a future event from all the events from Allah, that is bound to happen sooner or later.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah An Nissa from Ayah no. 84 to 87 teach us the following Allah’s wisdom and guidance that we can practically apply in our day to day lives.
- We should remain steadfast in the path of Allah, as we are responsible only for our own Nafs, actions and choices. We are not the hikm, the lawmaker, the judge for others, but we have been given direct divine instructions to promote, encourage, support, motivate those people who have Emaan. We are not to judge or put to task anyone, who we think are of the kaafireen, as to deal with them is with Allah only. Our only job and duties as per Allah is to remain steadfast on the path of Allah.
- If we Shafa’a (contribute in any manner) to Husanaun (the best of the best) Shafaatun (Deeds/actions/contributions), then we would receive the rewards and recompense in accordance with Haqq, our due rights based on our actions. If we contribute however in any manner whatsoever to Sayyiat (evil, destruction, opposite of hasanatun), then Allah guarantees the recompensating from all aspects in terms of those Sayyiat acts and deeds since nothing and no aspects is free from engulf by Allah. Therefore, whenever we should bring alive any project, anything, any person, any action, it should be only with and for Ahsan, otherwise each and every contribution of ours is futile and useless.
- Allah is the judge, the best of the best accountant, in terms of giving recompense to each and every one based on their actions and deeds as per their due right. For us as Mominee, we need to keep in mind that there is no diety but Allah, we need to be the Aabid, do Abd, follow the laws of only Allah. As Momineen, we are certain of the day of Qayyamate- the day of accountability, the day of recompense when our actions and deeds will be judged and recompensed based on Haqq- our due right as earned by our actions, whether or not they are based on these basic fundamentals of Deen, of love, care, compassion, justice and equality for the best based on Fitrart of Allah. We are certain, that one day we will be gathered by Allah on the day of Qayammat, wherein we, as Momineen, have no doubt, and will have no concern or worry, the day which is the truest from All of Hadith of Allah, and bound to happen sooner or later.
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/