Surah An-Nissa Ayah No. 97 to 100
Surah An-Nissa Ayah # 97 to 100 (4:97 – 4:100)
Translation
٩٧ إِنَّ الَّذِينَ تَوَفَّاهُمُ الْمَلَائِكَةُ ظَالِمِي أَنْفُسِهِمْ قَالُوا فِيمَ كُنْتُمْ ۖ قَالُوا كُنَّا مُسْتَضْعَفِينَ فِي الْأَرْضِ ۚ قَالُوا أَلَمْ تَكُنْ أَرْضُ اللَّهِ وَاسِعَةً فَتُهَاجِرُوا فِيهَا ۚ فَأُولَٰئِكَ مَأْوَاهُمْ جَهَنَّمُ ۖ وَسَاءَتْ مَصِيرًا
[Quran 4:97] Indeed those who are Tawafaahumu (تَوَفَّاهُمُ) the Malaik (الْمَلَائِكَةُ) doing Zulm (ظَالِمِي) on their Nafs (أَنْفُسِهِمْ); they say, “Then what is you Kuntum (كُنْتُمْ)?”. They say, “We Kunna (كُنَّا) Mustaza’afeyna (مُسْتَضْعَفِينَ) in the earth.” They say, “Is not Takun (تَكُنْ) earth of Allah Wasea’atun (وَاسِعَةً), then Tuhajeru (فَتُهَاجِرُوا) in it.” Then for these, their abode is Hell. And Sa’aat (سَاءَتْ) destination!
٩٨ إِلَّا الْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ لَا يَسْتَطِيعُونَ حِيلَةً وَلَا يَهْتَدُونَ سَبِيلًا
[Quran 4:98] Except for the Mustaza’afeyna (الْمُسْتَضْعَفِينَ) of the Rijaal (الرِّجَالِ) and the Nisaa (النِّسَاءِ) and the Aulwildane (الْوِلْدَانِ) who do not have the ability and resources to Helatun (حِيلَةً) and not they were Yahtaduna (يَهْتَدُونَ) Sabeelan (سَبِيلًا).
٩٩ فَأُولَٰئِكَ عَسَى اللَّهُ أَنْ يَعْفُوَ عَنْهُمْ ۚ وَكَانَ اللَّهُ عَفُوًّا غَفُورًا
[Quran 4:99] Then for these, A’asa (عَسَى) Allah that Ya’fuwa (يَعْفُوَ) upon them. And Kana (كَانَ) Allah A’afuan (عَفُوًّا) Ghafuran (غَفُورًا).
١٠٠ وَمَنْ يُهَاجِرْ فِي سَبِيلِ اللَّهِ يَجِدْ فِي الْأَرْضِ مُرَاغَمًا كَثِيرًا وَسَعَةً ۚ وَمَنْ يَخْرُجْ مِنْ بَيْتِهِ مُهَاجِرًا إِلَى اللَّهِ وَرَسُولِهِ ثُمَّ يُدْرِكْهُ الْمَوْتُ فَقَدْ وَقَعَ أَجْرُهُ عَلَى اللَّهِ ۗ وَكَانَ اللَّهُ غَفُورًا رَحِيمًا
[Quran 4:100] And whoever Yuhajeru (يُهَاجِرْ) in Sabeel (سَبِيلِ) of Allah Yajed (يَجِدْ) in the earth Muraghaman (مُرَاغَمًا) much Wasa’atan (وَسَعَةً). And whoever exits from his/her Baitihi (بَيْتِهِ) Muhajeran (مُهَاجِرًا) to Allah and Rasoolehi (رَسُولِهِ), then is overtaken by the Moutu (الْمَوْتُ), then indeed, his/her recompense is depended on Allah. And Kana (كَانَ) Allah is Ghafooran (غَفُورًا) and Raheeman (رَحِيمًا).
THE CONCEPT:
Keeping the context of earlier ayahs in considerations, especially those who are steadfast in the Sabeel of Allah, the next Ayah 4:97 is basically a metaphoric conversation between Allah’s Malaik (those powers of Allah who carry out Allah’s commandments, and are possessors/owners and communicators of such processes), and specific types of people. In this Ayah, Allah says “Indeed those who are Tawafaahumu (تَوَفَّاهُمُ) the Malaik (الْمَلَائِكَةُ) doing Zulm (ظَالِمِي) on their Nafs (أَنْفُسِهِمْ)….”, is normally mistranslated as ‘indeed, those are taken in death by Malaik, doing injustice on themselves’, giving an impression as if these people, are taken in death by the Malaik, and this conversation is happening at the time of or after their deaths and these people were doing Zulm on their own Nafs, whereas Allah is not saying that. The word Tawafaahum, and Tawaffa are normally mistranslated as taken in death by confusing it with the word Tawaffu, whereas the word tawaffa, is not the same as Tawaffu or Fowt, the latter of which means death, or taken in death. The basic meanings of the word Tawaffa is in terms of accountability, or facing the recompense of one’s own actions and deeds in terms of one’s Haqq, the due right. Thus, here when Allah says, “Indeed, those who Tuwafaahumu the Malaik, doing Zulm on their Nafs…” Allah is not talking about those who were taken by Malaik at the time of their death, but in terms of those who were facing the consequences of their own deeds, in terms of recompense, because of which the Malaik were the ones who were doing Zulm on their, these people’s Nafs/souls. This phrase is not a description of the time of death, but the reflection of what is happening, could be either of the worlds i.e., could be either here, in this world or Akhira. As a consequence of their own decisions, choices and deeds, these people were facing the situation wherein the Malaik were doing Zulm on their Nafs. The next phrase is a metaphoric discussion, highlighting the reasons behind their plight. “…. they say, “Then what is you Kuntum (كُنْتُمْ)?……” As we know the word Kana or as used here as Kuntum, means you Kana, refers to the most permanent and final situation or form, in terms of the end result, the final situation of actions, and sayings. Thus, here the Malaik, who were doing Zulm on the Nafs of these people, were basically asking them as to what did they do, or did, in terms of such actions, deeds, and saying which has resulted in them facing this situation of Zulm of their Nafs. Another interpretation of this phrase “they say, ‘then what you kuntum?” could mean that why are you in this situation.
The next phrase is the response from these people as “…. They say, “We Kunna (كُنَّا) Mustaza’afeyna (مُسْتَضْعَفِينَ) in the earth…..” here the word Za’eef is normally translated as weakness and the word Musta’za’feen reflects compound weakness, as in the weakness of group of people, the whole society, or community, or town. These words are used however in Quran in much broader and deeper meanings than just weakness, to refer to those who are oppressed or subjugated, burdened, overloaded, demoralized, exploited, coerced, dominated, repressed or afflicted by others (the dominated ones) in terms of non-provision of their basic human rights and free will. Thus, here when Allah is telling us the response by these people by saying, “We Kunna Mustaza’afeyna in the earth”, notice their response is not just that they were among those who were suppressed or exploited, but the use of the word Kunna Mustaza’afeya reflects that this situation of being suppressed, oppressed and exploited is the final end result of their own actions and decisions or their own inability to get out of the situation. The counter-response of the Malaik is then “… They say, “Is not Takun (تَكُنْ) earth of Allah Wasea’atun (وَاسِعَةً), then Tuhajeru (فَتُهَاجِرُوا) in it….” here the word Wasea’atum is translated as vast enough or spacious enough, but the basic characteristics of the meanings of this word is in terms of source of or embodiment of abundant resources and means, or being abundantly resourceful, all-encompassing of all ways and means. Thus, here when the Malaik are giving counter-argument to these people by saying that “Not Takun is that Earth of Allah is Waasea’atun, so that you Tuhajeru in it?” means – not Takun – the end results of your efforts, the reaching of a stage, is that Earth of Allah is Waasea’atun- all-encompassing of all ways, means, knowledge and resources, so that you Tuhajeru- migrate away from, restrict in effectiveness, and abandon the suppression? Here the Malaik were basically giving a metaphoric counter argument to these people, by asking a question as ‘isn’t the earth of Allah Waasea’atun, in terms of all-encompassing of ways, means, and resources for them to migrate away from, restrict in effectiveness, abandon and leave the suppression that they were in? The next phrase then describes their situation in terms of their permanent abode, “…. Then for these, their abode is Hell. And Sa’aat (سَاءَتْ) destination!” As an opposite of the words Husn and Ahsan, the word Sayyiat and Sa’aat describes misfortunes, destruction or disasters, which are unpleasant, unbearable and uncomfortable not just physically to their eyes but feels bad and unpleasant to their whole being. What this metaphoric conversation from Ayah 4:97, is telling us, is that the kana- end result, becoming, reaching the situation of, suppression, oppression and Zulm of the Nafs, of such people, is basically their facing of their own inaction, the consequences of them not having tried their best to Tuhajero- migrate from, leave, abandon or make less in effectiveness the suppression by trying with their whole being, through the Wasea’a-n the abundant resources ways and means of the earth. Thus, not only the Qatal, metaphoric or physical killing of a Nafs is prohibited as per the Deen-e-Islam, but also remaining under suppression, oppression and injustice, by not trying with one’s whole being, one’s best of the best efforts, in order to Tuhajero/ Mohajir from it. If one remains under suppression or oppression, this would also result in the hell being the final abode of such people.
In the next Ayah 4:98, Allah is giving us an exception, i.e., those people, for whom the hell is NOT going to be the final abode. Thus, Allah says, “Except for the Mustaza’afeyna (الْمُسْتَضْعَفِينَ) of the Rijaal (الرِّجَالِ) and the Nisaa (النِّسَاءِ) and the Aulwildane (الْوِلْدَانِ)…..” here Allah is talking about three types of people who are all among the Mustaza’afeyna, that is those who are oppressed and suppressed at the hands of others but are one of the following.
- The Rijaal: Those who are resourceful
- The Nisaa: Those who do not have the resources
- The Wildane: Those who are connected to either of the above two through the process of Touleed, that is their blood relatives.
The point to note here is that all of the above three types of people are among the Mustaza’aefyna. Additionally, the one aspect, the criterion, on the basis of which, they are not going to face the hell as their final abode, is that “…. who do not have the ability and resources to Helatun (حِيلَةً)….” The word Helatun is normally translated as plans and means, but the basic characteristics of this word is in terms of a difficult situation or a relationship that is hard to escape from as well as in terms of any trick, cunning procedure, a plot, plan, scheme or ploy, in order to escape from such difficult situation or relationship thus here when Allah says that “except for those Mustazafaeen (oppressed ones) from the Rijaal and the Nisaa and the Waledane, who do not have the ability and resources to Helatun and not Yahtadu (guided) a Sabeel (an exit out)”, Means that except those who are from either the Rijaal (those who have the resources) or from the Nisaa (who lack resources) or from their Wildane (blood relatives) who not do have the ability and the resources to Helatun- to plan, plot, make scheme in order to get out of the difficult situation or relationship of Zaeef- suppression. The next phrase “….and not Yahtaduna (يَهْتَدُونَ) Sabeelan (سَبِيلًا).” That is neither are they able to be guided for an exit out of their current situation. The idea of pointing both the Rijaal and the Nisaa in this ayah, is to identify that there is a possibility that these people may or may not have the resources on an overall sense, but they do not have the ways, means, abilities or resources, that is required for them to exit out of the difficult situation of suppression and oppression that they are entrapped in, nor they are being guided for a way out.
For such people, Allah is telling us in the next Ayah 4:99, “Then for these, A’asa (عَسَى) Allah…..” here the word A’asa is normally mistranslated as “Perhaps” or “May be” which does not make sense, especially when Allah talks about Allah’s own self. This is not the language or the expression of Allah- since Allah always talk in definite terms. The word is used in Quran in the meanings of toughness, having capabilities, abilities or powers to do something. Thus, here when Allah says “Then for these, A’asa Allah” It means that for these people, Allah has the powers, the resources and the abilities “…. that Ya’fuwa (يَعْفُوَ) upon them….” The word Ya’fuwa or Afwa is normally mistranslated as forgive them, but the main characteristics of this word is in meanings of giving to someone more than one’s Haqq, given away freely anything in excess over one’s own Haqq. Similarly in the next phrase “…. And Kana (كَانَ) Allah A’afuan (عَفُوًّا) Ghafuran (غَفُورًا)” means that Allah is the one who gives to humanity more than their Haqq as Ghaffurran- who protects and shields us against the impacts of wrong path such as pain, suffering, immorality etc. Thus, the phrase Af’waan Ghafurran refers to Allah being the one who provides this protection freely, generously- way more than their Haqq, of those in suppression.
Keeping the earlier ayahs up to Ayah 96 of Sura Nissa in consideration, which talked about two types of people who are working in the Sabeel of Allah. One who are trying to seek Aman, law and order, peace and security against those are trying to cause harm, and the second are those who are doing Jahad in the Sabeel of Allah with their Amwaal and their lives. Jahad refers to one’s efforts, contributions, resources, faculties, knowledge including one’s Amwaal- wealth as well as one’s whole beings, that one contributes in the path of Allah. In the eyes of Allah, those who do Jahad in the Sabeel of Allah, with their Amwaal and Nafs, have more Fazeelat, Darajaat, Mughfirat and Rahmat. Thereafter the ayahs from 97 to 99, as discussed above, Allah talks about those who are under suppression, and exploitation at the hands of others and how, only a certain type of people would be spared in terms of their final abode of hell. Everyone else, who do not try to get out of the situation of oppression, would have their final abode as hell forever.
Keeping all this context in mind, Allah is now connecting all these discussions in the next Ayah 4:100, by saying, “And whoever Yuhajeru (يُهَاجِرْ) in Sabeel (سَبِيلِ) of Allah Yajed (يَجِدْ) in the earth Muraghaman (مُرَاغَمًا) much Wasa’atan (وَسَعَةً)….” here the word Muraghamam is normally translated as place of refuge in its only usage in ayah 4:100. However the word is used in the meanings of betterment and flourishment, for instance here, after talking about those people who are Zaeef, weak and suppressed and unable to exit out, when Allah says “And whoever Yuhajero in Sabeel of Allah, Yajedu, in the earth Murghaman Kas’eer Wasa’atun…” it means that who eves Yuhajero- migrate away from, abandoned, leave, isolate oneself from, restrict in effectiveness the suppression, in favor of and is able to switch his/her situation to being steadfast in the Sabeel of Allah- that is the person is Yajedu- is able to replace the situation of suppression, with being able to work and be steadfast in the Sabeel of Allah, in the earth, would find Kas’eer- many, much, in abundance Muraghaman- flourishment, betterment as well as Wasa’atun- all-encompassing resources, ways, means and knowledge.
In the next phrase, Allah says, “…. And whoever exits from his/her Baitihi (بَيْتِهِ) Muhajeran (مُهَاجِرًا) to Allah and Rasoolehi (رَسُولِهِ)….” Is referring to all such people who had to evict from their homes, in order to get out of suppression and oppression, had to migrate away from their homes, towards Allah and Allah’s Rasool, in terms of Allah’s Risalata- Allah’s Hidayah and the implementation of Quran, “… then is overtaken by the Moutu (الْمَوْتُ), then indeed, his/her recompense is determined on Allah……”. that is whoever comes out of his/her home migrating to Allah and Allah’s Risalat- Quran’s implementation, and if is overtaken and seized by death, instead of being able to find Murghaman Kas’eer Wasaa’atun, then is also covered by Allah’s provision of recompense, that is the recompense of his/her actions of trying his/her best to come out of the situation and be steadfast in the Sabeel of Allah, and towards Allah and Allah’s Risalat, is now dependent on Allah. “…..And Kana (كَانَ) Allah is Ghafooran (غَفُورًا) and Raheeman (رَحِيمًا)” Shows that Allah is full of Rahmat and Mughfirat for anyone, whoever wants to come out of their suppression and be steadfast in the Sabeel of Allah, is going to be not only Mighfirat- protected and shielded from the earlier harmful impacts, but also of Allah’s Rahmat, in all-encompassing meanings of Allah as Raheem and Ghafoor.
IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah An Nissa from Ayah no. 97 to 100 give us a very clear divine instructions, as to not only that it’s prohibited to Qatal- suppress, oppress or kill metaphorically or physically anyone, but to also live under anyone’s suppression and oppression of basic human rights, is also not acceptable in the eyes of Allah. Allah has made the earth abundant in terms of resources, ways, means and source of knowledge and has given us as humans, our intellect and abilities to exercise our abilities, our freewill and freedom of choice. Hence, if we remain in suppressed conditions, and not do anything to come out of such conditions, then this calls for hell as a final abode as a recompense for our actions of doing nothing. However, Allah has given an exception to such individuals, whether they are Rijaal- resource full or Nisaa- resource-starved or any of their blood relatives, who do have the abilities or the resources to get out of their situations nor they were guided for an exit out. For such individuals, Allah has the powers to given them in abundance and provide protection to them. The divine instructions are very clear in terms of those who try with their whole beings, to get out of the suppression are assured flourishment, betterment and abundant resources, ways and means. Even if they are overtaken by death in the process of trying to get out of these situations and their homes, they are assured of the recompense by Allah for their attempts and actions.
Footnotes:
THE KEY-WORD VOCABULARY:
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