Surah Nissa- Ayah No. 44-50

Divine Warnings- SHIRK, HAADU, ANDADAN

Surah An-Nissa Ayah #44 to 50 (4:44 – 4:50)

The Concept of ANDADAN (أَنْدَادًا) & NIDA’AN (وَنِدَاءً) NADAD:

The basic concepts of Andadan are misinterpreted as creating partners or equals or rivals to Allah but the word as per Quran is Shirk, meanings to assign partners/Shareek with Allah. The word Andadan basically shares the characteristics of meanings in terms of likeness or similar in calling or relying upon. The word Naddu means having opposition, rivalry, enmity or conflict, or challenging someone or opposing someone. The phrase Lilahe Andadan cannot be translated as doing Shirk or creating of partners but in terms of creating Andadan with Allah i.e., as opposition of Allah, calling or relying on someone other than Allah, with the basic characteristics of opposition and conflict with Allah’s Deen and combination of doing Kufr and Shirk on an overall basis. These phrase Lilahe Andadan (Andadan with Allah) or Laho Andadan (Andadan with Him- Allah) is used in Quran in terms of all people, forces, systems and environment which stand in opposition to Allah attracting and influencing people with the specific reasons and end results to mislead people away from the path of Allah. Thus, the concept of Andadan is basically making, contributing or strengthening such an environment, a system of going in opposition to Allah through doing Kufar of Allah and as a plan/a scheme to divert people away from Allah, to encourage Kufar of Allah by others and to direct innocent people (who do not know) towards calling or relying on others (masters/leaders) instead of Allah thereby encouraging both Kufar & Shirk. Andadan is therefore a system of opposition of Allah, an environment of kufr and shirk, wherein each and every member not only does kufr and shirk on an individual basis but also creates and contributes to an environment of kufr and shirk among people or in a community to incline, influence & indulge others to do the same by directing others towards other such people, as their Shurakaa (who have been assigned As Shareek with Allah) – the basic aim of which is to lead people astray away from the path of Allah by creating such kind of kufr environment where innocent people gets into that trap.

MISTRANSLATION OF ‘HAADU’ (هَادُوا) AS ‘JEWS’

The words such as Haad, Haadi, Haddin and Haadu (as used in ayah 4:46) are translated as Jews. Translating the word Haadu as Jews is not only a gross mistranslation at the end of these Translators of Quran, but it also results in creating an impression that since Quran is talking about Jews, therefore these ayahs are not applicable in current times and especially for us as Muslims. This is an act of Zulm to Quran in order to distort and restrict the divine guidance. Let’s see the meanings of the word Haadu as used in ayah 4:46. The word HAADU (هَادُوا) is normally mistranslated as Yahood and interpreted as Jews in ALL of its occurrences in Quran, thereby restricting and limiting these ayahs to the Jews ONLY. The word HAADU (هَادُوا) shares the basic characteristics and meanings of the words like Haad, Haadi and Hidayah, which in terms of guidance i.e., as a pole star, to be ahead of others and to lead the way for others. Thus, the words Haadu and Haadi has the same meanings as the person who is a guide, a leader, conductor, pilot, barrister, counsel, preacher, lawyer etc., and thus these words refer to all such religious scholars, leaders, preachers those who present themselves in front of people to lead the way for others when it comes to matters of Deen. If we study Quran by keeping correct and real meanings of these words, we would realize the reasons behind these deliberate attempts of the religious scholars to translate these words HAADU (هَادُوا) as Jews, since Allah has categorically defined and explained the behaviors and conducts of these religious scholars and preachers, which is a Zulm with respect of Quran and the divine guidance. For instance, the ayahs 4:46 and 5:41 beautifully describes and warn us against these scholars and leaders. In Ayah 62:6, Allah says “Say, ‘Oh you who are Haadu, if you claim that you are Awliya of Allah from excluding the people, then wish for death if you are Saadiquuon/truthful/sincere” it is describing these people those who present themselves as scholars, leaders, guide, preachers, by saying that they are the Awliyaa of Allah, which is far from truth. It is because of this that in Ayah 4:160, Allah tells us about these Haadu who hinder/block/mislead Many (Kas’eer) people from the Sabeel of Allah.

THE CONTEXT OF THESE AYAHS- 4:44 TO 4:50

Earlier ayahs have clearly advised us that there are no rituals in Quran, whatever and where ever we think there are rituals in Quran, those are mistranslations, and misinterpretations in order to inculcate Rituals and limit Muslims to Rituals only by being dependent on the religious scholars, who are the ones who seem to know how to perform these rituals. We have also learned in the earlier Ayahs that All of Allah’s Rizq, Fazal and Nai’mat has been given to us as Amanat, as a great trust by Allah. As Momineen, we have been assigned the responsibilities to be witness over the mankind, in order to full fill our responsibilities as Ahle-Kitaab- understand and follow the Hidayah and distribute to others as is, as well as for our duties as Ummath-e-Wusta, the upholders of justice and equality, through the establishment of just and equitable social care system and through the commitment of Zakat. While the earlier ayah 4:43 gave us the divine wisdom with respect to the establishment of Salaat, these ayahs from 4:44 and onwards are giving us divine wisdom with respect to our duties and responsibilities as Ahl-e-Kitaab – a great Amanat, and trust by Allah.

DIVINE GUIDANCE – CONCEPTS OF AYAHS 4:44 TO 4:50

٤٤  أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ

When Allah says in Ayah 4:44 that “Have you not paid attention towards those who were given a Nas’eeban (نَصِيبًا) from the Kitaab (الْكِتَابِ)…” it is obvious that Allah is going to tell us about those who were given the Kitaab. As we know the word Nas’eeb, normally translated as portion, but the real meanings of the word are in terms of accountability as consequences of one’s own choices and actions, in terms of due right, what someone has earned or is entitled to. Thus, here the word Nas’eeb is used both in terms of the entitlements and due rights given to the Ahl-e-Kitaab due to the revelations of Allah’s book, as well as, in the meanings of the powers, titles and resources, as given to the Ahl-e-Kitaab, as an Amanat, a trust, which has to be undertaken in accordance with Aimaan- covenant with Allah as per the Haqq of the Kitaab.

يَشْتَرُونَ الضَّلَالَةَ وَيُرِيدُونَ أَنْ تَضِلُّوا السَّبِيلَ

Instead, of taking care of their responsibilities, what Ahl-e-Kitaab have been doing is then mentioned in the next phrase “…purchasing the Zalaalat (الضَّلَالَةَ) and Yureeduna (يُرِيدُونَ) that you get astray the Sabeel (السَّبِيلَ)?”  Here the two key words, which need further explanation are the words ‘Zalaalat’ and ‘Yureedu’. The word Zillat or Zalaalat, is normally translated as humiliation but in Quran it is used in much wider meanings as an opposite word for Izzat. Thus, it means dishonor, shake (as in Zalzala), disturbance, degradation, humiliation, disgrace, shame, disrepute, defame, powerlessness, weakness, helplessness, incapability, notoriety, disrepute, etc.  The word Yureeduna is normally mistranslated as desire or wish, or intends, but the word has very broad parameters of definitions. The real meanings of this word are in terms of the ‘purpose of an act or acts, systems or deeds’, the end result of the system, once followed are likely to lead to that purpose or result. Thus when Allah says in this ayah “purchasing the Zalaalat and Yureeduna that you get astray the Sabeel” Allah is warning us about their actions of trading their Aimaan (the covenant with Allah) with respect to the Nas’eeb of the Kitaab in exchange for getting the Zalaalat – used here in All of its meanings. Their Yureeduna, the basic end results, the consequences of this whole system of their actions and intentions, if and once followed is very clearly warned here, as being led astray from the Sabeel of Allah. This is a clear warning as well as a true depiction of their actions – of these from the Ahl-e-Kitaab.

٤٥  وَاللَّهُ أَعْلَمُ بِأَعْدَائِكُمْ

The next ayah 4:45, when Allah says “And Allah gives knowledge through your Aidaekum (ِأَعْدَائِكُمْ)…” This phrase is normally mistranslated as “Allah knows your enemies”, completely ignoring the word BA as in BA Aidaekum (BA your enemies) – This mistake makes it a completely wrong translation which does not make sense in this context – Allah knows everything and knowing about enemies is not something unusual or even aligned with the context of these ayahs. The word BA is used in Quran in multiple meanings such as ‘with’, ‘through’, ‘from’, ‘on’ etc. so here Allah is not saying that ‘Allah knows your enemies’. But is actually saying that “Allah gives knowledge through your Aidaekum…”  As we know in the phrase Ba-Aidekum- i.e., through your Adu (in plural); the word Adu shares the same characteristics with Ta’adey means to get separated from or get distant from each other, become strangers. It is used in Quran as an opposite to Sadeeq- meaning friend. So as opposite to Sadeeq, the word Au’du would mean enemy or opponents. The words such as A’daa, ya’du, Adwan, Audwan, Ta’dan are all have the same characteristics of these meanings with the addition of Transgression. Therefore, all these words would have the basic meanings such enemies or opponents who cross all the boundaries in animosity – in basic terms of being enemy in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty by going against Haqq. Thus, here when Allah says that “And Allah gives knowledge ba Aidekum…” It means through your Adu, those enemies and opponents who are at such worst animosity that they would cross all boundaries against you. One would wonder how exactly Allah gives knowledge through such situations of animosity. It is because of two main aspects:

 

• Allah tells us in Quran that those who are on the Sabeel of Allah, have firm Aimaan are Qaleel, few in numbers, whereas those who are in opposition, Kufaar are Aksar- many in numbers. Therefore, whenever we are firm in Emaan, and steadfast on the Sabeel of Allah, we would be few in numbers whereas our opponent with no Emaan would be in majority. Thus, whenever we find ourselves facing opposition and animosity in the way of Allah, this should lead us towards putting our Tawakkul on Allah, knowing for certain that as long as we are firm on Emaan, we don’t have to be concerned, worried or afraid about anyone or anything. Hence, it is through these situations of animosity, anger and hatred by the majority, that our Emaan gets strengthened and
• the second important aspect is that, when faced with such animosity and opposition, we try our best to cope with it, in terms of putting to task all our knowledge and arguments. Since the source of all knowledge and powers is from Allah, it is through situations like these and through our enemies and opponents like these, that leads to our increased knowledge and wisdom. It is because of these two aspects of this phrase which beautifully connects to the next phrase of this ayah

ۚ وَكَفَىٰ بِاللَّهِ وَلِيًّا وَكَفَىٰ بِاللَّهِ نَصِيرًا

Where in Allah says “…And sufficient is with Allah Waliyan (وَلِيًّا) and sufficient is with Allah Nas’eeran (نَصِيرًا)” Which is actually telling us that there is no one Naseer and Waliyy for us as Momineen, and for us Allah is sufficient as Waliy and as Nas’eer, through both these terms, we realize that Allah being Waliy and Nas’eer for us is all-inclusive term to depict Allah as not only our Ally, friend, guardians, defenders, benefactors, protectors, close friends, supporter, on whom one relies and have complete Tawakkul on; but is like a source of life, nourishment, and basic requirement to produce results and S’amaraat, without which our efforts would be rendered useless- Thus Allah as Nas’eer would mean Allah as a source of life, a source of nourishment, the main catalyst on the basis of which our efforts and our struggle would produce meaningful results.

٤٦  مِنَ الَّذِينَ هَادُوا يُحَرِّفُونَ الْكَلِمَ عَنْ مَوَاضِعِهِ

When Allah says in Ayah 4:46 “From those who are Haadu (هَادُوا), who distort the Kalima (الْكَلِمَ) from Mawazihi…”, It is very obvious that Allah is not talking about the JEWS only, but in fact all those religious leaders and scholars who present themselves to lead the way for others in deen. The word Waza’h is used in Quran in the meanings of settings, placements, contexts, alignment, perspective, circumstance, background, or framework through which something is originally intended and planned. Therefore, here when Allah says “of those who are haadu they distort the Kalima from Mawajihi…” is telling us that the Mawajihi of the Kalam of Allah, the Kitaab, is the original intended placement, the framework, the setting, as revealed and given to the mankind as Hidayah by Allah, but these Haadu, the religious scholars and leaders, they distort it by taking it out of its Mawajihi/ the context, the placement. This refers to their act of taking a phrase or an Ayah out of its settings and context, thereby using the phrase or the ayah to distort the real divine message many a times, completely distorting the Allah’s rules, commandment and aspects of Deen communicating an entirely different or opposite meanings and interpretations. Thus, this Ayah is a great reflection of how the scholars distort Allah’s kalam by taking phrases, and ayahs out of their context, placement and meanings, creating entirely opposite meanings than the divine guidance.

وَيَقُولُونَ سَمِعْنَا وَعَصَيْنَا وَاسْمَعْ غَيْرَ مُسْمَعٍ

The next phrase is further description of what they are actually doing with the message of the Kitaab “…, and they say, “Same’na (سَمِعْنَا) and As’aena (عَصَيْنَا)” and they A’usma’ (اسْمَعْ) Ghair (غَيْرَ) Musma’in (مُسْمَعٍ)…” the word Sama is not used in Quran to refer a simple hearing, but in fact it is used in the meanings to listen with complete and undivided attention and focus in order to understands, follow and practically apply whatever has been listened. Therefore, the word is used for the combination of both listen to something with complete focus attention and intellectual presence but also to apply with complete obedience whatever has been listened. The word Musma’in here refers to what has actually been listened against the real concept of Sama. The word As’aena is normally translated as disobeyed, which is a wrong translation. The real meanings of the word as used in Quran is in terms of “understood” after utilizing one’s all perceptions, faculties and senses in terms of something being completely and correctly understood and perceived.  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, here when Allah is describing the behaviors and conducts of these scholars, is a very appropriate reflection of their contradictory and hypocritical conducts in the sense that “…they say, “Sama’ena and As’aena” but they A’usma Ghair Musmain…”  Thus, on one hand, their statements and sayings reflect the overall meanings of the words “Samai’na and As’aina” meaning we heard and we understood, but on the other hands, their conducts and behaviors are “A’usma Ghair Musmain”, that is a complete contradiction, without, against, amendment, changing, replacement of whatever they have Musmain (listened).

وَرَاعِنَا لَيًّا بِأَلْسِنَتِهِمْ وَطَعْنًا فِي الدِّينِ ۚ

The next phrase “…and Ra’ena (رَاعِنَا)…” Here the word Ra’ena means a process done on a surface level. Thus, here Allah is telling us about these Haadu, the religious scholars and leaders, in terms of their conducts of Rae’na- taking the Kitaab on a surface level only. The Hidayah of Allah must be heard by thinking, watching, by being vigilant and observing so that no distortion of Allah’s words, or saying things in the name of Deen could take place. It is because of this contradictory, hypocritical conducts of these religious scholars that Allah beautifully further describes them in the next phrase as “…twisting their tongues and defaming the Deen (الدِّينِ)…” Since they perceive it on a surface level, and hastened through it, they end up defaming the Deen, without understanding the Deen, without the complete Emaan and without the submission that the words Sama’ena and As’ana denote.

وَلَوْ أَنَّهُمْ قَالُوا سَمِعْنَا وَأَطَعْنَا وَاسْمَعْ وَانْظُرْنَا لَكَانَ خَيْرًا لَهُمْ وَأَقْوَمَ

The next phrase is telling us about another option that was open to them, that they could have chosen to do with respect to the Kitaab “…And if they said, “Same’na (سَمِعْنَا) and At’a’na (أَطَعْنَا) and Asma’a (اسْمَعْ) and Unzurna (انْظُرْنَا)…” Here the two words which are most important to understand in addition to the word Sama, or Asma (meanings listening with undivided attention with a complete submission and intention to follow it and abide by it), the words At’a’na and Unzurna. The word At’a’na is translated as obey but the word shares much broader characteristics of meanings in terms of being obedient followers out of our likes and abilities, without any force or compulsion, due to our own internal inclination, enthusiasm, motivation, eagerness and commitment and understandings of the benefits thereof. Thus it means following and being obedient as willing, and obedient followers, out of one’s own desires, own internal inclination and commitment. The word Anzurna basically means to look from one’s eyes – but the word Nazar also has meanings of thinking, watching, vigilant and observing something, i.e., looking but not just on the surface level of seeing something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. It is also used in the meanings of giving undivided attention, and focus. Therefore, it is used here in the meanings of undivided attention, inspection, focus or investigation. Thus, here when Allah says that “Same’na, and At’a’na and Asm’aa and Unzurna”, It is a much broader context of all the meanings and implications as opposite to their conducts which are Ra’ena (on the surface level only). Had these scholars exercise this option, then “…surely, it would have been Khair (خَيْرًا) for them and Aqwama (أَقْوَمَ)…” Means it would have been full of Khair (used here in all the meanings) for them and more Aqwama (upright, help in establishment of Deen, strengthening, taking care of both the worlds for them).

وَلَٰكِنْ لَعَنَهُمُ اللَّهُ بِكُفْرِهِمْ فَلَا يُؤْمِنُونَ إِلَّا قَلِيلًا

The next phrase “…But Allah La’nahumu (لَعَنَهُمُ) them for their Kufar (بِكُفْرِ)…” Here the word La’na is normally mistranslated as wretched or cursed, whereas the word basically means to distance from or to separate someone. When the word is used from Allah, it means that Allah’s all the blessings, bounties and Fazal are disconnected and the person would be deprived of such pleasures of life and Allah’s blessings. Whenever Allah has used the word La’nat by Allah, it does not mean in the meanings of cursing them or Allah’s curse or wretched by Allah, but it means in terms of facing the consequences of one’s own kufr and misdeeds in terms of being disconnected from Allah’s blessings.  Therefore, here when Allah says “Allah Lanahuma them for their Kufar”, Allah is talking about these scholars and leaders, who due to their Kufr, i.e. do not seek knowledge of the kitaab, do not utilize their faculties including thinking and pondering, and therefore are unable to enjoy the pleasures of life. Thus, they remain deprived from Allah’s blessings and get disconnected due to their own actions of Kufr. The last phrase of this ayah “…so not they have Emaan (يُؤْمِنُونَ) except a little”. Is a very thought-provoking Ayah, telling us about these Haadu – the religious leaders and scholars, who think they are Momineen, with firm Emaan, but Allah is telling them and warning us, they do not have Emaan except a little.

٤٧  يَا أَيُّهَا الَّذِينَ أُوتُوا الْكِتَابَ آمِنُوا بِمَا نَزَّلْنَا مُصَدِّقًا لِمَا مَعَكُمْ مِنْ قَبْلِ

In Ayah 4:47 Allah addresses each and every one of us as Ahl-e-Kitaab “O you who were given the Kitaab (الْكِتَابَ)! Have Emaan (آمِنُوا) in what WE revealed, confirming what is with you from before…” Is giving a very clear and explicit message that it was the same Kitaab, that was revealed to each and every Nabi and Rusool. This ayah also gives the direct divine instruction and Allah’s command to have Emaan on the Kitaab. The concept of Emaan on Kitaab has two broad implications. As we know the word Emaan, has two broad meanings, (1) to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through reasoning, arguments, evidence, logic and seeking of information. Thus, it means to have strong faith in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in something being true after due verification and conviction that comes out of knowledge. It is not a 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.  And (2) 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. Thus, here when Allah says to “O you who were given the Kitaab, have Emaan in it” the word Emaan, has dual meanings of firm conviction, and trust as well as a firm covenant, a promise with Allah. As Ahl-e-Kitaab, we have defined responsibilities, which are part of that Covenant, the Meesaq with Allah, which are mentioned time and again in Quran, for instance in ayah 3:75-78, 4:44-46  and 3:187-188. Which is in a nutshell is to Anzurna and Samaena the Kitaab, then, Iqra and Tilawat the Kitaab; to understand with complete focus and attention and after employing all God-given faculties and abilities; to compile and practically apply in our day to day lives; to submit and follow these Allah’s commandments with our whole being and to distribute to others, through verbal, written and all means of communication including our conducts as is, without any amendment, hiding, concealing, or changing at all.

أَنْ نَطْمِسَ وُجُوهًا فَنَرُدَّهَا عَلَىٰ أَدْبَارِهَا

The next phrase Allah says “…Indeed, WE obliterate Wajuhan (وُجُوهًا)…” This is connected to the earlier ayahs which describes the conducts and behaviors of the Haadu of the Ahl-e-Kitaab, that is the behaviors of those religious leaders and preachers who present themselves as leader and guide who go against this covenant with Allah that is enjoined upon each and every one of us as Ahle-Kitaab. Since they go against these explicit terms of their firm covenant with Allah related to the Kitaab. For these religious leaders and scholars, their Wajahu, their attention and focus has been the worldly benefits of this temporary life, such as popularity, fame, attention, wealth, money etc. Thus, Allah is saying that Allah would obliterate, destroy and eliminate all these priorities and focus, because of which they went against Allah’s commands. The next phrase “…then Fana-ruddaha (فَنَرُدَّهَا) them upon their Adbareha (َدْبَارِهَا)…” here two words needs to be understood, the word Adbareha and the word Ruddaha. The word Adbareha is normally translated as ‘their backs’ which is a wrong translation. Quran has used this word in the meanings of powers, resources, ways and means of providing strength and stability. The word Rudd-a-ha is normally translated as ‘and turn them’ which is a wrong translation, the word is Rudd, means to reject, to repel, to negate or make futile, or to be rendered useless or waste something. Thus, here when Allah says ‘Ruddaha Ala (upon/on) Adbaarheha’ which is normally mistranslated as ‘turn them on their backs’ is completely a wrong translation. Here Allah is actually saying that their Adbaara, their powers, resources, ways and means of providing strength and stability to them, because of which they traded their Aimaan, these Adbareha are rendered useless, futile and negated.

أَوْ نَلْعَنَهُمْ كَمَا لَعَنَّا أَصْحَابَ السَّبْتِ ۚ وَكَانَ أَمْرُ اللَّهِ مَفْعُولًا

The next phrase “…or WE La’anahum (نَلْعَنَهُمْ) them as we La’na’a (لَعَنَّا) the companions of the Sabaat (السَّبْتِ) and indeed, Amar (أَمْرُ) of Allah is executed” In order to understand why is Allah giving us the example of the companions of the Sabaat in this ayah when Allah is talking about these Haadu, we need to revisit the concept of Sabath as mentioned in Quran.  The word Sabbath basically means to rest, to calm down or to recharge. Correspondingly it means to discontinue work, struggle or exertion and also means to leave business activities. The day of Sabbath is mostly referred to the day of Saturday, but there is no specific ayah in Quran which confirms this concept of Saturday. If we look at all the ayahs in Quran containing the word Sabbath, we cannot find specific details about that word, but we can clearly identify the scenario and Hidayah established around that word. That is the Sabbath was some kind of act which the Bani-Israel (our forefathers) used to do and created in the name of Allah- they also had disputes related to that act- there is a possibility that one group of people used those specific acts (the people of Sabath) to get unjustified benefits over other people, which was creating injustice and disputes among people. Since these acts were done in the name of Allah, which Allah has never ordained in the Kitaab; therefore, Allah has made those acts as obligation (on the people of Sabath) and for everyone else there, so that no one can take unjustified benefits or do injustice to others. By transgressing in these acts, people of Sabaath received the Azaab of being turned into despicable Apes, not in the physical sense, but in sense of metaphorical blind followers, who lost their intellect, got into mental slavery, and despised by the world. So here when Allah says “or WE La’anahum them as we La’na’a the companions of the Sabaat” Allah is warning them about the impacts and consequences of inventing fabrications in the name of Allah and Deen, in order to mislead people away from the path of Allah and in order to enjoy certain worldly benefits. Since these were the same acts that were done by the people of Sabaath, Allah is giving us an example of the same punishment which was accorded to the people of Sabaath due to the same acts. As we know the word Lana’ or Lana’t is normally mistranslated as wretched or cursed, whereas the word basically means to distance from or to separate someone in terms of Allah’s all blessings, bounties and Fazal are disconnected and the person would be deprived of such pleasures of life and Allah’s blessings. Therefore, when here Allah is saying that “We La’nahum them as we La’naa the companions of the Sabaat” Allah is talking about the Haadu, those people, who due to their Kufr, going against of Allah’s explicit commandments, are not utilizing their faculties including thinking and pondering, are therefore unable to enjoy the pleasures of life by being deprived from Allah’s blessings and getting disconnected due to their own actions thus facing the same situation of becoming like despicable apes – as blind followers who lost their intellect, becomes mentally slaves and despised by everyone, as a consequences of one’s own kufr and misdeeds in terms of being disconnected from Allah’s blessings.

٤٨  إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ ۚ

After talking about Haadu and their blind followers, in the next ayah 4:48, Allah talks about specific acts and impacts of doing Shirk. Ayah 4:48 “Indeed, Allah does not Yaghfir (يَغْفِرُ) Yushrika (يُشْرَكَ) with Allah but, and Allah Yaghfir (يَغْفِرُ) anything other than that for whom Yashao (يَشَاءُ)…” here we need to understand two important terminologies (1) Doing Shirk and (2) the concept of Yaghfir. The word Shirk: Normally mistranslated as idol worshipers only but it’s much more than that. The word Shirk or Shareek means to become associated, partner, or related with someone, for instance after marriage, one gets related to the family, the plural of which is Shurakaa’. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. Allah can forgive any other sin, but not shirk, shows significance of Shirk as the most sinful act in the eyes of Allah.  As per Quran, Deen is only one- as mentioned in Quran. Therefore, those who divide themselves in sects, groups and beliefs which are not as per Quran are also termed as Shirk; it is also Shirk to listen and follow any man-made laws of Deen which are outside of Quran, to divide in sects/groups or beliefs and to associate anyone as partner to Allah in being a lawmaker in Deen. Thus, those who call themselves Muslims can also be Mushrikeen. The Concept of Aghfir & Allah as Ghafoor: Normally is mistranslated as pardons or forgives, but the word means to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it is also used in Quran as an opposite of Aza’ab. It is also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it’s like following the right path which covers/hides/protects the harmful impacts of previously taken wrong path and previously done sins. Just Like one would take a preventive/healthy lifestyle through diet, etc. to ward off/protect against diseases. It is not a cure, it’s a prevention! Allah as Ghafoor means someone who does Ghafr – i.e., provide protection and guard against the impacts of wrong deeds and actions. Thus, when Allah says here that “Indeed, Allah does not Yaghfir Yushrika with Allah but, and Allah Yaghfir anything other than that for whom Yashao” It means that the impacts of each and every bad deed and sin can be shielded and protected by Allah, however Allah does not provide protection and shield against the impacts of doing Shirk, as it’s the most sinful of deeds in the eyes of Allah.

وَمَنْ يُشْرِكْ بِاللَّهِ فَقَدِ افْتَرَىٰ إِثْمًا عَظِيمًا

The next phrase “…And who Yushrik (يُشْرِكْ) with Allah, then indeed Aftara (افْتَرَىٰ) a great Is’man (إِثْمًا)” Here the word Aftara is normally translated as inventing, or fabricating, but the real meanings and usages of the word in Quran is in very specific meanings and applications in regards to Allah’s Kalam, therefore ONLY Allah has the authority and the Sanad for the Kalam of Allah to be revealed to the Mankind in the form of the Kitaab- the Hidayah. If anyone else associate anything in the name of Allah’s kalam, portrays anything as if that statement is from Allah, then this act is referred in Quran as Aftara. It’s not just any invention or fabrication that these words denote, but the specific act of associating anything in the name of Allah, portraying and expressing one’s opinion as if that statement is from Allah and is from kalam of Allah, then that particular act is termed as Aftara. Thus, here when Allah says “And who Yushrik with Allah, then indeed Aftara a great Is’man” Here Allah is talking about those Haadu- the religious scholars who are followed and taken on as Shurakkaa by the followers who do shirk. These Haadu, when they twist and distort the meanings of the Kalam of Allah, taking the Hidayah on the surface level, and then express their own opinions in the name of Allah, they are actually committing a grave sin of Aftara i.e., their statements or producing of any statement by projecting and presenting it as if it’s Allah’s kalam or said by Allah, is an act of great Is’m. The word Is’m means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others.  It is also used in Quran in the meanings of such wealth, power or comfort that one gets without earning it or without making any efforts for it, without his/her due right. Thus, here the acts of Aftara upon Allah is termed by Allah as the worst possible Is’m.

٤٩  أَلَمْ تَرَ إِلَى الَّذِينَ يُزَكُّونَ أَنْفُسَهُمْ ۚ بَلِ اللَّهُ يُزَكِّي مَنْ يَشَاءُ وَلَا يُظْلَمُونَ فَتِيلًا

After describing the whole aspect of the system of Andadan, led by these Haadu among the Ahl-e-Kitaab, who act as the leaders, the guide and are taken as the Shurakaa, in this system of Andadan, and who are followed by others by doing shirk with Allah. The next ayah 4:49, Allah says “Have you not seen to those who Yuzakkuna (يُزَكُّونَ) their Anfusahum (َنْفُسَهُمْ)?…” Here Allah is talking about the same set of people, the Haadu, who claim to carry out Yuzakkuna of Anfusahum, i.e., they claim to cleanse, purify and nourish everyone’s Nafs, souls, but Allah in this ayah giving a very clear warning that, it is not what they are doing, and it is not them who can do Yuzakki of any one, but only Allah can do it. The next phrase “…Nay, Allah Yuzakki (يُزَكِّي) whom Yashao (يَشَاءُ) and not Yuzlamun (يُظْلَمُونَ) Fateelan (فَتِيلًا).” Here the word Fateelan, is normally translated as ‘as much as a hair on a date seed’ however the word is used in Quran in multiple meanings and depths. If we check the meanings of the word in classical medieval Arabic, we would know that it’s used 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 in Ayah 4:49, after warning against both (1) who do Shirk as well as (2) the Haadu, the religious leaders who Yuftara upon Allah, when Allah says “Have you not considered those who Yuzakuna (claim to carry out Tazkiya- cleansing, purity, growth etc.) for Anfusahum (everyone), Nay, Allah Yuzakki whom Yashaao and not Yuzlimoon Fateelan” Here the word is used in BOTH of its meanings 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 w.r.t. to all the interconnected parts of this system of Andaadan (with both those who do Shirk along with those who are Haadu and becomes shuraka) as together they contribute to this system of Andaadan against Allah, hence each and every one would be held accounted for based on his/her contribution to this interconnected various aspects of a complete process against Allah.

٥٠  انْظُرْ كَيْفَ يَفْتَرُونَ عَلَى اللَّهِ الْكَذِبَ ۖ وَكَفَىٰ بِهِ إِثْمًا مُبِينًا

In the next ayah 4:50, Allah says “Anzur (انْظُرْ) how they Yaftarun (يَفْتَرُونَ) upon Allah Kazeba (الْكَذِبَ)…” Here the word Anzur basically means to look from one’s eyes – but the word also has meanings of thinking, watching, vigilant and observing closely, i.e., looking but not just on the surface level of seeing something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. It is also used in the meanings of giving undivided attention, and focus. Therefore, used in the meanings of undivided attention, inspection, focus or investigation. Thus, Allah is asking us as Momineen to Anzur how they, the Haadu, the religious scholars and leaders, Yaftarun- project their own opinions in the name of Allah, upon Allah Kazeba. Here the word Kaziba is normally translated as liars or disbelievers, but the word is used in much deeper interpretations in terms of denying, rejecting, lying, ridicule, taking as a joke, disrespecting, making fun of (Takzeeb), ignoring, the Haqq, the Bayyinaat, the Ayaat of Allah and the Kitaab. Thus, when we would observe, watch closely linking our vision with this knowledge that Allah has given to us and warned us about these Haadu – the religious scholars, by inspection, focus and investigation, we would realize that not only that they – these Haadu, the religious scholars and leaders, Yaftarun – project their own opinions in the name of Allah, upon Allah, but also are Kazeba of Allah’s Ayaat and Allah, in terms of denying, rejecting, lying, ridicule, taking as a joke, disrespecting, making fun of (Takzeeb), ignoring, the Haqq, the Bayyinaat, the Ayaat of Allah and the Kitaab. It is because of this that we would realize that as in next phrase “…And sufficient it is a Mubayyanan (مُبِينًا) Is’man (إِثْمًا).” That their Is’m is very clear, black and white, Mubayyin, clearly distinct and obvious to us.

DIVINE GUIDANCE FROM AYAHS 4:44 TO 4:50

These Ayahs of Surah An Nissa from Ayah no. 44 to 50 are basically discussing Haadu – the leaders among the Ahl-e-Kitaab, their followers and the whole system of Andadan. Through these ayahs, we learn the following of Allah’s wisdom and guidance that we can apply in our day to day lives.

1. Being Ahl-e-Kitaab is a great responsibility, trust and an integral part of our Emaan, both in terms of firm conviction as well as our covenant with Allah as Momineen. Emaan on Kitaab, means seeking knowledge of Kitaab, by application of all our God-given faculties, through in-depth analysis, undivided attention, focus and understanding with a firm conviction of following and obeying these commandments with our whole being. Emaan on Kitaab also entails a great trust as to not only practically apply this Hidayah in our lives but also communicate the same as is, without any addition, deletion, amendment or concealing to others. Quran is against the blind following of anyone or anything except the Emaan on Kitaab, through the use of our own thinking, intellect and knowledge. Therefore, those who have firm Emaan, who are steadfast on the path of Allah are very few in numbers and very frequently they face opposition and animosity. Allah informs us about animosity and jealousy that we would be facing in the Sabeel of Allah, but it is through these hardships, that we would be provided with knowledge and wisdom- that’s how Allah is Waliy and Nas’eer for the Momineen.

 

2. The two integral parts of any system of Andadan against Allah are (1) its leaders- the Haadu, the religious leaders and guide who present themselves as being leaders, but if their focus is on short term gains, temporary benefits of this worldly life, they end up twisting and distorting the word of Allah as well as expressing their opinions in the name of Allah, thereby end up Aftara upon Allah which is a great sin. (2) The second part of the system of Andadan are (those followers, who instead of following the laws of Allah, doing Abd of Allah, these followers follow the laws of these Haadu, the religious leaders and thus have made these as Shurukaa with Allah. Both these acts of Yuftara upon Allah as well as doing of Shirk are great and worst forms of Is’m.

 

3. These ayahs are warning us about Haadu– the religious leaders, the preachers, the scholars those who present themselves to guide other. These ayahs are telling us in explicit terms, as to what these scholars are doing and how they are doing it, these scholars have purchased the Zillat in place of the Kitaab – the Amanat that Allah has entrusted to the Ahl-e-Kitaab and they try to astray us from the Sabeel of Allah. They distort the Kalamat of Allah- the Kitab, out of its context and intended placements. They are hypocrites and go against the basic Gyst of hidayah by taking the kitaab on the surface level only, devoid of understanding, paying no attention, or even not following of the Kitaab. Because they are among the Kaafireen and they have only a little Emaan.

 

4. To us as Momineen, Allah wants us to observe, keep our eyes and ears open and watch closely the acts and deeds of all the members of this system of Andadan as to how they Aftara upon Allah, taking Hidayah as a joke, ridiculing it, disrespecting and denying of Allah’s Ayat and Haqq. If we keep vigilant, we would be able to identify and guard ourselves against all these members and players of the system of Andadan against Allah.

For ALL keywords in these ayahs, please refer Keyword Vocabulary at https://quranthinkers.com/keyword-vocabulary-by-wqt/