4 Surah Al Nisa The Women Linguisticmiracle
4 Surah Al Nisa The Women Linguisticmiracle
4 Surah Al Nisa The Women Linguisticmiracle
Meaning: In that case
Usage: when you have already said something and now you are connecting
it with something else
Background about ayat 66:
- It talks about tawakul (reliance) in Allah.
64
The parable given in the ayat can be looked in two ways:
Explicitly: If Allah had commanded, (a command that seems completely
irrational at first - kill yourself, or leave your homes) only a few would have
done it. And it would have been better for them (had they done it) and they
would have had become firmer in their faith
o
: The
in
o Meaning With - counted among, (it also means) comradery; We are
with you in spirit; Have oneness with them
o So these people have oneness with all those who came before. share
a bond with them.
Categories of people that Allah favours (We should strive to fall in one of the
categories, except for Prophets)
o The Prophets
o Sadiqeen Those who are perpetually, always, extremely truthful.
It is the hyperbolized form
Especially talking about the first Muslims that converted
despite the pressure against them they still stuck to the truth.
o Witness to the truth (Martyrs)
o The righteous
: A friend
67
o Comes from the Arabic word: mirfaq
Meaning: Pillow - you can recline on it, something soft,
something thats a source of comfort
A friend that you can rely on, you can lean on, that comes in
handy. A friend that when youre around them you become
relaxed. You calm down. Source of tranquility in your life.
o Other words used for friend are: saddique, hamim
So all these people (list above) theyll be your rafiq, you can all on them
anytime, hang out with them, chill with them and relax. Company you get to
enjoy.
AYAT 70
Such is the bounty from Allah: And sufficient is it that Allah knows all.
o Meaning: to slow down
o MUNAFIQ ELEMENT within the Muslims: Somebody will really
(really really) try to slow the Muslims down. Moreover they will be
slow as well (for example by saying lets just wait for a few days and
figure things out. Why do we have to go to war?) They will be hoping
that if they procrastinate, the situation will change and then they
would not have to go out. within the Muslims
When one is in a state of war, every minute counts thus the slowing down
can hurt the Muslims
Another meaning of
: oh man , come on
o I should have been with them, then I would have made so much
money.
(He has no love for the army but has love for the spoils of war and the reputation a
victorious army gets war heroes)
Muafiq- His idea of success is:
o Worldly acquisition
o Reputation
71
AYAT 74
Let those fight in the cause of Allah Who sell the life of this world for the
hereafter. To him who fighteth in the cause of Allah,- whether he is slain or
gets victory - Soon shall We give him a reward of great (value).
This ayat is an encourage to fight in the path of Allah, its not a command.
In a draft, all capable men are forced to fight, If you do not fight there are
consequences (court marshaled etc.) this is not a draft.
Draft did not happen till the Battle of Tabuk in Surah Tawbah So all battles
before that are volunteered battles.
Thus whoever comes out Allah is telling them for them is a huge reward. This
is because they have shown individual enthusiasm and loyalty to the
Messenger (SAW).
72
AYAT 75
And why should ye not fight in the cause of Allah and of those who, being
weak, are ill-treated (and oppressed)?- Men, women, and children, whose cry
is: "Our Lord! Rescue us from this town, whose people are oppressors; and
raise for us from thee one who will protect; and raise for us from thee one who
will help!"
)
Now that Islam was a state (Madina), they could rescue their citizens and
make them come to Madina as the state has a right to fight for their citizens
73
AYAT 76
Those who believe fight in the cause of Allah, and those who reject Faith Fight
in the cause of Evil: So fight ye against the friends of Satan: feeble indeed is the
cunning of Satan.
:
o Meaning: Any entity that calls you to disobey./ rebel
74
AYAT 77
Have you not seen those who were told, "Restrain your hands [from fighting]
and establish prayer and give zakah"? But then when fighting was ordained
for them, at once a party of them feared men as they fear Allah or with [even]
greater fear. They said, "Our Lord, why have You decreed upon us fighting? If
only You had postponed [it for] us for a short time." Say, The enjoyment of this
world is little, and the Hereafter is better for he who fears Allah . And injustice
will not be done to you, [even] as much as a thread [inside a date seed]."
: didnt you analyzed./ didnt you look/ didnt you think about it / have
you not come to certain conclusions about this situation/ didnt you look
towards those who were told.
: to stop and attack with the palm of your hands like somebody is about
to attack you with a sword or something and you put your hand out, that is
kafa.
: is passive, some scholars imply that as a result it must have been that
the Messenger instructed them.
75
MAKKAN PERIOD (A tangent):
o Hidden gem: The Muslims were showing non violent resistant / non
violent opposition. / non violent protest/Movement of Non violence.
o Importance of that period: 2/3 of the Quran came in that period; it
was the seed of everything that Islam achieved.
o The difference between a Makkan period Muslim and a mushrikoon
was not the beard, or the way they dress, five daily salah were not
commanded yet, all that made them different was the Quran, their
character.
o The fundamentals of Makkan Quran deals with: tawhid, messenger,
afterlife, lessons from previous nations. Big things, not killing people,
fair in life, general principals of fairness (anybody would read and say,
yes that makes sense like do not kill the baby girl. It was not Muslim
centric per se.)
As a result:
o They started making fun of Muslims
The youth started becoming Muslims, the elders thought that
the easiest way to get back the youth would be to bash their
Leader (SAW).
(The bashing did not produce any results)
o Now the working class, the slaves were becoming Muslims.
This was hurting the economy
A miniscule cult (in their opinion) was gaining momentum.
Sop they thought they had to start a campaign that these
Muslims were a threat to homeland security. And that they
needed to be attacked. First raise a fear in the people that these
guys are dangerous. Then certain random acts of violence
against them will be justifiable.
So they started saying things like Islam is separating, dividing
the family. They started questioning the loyalties (Are you
Muslims or Makkans?)
(This did not work, the muslims continued with their task)
o Now they said that Muslims were an open threat, in the name of
national interest we can torture them.
76
o To the Makkans the highest constitutional law was to take care of
their own. They did not hit their own people of their own tribe.
o Every nation has certain lines they never crossed. Makkans would
never attack their own. The only time they were willing to cross this
line was with Muslims.
o So they did some constitutional amendments that will allow them to
torture these Muslims citizens, it was fine.
o Similarly: Firon never attacked his own people. Musa was perceived
as his own- the only time he was willing to make that exception is
when it comes to Islam.
o Lesson: Muslims not being treated the same way as other is old
history, its nothing new.
But when fighting is mention for the Muslim, the motive that is mentioned behind is
to fight for those who are weak, those who have been tortured. It is a matter of
justice. The cause is justifiable in any court of law. Any country would want to
rescue their/our innocent civilians that are being hurt.
When a nation is constantly attacking innocent people, the more you fight the more
your will to fight does down. People start questioning the motive behind hurting
innocent people. People start questioning the foundation of their own society, how
can they do this to their own people.
Because of this reason, when they came out in the battle of Badr, they did not have
the moral strength.
o
: (Fateela) Meaning:
o The wick
o Seed of date with the little fibers coming out of it, one of those fibers.
o You will not be dealt with unjustly by even that little amount.
77
Surah An-Nisa
Scribed notes
Ayah No. 78
Ainama takuunu yudrikumul maut
Wherever you may be death will make it to you for sure
Yudrika-step by step
Death (like the friend of yours, asking about you step by step) is already on its way!
Daraka-go down in steps
Adraka- it is when something reaches you stage by stage, gradually
Adraka has been used to describe death; something which is slowly step by step making
its way to you, the journey of death has already started and step by step its coming closer
to you.
Wa lau kuntum fee buruujeem mushayyadah
Even if you were in tall towers, death will still reach you
Buruuj-tall towers
Shayyada-reinforced tower/castles
Mushayyadah-unscalable walls, made smooth, impenetrable
Wain tusebhum hasanah yaqoolu hadhihi min eendi Allah
When good happens, they say it is from Allah
Wain tusebhum saieaatuun yaquulu hadhehi min endik
When bad happens, they say it is from your fault
The mindset of munafik: they dont want to give any credits to Rasulullah SAW
Qul kullum min iendil Allah
Say all is from Allah, good and bad
Even the munafik calls on Allah to make his comments, no big deal for them
Famaali haaulaael qaumi layakaaduna yafqahuuna hadeetha
Whats wrong with this group of people? Separating the muslims
They almost dont understand a single speech/word
78
Ayah No. 79
This ayah can be interpreted/explained in two ways:
Actually mentioned to Rasulullah SAW,
1. Whatever good comes to you comes from Allah, and whatever bad comes to you, its
from your own doing.
Famin nafseek-from yourself, something in you, to test you further
Allah is commenting/quoting them
2. As though as Allah azza wa jall is commenting on their words i.e. so you blame the
Prophet for the evil but all the good things from Allah
Allah is enough for this statement/or witness to this obnoxious statement
Ayah No.80
Mai yuthee alrasoola faqad thaaa Allah
Whoever obeys Rasulullah SAW, obeys Allah
Wa man tawalla famaaa arsalnaaka alaihim hafeedha
You are not responsible for their turning away/not their guardian (hafeedh), you are only
giving them advice, even if Rasulullah SAW was the head of the state, had legal
authority, can do stuff, he SAW was told this by Allah, subhanAllah!
Ayah No. 81
Wa yaquluna thaatun
They say no,no we are going to obey!
thaa'atun-obey
79
Faidha barazu min eindik
The they come out baraza-face to face, to come out in public
bayyata thaaifatuun minhum gaira alladhe taqulu
There will be a group out of them plotting
they were plotting/undoing exactly what they intended to do
bayyata-spend time plotting, like najwa:secret meeting
wa Allahu yaktubu mayubayyituun
Allah swt was taking their minutes of meeting, documenting it, write it through all night
Faaridh anhum
Allah swt said dont react now , dont create big deal about it now, just ignore first, now
is not the time to engage in this, got bigger problem, let it be!
Watawakkal ala Allahi
Put/place your trust in Allah entirely, rely upon Allah
Wa kafa billahi wakeela
Allah alone enough to take care of your matters
Ayah No. 82
Afala yatadabbaruuna al-qurana
Allah turns to those plotting at night, Allah swt asks this question? Dont they think
deeply about the Quran. Real reason must be they are not convinced of the Quran, not
sure whether Al-Quran is the word of Allah!
Wa lau kaana min eendi ghairi Allahi
If its not from Allah
This ayah is Madani but seems like Makki
Lawajadu feehi ikhtilaafaan katheeran
They would find a lot of contradictions in it!
This conversation as it if people were given a foundation in faith
So its from Allah swt
Munafik and Kafir have similar problems=lack of conviction
The plotters pray behind Rasulullah SAW, yet they make joke and plot/scheme against
him
80
Salah is the meeting time for the sahabah, why? Allahs instructions coming down in the
ayaat.
Very direct impact, their time and us, different, real time commentary
They thought Rasulullah SAW is making it up himself! NO, Allah swt says this Al-Quran
is from Him alone.
Ayah No. 83
This kind of news not supposed to be spread
Rumor:peace/fear
Wa idha jaa a hum amruun min alamni awilkhaufi adha uu bihi
Any news coming to them about peace treaty or fear/dangerous/spying news, some tribes
want to fight
Amruun-any news/ matters
aadha uu bihi: broadcasting, spreads the secrets, about a person who cant keep secret
Especially at the time of war, information must be kept secret, military tactic
Wa lau raddu hu ila alrasuuli wa ilaa uulil amri minhum
If they to be taken it to Rasulullah SAW
Laalimahu aladhena yastambithunahu minhum
Or took to the generals, commanders, high authority, they are the ones supposed to
analyse this news
Yastambithunahu- investigation, have the ability to investigate/analyse
Nabataa maa-to dig deeper, process deeply, to go inside of a well, that is dry and keep
digging,
eventually get the conclusion
walau laa fadhlu Allahi alaikum warahmatuhu
had it not been favour and mercy from Allah swt
lattabatumu shaitaana illa qaleela
would have followed shaitaan, except a few of you
whatever comes, follow it
following rumors=following shaitaan
81
Not actually investigating a news and ensuring its credibility before spreading it is
actually following shaitaan
Ayah No. 84
Faqaatil fee sabeeli Allah
Despite all these obstacles, you (Muhammad SAW) fight in the path of Allah
Laa tukallafu illa nafsaka
Nobody compelled you to fight except yourself (no one mandated/forced)
Waharridhii ulmumineen
Hirassa-to instill greed, hirss-greed
Hirradhaa-to instill excitement, to fire people with love
You can only motivate them with love, thats the only position you are in right now
aasa allahu ayyakuffa basa aladhena kafaruu
If Allah ties the hands of the enemy, stops them, they go on defensive
aasa-likely, possible scenario
kuffa-got hands
Treaty of Hudaibiyyah: It was a strategic key to victory of Prophet (SAW), on face value,
it seems like a loss but Allah calls it an open/clear victory, one day youll read Surah al-
Fath, violent expected but nothing happened eg conquest of Makkah
Major non-violent incident was conquest of Makkah, it could've been very violent but
surprisingly, it wasnt.
Wa Allahu ashaddu basau wa ashaddu tankeela
Allah is more powerful in making an example of someone; their punishment will become
exemplary for the others, do you want to be like that?
tankeela-very terrifying
nakaal-to make an example out of someone, make mockery of someone, means to deter
others
Ayah No. 85
82
May yashfa shafaaatan hasanatay
eesa-recommendation
Yashee-help them out, because theyre uncles, cousins, but at other times they are really
good, not because you know them but they are in fact good
But there are people who cant recommend others, cant see others go ahead, its social
problem, cant help others
Whoever comes and give recommendation, put a good word, good shafaah, to help out,
based on truth
Yakun lahu naseebum minha
He will get the reward too, eg hadith: help someone to goodness, get the same reward
Wa may yashfa shafaaatan saiatan
Or give bad recommendation, not liking someone eg halaal restaurant, say they dont sell
halaal meat or putting wrong recommendations, not deserving
shafaaatan hasanatay-can create goodness
shafaatan saiatan-bad endorsing, evil in society
Yakul lahu kiflum minha
You put in somebody in bad stuff, and you all get the bad twice
Kifl-necessary portion due, good/bad, double compensation
Wa kana Allahu ala kulli shayyim muqeeta
Allah is always being in complete guardian, to say you can give false testimony to
whatever, but
Allah is ultimately in power
False testimony cant save or cant give anyone
Aaqatan, yuqeetu, eeqaatan-to have power, guardianship, ability to hold something and
not to let it go!
Ayah No. 86
83
Wa idha huyiytum bitahhiyyatiin
hayaat/ha'yee-life
tahiyyat-greeting, salaam
when you greet somebody with the greatings of life, eg hayyakallah, etc
or you are greeted with any kind of greetings
Fahayyu biahsana minhaa awrudduha
Respon with better or at least the same, but Allah gave preference to something that is
better, eg
assalamu alaikum and replied with wa rahmatullahi etc
Allah recommended this, why? Whos better, the one who initiated so do better
Inna Allaha kana aala kulli shayyim muqeeta
Allah is in complete audit/complete counting of the little deeds, all noted
Best greeting-salaam, because not only doa for this duniya also make peace, make
quarrel
disappear, bury the hatchet, but we make mockery of salaam
Ayah No. 87
Allahu laa ilaha illa huwa
Allah, there is no one to be worshipped other than him
Layajmaaannakum ilaa yaumil qiyaamati laa raiba feehi
84
He will certainly gather you all standing on the Day, absolutely no doubt about it
Waman asdaqu mina Allahi hadeetha
Who is more truer than Allah in speech? Allah is giving guarantee
Ayah No. 88
Two types of munafeeq (hypocrites) left at Makkah, stucked and refused to go
anywhere
Fama lakum feel munaafeqeena fiatayni
Whats wrong with you about the munafeeq? You are divided into 2 groups
Waallahu arkasahum bima kasabuu
Allahs turning them upside down for what they have earned themselves
Arkasa-hang outfit upside down, they left the religion
Aatureeduuna an tahduu man adhalla Allahu
Are you guiding/trying to guide somebody that Allah has misguided
Wa may yudhlili Allahu falan tajidalahu sabeela
Whom Allah has misguided, they will not be guided (Makkan ayaat: youll find more in
detail)
Ayah No. 89
85
Waddu lau takfuruuna kama kafaruu
They want you to follow them, regret their faith
Arkasahu-they left the religion, but not declaring it yet, keeping their options open
Fatakuununa sawaaan
You will be equal
Fala tattakhedhu minhum awliyaa
Dont you dare to take them as your friend
Hatta yuhajiruu fee sabeelillahi
Till they migrate in the path of Allah
Fain tawallau
If they turn
Fakhudhuhum
Seize/grab them
Waqtuluhum
And kill them
Haithu wajad tumuuhum
Wherever you find them because this is still in state of war, eg spies-you have to grab and
kill
them, at that point you have to fight them
Wala tattakhedhu minhum waliyyau wala naseera
Dont take them as your protector
86
Ayah No. 90
Illal aldheena yaseeluna ilaa qaumim bainakum wabainahum mithaaqun
They are some left at Makkah but did not reach Madinah, they reach somewhere else in a
territory where Muslims made peace treaty with them
Awjaauu kum haserat suduruhum
Or they could have come to you tight heartened; naturally frustrated thus they dont need
any of this
Hasirat-tightened
Ayyu qaatilukum awyuqaatilu qaumahum
They just dont want to fight anyone, leave us alone, they dont care, keep me out of it,
Im not necessarily muslim or mushrik
Walau shaaa Allahu lasallathahum aalaikum
Had Allah wanted it, the Makkans would have gained more influence than you to save
people, they would have imposed on you
Falaqaatalukum
They would have killed you for sure
Faine tazalukum
They dont want to deal with you, if they stayed away from you, eg husband not to
approach wife during menses
etazalu-not engaging you
Falam yuqaatilukum
They dont fight you
Waalqau ilaikumus salama
87
At the same time they have extended peace to you
fama jaala Allahu lakum alaihim sabeela
Allah has not allowed any pursuit/case against them, dont pursue any case against them
Ayah No. 91
One group of people have given up on you and there are another group of people
Satajiduna aakharena
However theres another group of people
yureduna ayyamanukum
they want to make sure that they are safe with you (same like the group before)
wayamanu qaumahum
and they want their people safe too
kulla maarudduu ilal fitnati
however when they are turned back to the situation of fitnah
urkisu feeha
whenever sentiments of peace tested, they are turned upside down in that fitnah, not
loyal, they are opportunists, fitnah comes-they turn back on their word
faillam yatazilukum
then if it is proven, they didnt stay away from you, they didnt leave you alone
wayulquu ilaikumus salama
they didnt extend peace to you, when opportunity came, they attacked you anyway
wayakuffuu aydiyahum
they didnt hold their hands back
88
fakhudhuhum waqtuluhum haithu thaqiftumuuhum
then grab them and kill them wherever you find them, these are traitors, extremely
dangerous to you
wauulaaaekum jaalnakum alaihim sultaanam mubeena
and those are the group of people, we have made if you take military action against them,
you are not at guilt totally, your actions are justified/no guilt
Ayah No. 92
Battlefield strategies, friendly fire, shot a wrong person at the battlefield
Wama kaana limumini ay yaqtula muminan illa khathaan
Not becoming any believer to kill another believer, except by mistake
Wa man qatala muminan khathaan fatahreeru raqabatiin muminatiin wadeeyatuum
Whoever would have killed a believer by mistake
musallamatuun ilaa ahlihii
they have to do two things, if they commited involuntary manslaughter
1. free a believing slave,
2. submit a ransom amount, blood money, given to the family
89
mussallama-must give completely
illa ay yasaddaquu
except that they say they dont want, still need to free a slave, owing to Allah
fain kaana min qaumin aaduwwil lakum
if the one killed by mistake is from the enemy nation
wahuwa muminuun
and hes a believer
fatahriru raqabatiim muminatiin
you still owe to Allah, still free a Muslim slave/Muslim neck, but dont have to give
them anything because they are enemies to you and might use the money to oppose you
wain kana min qaumim bainakum wabainahum mithaaquun
but if this Muslim is from a non-Muslim nation and you have a treaty with them
fadiyatuum musallamatuun ilaa allihi watahriru raqabatiim muminatiin
obviously you will give them the blood money to his family also you will free a Muslim
slave
faman lam yajeed fasheyamu shahraini mutataabiaini
for whoever couldnt find a slave to free, like our times now, then must fast for 2 months
consequently
taubatam mina Allahi
as an act of repentance for Allah
wakaana allahu aleeman hakeema
Ayah No. 93
Waman yaqatul muminaam mutaammidan
Past tense, something happens only once, now change of tense
Whoever kills a believer intentionally
90
Fajazaauuhu jahannamu
Hes recompense is Hellfire
Khaleedan feeha
Remains in it
Waghadhaba allahu alaihi
And Allah is angry at him
Walaanahu
And He curses him
Waaadda lahu aathaban aaadheman
And He had prepared for him a great punishment
All these for killing someone intentionally, but look at nowadays, no value for human life
left, no Imaan in Allah left!
Ayah No. 94
Yaa ayyuha aladheena amanuu idha dharabtum fee sabeeli Allahi
Those of you who have believed, when you really go way out there and feel your feet
really
heavy like beating the earth
Fatabayyanu
91
Get clarification, good intelligence
walaa taquulu liman alqaa ilaikumus salaama lasta muminaan
Dont say to anybody who throws salaam at you, even in the state of war, dont you
dare say
that he is not a believer, they also have taken the risk too, appearance is not the judge
of
Islam, amazing value for our society, no way to judge others about their Imaan, the
only
reason you might do that
tabtaguuna aaradhal hayaatid dunya
all you want is the pursuit of life, agenda of worldly life, thats what you are
interested in
faenda Allahi magaanimu katheeratuun
Allah has got lots of benefits
kadhalika kuntum min qablu
this is Jahilliyyah that you used to do, being judgmental etc
famanna Allahu alaikum
Allah has done huge favours to , given you Islam!
fatabayyanuu
all you should do is to clarify
inna Allaha kaana bima tamaluna khabeeran
certainly Allah has always known whatever you are upto
92
Tafseer of the Verses of An-Nisa' (95-121)
Ayah 95
The Qaaidun here are those who sat behind the believers, i.e. Didn't go out and fight in the battle
of Uhud. The ones that sat behind without possessing any kind of disability, are not the same and
are not equal to those who actually went out and struggled in the path of Allah with their money
and their selves. Allah gives a higher rank to those who struggle in His path with their properties,
and for them is a higher rank above other who stayed at home, without having a genuine reason.
Yet, for everyone, as long as they were sincere (in their reasons), Allah has promised the best. So
the people who didn't go out and fight aren't necessarily munafiq, but still they are lower in rank
than those who did.
Ayah 96
Allah has given a preference to the mujahideen a huge compensation, darajatin minhu, ranks from
Allah, and this is in addition to forgiveness and mercy. The fact that these ranks are from Allah,
implies that we cannot label each other with these ranks, we cannot judge for ourselves who
amongst us is better. Additionally, the qaaideen, aren't exactly reprimanded here for not going out
to battle. But still it is implied, through their lower relative rank, that it isn't exactly a good thing
to be amongst the qaaideen, that they should have come out as well. Regardless, the door to
forgiveness is still open for them.
Ayah 97
On the contrast are those who the angels took away (i.e. Took away their souls---they died), while
they were in a state of wronging themselves. These are, for example, the people of Makkah who
didn't make hijrah, or the hypocrites in Madinah who weren't sincere in not going out into battle.
So they wronged themselves and while doing so, the angels are going to say to them, 'In what
(state) were you in?' They will say, we were the ones who were made weak on the earth and were
being oppressed in our lands. And the angels will respond, wasn't the earth of Allah vast enough
for you? You couldn't migrate to another land of Allah? And those are the people whose place is
jahannam. These people blamed their environment for their wrongdoing. And what a horrible
place it is, jahannam.
Wa saa'at maseerah---And what an evil abode that is (for them).
Ayah 98
The punishment is for those who were insincere, but the exception is for those who were disabled,
who were actually weak, from the men, and the women and the children. They are not able to plot
and escape.
93
Heela is a kind of trickery to get away from something. Historically, people tried to evade the
Islamic Zakah collection by giving all of one's assets to one's spouse, leaving one below the
nisaab, and the wife would do the same. That was heela, a deceptive technique to save oneself. So
for those legitimately week, and those who were not able to make a way out for themselves for a
real reason, they are excepted from the judgement of the previous people.
Ayah 99
For such people, there is a possibility that Allah might pardon them, and Allah is the most
pardoning and extremely forgiving.
Ayah 100
And whoever would migrate in the path of Allah, he will find a lot of muragam (ragham literally
means dirt. So for example, raghima anfu fulaan, would mean that his nose was filled with dirt.
Raghima is often a land that is acquired after a quarrel---because two people are fighting and dust
is rising), so whoever will fight in the path of Allah will find the opportunity to seize land. This is
implying how Allah gave the Muslims this land of madinah and it was snatched from the munafiq
such as Abdullah b. Ubayy.
And those who leave their houses in the want of being a migrant towards Allah, and His prophet
(adding the meaning that the migration is to madinah since the rasool migrated to madinah) and
death overtakes him, faqad waqa'a, then his compensation has been situated and has taken place
as a mandate upon Allah, meaning that Allah will take care of him.
These are some of the most powerful descriptions in the Quran regarding rewards and
compensation. Perhaps this is one of the mercy of Allah of not mentioning the rewards of women;
it's as though Allah is saying that what can be mentioned will not do justice to what they are
going to get! And Allah is extremely forgiving and pardoning.
Ayah 101
Then when you travel in the land, shorten the prayer (literally, you take away from your prayers),
and there is no sin upon you if you do so, if you are afraid that those who disbelieve are going to
attack you. Yaftinakum---fitna here refers to their attack. In case that you fear an attack, shorten
your prayers, clearly the disbelievers have been an open enemy to you.
Ayah 102
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And when you (Prophet) are amongst the muslims while travelling, and you prepare to lead them
in salah, faltaqum, taaifatum minhum, then a group should stand and join in prayer, and the other
group should stand with you and hold on to their weapons. And when the first group goes into
sajdah, the second group should be standing right behind them (since sajdah is most vulnerable).
And then the second group prays while the first keeps guard.
Practically, the prophet would make two rakah's. With the first group he would pray one rakah,
and then after the first rakah, he remained sitting in tashahhud. The first group completes the
remainder of their prayers and leaves, then the second group begins its prayers and sits down
behind the Prophet, and then the Prophet gets up and they follow the Prophet till the end of this
second rakah, when he says salam, and the second group makes up the missing one rakah. This is
Salatul khawf, prayer in times of fear.
Then the second group should pray with you, and should watch their guard (since the transition is
happening and it is confusing and vulnerable). Disbelievers would really want that you become
mindless of your weapons, and your other utilities (ammo, supplies). And if they see an
opportunity they will make one strong decisive push against you. Fa yamiluna alaykum, Maila is
when something leans, for instance when two groups are pushing a door from either sides and the
door leans. And there is no harm upon you, if there was someone upon you who was suffering
(was sick), or there was rain, aw kuntum mardha, that you drop your armor and in that case there
is no harm upon you. Basically it means that you take all precautions to protect yourselves as
much as you can safely do.
Note that when Allah commands the believers to hold their weapons, only another command from
Allah or His prophet would convince them to leave their arms. So this is an order, lest they feel
that they would be disobeying Allah if they left their weapons on the ground. But still they are to
stay on alert.
No doubt, Allah has especially prepared for the disbelievers a humiliating punishment.
Ayah 103
Then remember Allah, standing sitting and on your sides. When armies are on a break, they enjoy
that time, drink, reminisce, and vulgarity is common as it is thought to be a time to relax.
However, what do the believing armies do? They remember Allah.
And when you reach final tranquility, then establish salah as it is supposed to be and certainly the
prayer has always been written as a mandate for the believers. Whose times have been fixed.
Interestingly this verse is part of a passage where the salah is to be performed on the battlefield.
We learn from this that everyday has a set of priorities, to-do lists, you have daily goals, etc, A
day is a failure if we didn't make salat on time. Everything else we accomplish in life is secondary.
The primary objective of the morning was fajr, the primary objective of the afternoon was dhuhr...
In Muslim communities, all our schedules are wrapped around salah. But now we have to make
time for salat, and even when we make time. I want to get closer to Allah literally means I want to
make salat. Other things don't have genuine weight. Now what excuse do you have? You're no
longer in war?
Ayah 104
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And don't be weak in the pursuit of the enemy. Once again in battle, don't lose heart in the pursuit
of your enemy. What happens in conflicts that last a long time? You lose fuel. So Allah tells the
believers not to lose steam. And in case you are hurting, they are hurting just like you. They are
ready to persevere, so should you. But you have expectations from Allah that they don't. Hope
from Allah is a great pain reliever. Expectations from Allah will toughen you up and make you do
great things. You now have something that a non-believer doesn't. And Allah is all-Knowing, All-
Wise.
Ayah 105
We have sent down to you the Book, in truth, that you may judge between men by that which
Allah has shown you. So do not be a pleader for the cheaters.
Whenever we go back to the ethics of war, the munafiqun are constantly being poked. Historically,
there was a muslim who stole something from a jew (a bag of flour), and the bag had a hole in it.
And he left a trail. He just had a feeling when he got home that he might get caught. So he goes to
another jew's house and asks him to hold on to his flour for a couple of days. So the muslims
trace the flour and find nothing in the muslim's house and the they find it in the jew's house.
Clearly the trail was making sense that the flour went first to the muslim's house. However, when
the case went to the Messenger, the muslim theif's tribe came and protested to the Prophet that he
was a good man and didn't steal, even though the evidence proved otherwise. When you have a
community leader, such as the Prophet, and he is in such a delicate situation, the munafiqoon
started emotionally manipulating Why aren't you making a decision and started pressurizing
him. The Prophet understood these people's attempts to manipulate him because Allah gave him
insight and a Book to judge with.
People take advantage of leaders who are soft-hearted. Now in that context, the Book has been
sent to the Prophet li-tahkuma bayn anNas. So that you may make decisions, bima arak Allah
(based on what Allah showed you). In other words, there is the law, and then there is insight, of
the judge. He also has emotional intelligence, psychological intelligence. Allah has shown him
that kind of baseerah, and don't you dare li-khaaideena khaseema, and don't be one who takes
judgement from the arguments of these cheaters. Allah labelled the munafiqeen as cheaters.
Ayah 106
And ask Allah for forgiveness. Quran repeats this concept a number of times when it comes to
passing judgement, e.g. In the case of dawud (as) when he had to decide between the two people
with sheeps. This is so if the judge had the possibility of siding with one person or the other, he
would fear Allah and be just. The importance of taqwa in judiciary is really interesting. For
instance, a judge goes through a difficult divorce and his wife takes everything from him. The
next week, chances are that when he is going to judge between a couple, he is going to let his
frustration out on the woman, and vice versa. So this is a reminder to the judge to make istighfar,
and have taqwa. But don't worry, Allah is extremely forgiving.
And look, that the Prophet hasn't even sided with the cheaters, but this caution comes even before
that. Just so a judge may not fall into injustice.
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Ayah 107
And don't you make a case on behalf of those who have cheated themselves. Allah does not love
anyone who has always been a repeated/perpetual cheater (khawwan), and is constantly engaged
in sin. The word atheem is interesting here; the people that con others in scams, they don't just do
one act of crime. A scam can literally ruin a person's life, every single day their victim is going
through harm and every single harm that their victim faces is a constant addition to their sin.
Khawwamun atheem.
Ayah 108
These people are so embarrassed to show their faces to the people---one could be a con artist and
roam around undercover---but once he is exposed he tries to hide away from people. And Allah
says, 'they don't like to hide their faces from Allah, they are not embarrased from Allah?', and He
is with them while they are spending the entire night plotting. And Allah has always completely
encircled everything they had been doing.
Ayah 109
Here some of you are (the Muslims arguing for the muslim theif), making a case for these people
and their tribe, faman yujadil yawm al qiyaamati, who will be debating their case on the day of
Judgement? Who's going to come forward? This ayah has a very valuable and contemporary
lesson for us. That when our brothers wrong others, we have to make a stand against them and be
just. And you don't have to add a 'but this' or 'but that' every time. As if it the crime is justifiable
because he or she is a muslim. You don't have to provide a rationale for them. What the 'enemy' is
doing is a separate issue. We have to be able to speak on behalf of the muslims when they are
right and aaginst them when they are wrong. Amman yakum... and is there anyone who will argue
their case against Allah on the day of Judgement?
Ayah 110
And whoever would do anything wrong. Aw yadhlim nafsahu. Allah makes a distiction between
doing something evil and wronging oneself. Ya'mal su'an. Dhulm ala an nafs.
Doing something evil comes from sau', like a hideous corpse, something ugly nasty to look at.
Some deeds are inherently ugly. They have no temptation to them. E.g. Backbiting is plain ugly,
lying in and of itself is an ugly thing. Then there are other things that have an allure to them.
Stealing might have some allure to it. Shamelessness has an allure to it. Things that don't have an
allure to them and yet we end up doing them they are like are doing something that is su'an.
While deeds that we do for some material gain or due to temptations, they are those that we do
and wrong ourselves.
Whoever does either of those things, thumma yastgahfiri Allaha, an then seeks Allah's forgiveness,
then he would find Allah extremely forgiving and always merciful.
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Ayah 111
And whoever would earn a single sin, then he has only earned it against himself. And Allah si all-
Knowing, All-Wise.
This was a judiciary matter where one tribe spoke against another tribe. Allah turned that into an
individual matter. Allah says whoever individually came back to Allah, that was the right path to
take. When people lose their individual sense of accountability, then they hide behind their people
for justice.
Ayah 112
Then Allah mentions other scenarios, someone who does a khatiaa (not on purpose), or an ithm
(on purpose), then he accuses an innocent person of that sin, then he has made a huge accusation.
And on the day of judgement this will be brought forth as huge charge against him.
Ayah 113
Had it not been for the special favor of Allah upon you, and His mercy upon you, a group upon
them really wanted to mislead you and persuade you to side with them. It's my favor that I have
given you insight to see these things. And had that not been, they would have persuaded you. And
the reality is that they are not misleading anyone but themselves. And they will not be able to
harm you in any way. And Allah sent upon you the Book and wisdom and taught you what you
couldn't have known yourself.
Note, wa allama ka malam takun ta'lam. Takunu ta'alamu, the past tense of kaana, and then the
mudari', note the two present tenses together (takun, and ta'alam). You couldn't possibly have
known what I have taught you. And the favor of Allah upon you is incredible.
Ayah 114
Now Allah talks about those who were not generally happy about the Prophet's judgement
regarding that domestic dispute. And some of these people are those who conspire secretly, they
are the hypocrites. So Allah exposes their meetings---and they're probably wondering how the
Prophet knew---except the secret meeting where someone commands to goodness, charity and
being good. E.g. A secret meeting to discuss where to build new schools, spend charity money,
versus a meeting to conspire against someone good and cause fasaad.
What is the good najwa? Amara bi sadaqatin, charity in Allah's cause. Or for example that you
have to go to court against some muslim group and you decide to have a secret meeting with
someone from that group to reconcile and prevent greater harm. This is basically islaah bayn an-
Nas. You're trying to make reconciliation behind the scenes. Najwa is important, it is critical. e.g.
Two people had a really bad fight and both of them got their groups together. They cannot
reconcile by bring both groups---there will be a fight them. Rather you meet in secret and
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communicate, ideally through the help of a middleman. You would go back and forth and make
reconciliation. This is najwa too. But it is for a good cause. Not like someone comes to you to
meet in secret, and conspires against the muslims and the community, this is not good najwa.
Getting unrelated parties involved in the middle for no reason.
Wa man yaf'al dhalika... And whoever does this, in pursuit of making Allah extremly happy, shall
get a great reward. When Muslims don't have love between each other, shaytaan is there. But
when they want to make Allah happy, then Allah will give them a huge compensation. People
who try to make peace between two fighting parties, have to deal with a lot of garbage from both
sides. These exist within families and in communities. Sometimes people just dont' want to bring
it up. This anger causes greater disunity, and instead of seeking the pleasure of Allah, people seek
their own contentment through the failures of their opponents, even if they may be muslims.
Ayah 115
Wa man yushaqiq ar-Rasul min ba'di... And whoever would oppose the messenger in any way,
even after the guidance had become clear to them. Yushakik ar-Rasul, disobeying and opposing
the messenger. This subject is continuing, from the incident of the muslim theif. And he would
pursue a path other than the path of the believers. Imam al-Shafiee said he read the Quran 300
times looking for proof of ijmaa' in the Quran. Until the 300
th
time he stopped at this ayah, and
the phrase, ...who pursues a path other than the path of the believing community... was
something that made it clear to him.
Ijmaa is something very powerful but it is also a buzzword that it can be manipulated. One might
say there is ijmaa that those guys are deviated, or mushrik, etc. Ijmaa is very serious stuff, you
can't just say that there is ijmaa on a certain issue. Nowadays saying ijmaa on complicated issues
is very difficult, especially with the shortage of authentic Islamic scholarship.
Ayah 116
Allah Himself does not forgive that shirk be committed with Him. Previous ayah was about
opposing the messenger, and now the subject shifts to the tawhid of Allah. Interesting? Because
the previous is also a form of shirk, shirk in itaa'a, obedience to Allah's messenger. When you
don't accept Allah's messenger as the final authority, then you don't accept Allah's authority.
Because the Messneger is the only one who is telling us about Allah's commands. One cannot
then claim to accept the commands yet reject the words and judgement of the Prophet. This is
why the scholars would sometimes classify hypocrisy under the definition of shirk. Shirk in
intention. A hidden form of shirk. Shirk khafee. Allah does not forgive shirk against Him. And He
may forgive whatever may be besides that. And whoever does shirk, faqad Dalla dalaalan baidah,
they have gone way way off the path; dalla dalaalan showing us the extent of their deviation.
Ayah 117
They are not calling other than Allah anything except their female deities, and they invoke
nothing except a persistent shaytaan. Lat is the feminie equivalent of ilaah, azeez, the feminine
form is uzza... In yaduna illa shaytaan mareedah, mareedah here is meaning a shaytaan that goes
out and beyond in misguidance and crime. Like a ganster who goes above and beyond his group's
activities in crime.
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Ayah 118
Allah cursed him, and shaytaan said, I swear to it that i will take from your slaves a set
mandated portion, guaranteed with me. I'm going to take a bunch with me.
Ayah 119-121
And I will so misguide them and confuse them so much. I swear to it, and fill them with so much
hope and delusion of success, they will be so blinded by their aspirations. I'm going to fill them
with so much hope, and once I do that for them, I will be in a position to command them. Then I
will tell them what to do. Then they will be cutting off the ears of cattle---I will make them do
weird superstitious practices for good luck, I will make religions up. You watch, that's the
ultimate example of doing something stupid. And I will continue to command them further. And
they will start altering the creation of Allah. And they will start doing all kinds of things thta I will
tell them to do. Wa man yathakidh shaytaan, ... then he has lost totally and absolutely. He coudn't
have lost more clearly. He makes promises to them, and he fulfills them with hope and false
aspirations, and ma yaiduhum... except deception. And this happens with all human beings.
Materialism is a big thing. There is nothing wrong with living well, but we don't live for these
things, we were put for much bigger things.
For them is a dwelling, Jahannam, and they will find no escape from it!
Tafsir of ayaat of surat an-Nisa' 122-143
Ayah 122
But those who believe (in the Oneness of Allah - Islamic Monotheism) and do deeds of
righteousness, We shall admit them to the Gardens under which rivers flow (i.e. in Paradise) to
dwell therein forever. Allah's Promise is the Truth, and whose words can be truer than those of
Allah? (Of course, none).
But the ones who believe and do righteous deeds - We will admit them to gardens beneath which
rivers flow, wherein they will abide forever. [It is] the promise of Allah , [which is] truth, and who
is more truthful than Allah in statement.
And the promise here (asdaqu, qeela), in grammar this is called tamiyeez. The qeelan is mansub
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as tamyeez of asdaqu. This ayah is important because on the one hand there is shaytaan who gives
delusions and extended hopes to people and leads them to hellfire (as we saw in the earlier ayaat),
and on the other hand there are those who actually make way towards paradise through the real
promise of Allah.
Ayah 123
It will not be in accordance with your desires (Muslims), nor those of the people of the Scripture
(Jews and Christians), whosoever works evil, will have the recompense thereof, and he will not
find any protector or helper besides Allah.
And Allah says, laysa biamanikum, (reality) is not based on your wishful thoughts. Nor is there
any basis to the wishful thinking of the people of the book. And whoever would do an evil deed
will be compensated with it.
The ayah is about amaneen (wishful thinkers). And if we don't understand this context of this
ayah, then we can come to very wrong conclusions. If we just look at it as whoever does an evil
deed is only compensated with punishment, then what about forgiveness? Well, it's the people
who have false hope about having their deeds forgiven; they are deluded in their hopes and
continue sinning. So this verse is a warning for such people.
Wa la yajid... and he will not find anyone besides Allah in order to be a protective friend. Naseer
is someone who comes to help you at the time of trouble.
Ayah 124
And whoever does righteous good deeds, male or female, and is a true believer in the Oneness of
Allah (Muslim), such will enter Paradise and not the least injustice, even to the size of a Naqira,
will be done to them.
Wa man ya3mal, ... whether they be male or female, and being a mu'min---this is important to
note here, that ya'mal is muzakkar, and mu'min is muzakkar, and it is referred to with huwa.
However the females are also mentioned here. This illustrates a principle in the Arabic language.
That the masculine is the default pronoun. Just because the masculine pronoun is used, doesn't
mean the exclusion of women. Huwa is used in the general sense.
Fa 'ula ika, so there's also this iltifaat. There are two kinds of ism mansool, you have which
can serve as singular and plural. Then the ism al-ishaara, ulaika is plural. Huwa mu'min faulaika.
Huwa is singular and it should have been dhalika, but the ulaaika is used, which is plural. So it
goes from huwa mu'min to ulaaika yadkhulun aljannah. Wa la yudhlamuna naqeera. Naqeer is the
dent inside the date seed. Naqara is also used in classical arabic when a bird picks up using its
beak.
Ayah 125
And who can be better in religion than one who submits his face (himself) to Allah (i.e. follows
Allah's Religion of Islamic Monotheism); and he is a Muhsin (a good-doer - see V.2:112). And
follows the religion of Ibrahim (Abraham) Hanifa (Islamic Monotheism - to worship none but
Allah Alone). And Allah did take Ibrahim (Abraham) as a Khalil (an intimate friend).
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Who could be better in terms of religion than the one who submits his face to Allah. This is
literally the act of sajdah, but wajh is also referring to our pride. In many cultures (if not all)
headgear is a form of showing importance, honor and pride: crowns, hats, etc. So in the verse, the
human submits his face to Allah, and reaches the state of ihsaan. Wattaba' millata ibrahima hanifa.
Who had always been in a state of hanaf (unbiased) [janaf means to be biased], towards Allah.
Just from a spiritual point of view, this is amazing. First you have the slave who tries to come
close to Allah, and then later on, it is Allah Who comes towards the slave. Khulla is referred to
friendship without formalities, a very close friendship.
Ayah 126
And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever
Encompassing all things.
Wa lillahi ma filsamawati.... exclusively belongs to Him. And He encircles everything. What is
the conclusion of the state of ihsaan? What is that one idea that dominates all of your thought? It
is that you own nothing and only Allah owns everything. I don't have to be jealous of anything,
because it is given by Allah. Now, this statement might seem very generic, but in deed it is this
one statement that you have given ownership and credit to Allah, absolutely. If we can live a life
this way, that is ihsaan. And Allah has completely encircled all things.
Ayah 127
They ask your legal instruction concerning women, say: Allah instructs you about them, and
about what is recited unto you in the Book concerning the orphan girls whom you give not the
prescribed portions (as regards Mahr and inheritance) and yet whom you desire to marry, and
(concerning) the children who are weak and oppressed, and that you stand firm for justice to
orphans. And whatever good you do, Allah is Ever All-Aware of it.
Wa yastaftunaka, nisaa'i. This is the style of this surah, for example in the beginning, we started
with matters of inheritance. And now towards the end, we're coming back to some overlap issues.
That the Muslims are being given more clarifications. And these additions are: if you are afraid
you're not going to be able to do fairness amongst the orphans... and the Muslims want to know
who these orphans are. So Allah is going to elaborate for them, legal verdict and elaboration in
those matters. And what's being read onto you from the beginning of the surah is actually to do
with orphan girls. In other words, if you think you wont be able to do justice amongst the orphans,
then marry two or three or four. He didn't mention girls in the first ayah, but now it's clarified that
they are girls. When boys get older, they get independant, but girls are going to stay in her
household. The girls need their wali. So the temptation was that if someone was to marry her, he
might abuse her take over her property, since she doesn't have a wali to take care of her. So they
are initially told not to go to them for marriage for fear of being unfair. And then Allah mentions
this a second time, as for those who you're not going to be given, what's written for them? And
you're inclined to marry them----these ayaat also refer to children who no one is looking after----
so that you maintain and establish justice, when it comes to dealing with all orphans (and children
with no guardians). Make sure you deal with them extra carefully.
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Btw, Qist in arabic is from lugat ad-Dadd, i.e. Language of opposites. Qasata can also be used to
mean unfair. Qist actually is a special flavor of justice, which is to do justice in order to get away
from injustice. Where you fear of being unfair and question your actions, so you do qist, in order
to stay away from the injustice. Do what you can to get away from injustice. Much stronger
language. And whatever good you might do, then Allah certainly has always known in regards to
it.
These are very real domestic situation. If you're good or bad to an orphan, these are behind closed
doors, and you don't get any credit or critique for it. So the reward for that is that if you did good,
just be satisfied that Allah knows about it.
Ayah 128
And if a woman fears cruelty or desertion on her husband's part, there is no sin on them both if
they make terms of peace between themselves; and making peace is better. And human inner-
selves are swayed by greed. But if you do good and keep away from evil, verily, Allah is Ever
Well-Acquainted with what you do.
Then another outstanding issue. Earlier in the surah we mentioned, 'wallati takhafuna... women
whose rebellion you are afraid of. Well now, what if the man is the oppressor? The other side is
being addressed. That if a woman fears from her husband, excessive aggression, craziness or that
he ignores her, or does not take any care of her, doesn't talk to her, Allah mentions these two
things as legitimate gripes of women, they are being physically abused and psychologically
abused.
Fa la junaha alayh.... there is no harm if they come to reconciliation amongst them. Or they part
on good terms. Reconciliation is good. Imagine that they have come to a divorce, what happens?
If she wanted a divorce, some of the things she got in mahr has to be returned to her husband.
People's nafs is compelled to greed and everyone is preoccupied about what they will get from
such a divorce. So at this time, they should focus on separating in good terms and not be greedy.
Not be someone who is cheap.
Ayah 129
You will never be able to do perfect justice between wives even if it is your ardent desire, so do
not incline too much to one of them (by giving her more of your time and provision) so as to
leave the other hanging (i.e. neither divorced nor married). And if you do justice, and do all that is
right and fear Allah by keeping away from all that is wrong, then Allah is Ever Oft-Forgiving,
Most Merciful.
Wa lan tastatee' Then marry other women that you find pleasing, two, three, four. In the initial
ayah, Allah said 'twice', fa inkhiftum an la ta'dilu... and now Allah says, wa lan tastatee'....'you're
not going to be able to do justice' A man is married to multiple women, fact of the matter is that
you're not going to be able to do justice.
Now there are two types of justice: quantitative and qualitative. E.g. Time, finances versus
feelings/emotion/love/matters of the heart. Allah says you won't be able to be fair no matter how
hard you try or how bad you want it, especially in the qualitative sense. Then don't just lean on
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one entirely, just don't prefer one over the other, even emotionally. So the ayah is basically
warning, lest one becomes biased towards one, and leaves one hanging---muallaq is something
that is left hanging. She is left suspended, she is still married but she doesn't have what marriage
brings us in terms of emotion. In other words, if you are unable to do this type of fairness, you
don't have taqwa.
If one was to do a fair study of the ayaat of polygamy in the Quran, Allah didn't just say that this
is halal and moved on, rather He gave an elaboration of what is involved in it. You better be
careful of what is going to be challenging for you.
If we look at the case of Ali radiAllahu anhu. Who was married to Fatiha radiaAllahu anha. He
thinks of marrying another wife. She complains to the Prophet. Who inquired Ali if that is true.
And Ali comfirms this intention. The Prophet says, Whoever hurts Fatimah, hurts me. What did
this narration teach us? That the wife being hurt by the marriage of another, you can't just slap the
shariah in her face and say that it's halal to marry more than one. But the hadith teaches us that
part of injustice is hurting the feeling of the wife.
Ayah 130
But if they separate (by divorce), Allah will provide abundance for everyone of them from His
Bounty. And Allah is Ever All-Sufficient for His creatures' need, All-Wise.
And if they do get divorced, then Allah will make them free of needs. After a divorce, it is
extremely depressing. Nowadays, people often get depressed after engagements. Allah gives hope
in this ayah for divorced people. Allah will make free of need, you. And He will give you from
His vast treasures. And Allah has always been Vast and Encompassing and full of Wisdom.
Ayah 131
And to Allah belongs all that is in the heavens and all that is in the earth. And verily, We have
recommended to the people of the Scripture before you, and to you (O Muslims) that you (all)
fear Allah, and keep your duty to Him, But if you disbelieve, then unto Allah belongs all that is in
the heavens and all that is in the earth, and Allah is Ever Rich (Free of all wants), Worthy of all
praise.
And once again, Allah alone owns, .... for example, the husband complains why his wife left him,
rather everyone belongs to Allah. They both belong to Allah and to Him is their return. And this is
again a reminder to remind oneself of taqwa, and the power of Allah. And Allah Himself is free of
needs. And if you don't come back to Allah, He doesn't need you, and if you don't praise Him,
then He is Hameed, full of praise. Doesn't need your praise.
Ayah 132
And to Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever All-
Sufficient as a Disposer of affairs.
Allah is instilling the lesson of ihsaan in actual life situations: when you're going through divorce,
through difficulties, remember Allah. When your problems aren't being solved, remember Allah
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and turn to Him. And these are ayaat madaniyya.
Ayah 133
If He wills, He can take you away, O people, and bring others. And Allah is Ever All-Potent over
that.
And if He wanted, He would have removed all of you and would have replaced you with another
group of people. Basically this is a manifestation of how ghaniyy Allah is, as He says in a
previous verse.
Ayah 134
Whoever desires a reward in this life of the world, then with Allah (Alone and none else) is the
reward of this worldly life and of the Hereafter. And Allah is Ever All-Hearer, All-Seer.
Man kaana yureedu... Whoever had pursuits of worldly life, Allah Has in His possession
compensations of wordly life and the afterlife. So why sell yourself short and ask only for the
dunya? Ask Allah for good here and the next life. Wa kaana Allahu... And Allah constantly hears
and sees. This hearing and seeing is beautiful. Allah hears the one who asks Him about the dunya
and aakhira. He Sees their behaviour afterwards too. Think of a person who is just making dua'a
for some special event, a final exam, and after the exam, he goes back to his old ways of wasting
time. So the contradiction between the speech and the action is visible.
Ayah 135-136
O you who believe! Stand out firmly for justice, as witnesses to Allah, even though it be against
yourselves, or your parents, or your kin, be he rich or poor, Allah is a Better Protector to both
(than you). So follow not the lusts (of your hearts), lest you may avoid justice, and if you distort
your witness or refuse to give it, verily, Allah is Ever Well-Acquainted with what you do.
O you who believe! Believe in Allah, and His Messenger (Muhammad SAW), and the Book (the
Quran) which He has sent down to His Messenger, and the Scripture which He sent down to those
before (him), and whosoever disbelieves in Allah, His Angels, His Books, His Messengers, and
the Last Day, then indeed he has strayed far away.
Ya ayyuhal al-latheena aaminu.... qawaam, stand up as firmly (qawwaam, firmsly as you possible
can) as you can with justice (stand by justice), shuhadaa lillah, this could be a haal, that you may
be witnesses to Allah, or it could also be mafuul lahu, so that you may be witnesses to Allah, for
the sake of Allah. This is one of the central ayaat of the Quran while studying justice.
Justice is approached from two points of views. One is when you're in a position of favouring
someone. Maybe you have familial, tribal, national loyalties, and so you depart from being fair,
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due to those biases. The other case is when you depart from justice when you hate someone. This
aya is the ayah that deters us from bias from someone and in surat al-maaidah includes an ayah
that deters us from bias against someone.
Someone might say, 'My parents?!', if they did wrong, they did wrong. Our loyalties in the end
are to justice. Even if they be wealthy or poor. Sometimes people favour the wealthy or the poor
for various reasons, but this is not the attitude of the believers. This subject is a very deep one in
the Quran. And is one of the most ignored ones as well. The concept of social justice, familial
ethics and business ethics.
There is a difference between laws and justice. Laws are there to support justice. One might
implement hadd laws and still be unjust. For example, one needs four people to accuse someone
of shamelessness. And if four people gather to do so, what is the shariah going to do? It might
make a verdict against the innocent person. Islamic law was executed, what wasn't served?
Justice wasn't served. Justice requires that the people have taqwa and the judge have taqwa. Add
to this the fact that there are certain cultures in Muslim societies where the wealthy are getting
wealthier and the poor are getting poorer day by day. What will happen? Crime will rise. And
what will the rich want? They want the shariah implemented because it benefits them, but there is
something missing here. That is the foundation of the principle of justice and fairness. This is
common in many countries where the shariah penal code is misused, the services that Islam
brings to people are unavailable yet the punishments are used as a means to save the wealthy.
In yakun ghaniyy.... then Allah takes precedence over both of them. His expectation that you
stand by qist, no matter what, that takes precedence. So do not follow empty whims and desires,
that you might become devieated. Ta'dilu is also from lughat ad-Dadd. Which could mean, don't
follow your desires so that you don't do justice, or don't follow ... otherwise you will end up
doing injustice..
And if you twist your words, lawa yalwu, if you give false testimony, manipulative language, if
you refrain from testifying while having crucial evidence. These are crimes and obstructions to
justice. Then certainly Allah has full account of whatever it is that you are upto. Those of you
who claim to believe, believe in Allah and His Messenger. How can you tell the belivers to
believe after addressing them as the believers? Clearly Allah is making a distinction between the
phrase, al-latheena aaminu and the act of believing. There is a distinction between legal and real
iman. That saying the shahadatayn makes one a legal muslim, but real islam is on a whole
different level, inside the heart. From another perspective, this is an order for the claimants of
iman, to actually be fair and believe in Allah and His Messenger.
Notice that Allah says, book that He nazzala to His messenger. Nazzala takes time, and Anzala is
used for the second description of books which refer to previous books. This is similar to its
usage in surah aal Imran.
Now about what the believers are to believe in, and look at them through the lens of justice (qist)
this time. You believe in Allah because Allah is watching and you should be fair because He is
watching. And the angels are documenting your crimes. And His books are the one that outline
what just behaviour is. And His messengers are those who teach what justice is. And every one of
them is something that compels us to be just. And he has gone far far off the path, if he ignores all
of them.
Ayah 137-138
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Verily, those who believe, then disbelieve, then believe (again), and (again) disbelieve, and go on
increasing in disbelief; Allah will not forgive them, nor guide them on the (Right) Way.
Give to the hypocrites the tidings that there is for them a painful torment.
As for the one who believes and disbelieves and believes and the disbelieves again, and then
increase in disbelief. Think of a guy drowning in the sea, he goes under and comes up, and goes
under and comes up and then goes down and stays under, and keeps increasing in depth. This is
talking about real Iman, the Iman inside the heart. The kufr and shirk inside the heart is nifaq. So
this is an example of someone who is serious about the deen and then they abandon it and then
they become serious and abandon it and then eventually it stops and it stops at kufr.
Allah would not be one ever to forgive them. Allah would never be One to guide them to the path.
They were completely ungrateful to Him.
Ayah 139
Those who take disbelievers for Auliya' (protectors or helpers or friends) instead of believers, do
they seek honour, power and glory with them? Verily, then to Allah belongs all honour, power and
glory.
And those hypocrites who took disbelievers as protective friends instead of the believers. They
abandoned Islam even though they could have made hijrah to madinah. Certainly Izza belongs to
Allah. Allah describes one of the sentiments of the munafiq, which is to have good recognition
from theh mushriks as well as they are unsure of what they will get from Islam. So Allah tells us
that izza belongs to Allah alone.
Ayah 140
And it has already been revealed to you in the Book (this Quran) that when you hear the Verses of
Allah being denied and mocked at, then sit not with them, until they engage in a talk other than
that; (but if you stayed with them) certainly in that case you would be like them. Surely, Allah
will collect the hypocrites and disbelievers all together in Hell,
Qadd nazzala alaykum fil kitabi. This is a really powerful ayah about saving oneself from
hypocrisy. Nifaq begins with the desensitization. Whenever you come to hear the ayaat of Allah,
the miraculous revelation, being made fun of, then don't sit with them, don't hangout with them,
until they start chatting about some other topic. Being part of such conversations desensitizes a
person's iman. Once this sensitivity goes down, shaytaan is going to tempt you to ask yourself
these questions as well, and not be critical in thinking about the answers.
Inna Allaha jaami... Allah is the gatherer of the munafiqeen and the kuffar in Jahannam. Now in
the ayah, it was merely a worldly gathering, but now this gathering is in jahannam. Obviously
you're going to return to them and talk about dawah, but at that point when religion is being
mocked, it is not an opportunity for dawah, at that moment people are not open for an honest and
critical dialogue about religion. Talk to them at another time.
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Ayah 141
Those (hyprocrites) who wait and watch about you; if you gain a victory from Allah, they say:
"Were we not with you," but if the disbelievers gain a success, they say (to them): "Did we not
gain mastery over you and did we not protect you from the believers?" Allah will judge between
you (all) on the Day of Resurrection. And never will Allah grant to the disbelievers a way (to
triumph) over the believers.
Al-latheena yatarabbathuna.... those who are anticipating to see something go wrong. In case
some kind of victory would come to you from Allah. These guys are waiting to see if things work
out for you and they will join you, and if the disbelievers are successful, then they will join them.
You cannot judge between the munafiqeen yet, they are hidden. It is not up to you to judge them.
And Allah will never give the disbelievers against the believers a case to harm them. Even if they
have these weak ranks and hypocrites. It will not be enough to harm the Muslims.
Ayah 142
Verily, the hypocrites seek to deceive Allah, but it is He Who deceives them. And when they stand
up for As-Salat (the prayer), they stand with laziness and to be seen of men, and they do not
remember Allah but little.
Certainly the hypocrites are trying to deceive Allah, while the fact of the matter is that Allah is
already deceiving them. Khadi'' is the ism fail from the mujarrad form----he is infact already
deceiving them.
And why is salat mentioned? Because they deceive Allah in prayer, they stand lazy in prayer.
Basically they are not present their with their hearts. They are showing off to people. And they
don't remember Allah except very very little.
Ayah 143
(They are) swaying between this and that, belonging neither to these nor to those, and he whom
Allah sends astray, you will not find for him a way (to the truth - Islam).
Zabzaba is when you hang something, and it starts swinging. Eventually it stops: like the one who
beleives then disbelieves, then believes and has this cycle.
Surah Nisa - Verses 144-158 - Nouman Ali Khan
nisa9.mp3-31.8 MB
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4:144
{ 144 }
yaa ay-yuhal-ladhiyna aamanuu laa tat-takhidhul kaafiriyna awliyaa-a min duunil
mu'miniyn* a turiyduuna an taj'Aluu lil-laahi 'Alaykum sulTaanam mubiynaa
This is one of the many ayat in the Quran that are very easily used in certain
types of rhetoric in our times so even though I will translate it, I will have to have
a little bit of a conversation about contemporary discourse within certain circles
within the Muslim community all over the world, and how sometimes some of this
literature can be vey easily used to especially manipulate emotions of young
energetic Muslims.
Those of you who claim to have eman, do not take disbelievers ('takhida' is
taking something in the abstract sense e.g. I took him as a friend, I took him as a
teacher) as protective friends.
'Wliy' is one of the words for friend, its the idea of someone being protective of
you, someone being a powerful friend.
Don't take them as protective friends as opposed to other true believers.
'Sultaan' means authority, or proof that can't be argued with as it's authoritative
proof. It's decisive, and it's very obvious you have made a case against
yourselves.
You have a case and you have a defendant and a prosecutor, the prosecutor is
working against you.
Here Allah is basically painting the picture of the words of a court, a trial, in which
on the one hand there is you and me and on the other hand there is Allah.
The case is between us and Allah.
In a case there has to be proof that is furnished so by doing so you are going to
be furnishing proof in this case in the favour of Allah against your own selves.
Imagine the people in the trial trying to defend themselves by furnishing the
evidence that proves that they are guilty!
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That is what Allah is saying, how can you be so foolish that you will furnish your
own evidence against yourself, and authoritative proof against your own selves.
Let's talk about this idea about taking disbelievers as 'awliyaa'.
On the one hand its important we understand everything in it's proper and
original context, and on the other hand it's important we also look at how this
applies in our time.
They are two separate studies though.
A lot of the time people read the Quran casually, and they read an ayat like this
one and they are not thinking about the original context they are just thinking,
non muslims in our time.
E.g. My neighbours are non-Muslim, I am going on a trip so I won't ask him to
keep an eye on my house as he is a 'kaffir'. I will ask someone who lives 5
blocks away to come and keep an eye on my house once in a while as I don't
trust the 'kuffar'.
This is the type of mentality that develops.
The idea is, we are one ummah and everyone else is the 'kuffar', us versus them,
and we are living in a 'kaffir' land so everyone is out to get us. It build and builds.
It's a very hollow kind of thinking, there is much more depth involved, the first
layer to break this kind of thinking is a genuine study of the original contexts.
Surah Nisa is revealed in a state of war between the Muslims who were originally
giving 'dahwa' to the very same people that are being talked about so harshly
now.
For about 13 years Islam is being presented to these people in a non-violent
way, in a very direct way but in a non-violent way, the only violence has come at
the hands of the non-Muslims.
Allah is making clear that all ties have been severed, every effort to communicate
the religious teaching to them has already been exhausted, and it's not you that
decides they are at a point of no return.
Allah is passing the verdict that these people are at the point of no return and
there is no point discussing with them anymore. There is no point doing 'dahwa'
anymore.
'Dahwa' by definition is a friendly act, literally an invitation.
You don't invite someone you are not going to be friends with.
So that door Allah Himself closes, and once He closes that door then He teaches
the Muslims to become harsher and harsher and harsher so now you are meant
to understand they are your enemy.
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Even if the Muslims think there might be some good in them, Allah is telling them
that in this particularly case there is no good left in them Allah is passing that
verdict.
This ayat cannot be imposed on any Muslim society. There are so many
problems in doing that.
Have we made every possible and plausible effort to give 'dahwa' in the most
invitational and non-confrontational way directly to a society and exhausted every
single effort and at the end of our efforts they turned to violence against us
despite our non-violent efforts of 'dahwa'.
So unless we have done all this we cannot just use this ayat and say, Kafir over
there.
There is a rhetoric that it's us against them especially because of the political
situation in the world.
However, two thirds of the Quran is talking about discourse.
The only time that allows a door to be closed is when Allah revealed a verdict
about a certain group of people.
We don't have that license, so this ayat needs to be studied in a proper context.
These 'munafikoon', they are trying to keep ties with some of the people of the
Quraish as they knew the Quraish were the superpower of that time, now Allah is
calling them out, what was their basis of their friendship with the Quraish.
It wasn't that they liked them, the idea of their friendship was that their friendship
would offer them some kind of protection if need be.
Are you taking 'kuffar' as a back-up plan for them to protect you as opposed to
the believers, if you have done this you have already made your loyalties clear, in
other words as far as Allah is concerned, your case has already been sealed by
your own actions.
4:145
{ 145 }
in-nal munaafiqiyna fid darkil asfali minan naari wa lan tajida lahum naSiyraa
Now this is what hypocrisy is, No doubt about the hypocrites, it goes from second
person to third person.
Once He declares them as 'munafiq' He doesn't address them He just says,
whoever the hypocrites are, He is distancing Himself from them.
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The Hypocrites will be in the lowest flooring of hell fire.
Allah uses the word 'asfal' in Surah Teen too, it means the lowest.
This ayat makes it clear who is in the bottom of hell, and you won't find any help
for them.
The entire motive of the 'munafiq' was to have helpers, the one helper they
should have sought was Allah now they were in the worst possible situation in
hell and they won't find any aids.
When you are weak in faith you are not yet at the stage of hypocrisy, but then
you stop worrying about yourself (this is already a sign of your heart becoming
hard) and you start commenting on others a lot, and then you start to get
paranoid of being criticised and then you develop a hatred that you feel people
are judging you.
The kafir is also in the hell fire so why is the munafiq in the lowest part of the hell
fire?
The kafir never gave Islam a chance.
The munafiq saw what Islam was all about, they were up close and personal.
The psychological problem dealt with the most in the Quran is that of hypocrisy.
4:146
{ 146 }
il-lal-ladhiyna taabuu wa aSlaHuu wa'taSamuu bil-laahi wa akhlaSuu diynahum
lil-laahi fa ulaaika ma'Al mu'miniyn* wa sawfa yu'til-laahul mu'miniyna ajran
'AZiymaa
Except for those that repented and came back to Allah and corrected
themselves, and now they held onto Allah. By implication Allah is saying the
munafiq doesn't hold onto Allah.
And by holding onto Allah they made their deen sincere towards Allah.
Holding onto Allah is holding onto the rope of Allah.
The Rope of Allah is Quran itself.
If you can in your own time sit and recite Quran and try and understand what
Allah is saying to you, your only intention is, what is Allah saying to me.
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By doing this you are holding onto the rope of Allah and if we have that
relationship with the Quran it starts turning into a mirror and you start seeing
yourself in the ayat, and you start seeing the things you have to refine.
(In Surah Momineen, if you sit and recite on it, you will feel awful.)
Allah will give the believers a huge compensation.
Allah is mentioning the effort of being sincere as though it is labour.
Just us making an effort to become sincere is considered labour by Allah.
4:147
{ 147 }
maa yaf'Alul-laahu bi 'Adhaabikum in shakartum wa aamantum* wa kaanal-laahu
shaakiran 'Aliymaa
What will Allah get by punishing you.
It is such a beautiful statement by Allah.
He just scared us a few ayat before by saying the Munafiq are in the lowest part
of the hell fire then he says, do I get any joy out if punishing you, do you think I
want to do this, I get nothing out of this. I don't want to punish you, why are you
so bent on doing this yourselves.
Allah will be grateful to you for bring grateful, He will appreciate your gratitude.
E.g. A teacher says to you, I will be so honoured and I would really appreciate if
you would come to class on time - is that embarrassing if the teacher says that?
It is isn't it, it's like the teacher is pleading to you for your own good.
Allah would be really grateful it you were a little bit grateful and had eman.
4:148
{ 148 }
laa yuHib-bul-laahul jahra bis suu-i minal qawli il-laa man Zulim* wa kaanal-laahu
samiy'An 'Aliymaa
This is one of the most powerful social principles that we have forgotten.
Allah does not like that out loud evil things be talked about.
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This is done a lot of time as a guise for saying we need to know what people are
getting up to, so we expose a lot of grotesque things.
Even making evil things public, Allah doesn't like it, Allah doesn't like the nasty
behaviour of people becoming easy to talk about.
The more you talk about something the more you think about it.
Conversation has an effect.
The only one that is wronged has a right to expose it.
Even when 'zina' is widespread, we cannot testify about it, you need 4 witnesses
- how easy is that?
These things are not supposed to be casual conversation, there is no good that
comes of this.
This is one of the qualities of the munafiq, they hear something and they just
announce it.
And certainly Allah has always been all hearing all seeing.
4:149
{ 149 }
in tubduu khayran aw tukhfuuhu aw ta'fuu 'An suu-in fain-nal-laaha kaana
'Afuw-wan qadiyraa
If you are to expose something good or you hide it, if you expose good things or
hide good things it is fine, if you forgive that's a good thing.
Allah will pardon those that pardon others and will also pardon those that
previously engaged in wrong behaviour.
People make mistakes, but if you make someone's mistake public their
reputation is gone.
E.g. Reputation is so important that if someone starts a scandal about an Imam
he won't be able to find a job anywhere else.
4:150
{ 150 }
114
in-nal-ladhiyna yakfuruuna bil-laahi wa rusulihii wa yuriyduuna ay yufar-riquu
baynal-laahi wa rusulihii wa yaquuluuna nu'minu bi ba'Diw wa nakfuru
biba'Diw wa yuriyduuna ay yat-takhidhuu bayna dhaalika sabiylaa
Now there is a transition to kufar, it's tied to hypocrisy.
One central theme throughout this Surah, is loyalty to the Messenger, and them
not complying with the Messenger.
Allah talks about the kufar and says those who disbelieve in Allah and his
Messengers and those who want to separate between Allah and His
Messengers, e.g. they are willing to accept Allah but not all of his Messengers.
Separating Allah from the Messenger is a hypocritical attitude.
Bani Israel couldn't accept the validity of their Prophets.
They believe in some parts but not other parts.
4:151
{ 151 }
ulaaika humul kaafiruuna Haq-qaa* wa a'tadnaa lil kaafiriyna 'Adhaabam
muhiynaa
These are the ones that are Kufars, traders to revelation.
We are open to new ways of thinking in this day, so if someone has a different
way of understanding the religion we can't just call them kufar, we should engage
in respectful conversation.
We have prepared for them a humiliating punishment.
4:152
{ 152 }
115
wal-ladhiyna aamanuu bil-laahi wa rusulihii walam yufar-riquu bayna aHadim
minhum ulaaika sawfa yu'tiyhim ujuurahum* wa kaanal-laahu gafuurar raHiymaa
And those that believed in Allah and His Messenger and they took all of the
Messengers (they didn't distinguish from among them) He will give them their
compensation.
Allah has always been forgiving, even those people are going to make mistakes
4:153
{ 153 }
yas-aluka ahlul-kitaabi an tunaz-zila 'Alayhim kitaabam minas samaai faqad sa-
aluu muusaa akbara min dhaalika fa qaaluu arinal-laaha jahratan fa
akhadhat'humuS Saa'Iqatu bi Zulmihim* thum-mat-takhadhul 'Ijla mim ba'di
maa jaa-at'humul bay-yinaatu fa 'Afawnaa 'An dhaalik* wa aataynaa muusaa
sulTaanam mubiynaa
The people of the book ask you to send down upon them a book from the sky, in
other words the people of the book are skeptical whether you are really a
Messenger, so if you really are send a book from the sky.
So Allah talked about the hypocrites, then he talked about the disbelievers now
he is talking about the people of the book, and in all three of them there is the
same thing, a refusal to be convinced of the validity of the Messenger.
They already asked Musa much bigger than that, you think it's preposterous what
they asked you, what they asked Musa was way bigger.
And Allah gives an example, they say to Musa why don't you show us Allah face
to face, then a loud explosion took them on account of their wrong doing, they
were trying to be obnoxious, after that they took the worship of the calf even
though the clearest proofs had already come to them, the doors of pardon was
still open despite these transgressions. We gave Musa a clear authority.
Whose authority is Allah describing to the munafiq? The authority of Mohammed
Rasulalah SAW.
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Look, we pardoned them as we have given Musa authority, we will pardon you as
we have given Mohamed Rasulalah SAW authority.
4:154
{ 154 }
wa rafa'naa fawqahumuT Tuura bi miythaaqihim wa qulnaa lahum'udkhulul
baaba suj-jadaw wa qulnaa lahum laa ta'duu fis sabti wa akhadhnaa minhum
miythaaqan galiyZaa
And we have elevated the mountain of Tuur above them on account of the
contract we were going to take with them because of the agreement.
The mountain is hovering over your head take this seriously.
The mountain was over them like a cloud and they we convinced it was going to
fall on them.
And then they were told, enter the doors of the city in the state of sajdah.
And we have said to them don't violate the sabbath, and we have taken from
them a very serious harsh tough agreement. Not an agreement to be taken
lightly.
E.g. If a teacher says; because you missed 3 exams, because you didn't do your
homework, because you played video games in class, what do you expect next?
I said all these becauses' what did I not say?
What is going to happen to you.
If after the teacher says all that then stops and walks away wouldn't that leave
you terrified.
What is he going to do?
But if he doesn't even tell you what punishment is that must be beyond words,
they must be serious.
Allah left it blank, it's a means of really instilling fear into these people.
That's what is happening in these ayats.
4:155
117
{ 155 }
fabimaa naqDihim miythaaqahum wa kufrihim bi aayaatil-laahi wa qatlihimul
ambiyaa-a bi gayri Haq-qiw wa qawlihim quluubunaa gulf* bal Taba'Al-laahu
'Alayhaa bi kufrihim falaa yu'minuuna il-laa qaliylaa
Because of their violation of their contract that they owed, because of the
amazing violation they made to the contract and on account of the amazing
disbelief and disregard they had for the miraculous signs of Allah.
And what amazing and vicious murdering of the Prophets they engaged in
without any justification whatsoever, and because of how obnoxious they were
willing to say, that our hearts are protected.
Speaking of their hearts, what was really going on with their hearts, rather Allah
and placed a seal upon their hearts because of their disbelief, and they are not
going to be believing except very very little.
4:156
{ 156 }
wa bi kufrihim wa qawlihim 'Alaa maryama buhtaanan 'AZiymaa
And because of their Kufr and their statements made against Maryam, the
serious false accusations against her chastity.
4:157
{ 157 }
wa qawlihim in-naa qatalnal masiyHa 'Iysabna maryama rasuulal-laah* wa maa
qataluuhu wa maa Salabuuhu walaakin shub-biha lahum* wa in-nal-
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ladhiynakhtalafuu fiyhi lafiy shak-kim minh* maa lahum bihii min 'Ilmin il-lat-
tibaa'AZ-Zann* wa maa qataluuhu yaqiynaa
And because of their statement, we killed Isa the Messenger of God, they say it
almost like it's a joke.
They didn't kill him at all and they didn't crucify him at all.
However it was made to appear that way to them. It was made confusing for
them.
Top Christian preachers are unable to find any sources about Isa being the son
of God, the crucifixion and the trinity.
A lot are afraid to say what they believe because people won't be able to handle
it.
They have no knowledge whatsoever towards it except the pursuit of assumption
and they did not kill him at all.
This ayat makes it clear Isa did not die as an alternative is offered.
4:158
{ 158 }
bal rafa'Ahul-laahu ilayh* wa kaanal-laahu 'Aziyzan Hakiymaa
Rather Allah raised him towards himself.
If Allah raises someone in some abstract way he qualifies it.
Allah already says they didn't kill him absolutely. There is absolute certainty that
didn't happen.
And Allah has always been the ultimate authority, the all wise.
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Surah An-Nisa (Part 10) - Ayat 159 Ayat 176
Ayat 159
And there is not a single member of the people of the book, except that they
are truly going to believe in him (Isa, as) before his death. And on the day of
Judgment, he will be a witness against them.
- One of the opinions is that this means that in the unseen, when they are already
facing death. Then they see the truth, and Allah (swt) does not let them die, except
that He (swt) shows them the truth, but at that point it is already too late for them.
- The other opinion (and the most popular one) is that they will believe before Isa
(as) dies. In the time when he comes back, and lives and dies a natural death at
that time, all people will believe.
Ayat 160
An account of some wrongdoing on the part of the people who were Jewish, we
have forbidden upon them some good and pure things that were originally
halal on them. And because of their obstruction (others and themselves) from
the path of Allah (swt) a lot.
- This is referring to addition crimes.
- Some of the Sahaba who were Jewish said that they believed that the Sabbath was
originally given as a form of punishment.
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Ayat 161
And on account of them taking Riba, and they have already been forbidden
from it. And of their consuming of money of the people using lies.
- Note: Looking at our current financial state gives a good example of how a riba-
based economy is not one that succeeds.
- An example of the unfairness of this type of system is the real estate market, or the
fluctuating nature of cash peoples assets are too variable, there is no steady
measurement for assets so peoples moneys are getting robbed in effect.
And We have prepared for disbelievers a painful punishment.
Ayat 162
However those that are deeply rooted in knowledge among them, and the true
believers, they actually believe what has been sent down to you; and
especially those who constant in their establishment of salat, and those who
are constantly giving zakat, and those who are strong and permanent in their
faith in Allah (swt) and the last Day. Those are the ones who We will soon give
a huge compensation.
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Ayat 163
No doubt that we have sent revelation to you, just as we have sent revelation
to to Nuh (as) and to prophets that came much after him. And for instance, We
sent to Ibrahim (as), Ismail (as), Ishaq (as), Yaqub (as), and Al-Asbat (future
generations of theirs), and Isa (as), Ayyub (as), Yunus (as), Harun (as), and
Sulaiman; and to Dawud We gave the Zabur (psalms of David).
- Allah (swt) only refers to a few Prophets in the Quran, as compared to the Bible, for
example, which has lots and lots of names.
- Quran does not give extreme details in the stories (the Bible does).
- We dont know the names and details of all the prophets that we sent to all nations,
but we know that prophets were sent to all nations. So past religions that all have
some concepts that are similar to Islam is simply that they have some traces of Islam
left from their prophets, because each prophet would have been told about the same
beliefs Last day, Heaven and Hell, etc.
- Zabur is highlighted because it was filled with praises of Allah (swt). The Jews were
given just laws and their hearts were becoming hard. What Allah (swt) gave in the
Quran is a mix of both.
Ayat 164
And Messengers that We have elaborately told you stories of from much
before, and Messengers that We have not told you anything about (And great
Messengers, that We have not told you anything about), and to Allah (swt)
spoke to Musa (as), some really good conversation.
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Ayat 165
Messengers give good news and give extensive warning, so that there is no
argument which is in the favor of people against Allah (swt). And He is All-
Powerful, All-Wise.
- People have no right to complain against God anymore because He sent Messengers.
- For people who dont thing that Messengers are enough, Allah (swt) is going to
make a case on the day of Judgment that Messengers came and people did not
follow, so that there is no Hujjah left, there is no case left against Allah (swt).
- Allah (swt) equipped us with a Nafs, Intellect and Ruh, which is enough for us to
observer, learn and understand the purpose of life. Allah (swt) gave us clues for
people to figure out to come back to Allah (swt) the clues are His creation (ayat).
- Then, in addition, He sent Messengers to reinforce all that He has already given us.
So now that Hes given us everything that we need and then He also
Ayat 166
However, on the other hand, it is Allah (swt) Himself is witness to what He has
sent down to you (Muhammad, saw).
- If one ponders upon Creation and ponders who Allah (swt) is and comes to Quran
with an open mind, there is no way that they will come to a different conclusion.
- If someone reads Quran looking for corruption, they will not find guidance there.
He sent it down by His own knowledge, and the angels bear witness. And even if the
angels werent bearing witness, Allah (swt) is enough as a witness.
- Allah (swt) KNOWS what He sent. He sent Quran as guidance until the end of time,
He knows exactly what He sent.
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Ayat 167
No doubt that those who disbelieve and obstructed the path from others, the are
lost, so far lost.
Ayat 168
Those who already disbelieved and did wrong on top of that (they
disbelieved, AND additionally they attacked the deen), Allah (swt) will not be
One to forgive them, nor will He guide them.
- It is not becoming of Allah (swt) to forgive them or guide them.
Ayat 169
Except He will guide them to Hell, in which they will remain permanently.
(Dont be deluded to think this is an empty threat;) It is easy for Him.
- This is the problem of many of the books and many of the hypocrites they dont
believe that they can actually go to Hell, but Allah (swt) is saying that it is easy for
Him to do so.
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Ayat 170
People! Listen Up! A Messenger has already come to you with truth from Your
Master and Believe. It will be good for you, Im letting you know. But if you do
disbelieve, Allah (swt) owns whatever is in the skys and the Earth (go ahead
and get lost, Allah (swt) does not need us to believe). Allah (swt) is All-
Knowing, All-Wise.
- Khairun means it will be good for you.
- Allah (swt) already owns everything, so He is not in need of belief from the
disbelievers it is for THEIR own good.
Ayat 171
O People of the book! Dont become extreme in your religion.
- When Allah (swt) address people of the book, we need to pay attention to the
advice because we will make those same mistakes.
- Our deen is one of balance. We should do good in everything try to excel in
everything dont forget dunya or akhirah, do good and excel for both places.
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- Dont choose only one thing in the religion and become obsessed with it. There are
many things in the deen and we need to try to have balance in everything. Know
where to draw the line in each specific aspect of the religion.
And dont say about Allah (swt) nothing but the truth. Isa (as), son of Maryam was
nothing more than a Messenger of Allah (swt), that is all he is, and he is a
manifestation of His Word, which He cast towards Maryam, and he is a Ruh,
especially from Allah (swt). And dont say three. Stop it! It is better for you. No doubt
about it, Allah (swt) is One single Illah, He is way to perfect that He should have a
son. He Alone owns whatever is in the Heavens and whatever is in the Earth, and
Allah (swt) is Enough to take care of all issues.
Ayat 172
The Messiah will never think its beneath him that he should be a slave to Allah
(swt)
- Istinkaf when you become embarrassed because you think that something is
beneath you to do. The activity that youve been asked to do is lower than your
earned status.
- Isa (as) himself is not beneath being a slave of Allah (swt). It is not an insult to call
him a slave Isa (as) wont ever be embarrassed of being called of being a slave of
Allah (swt). And he does not even think of himself as the slave of Allah (swt), but
he is a slave any slave of Allah (swt), just like all the other slaves of Allah (swt).
the highest angels, the closest ones to Allah (swt), they are not embarrassed to
declare themselves slaves. And whoever would become snobby and think of it
beneath themselves in terms of worshipping Allah (swt) and declaring slavery to
Him and on top of that shows arrogance and He will heard them towards Himself
altogether.
- Jamah is done when humans are gathered. Hashar is done when animals are herded.
- Allah (swt) is using hashar to refer to the gathering of these people.
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Ayat 173
And as for those who had iman and acted righteously, (observed the manners
like the prophet Muhammad (saw), and obey the laws of Allah (swt) when
reminded within the moment that you are reminded), then He will fulfill
them their compensation.
- The people who stop their action when they are corrected, and dont look for
excuses for their behavior. They just take the advise and correct their actions
immediately.
But for those who were too embarrassed to submit themselves and showed
arrogance, then He will torture them a painful torture and they will not find for
themselves, other than Allah (swt), no protective friend, no aid.
Ayat 174
People! Listen up! Already there has come to you a burhan (proof) from your
Master. And in addition we have sent to you a clarifying light.
- Burhan is an irrefutable proof; a proof that can cut through any argument.
- This ayat is interpreted in different ways. Some say that the burhan is the fitra of the
human being, and the light is Muhammad (saw). Some say that both is talking about
Quran it is a clear light and also gives light to everything around it.
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Ayat 175
For those of you who have truly believed in Allah (swt) and hold on to Him, He
will enter them into a special mercy that comes from Him and enter them into
an additional favor, on top of his mercy. And He will guide them unto Himself
through a straight path.
- Allah (swt) will take care of all of their needs. Every one of their needs will be taken
cared of, they will not even need to ask. Completely they will be within the Mercy of
Allah (swt).
- Some argue that all 3 parts are about Jannah. That Allah (swt) gives them first to the
intro Jannah, then the additionally rewards, then he guided towards meeting Allah
(swt).
- Some say that this means that as long as they hold on to Allah (swt) that He will do
His part in making sure they remain guided they just have to hold on to Him.
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Ayat 176
By the way, you ask about Al-Kalalah, they are asking you about a legal verdict, tell
them Allah (swt) will give you a verdict about Al-Kalalah. If a man dies, he does not
have a child, and he does have a sister, she will get half of what he left behind. And if
there was a girl, and she only had a brother, and she died, all of the assets (if she had
no one else in her family). If there are 2 sisters, then they each get 1/3; if there are
more than 2, if there are brothers and sisters, the males should get twice the share
of the female. Allah (swt) clarifies for you, that you should stay away from
misguidance. And Allah (swt) is, of All things, completely knowledgeable.
- Al-Kalalah is the one who has no one above and no one below.
- Allah (swt) concludes the surah, by tying it to what it started with. And He says in
the end that He is of All things completely knowledgeable as a way to tie the entire
surah together, so it does not appear like just parts that have nothing to do with one
another.