THE MESSAGE OF THE QUR'AN: SURAH # 4 - AYAAT 87 TO 90

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From: "Zaheer Bawany" <bawanyzaheer@yahoo.com>
Date: Sep 29, 2013 7:11 PM
Subject: [Yaadein_Meri] THE MESSAGE OF THE QUR'AN: SURAH # 4 - AYAAT 87 TO 90
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ASSALAAM O ALAIKUM:

Date: 28 – 9- 2013

The Message of The Qur'an

translated and explained by Allama Muhammad Asad. A.R.

Surah # 4: An-Nisa: ayaat  481 to 486

 

بسم الله الرحمن الرحيم

 

سورة النساء	4	87	اللّهُ لا إِلَـهَ إِلاَّ هُوَ لَيَجْمَعَنَّكُمْ إِلَى يَوْمِ الْقِيَامَةِ لاَ رَيْبَ فِيهِ وَمَنْ أَصْدَقُ مِنَ اللّهِ حَدِيثًا
سورة النساء	4	88	فَمَا لَكُمْ فِي الْمُنَافِقِينَ فِئَتَيْنِ وَاللّهُ أَرْكَسَهُم بِمَا كَسَبُواْ أَتُرِيدُونَ أَن تَهْدُواْ مَنْ أَضَلَّ اللّهُ وَمَن يُضْلِلِ اللّهُ فَلَن تَجِدَ لَهُ سَبِيلاً
سورة النساء	4	89	وَدُّواْ لَوْ تَكْفُرُونَ كَمَا كَفَرُواْ فَتَكُونُونَ سَوَاء فَلاَ تَتَّخِذُواْ مِنْهُمْ أَوْلِيَاء حَتَّىَ يُهَاجِرُواْ فِي سَبِيلِ اللّهِ فَإِن تَوَلَّوْاْ فَخُذُوهُمْ وَاقْتُلُوهُمْ حَيْثُ وَجَدتَّمُوهُمْ وَلاَ تَتَّخِذُواْ مِنْهُمْ وَلِيًّا وَلاَ نَصِيرًا
سورة النساء	4	90	إِلاَّ الَّذِينَ يَصِلُونَ إِلَىَ قَوْمٍ بَيْنَكُمْ وَبَيْنَهُم مِّيثَاقٌ أَوْ جَآؤُوكُمْ حَصِرَتْ صُدُورُهُمْ أَن يُقَاتِلُونَكُمْ أَوْ يُقَاتِلُواْ قَوْمَهُمْ وَلَوْ شَاء اللّهُ لَسَلَّطَهُمْ عَلَيْكُمْ فَلَقَاتَلُوكُمْ فَإِنِ اعْتَزَلُوكُمْ فَلَمْ يُقَاتِلُوكُمْ وَأَلْقَوْاْ إِلَيْكُمُ السَّلَمَ فَمَا جَعَلَ اللّهُ لَكُمْ عَلَيْهِمْ سَبِيلاً

 

 

4:87

God - save whom there is no deity - will surely gather you all together on the Day of Resurrection, [the coming of] which is beyond all doubt: and whose word could be truer than God's?

4:88

How, then, could you be of two minds106 about the hypocrites, seeing that God [Himself] has disowned them because of their guilt?107 Do you, perchance, seek to guide those whom God has let go astray - when for him whom God lets go astray thou canst never find any way? (4:89) They would love to see you deny the truth even as they have denied it, so that you should be like them. Do not, therefore, take them for your allies until they forsake the domain of evil108 for the sake of God; and if they revert to [open] enmity, seize them and slay them wherever you may find them. And do not take any of them109 for your ally or giver of succour, (4:90) unless it be such [of them] as have ties with people to whom you yourselves are bound by a covenant, or such as come unto you because their hearts shrink from [the thought of] making war either on you or on their own folk - although, if God had willed to make them stronger than you, they would certainly have made war on you.110 Thus, if they let you be, and do not make war on you, and offer you peace, God does not allow you to harm them.111

 

106 Lit., "two parties".

107 Lit., "seeing that God has thrown them back in result of what they have earned". There

are various conjectures, almost all of them of a historical nature, as to the identity of

these hypocrites. Some of the commentators think that the verse refers to the hypocrites

at Medina in the early years after the hijrah; others (e.g., Tabari) prefer the view

expressed by Ibn 'Abbas, according to whom this refers to certain people of Mecca who,

before the hijrah, outwardly accepted Islam but secretly continued to support the pagan

Quraysh. It seems to me, however, that there is no need to search after "historical" interpretations of the above verse, since it can easily be understood in general terms.

The preceding verse speaks of God, and stresses His oneness and the obvious truth inherent

in His revealed message, as well as the certainty of judgment on Resurrection Day. "How,

then," continues the argument, "could you be of two minds regarding the moral stature of

people who go so far as to pay lip-service to the truth of God's message and are, nevertheless,

not willing to make a sincere choice between right and wrong?"

108 See surah 2, verse 218, as well as note on verse 97 of this surah.

109 I.e., any of those who have not "forsaken the domain of evil" and are wavering between

belief and disbelief.

110 Lit., "if God had so willed, He would indeed have given them power over you, whereupon...",

etc.- implying that only the lack of requisite power, and not true good will, causes them to

refrain from making war on the believers.

111 Lit., "God has given you no way against them": a reference to the ordinance laid down

in verse 86 above.

 

 

RABBANA TUQABBIL MNNA INNKA ANTSSAMIUL ALEEM
WA TUB ALAINA INNKA ANTTATTWABURRAHEEM.

 

 

 

 

 

 

 

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