Surah An-Nissa Ayah No. 32 to 33

Surah An-Nissa Ayah #32-33(4:32-4:33)

A-   Translation

 

٣٢  وَلَا تَتَمَنَّوْا مَا فَضَّلَ اللَّهُ بِهِ بَعْضَكُمْ عَلَىٰ بَعْضٍ ۚ لِلرِّجَالِ نَصِيبٌ مِمَّا اكْتَسَبُوا ۖ وَلِلنِّسَاءِ نَصِيبٌ مِمَّا اكْتَسَبْنَ ۚ وَاسْأَلُوا اللَّهَ مِنْ فَضْلِهِ ۗ إِنَّ اللَّهَ كَانَ بِكُلِّ شَيْءٍ عَلِيمًا

[Quran 4:32] And do not Tatamannu (تَتَمَنَّوْا) what Allah has Fazala (فَضَّلَ) with it some of you over others. For the Rijaal (لِلرِّجَالِ) is Nas’eeb (نَصِيبٌ) of what they Aktasabu (اكْتَسَبُوا), and for the Nisaa (َلِلنِّسَاءِ) is Nas’eeb (نَصِيبٌ) of what they Aktasaban (اكْتَسَبْنَ). And ask Allah from Allah’s Fazal (فَضْلِهِ). Indeed, Allah is over every Shayyin (شَيْءٍ) All-knowing.

 

٣٣  وَلِكُلٍّ جَعَلْنَا مَوَالِيَ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ ۚ وَالَّذِينَ عَقَدَتْ أَيْمَانُكُمْ فَآتُوهُمْ نَصِيبَهُمْ ۚ إِنَّ اللَّهَ كَانَ عَلَىٰ كُلِّ شَيْءٍ شَهِيدًا

[Quran 4:33] And for everyone WE have made Mouliya (مَوَالِيَ) of what is left of the Waledaane (الْوَالِدَانِ) and the Aqraboon (الْأَقْرَبُونَ) and those whom A’qadat (عَقَدَتْ) Aimanukum (أَيْمَانُكُمْ), then give them their Nas’eeb (نَصِيبَهُمْ). Indeed, Allah is over every Shayyin (شَيْءٍ) a witness.

 

B-   THE CONCEPT:

 

According to the context of these ayahs especially earlier ayahs up to 4:31 through which we learn that Allah has given to us a whole system of Allah’s deen, laws and commandments, perfected by Allah, and if we follow these laws and guidance in terms of submission with our whole being and obedience, we would comply with, understand and practically apply all the Bayyinaat – Ayaat of Allah, the Hidayah – the Kitaab, take lessons from previously narrated stories in Quran and remain steadfast on the path of Allah, by seeking Touba for all our mistakes done earlier in order to bring back Allah as Raheem in our lives, then end result of Allah’s Deen, the consequences would be, us being successful in both the worlds. However, those who follow their egoistic desires, would get mislead from the path of Allah and are diverted far away from the Allah’s system as well the success. We have also learned from earlier ayahs in terms of consumption, use and utilization of Amwaal, we have to make sure that we do not consume any Amwaal, be it our own or of others, with Baatil, the purpose and aim of Baatil is destruction of human faculties, and capabilities and to cause corruption and fasaad on earth, going against other’s due right and Haqq. Additionally, we must make sure that in the use of Amwaal, we remain upholder of justice in terms of consumption on the basis of fair trade – give and take which has to be based on best of best approval and acceptance from the owners of the Amwaal.

 

In light of the above context, the Ayah from 4:32 to 4:33 discusses the intended use of Allah’s Fazal. As we know the word Fazal or Fadal is used in Quran to refer all of Allah’s bounties such as Allah’s revelations – which guide the humanity towards the right path, the spouses, the Aulaad (children), the success, the prosperity, the parents as well as all the economic benefits such as money, wealth and property. Whenever the phrase ‘Fazala baa’zukum ala Ba’azan’ it means Allah’s Fazal to some exceed others in different aspects – some have been given more knowledge, some more wealth, some more children, and so on so forth. Whatever Allah’s Fazal/Fadal is given, it is given by Allah in varying degrees and manners as a test, a trial. So whenever Allah says that Allah has given more fazal to some of us over others, the basic intention the basic divine guidance is to use that Fazal/Fadal for the benefit of others – Both excess as well as a shortage of any Fadal/Fazal is a test. Thus, when in ayah 4:32 Allah says “And do not Tatamannu (تَتَمَنَّوْا) what Allah has Fazala (فَضَّلَ) with it some of you over others…” Here the word Tatammnu is normally translated as desire or wish for, but in Quran the word is used in much greater depth and meanings in terms of craving for, longing for, excited for, coveting for, or yearn for. Thus, when Allah says “and do not Tatamannu what Allah has Fazal with it some of you over others” means do not get excited, crave for, look forward to (consume) what Allah has given as Fazal, some of you, more than others. Look at your own test, trial, focus on your own situation and Fazal, be Shaakir, be more mindful of how you should be living in accordance with divine guidance based on the Fazal Allah has given you. In case of any deprivation, how you can do Sabar (struggle and strive for, with your whole being) in order to use your resources, abilities by remaining within the boundaries of Deen. DO NOT crave for what others have. If you have more of any fazal, spend it for the benefit of others after taking your due right from it. If you have shortage, then do Sabar in order to strive to get more fazal and cover up this shortage, in both instances doing Tawakul only on Allah, putting one’s trusts only on Allah and striving to remain within the parameters of Deen.

 

In the next phrase Allah says “…For the Rijaal (لِلرِّجَالِ) is Nas’eeb (نَصِيبٌ) of what they Aktasabu (اكْتَسَبُوا), and for the Nisaa (َلِلنِّسَاءِ) is Nas’eeb (نَصِيبٌ) of what they Aktasaban (اكْتَسَبْنَ)…” The word Rijaal is used here both as Men as well as stronger segments of the society and the word Nissa is used both as women as well as weaker segments of the society. Additionally, here the word Nas’eeb is normally mistranslated as portion or share, but the real meanings of the word are in terms of due right, what someone has earned or is entitled to, as consequences of their own choices and actions. Thus, the word Nas’eeb is used here both in terms of one’s entitlement and due rights, as well as in the meanings of one’s powers, titles and resources, as in responsibilities in order to spend these for the benefit of others. Which means that the Rijaal will get their Nas’eeb (their entitlements, due rights, responsibilities, consequences of their own actions, resources, duties etc.) of what they Aktasabu (they strived for they struggle for as their due rights) and the Nissa will get their Nas’eeb of what they Aktasaban.

 

If we take the usages of the word Rijaal and Nissa to mean Males and females, this Ayah is basically addressing the misconceptions and malpractice associating with patriarchy whereby females, women and girls are being rejected to get their basic due rights based on their gender. Whereas this divine guidance is specifically making it clear that there is no difference with respect to Nas’eeb (the due right, the share, the Haqq as results of one’s struggle and earnings, one’s Haqq and due rights) between males and females, whatever she struggle for and earned is her due right on the similar fashion is whatever men struggle for and earned by is his due right. Similarly in case of inheritance or share in the wealth or property etc. whatever she has received as her Nas’eeb is her due right and no one can take it away from her based on her gender. If we take these words Nissa to refer to weaker segments (weaker men & women, orphans, old age people, suppressed oppressed individuals, poor, needy, yatama etc.) of the society and Rijaal to refer as stronger segments of the society (affluent, wealthy, powerful, influential, strong people etc.), then this ayah addresses the suppression and the oppression happens due to the rejection of due rights of weaker segments of the society by the power full peoples of the society at large. This ayah is telling us in clear explicit terms, that whatever Nissa struggled for and earned it is their due right and they must get it, no one should go against it, withdraw, take away, or stop to give those due rights of the Nissa.

 

The next phrase “…And ask Allah from Allah’s Fazal (فَضْلِهِ). Indeed, Allah is over every Shayyin (شَيْءٍ) All-knowing.”  Is aligned perfectly with the first phrase in terms of, instead of craving for what others have, trying to do any sort of injustice towards other’s due rights as to what Allah has given Fazal to others, the best of the best approach is to focus on one’s own situation and resources. If any deficiency, one should put Tawakul only on Allah, putting their trusts on Allah, doing Sabar and striving for Allah’s Fazal.

 

The next ayah 4:33 Allah says “And for everyone WE have made Mouliya (مَوَالِيَ) of what is left of the Waledaane (الْوَالِدَانِ)…” This ayah is normally mistranslated as “and for everyone we have made inheritance of what is left BY the Waledaane…” this is a complete wrong interpretation by adding the word BY which is not mentioned in this ayah. Another word which is mistranslated to give an impression as if Allah is talking about inheritance left by Waledaain is the word Mouliya – which does not mean inheritance or wasiyat at all. The word Mouliya is derived from the word Waliyy which is used in Quran in the meanings of guardians, benefactors, supporters, defenders, protectors, close friends and confidants etc. on whom one relies and have complete Tawakkul on. Therefore, when the word Mo’ulana is used for Allah in ayah 2:286 it is all-inclusive meanings of the word Awliya. Here in this ayah 4:33 as well when Allah says “And for everyone WE have made Mouliya of what is left of the Waledaane…” Allah is not talking about what is left BY the Walideen, but in terms of what is left from one’s parents, as in whoever is alive, and the one is a Mouliya/Awliya of that parent, that is the person is a guardian, defender, benefactor, supporter, protectors, close friends and confidants, on whom the parents rely on and have complete Tawakkul on. The next phrase “…and the Aqraboon (الْأَقْرَبُونَ) and those whom A’qadat (عَقَدَتْ) Aimanukum (أَيْمَانُكُمْ),…” Is talking about other such relations, for whom one is a Mouliya/Auwliya such as Aqraboon – the near and dear ones, as well as those whom one has Aqadat Aimaneukum. Here the word Aqadat is normally mistranslated as pledged or contracted but the basic characteristics of the word Aqd is in meanings of knot, loop, or band which is used to join or secure things or people together. Thus, here the phrase “…and those Aqadat Aimanukum…” refers to those whom one has Aqadat-tied the knot of Aimaan- oath, pledges, contracts.

 

The next phrase is “… then give them their Nas’eeb (نَصِيبَهُمْ). Indeed, Allah is over every Shayyin (شَيْءٍ) a witness.” After identifying all such people and relationship for whom one is Mouliya/Awliya, then Allah is telling us in clear explicit terms that no matter what, we should give them their Nas’eeb – their due rights, their Haqq, as a consequence of their actions and deeds, whatever their due right are we should never create any hurdle, cause to disrupt or not to give them their due rights, Haqq.

 

C-     IMPLEMENTATION IN TODAY’S LIFE:

 

These two ayahs of Surah An-Nisaa from Ayah no. 32 to 33 gives us following importance divine guidance that we can apply in our day to day lives.

 

  1. Allah has given different Fazal to different people, Bazihum ala Baziin, is the phrase used multiple times across Quran, giving us the fact, the ultimate truth, that Allah has given different Fazal, some over the others. In fact in one of the Ayah of Quran, Allah has highlighted that if everyone was given the same Fazal, allah’s bounties, there would have been chaos. The whole system of Allah’s deen is then built on divine guidance w.r.t. these abundant or shortage Fazal of Allah.

 

  1. Whatever Allah’s Fazal Allah has bestowed upon us, whether in abundance or in shortages, is actually a test a trial for the temporary life here on earth. Out endeavors w.r.t. each such situation determines our final abode in the Akhira. In case of abundance Amwaal, as Allah’s Fazal, comes abundant responsibilities, in terms of spending for the benefit of others.

 

  1. We should never crave for, desire, get excited (to consume) or focus our efforts on the Fazal of others. Whatever Allah has given in terms of Allah’s Fazal to any one, be male or female, men or women, stronger segments of society or weak oppressed segments of society, is their due right, haqq of whatever they have earned for. W.r.t. our own conduct, Allah gives us specific instructions to strive with our whole being for the Fazal and Na’imat of Allah by remaining within the parameters of Deen.

 

  1. Whatever our responsibilities are, whoever people around us for whom we are Mouliya/Awliya, protectors, guardian, supporters, friends, allies, etc., whether they are parents who rely on us or our Aqraba, our close friends, neighbors, relatives, any near or dear ones for whom we are Mouliya, or whether we are bound as per our contracts and pledges to take care of people in our lives, we should also strive our best to be the supporters of Qist and justice at all costs and give them whatever due right their Haqq is of them. There should not be any Zulm, any injustice with regards to giving people their due rights.

 

Footnotes:

D-  THE KEY-WORD VOCABULARY:

 

For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/

 

MANNI & TATAMANNU (تَتَمَنَّوْا) NEW the word is normally translated as desire or wish for, but in Quran the word is used in much greater depth and meanings for instance in ayah 2:94-95 “Say ‘if for you is the home of the Akhira near Allah exclusively from excluding the mankind, then Tamannu the death, if you are Swadequeen’. And never will they Yatamannuhu ever for what they have sent forth with their hands…” shows the meanings of these words in terms of craving for, longing for, excited for, coveting for, or yearn for. Exactly similar contexts and meanings are used in ayahs 62:6-7 as well. Similarly in ayah 3:143 “Certainly you Kuntum the death from before that…” Used here in the meanings of looking forward to, excited for and craving for. In ayah 4:32 when Allah says “and do not Tatamannu what Allah has Fazal with it some of you over others” means do not get excited, crave for, look forward to (consume) what Allah has given as Fazal, some of you, more than others. X-Reference – 2:94-95 , 3:143 ,  4:32 , 62:6-7.

 

FADAL (الْفَضْلَ) OR FAZAL (فَضْلِهِ) is normally mistranslated as given preference or degrees which is a wrong translation of the word, since the Arabic word for preference or degrees is Darajaat. The word Fazal is used in Quran as opposite of the word Naqs which means insufficiency, deficiency, shortage or inadequacy. The word Fazal is also used as an opposite of problems, and troubles. The basic characteristics of the word Fazal are in terms of expanding or increasing such as used for land, conveying the meanings of vastness. The word is used in Quran for Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property for instance in ayah 16:14 “…And you see the ships plowing through, it and that you may seek of Allah’s Fazal; and perhaps you will be grateful”. This word is also used for provision of spouses, the success, the prosperity, the parents, etc. as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits and gains. For instance, in ayah 62:10 “and when the salat is concluded, disperse within the land and seek from Fazl of Allah, and do Zikr of Allah often that you may succeed”. Therefore, the word is used in all of these meanings in the phrase ‘Fazala baa’zukum ala Ba’azan’ – meaning, Allah’s Fazal to some exceed to others in different aspects, for instance in ayah 4:32 “And do not wish for that by which Allah has Given Fazal some of you over others. For men is a share of what they have earned, and for women is a share of what they have earned”. Similarly in ayah 17:21 “Look how We have given them Fazal some of them over others. But the Hereafter is greater in degree/preference and greater in Allah’s Bounties” Similar meanings are used in ayah 4:34. In ayah 4:21 the phrase “How can you take it when surely Afzaa baa’zukum ala Ba’azin and they have taken from you strong Meesaq” here the word Afzaa is normally mistranslated as ‘that one of you have gone into another’, which is completely wrong translation. In fact Allah is saying that since Allah has given more fazal to some of you over others and they have taken from you a strong Mees’aq, how you can take anything back from what was given from it.  X-Reference – 4:21 , 4:32 , 4:34 , 16:14 , 62:10.

 

RIJAAL (رِجَالِ)- noun & RIJAALAN (فَرِجَالًا) verb is normally translated as men in all of its usages except 2:239 and 22:27 where its mistranslated as to walk with your foot, which is a wrong translation. The basic characteristics of the word is used in the meanings of the stronger segments of society such as that used against the word Nissa, meaning weaker segments of the society. Similarly, in the ayah 2:239 the word Rijaalan is used as in the verb with the phrase “If khaftum then Rijaal…” i.e if worried, or concerned, then make yourself strong, resilient and tough. The similar meanings are used in the ayah 22:27 as “...they will come Rijaalan…” i.e. making themselves stronger, resilient and tough. Therefore, when in the ayah 2:282 Allah asks to take two from your Rijaal as witnesses, its meant two from the stronger among you. The word is mostly used in Quran in the meanings of men, or man (Rijaal) but also used as strong segments of a society, as a group of people including men and women both. For instance, the word does not mean men, but mankind in general, in the ayahs 7:48 and 38:62- where the word is not used for men only, but for all men and women, i.e. people of all genders. X-Reference – 2:239 , 2:282 , 4:1 , 4:75 , 7:46 , 7:48 , 9:108 , 21:7-9 , 22:27 , 38:62.

 

NAS’EEB (نَصِيبٌ) is normally translated as portion or share, but these meanings do not make sense for instance in ayah 40:47 “…and the weak will say to those who had been arrogant, ‘indeed, we were your followers, so will you avert from us a Nas’eeban of the Fire’.” Here if we translate the word Nas’eeban as portion of the fire, it does not make sense, as there is no concept of only a certain portion of the fire to be averted, it is either the whole of the fire or none at all. Nas’eeban means that theirs’ would be the fate of the Akhira on the basis of accountability. The real meanings of the word are in terms of due right, what someone has earned or is entitled to as consequences of their own choices and actions. Therefore, here the phrase would mean that “can you revert the entitlement for us of the fire?’. Similarly in ayah 42:20 “…whoever desires the Haras’ (earnings) of this world, we will give him/her of it and will not be for him/her any Nas’eeb in the akhira” here it means the due right, power, privilege, title and the entitlement. Similarly in ayah 28:77 when Allah says “seek through what Allah has given you the home of the Akhira, and do not forget your Nas’eeb of the worlds, and do Ahsan as Allah has done Ahsaan to you…”  Here the phrase do not forget you Nas’eeb is used both in terms of your entitlement and due rights of this world, as well as used here in the meanings of your powers, titles and resources, to spend these for the benefit of others in terms of doing Ahsaan on others. Similarly in ayah 4:07 and 11:109, the word Nas’eeb is used in terms of entitlement and due rights. In ayah 16:56 “and they assign to what they do not know Nas’eeban of what we have provided as Rizq for them…”  this means that they assign, invent lies in the name of Allah, from what they do not know, their Nas’eeban, entitlement, power, privilege (the kitaab) through which Allah provided Rizq. X-Reference – 4:07 , 28:77 , 11:109 , 16:57, 42:20.

 

HISAAB (حِسَابٍ) YUHASIB-UKUM (يُحَاسِبْكُمْ) & HASEEB normally mistranslated as sufficient or enough in the ayah 2:206, 3:173, 5:104, 8:62 and many other ayahs. This is a wrong translation. The word is used in Quran in the meanings of accounting, counting, estimating, guessing or having an impression of something, or having an idea about something. It’s also used in Quran in the meanings of accounting, accountability, earning as a due right based on one’s deeds and actions, in the meanings of payback, recompense, accountability in just manner as per solid judicial principals. Therefore, in the ayah 2:206 when Allah says that “then hell is Hasbahu for him/her, and Ba’isa is the abode” is in accordance with their actions and deeds, their fair accountability in terms of their due right based on what they have been doing is hell. Similarly in the ayah 3:173 the phrase “..They said Hasbana Allahu and is the best of the Wakeel”  Here the word is not used in the meanings of sufficient, but in the meaning of the being who is going to give us the fair accountability based on our actions and deeds since Allah is the best of Wakeel. Therefore, in the ayah 14:41 the phrase “يَوْمَ يَقُومُ الْحِسَابُ “refers to the day of Akhira- the day of accountability and judgment. When used for Allah as in the ayah 4:86 “Indeed Allah is over all things Haseeban” is used in the meanings of accountant, judge, who would be the decision maker in terms of payback, recompense to everyone based on their due rights as per Allah’s solid judicial principals. Used in the similar meanings in the ayah 33:39. X-Reference – 2:206, 2:284, 3:173 , 4:06 , 4:86 , 5:104 , 6:62 , 8:62 , 14:41 , 21:47 , 33:39 , 65:08 , 84:08.

 

NISAA (نِسَاءَ) In Quran the word is normally translated as wives or women as in the ayah 2:187. It also means, that segment of community which is devoid of strength or the weaker segments of the society such as orphans, oppressed, Yateem, elderly, etc. including men and women both. For instance, in ayah 4:127 “they ask you about Nissaa..” when the matter under discussion is the rulings related to Nissa, it means weaker segments of society such as oppressed, Yateem, elderly, orphans etc., because the ruling that follows relates to oppressed children, orphans etc. How is it possible that the ayah would start with the rules related to women and then include children, orphans, Yateem, oppressed or weaker segments of the society? This proves that the word Nissa in this ayah is used in an all-comprehensive manner for the weaker segments of the society such as orphans, oppressed, Yateem, elderly etc. Similarly, in Ayah 2:49 if the word Abnaakum means Sons/ males only, then it means that the nation’s males were being slaughtered and females/women were kept alive, meaning that if any nation’s males are killed in routine; the nation would disappear from the face of the earth after a certain passage of time. Therefore, this translation of slaughtering sons and sparing females/girls/women does not make sense. The correct translation of Abnaakum would be as an opposite to Nissaukum in Ayah 2:49 i.e. “slaughtering your strong people and sparing your weaker ones”. X-Reference – 2:49 , 2:178 , 2:187 , 2:223 , 3:61 , 4:34  , 4:75 , 4:98 , 4:127 , 7:127 , 7:141 , 28:04  ,  33:55 , 49:11.

 

SHAYYIN (شَيْءٍ) & YASHA’U- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ or Yashau’u or Tushau’ is normally is translated as Allah’s Will – but there is a difference between ‘Will’ and ‘Mashiyyat’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. It’s also the Mashiyat of Allah to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. Thus, the Quranic terms “Ma Yasha” and “Mun Yasha” would mean “According to the set of Laws originated by Allah which are unchangeable. “The word Mashiat also means powers, abilities, earnings, facts, events or anything which exists. X-Reference –  2:113 , 2:223 , 3:74 , 4:32 , 5:17 , 6:39 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.

 

WALIYY (وَلِيُّ) AULIYYA (أَوْلِيَاؤُهُمُ) & MO’ULANA (مَوْلَانَا) normally translated as Ally or friend, the word is used in Quran in multiple meanings for instance in the ayah 3:28 “Let not the Mominoon take the Kaafireen as Awliya..” Here it’s used in the meanings of taking as role models/benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants etc. In the ayah 3:68 when Allah says “Indeed Aw’liyy for the mankind is Ibrahim – for those who follow him and the Nabi and those who have Emaan and Allah is the Waliyy of the Momineen” here the word Awliyy, the first use of the word is used in the meanings of role model, the bench mark, the ideal, the one whose footsteps we all should follow as Momineen. The second use of the word for Allah as Awliyy of the Momineen is used in the meanings of protector, supporter, guardian, benefactor, defender etc. Similarly, when in the ayah 3:122 Allah says “…and Allah is their Waliyy and upon Allah the Mominoon should do Tawakul (reliance)” The meanings of the word become clearer in terms of Waliyy being someone, who is a close friend, an Ally, a supporter, protector, defenders, benefactors, a confident, on whom one relies and have complete Tawakkul on. Similarly, in the ayah 3:175 when Allah uses the same word for Shaytan as “that is only Shaitan who causes concern to you through its Awliyaa…” the word is used for those who are the supporters, the endorsers, the allies of Shaitan. Therefore when in the ayah 7:03 Allah says “Follow what has is revealed to you for your Rabb and do not follow anyone other than Allah as Awliyaa..”  here the word is used in ALL the meanings of the Awliyaa. Similar meanings and context is used in Ayah 7:196. Those who take Awliya other than Allah is equated with taking Spider’s web as their homes in the ayah 29:41. On the other hand for those who have Emaan are supported and helped and protected by Allah and Allah’s Malaik as per ayahs 41:30-31. Therefore, when the word Mo’ulana is used for Allah as per the ayah 2:286 it would be in all-inclusive meanings of the word Awliya. X-Reference – 2:257 , 2:286 , 3:28 , 3:122 , 3:175 , 4:89 , 4:139 , 5:55 , 6:70 , 7:3 , 7:196 , 18:50 , 29:41 , 41:31.

 

WALADAN (وَلَدًا) & TOULEED Tauleed is the process of giving birth to off-springs either through an egg or birth delivery. That is the basic characteristics of this word is the process of Tauleed as a biological process of creation which is shared by both Animals and Humans. Therefore, whenever in Quran Allah refutes this claim that Allah has taken a Waladan, it does not only mean refuting the claim of Allah having Son as Easa or Daughters as Malaik but also establishing a fact that Allah has not created this universe on the basis of the process of Tauleed i.e., pro-creation, but on the basis of Takhleeq and through the process as defined in the word “Kun”. Therefore, in the ayahs 2:116-2:117, Allah gives this argument of how Allah has created the whole universe which is not Tauleed but the whole system of planning, designing and creation. For instance, in ayah 10:68 “And they said, “Allah has taken Aulaad. Subhanhu. Allah is Self-Sufficient. To Allah belong everything in the Skies and everything on earth. Do you have any proof for this? Or are you saying about Allah what you do not know?”. In the Ayah 17:111 Allah has given an argument that Allah does not have any partner, nor there is any weakness or insufficiency w.r.t. Allah nor does Allah need any other help in the creation and in sovereignty. Walad is normally translated as son, but the word basically means someone who was given birth. The same word is used for male, female, singular as well as plural i.e., meanings of off springs, child/children, both son and daughter, child or offspring. It is also used for the child when the baby is within the mother’s womb, therefore the word Alwaleed is used for a small baby or child as well as for someone who is close to you like your own child, as well as to father, mother and parents. X-Reference – 2:116-2117, 10:68 , 17:111

 

QAREEB, RAQEEB (رَقِيبًا) QUR’BAA (الْقُرْبَىٰ) AQABIREEN (الْأَقْرَبِينَ) QURBAAN MODIFIED the basic characteristics of these words are in the meanings of to approach, to go near or to come close. The word ‘Qareeb’ is used as an opposite to ‘Ba’aaed’ in ayah 21:109. Therefore, the word Qurb means being near to someone or something in terms of distance (time/physical distance) as well as status, importance or significance or relation. Thus, the word Qurba would mean all close friends, close relatives, important and significant people, near and dear ones. The same word and same meanings would be for the word “Al-Qurban” which means that something or some deed through which one seeks Qurb with Allah. Therefore, when one seeks’ Qurb of Allah, it does not mean to seek closeness with Allah in terms of distance or physical sense since Allah is everywhere. It is in the sense of seeking the hidayah and guidance of Allah to be reflected in one’s being and to follow the Allah’s Laws as perfected and given by Allah in the form of Deen in Quran. The basic characteristics of the word Raqeeb are in the meanings of a person very close to you and knows what you are doing, it could be close companion or someone who always around you and know what you are doing. When the word Raqeeb is used, it means someone who is extremely close and significant and knows all about you. However, when the word Raqeeban is used for Allah, it is used specifically in meanings of Allah being provider of Raqeeb in the form for Zouj, Companions or close relatives to us as humanity. The word Raqeeban is used ONLY two places in Quran, in ayah 4:01 and 33:52, both ayahs talking about Zouj. X-Reference – 2:83 , 3:167 , 4:01 , 4:07 , 5:08 , 5:117 , 6:151 , 9:28 , 11:64 , 11:93, 21:109 , 22:13 , 33:52 , 51:27.

 

A’QADAT (عَقَدَتْ) NEW The word is normally mistranslated as pledged or contracted but the word for contract or pledge are Aimaan or Nikaah. The basic characteristics of the word Aqd is in meanings of knot, loop, or band which is used to join or secure things or people together. For instance, in ayah 113:4 “and from the Shar of the blowers in the Aqd (knots)” Similar meanings are used in ayah 5:89 “…Allah will call you to account for what you Aqdatum (tied up the knot, bonded with, tied together) the Aimaana (oaths/pledges)…” Similarly in ayahs 20:25-28 depicting the Duaa of Nabi Musa “He said ‘Rabb expand my breast and ease my task/activities, and untie the A’uqdatan (knots, ties, anything holding back etc.) from my tongue so that they may understand my speech”. In Ayah 2:237 the phrase Aqdatu alNikaah refers to the knot, the tie, the strong connection of the Nikaah. Similar meanings and context are in ayah 2:235 as well. Similarly in ayah 4:33 “…and those Aqadat Aimanukum…” Refers to those whom one has Aqadat-tied the knot of Aimaan- oath, pledges, contracts. In ayah 5:01 when Allah says “O you who have Emaan, Aufu (give generously and in abundance) with Aqood (in plural)…” Means both in the meanings of giving generously and abundantly with Aqd, tying of knots, through proper arrangements as well as give generously and in abundance to those who are under one’s Aqd, knots, ties, responsibilities and connections. X-Reference – 2:235 , 2:237, 4:33 , 5:01 , 5:89 , 20:25-28 , 113:4 .

 

A’EMAAN (الْإِيمَانِ) A’EMANIHIM (أَيْمَانِهِمْ) AMAN (آمَنَ) & MOMIN (مُؤْمِنٌ) The word Aman means safety, security, peace, contend and tranquility. These words also have basic characteristics of meanings such as to be calm and quiet (in one’s heart); to be protected from fear, by having complete trust and in truthfulness. Emaan means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through reasoning, logic and seeking of information. Thus, it means to have strong faith in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in something being true after due verification and conviction that comes out of knowledge. It is not a blind faith but is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind. The word A’emanihim (أَيْمَانِهِمْ) is normally mistranslated as right side or right hands, but the basic characteristics of Ai’man is in the same meanings of Emaan- i.e., strong conviction and verification but with additional aspects of being committed, being in oath, promises, vows, pledges or undertakings. For instance, in the ayah 2:224-225, the word Aimanekum is used in the meanings of pledges, oaths or promises. Similar meanings are used in many ayahs for instance in ayah 16:91 “And fulfill your covenant with Allah when you have taken it, and do not break the Aimana after their confirmation…” used here in the meanings of oath, promise, pledge, or undertaking. Whenever a Muslim, enters into the ambit of Islam, the person enters into a covenant with Allah, which is referred many a times in Quran. The word is wrongly translated as right hands or slave girls in most of the ayahs of Surah Nissa (Ayah 4:3, 4:24-25, 4:33, 4:36). These are wrong translations, as the phrase Ma Malakat Aimanehim refers to those people for whom one has pledged to take care of, for whom an oath has been undertaken to be responsible for through any contract or oath. in a nutshell, the word Emaan, Aimaan or Aemaan has dual meanings of firm conviction, and trust as well as a firm covenant, a promise with Allah. X-Reference – 2:224-225 , 3:77 , 4:3  , 5:10 , 7:179 , 8:22 , 10:101, 16:91 , 17:71 , 25:73, 27:81, 29:3.

 

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