Surah An-Nissa Ayah No. 43
Surah An-Nissa Ayah #43 (4:43)
A- Translation
٤٣ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَقْرَبُوا الصَّلَاةَ وَأَنْتُمْ سُكَارَىٰ حَتَّىٰ تَعْلَمُوا مَا تَقُولُونَ وَلَا جُنُبًا إِلَّا عَابِرِي سَبِيلٍ حَتَّىٰ تَغْتَسِلُوا ۚ وَإِنْ كُنْتُمْ مَرْضَىٰ أَوْ عَلَىٰ سَفَرٍ أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ أَوْ لَامَسْتُمُ النِّسَاءَ فَلَمْ تَجِدُوا مَاءً فَتَيَمَّمُوا صَعِيدًا طَيِّبًا فَامْسَحُوا بِوُجُوهِكُمْ وَأَيْدِيكُمْ ۗ إِنَّ اللَّهَ كَانَ عَفُوًّا غَفُورًا
[Quran 4:43] O you who have Emaan! Do not Taqrabu (تَقْرَبُوا) the Salat (الصَّلَاةَ) while you are Sukraa (سُكَارَىٰ), until you know what you are saying and do not Junuban (جُنُبًا) except A’abere (عَابِرِي) Sabeel (سَبِيلٍ) until Tughtaselu (ٰ تَغْتَسِلُوا) and if you are Marza (مَرْضَىٰ) or upon a Safarin (سَفَرٍ) or has come upon you one from the Algha’iete (الْغَائِطِ أ) or you have Lamastumu (لَامَسْتُمُ) the Nissaa (النِّسَاءَ) and you do not find Ma’aa (مَاءً) then do Tayammumu (فَتَيَمَّمُوا) S’aeedan (صَعِيدًا) Tayyaban (طَيِّبًا), then Aumsahu (فَامْسَحُوا) with your Wajuhukum (ِوُجُوهِكُمْ) and (أَيْدِيكُمْ)- what your hands put forward for Akhira. Indeed, Allah is Afuwan (عَفُوًّا) Ghafuran (غَفُورًا).
B- THE CONCEPT:
Misinterpretations of Ayah 4:43 and 5:6 to
Both of these ayahs 4:43 and 5:6 are almost identical Ayah and both have been greatly misinterpreted and mistranslated in order to inculcate in Quran, all the ritualistic elements of ritual prayers, namaz, Wuzu, Masaa and Tayyamum. Please read below the traditional and entirely WRONG translation of Ayah 4:43 as done by most of the scholars and translators, wherein each and every word has been twisted and misinterpreted, which is as follows:
‘O you who have believed, do not approach prayer while you are intoxicated until you know what you are saying or in a state of janabah (ceremonial impurity), except those passing through [a place of prayer], until you have washed [your whole body]. And if you are ill or on a journey or one of you comes from the toilet or you have contacted women and find no water, then seek clean earth and wipe over your faces and your hands. Indeed, Allah is ever Pardoning and Forgiving
Before we start thinking, pondering and understanding of the ayah above, we must know that;
There are No Rituals in Islam:
There are no rituals in Quran, whatever and where ever we think there are rituals in Quran, those are mistranslations, and misinterpretations in order to inculcate Rituals and limit Muslims to Rituals only. We find rituals in Hinduism, Buddhism, Sikhism, etc. All man-made religions consist of rituals since rituals belong to human nature. Allah doesn’t need any rituals from humans and none of the Allah’s Kitaab (be it Quran, or Injeel, or Tourah or Zaibur) mentions or encourage rituals, unless done through mistranslation and misinterpretations of divine Guidance. Allah needs practical and physical efforts from humans in their lives to look after others, live with Taqwa and spend own wealth and all Allah’s Fazal for the benefits of others. On the other hand, rituals are invented by humans to make other humans mentally slaves and rituals have no benefit to the other people. Allah does not need for us as humans to worship Allah through rituals which are useless to the benefit anyone. Refer Ayah 112:1-4 “Say Allah is One, Allah is Samad, Allah neither begets nor is born, nor to Allah is any equivalent” The same message we get from Ayah 22:37 “Neither their flesh, nor their blood, ever reaches Allah. And what reaches Allah is the Taqwa from you…”
The divine Quranic guidance for what Allah wants from us is very clear and crisp and explained time and time again in Quran, for instance in ayah 2:177, it has been so beautifully summarized in few phrases. This ayah gave us the definition of the word Barre/Birra which is aligned with the concept of being a Muttaqqi – the highest level – the peak as per Quran. This ayah gives us the gist of Quranic guidance as per the 6 basic foundations of Deen, in the order of importance that they appear in this ayah as well as elsewhere in Quran – These 6 Basic foundations of Deen are as follows has been mentioned right after this very important phrase “ The Birra (الْبِرَّ) is Not to turn your Wajuuha (وُجُوهَكُمْ) towards the East and the West…” What Allah is telling us in this ayah in no unclear terms is that Islam (Birra/Barra) is not about rituals at all, it is not about turning your Wajha (one’s face, attention or focus) towards east or west or any direction, since All Mashriq and Maghrib belongs to Allah, and also since Islam is devoid of any rituals, utterance of words from our mouths and/or any physical movement at all. This phrase is telling us that the basic foundation of Deen is not on rituals, since Islam is a Deen based on logics and reasoning and not on rituals at all. Therefore, all these basic fundamentals of Deen are defined in this ayah as “…But Birra is who have Emaan (آمَنَ) on Allah, and the day of Akhira (الْآخِرِ), and the Malaik (الْمَلَائِكَةِ), and the Kitaab (الْكِتَابِ), and the Nabiyyin (النَّبِيِّينَ); the one who gives the wealth, in spite of love for it, to the Qurbaa (الْقُرْبَىٰ), and the Yataama (الْيَتَامَىٰ), and the Miskeen(َالْمَسَاكِينَ ), and the Ibna-s-Sabeel (ابْنَ السَّبِيلِ), and those who asks, and for the Riqaabi (الرِّقَابِ); and they establish Sala’at (الصَّلَاةَ) and commit Zakat (الزَّكَاةَ), and fulfill their covenant when they make the covenant; and they are the Saabirrina (الصَّابِرِينَ) in the Ba’saa (الْبَأْسَاءِ) and the destruction, and in the times of the Ba’asi (الْبَأْسِ). These are those who are the truthful/sincere; and these are the Muttaquun (الْمُتَّقُونَ)”. We have to keep in mind that for all these basic foundations of Deen, Allah is not talking about rituals or physical movements at all but much deeper, and broader meanings and implications.
The context of Ayah 4:43
While reading these ayahs, we have to keep the context in mind especially earlier ayahs up to 4:43, through which we have learned that All of Allah’s Rizq, Fazal and Nai’mat has been given to us as Amanat, as a great trust by Allah. We need to use from it as per our needs and whatever is over and above our requirements have to be spend for the benefit of others, in accordance with Ahsan as mentioned by Allah in Quran. As Momineen we have been made witness over the mankind, in order to full fill our responsibilities as Ahle-Kitaab- understand and follow the Hidayah and distribute to others as is, as well as for our duties as Ummath-e-Wusta, the upholders of justice and equality. This ayah 4:43 is then describing these duties and the exceptions thereof in much greater details and full of Allah’s wisdom and greatness
The correct Concept and Interpretations of Ayah 4:43
Thus, keeping in consideration of the context of ayah 4:43, when Allah says in Ayah 4:43 that “O you who have Emaan! Do not Taqrabu (تَقْرَبُوا) the Salaat (الصَّلَاةَ)…” The word Salaat does NOT mean ritual prayer or namaz at all. The word Taqrabu means being near to someone or something in terms of physical distance as well as status. It is used here in its actual terms not in metaphorical way, since if salat would be a ritual prayer then you don’t go near it, you would perform it. Hence Salat is not a ritual prayer. Salat as per Quran basically means a system, which we establish physically to look after everything and everyone and every life form in that system accordingly, through which we connect (permanently & strongly) to and turn towards Deen with our whole being, to connect not just to deen, but to all of the humanity through the system of mutual care, compassion and justice; to follow and be obedient of the rules and commandments of Deen, committing to, turning towards, contributing to establishing this system of Salaat- these rules of Deen as given by Allah in Quran, through the system of mutual care, justice and compassion for everyone. When the word Establish Salat is used by Quran, it means establishing a permanent connection with Deen strongly and contribute toward this system of Salat of social care and justice for everyone, as we carry out our day-to-day activities. Thus when Allah says “Do not Taqrabu the Salat” Allah is going to give us all the exceptions, during which we are not supposed to go near, contribute towards our duties and establishment of this social care system of care and justice for everyone. That is during these exceptions we are supposed to stay away from our regular day to day activities, jobs, duties and contributions towards this system of Salat. The five broad exceptions are as follows;
Exception No. 1- “…while you are Sukraa (سُكَارَىٰ), until you know what you are saying…” here the word Sukara is normally translated as intoxicants or drugs but in Quran it is used in much wider meanings and depths in the sense of anything and anyone that influences or covers our senses, in terms of making them ineffective, especially all of our faculties, our six senses and our intellectual faculty of thinking and intellect. Hence these would include not just intoxicants, but also anything that tends to make our faculties ineffective such as social media addictions, blind following of anyone or anything, lack of sleep or food or loneliness, etc. which covers all our senses making us ineffective and inefficient. Thus, when Allah says here that “…Do not go near the Salat while you are Sukara, until you know what you’re saying…” It means that in the state of being under any sort of Sukara, we don’t even know what we are saying, since our faculties and abilities have a covering over them, we are not thinking straight. Thus, the divine guidance is that in that situation, we should not go near the salat, in terms of our work, public dealings, contributions and duties towards the social care system based on the parameters of Deen of Justice, care, kindness and equality.
Exception No. 2 “…and do not Junuban (جُنُبًا) except A’abere (عَابِرِي) Sabeel (سَبِيلٍ) until Tughtaselu (ٰ تَغْتَسِلُوا)…” Here the word Junuban is normally mistranslated as being in a state of janabah (a ceremonial impurity)- which is completely a wrong interpretations and translations of this word. The word Junuban is used here in the meanings of going far away, or distant as an opposite to Qareeb and Taqrabu (as used in the beginning of this ayah). So here Allah is telling us in clear concise manner not to go far away, distant in terms of our Salaat, in terms of performing our duties, responsibilities and contributions to Salaat, under the state of Sukara. The next phrase provides an exception to Junuban for the Salaat is only allowed if “…except A’abere (عَابِرِي) Sabeel (سَبِيلٍ)…” This phrase is normally mistranslated as ‘except those passing through the masjid’ which is a completely wrong translation. The word A’abere is used in Quran only once. If we look at the classical and medieval Arabic, the broad meanings of the word are in terms of happening or existing before something take place, doing the duties in terms of temporary, momentary, passing, short-lived, or transitory in nature. Therefore, when Allah says here that “…and do not Junuban (go far away, distant), except Aa’bere Sabeel (way, exit out option, route)” It means that the word Aa’bere Sabeel is here in terms of both of its meanings- That is the divine guidance is that ‘do not go far away for your Salaat (your duties), except for the duties which continue to be perform as temporary, momentary, passing through, short-lived in nature in order to seek a Sabeel (way out, exit out, route out) from the current situation. This phrase could also be interpreted as saying that ‘do not go far away for your Salaat (your duties) except if you are already in a process of doing something, or something is underway as to provide an exit out option (Sabeel) from the current situation.
The Solutions For these above Exception: is then defined in the next phrase “…until Tughtaselu (ٰ تَغْتَسِلُوا)…” here the word Tughtaselu is normally mistranslated as taking a bath, which is a wrong translation. The word is used in Quran in a much broader sense with much in-depth meanings of cleaning, lavation, rinsing, washing, cleansing, or removing the impurities mentally and physically both in Ayah 69:36. Keeping in mind the meanings of the word Sukura as all such intoxicants, influences, Sahar, in the sense of anything and anyone that influences or covers our senses, in terms of making them ineffective, especially our intellectual faculty of thinking and intellect – thus the word Sukuraa not only include intoxicants, but also anything that tends to make our faculties ineffective such as social media addictions, blind following of anyone or anything, lack of sleep or food or loneliness, etc. which covers all our senses. Hence when Allah says “Do not go near the Salat while you are Sukura…..until Tughtaselu…” It means getting rid of, cleansing, purifying, removing impurities of any and all such influences and Sukura before we could attend our duties in the Salat system.
Exception No. 3 “…and if you are Marza (مَرْضَىٰ)…” Here the word Marza is normally mistranslated as sick or ill, but is used in Quran in a much broader meanings and depth as whenever the word is used in Quran, Allah is not talking about being sick or ill physically, but it is talking about all such conditions, that are not naturally aligned with us as human beings w.r.t. the way we as humans should be, based on our Fitrat. We have been created as intellectual and social creatures, with our curiosity for knowledge and our intention to be of help to others. Hence for those who do not have Emaan, and who do Kufar, by hiding and concealing, not using their faculties and not seeking knowledge, through acts of blind following or rejection of Allah’s Ayaat, their situation is more reflective of such Maraz, which is not physical in nature at all, but more so in metaphoric and overall sense of us as human beings. In Quran the same word is used for Hypocrites and Munafiq people. The same word is used wherever in Quran Allah has given exception for instance in case of Saum, or here in this ayah with respect to Salat, always used in relations to our inability as human beings to focus and carry out our duties during that ill state. And therefore, before being able to pay the compensation in the form of Saum, or to come back to the Sabeel of Allah or Salat, it is important that we treat this Marz, on priority, whatever shape or form it is before we attend to our Salaat, our duties, responsibilities and contributions to this system of Salat of social care and justice.
Exception No. 4“…or upon a Safarin (سَفَرٍ)…” Here the word Safar is normally translated as being on a journey, but is used in Quran in much deeper meanings for anyone who is on a journey, not only in physical sense but in terms of mental Sakoon, metaphorical and psychological sense as well- thus whenever the phrase ‘Upon a Safarin’ is used in Quran, it means all such conditions and situations whereby a person is not able to focus mentally, physically or psychologically in terms of his/her day to day duties and responsibilities, not just in terms of physical travelling, but would also include for instance a situation of mental or physical abuse, suppression, mentally disturbed state due to any situation or condition etc., thus this is a much more broader terms to define all and every situation of not being at Sakoon in all of its manifestations, i.e., not having mental or physical or psychology tranquility and peace.
Exception No. 5 “…or has come upon you one from the Algha’iete (الْغَائِطِ أ)…” Here this phrase is normally mistranslated to say that ‘or one of you has come from the toilet” this is a very wrong translation. Here the word Gha’iete is normally translated as toilet, but in Quran it is used in a much broader meanings of all or any human excretions, evacuation, elimination or defecations of any sort and includes everything from urine and stool to dental excretion from dental cavity depression, to any blood or any excretion from any infected wound to any waste matter excretions as discharged from human body, to waste matter discharged from the bowels, or from anywhere else as a result of any procedure being performed, surgery or treatment etc. It is also used in the meanings of any manifestations, treatments or symptoms of underlying depression, dejection, sadness, misery, unhappiness or gloominess. Therefore, when Allah says in Ayahs 4:43 and 5:6 when Allah is saying that “if one of the Ghaite comes upon you…” Which means that in both these ayahs, Allah is giving an exception to a person with respect to go for a Salat, if there is a situation that any one of the Ghaiete comes upon that person, here Ghaiete is not just toilet, but includes all of the above defined meanings and situations, then the person should not go for Salat, or attend duties and responsibilities unless and until that specific situation is taken care of.
Exception No. 6 “…or you have Lamastumu (لَامَسْتُمُ) the Nissaa (النِّسَاءَ) and you do not find Ma’aa (مَاءً)…” This phrase is widly mistranslated as ‘or you have touched the women and you do not find water’ This is a very wrong translation and misinterpretation wherein three words, Nissaa mistranslated as Women, Ma’aa mistranslated as water and Lamastumu mistranslated as touching. The word Nissaa is also used in Quran in the meanings of weaker segments of society basically that segment of community which is devoid of strength or the weaker segments of the society such as orphans, oppressed, Yateem, elderly, oppressed, destitute etc. The word Lamastumu is normally mistranslated as touching but is used in Quran in the meanings of discovering, investigating, unearthing, locating, exploring, seeking or finding anyone or anything. The word Ma’aa is normally mistranslated as water or rain, which is a wrong translation. The real meanings of the word Ma’aa as used in Quran is in terms of ‘means and ways of providing life, sustenance, nourishment and survival’. It is used in Quran as a subset of Allah’s Rizq. As we know the word Rizq includes all ways and means of personality and character development and therefore as a subset of Rizq, Ma’aa includes all such ways and means of survival and lifeline which are required as basic necessities of life. Thus, when in Ayah 4:43 and 5:6, Allah says “…or Lamastumu the Nisaa and not you find Ma’aa…” which is normally mistranslated as ‘or you have touched the women and not you find water’, it is completely a wrong statement, since the excretions of any sort is already covered in the earlier phrase and word of Gha’iete. Here the word Nissaa is not used as women but as a weaker segment of society and the word Maa’aa is used in meanings of means and source of survival, nourishment and sustenance and the word Latamtumu is used in the meanings of seeking, exploring, discovering, and finding. Hence this is an exception to go for Salat being given by Allah to such people who are trying to Lamastumu (exploring, seeking or finding) the Nissaa (a weaker segment of society) in order to help and support them but are not able to find Ma’aa (ways and means of survival and lifeline which are required as basic necessities of life) for them.
Then How to carry out the Salat: is then explained in the subsequent phrase as follows “…then do Tayammumu (فَتَيَمَّمُوا) S’aeedan (صَعِيدًا) Tayyaban (طَيِّبًا)…” here this phrase is mistranslated to say ‘then do Tayyamamu with a clean earth’ which is a completely wrong translation and interpretations by mistranslating three words – Tayyaban is mistranslated as clean, S’aeedan is mistranslated as earth and Tayyamum is mistranslated as the ritualistic act of Tayyamum. The word Tayyaban: the word is normally translated as good or clean, but is used in Quran as an opposite to the “Khabeeth” meaning something or someone that is unpleasant to one’s senses as per our Fitrat or nature. Hence as an opposite to Khabeeth, the word Tayyib would mean something or someone who/which seems pleasant to us, not just to our eyes in terms of beauty but in terms of all across our personality and all our senses. The word has three broad categories of definitions (1) It means something that one like, is the best and ones’ most favorite (2) It means something that is pleasant to all our senses as well as our soul And (3) something that is lawful, as per the laws of the land and laws of Deen and legally acquired. The word Tayyamum: is normally misinterpreted as the process of Tayyamum, which is put forward as a dry Ritualistic purification act using sand or dust, which is performed in place of ritual washing (wudu or ghusl) if no water is readily available or if one is suffering from moisture-induced skin inflammation or scaling. This is a completely wrong translation and interpretation of this word and against the Quranic guidance. The word is used in Quran in the meanings of ‘aiming or choosing’. The word S’aeedan: is normally mistranslated as earth or soil, but the basic characteristics of the meanings of this word are in terms of highland, plateau, upland, high or hillock, basically a large area above sea levels, a large area of high flat land or the crest of a hill or rising ground for. Thus the word has overall meanings of ascending, uphill movements, or ascending, going up, or climbing high. The word is also used in Quran in terms of climbing uphill, ascending high or improving things by gradual improvements, in terms of scope or range of operations with rising, ascending, improving standards and levels. Thus, in Ayahs 4:43 and 5:06, after describing all the exceptions where one is not required to go near Salat, i.e., contribute towards and perform duties towards the system of Salat, then Allah says “…Then Tayammumu S’aeedan Tayyaban…” which is normally mistranslated as ‘then do Tayyamum with clean earth’- which is completely a wrong interpretations and translations. In fact Allah is saying that ‘Then, Tayammamu (aim, explore, seek) Tayyaban (good, pleasant and acceptable, legally allowed and acquired) Saeedan (uphill movement, improvement and ascending standards and levels).
How to carry out our duties and contributions towards this system of Salat is also described in the next phrase as “...then Aumsahu (فَامْسَحُوا) with your Wajuhukum (ِوُجُوهِكُمْ) and (أَيْدِيكُمْ)- what your hands put forward for Akhira…” in this phrase three words have been completely mistranslated, (1) Aumsuha as wipe clean and (2) Wajuhu as faces and (3) Aidehkum as your hands. The word Wajuhukum: is used here in terms of turning one’s complete attention, focus and inclination. It is also used in the meanings of respect, status, title, distinguished, honor, or dignity as well in the meanings of objective, course, purpose, direction or desired destination. The word Aumsahu: Normally mistranslated as to say ‘do Masah – wipe your faces and your hands. The word Aumsahu or Masah is normally mistranslated as doing Masah as in ‘wiping or sliding own hands over other part of own body as ritualistic cleaning’, which is completely wrong translations and interpretations in order to inculcate a ritualistic act into Islam. The basic characteristics of this word is in terms of layering as ointment, for the purpose of treatment, or healing, or when something is laid over another, in terms of layering or by covering one thing, a thin layer of a piece of metal for instance, over another substance or part, as a means of protection, treatment, healing or caring. It is because of this that the name of Nabi Easa is mentioned as Maseeha meaning healer, caretaker etc., and not someone who wipes and cleans being generally mistranslated. Thus, here when Allah says “then Aumsahu with your Wajuhukum and your Ai’edekum” is normally mistranslated as ‘then wipe your faces and your hands’ which is completely a wrong translations. We have to keep in mind that in both the ayahs 4:43 and 5:06, this phrase appears, after describing all the exceptions where one is not required to go near salat, i.e., contribute towards and perform duties towards the system of Salat, and after saying ‘Then, Tayammamu (aim, explore, seek) Tayyaban (good, pleasant and acceptable, legally allowed and acquired) Saeedan (uphill movement, improvement and ascending standards and levels)”, Thereafter this phrase “ then Aumsaahu with your Wajuhukum and your Ai’edekum ”, basically means that then Aumsaahu (heal, take care by layering one responsibility over another) with your Wajuhukum (focus, attention, priorities) and your Ai’edekum (efforts and actions)”
The last phrase of this ayah “…Indeed, Allah is Afuwan (عَفُوًّا) Ghafuran (غَفُورًا).” is again mistranslated to say that ‘Allah is ever Pardoning and Forgiving’ whereas in this ayah, these are divine instructions related to Salat and does not involve any doing of sins or committing of mistakes, therefore translating as ‘Allah as ever pardoning and forgiving’ does not make sense and it is also against the concept of Allah being the best Hikm and judge and precise accountant in matters of Deen on the day of Akhira, which eliminates the wrong concept of mercy, pardon or forgiveness on that day. The main characteristics of the word Afuwan is in meanings of giving more than one’s Haqq, given away freely anything excess over one’s own Haqq. Therefore, whenever the phrase Afuwan Ghafuran is used for Allah as in this ayah, it is used as Afuwan: Allah who gives to humanity more than their Haqq and as Ghaffurran: who protects/shields us against the impacts of wrong path such as pain, suffering, immorality etc. Therefore, with the phrase Afuwan Ghafuran means Allah provides this protection freely, generously – way more than our Haqq. Which in this case, is being done through the system of Salat and this Hidayah the Kitaab.
C- IMPLEMENTATION IN TODAY’S LIFE:
This Ayah of Surah An Nissa i.e. 4:43 is full of Allah’s wisdom and greatness and give us the following importance divine guidance that we can apply in our day to day lives.
- We cannot go near our Salat, our work, duties, public dealings, our contributions, and responsibilities towards the system of social care and justice, if we are under the state of Sakar whereby our faculties are covered and we don’t even know what we are saying or doing, or if we are Marza or upon us a Safar. Since Sukura as all such intoxicants, influences, Sahar, in the sense of anything and anyone that influences or covers our senses, in terms of making them ineffective, especially our intellectual faculty of thinking and intellect – Hence SUKAR would include not just intoxicants, but also anything that tends to make our faculties ineffective such as social media addictions, blind following of anyone or anything, lack of sleep or food or loneliness, etc. which covers all our senses, therefore, our endeavor, if and ever, we fall victim to such, is for us to get rid of, cleaning, purifying, removing impurities from ourselves of any and all such influences and Sukura before we could attend our duties, our work, public dealings, in the Salat system. And in this Sukur situation we should not go far away, distant for our Salat in these situation, unless we have to continue to perform such duties that are of temporary, momentary, passing, short-lived in nature in order to seek a Sabeel (way out, exit out, route) out from the current situation or unless, we are doing something, or something is happening as to provide us an exit out option (Sabeel) before we resuming our duties on a full time, regular basis.
- Other exceptions from Salat, is in case if there is anything from the Gha’iete or if we are seeking, exploring, helping Nissaa (weaker segments of society) and are not able to find the Ma’aa – the basic necessities of life for them. Then its solution is that, we must aim, explore, seek good, pleasant and acceptable, legally allowed and acquired uphill movement, improvement and ascending standards and levels to help them gradually and try to heal, take care by layering one responsibility over another with our focus, attention, priorities through our efforts and actions.
- The way to perform our Salaat, our duties, responsibilities and contribute to this system of social care and justice for everyone is for each of us to Tayammam (aim, explore, seek) the Tayyiban (good, pleasant and acceptable, legally allowed and acquired) Saeedan (uphill movement, improvement and ascending standards and levels) for everyone in the Salaat, the social care system, as well as to Aumsaahu (heal, take care by layering one responsibility of ours over another, in terms of balancing all of our responsibilities) with our Wajuhukum (focus, attention, priorities) and our Ai’edekum (efforts and actions).
Footnotes:
D- THE KEY-WORD VOCABULARY:
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QAREEB, RAQEEB (رَقِيبًا) QUR’BAA (الْقُرْبَىٰ) AQABIREEN (الْأَقْرَبِينَ) QURBAAN 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.
S’ALAT (صَّلَاةَ) MUS’ALLI (مُصَلًّى)- basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not a temporary connection that could be disconnected and then connected again. In Arab countries, the ministry or a department of communication is called “الاتصالات” (Al itti Salaat) and the ministry or institution of communication is called “مواصلات” (Mawa Salaat). Therefore, communications, connecting, connections, relations, telecommunication, traffic, circuit and connectivity all come under the meanings of these words. In ayah 75:28-36, the basic meaning of the word is to ‘Connect with, commit to, reach out or turn towards’, because it is contrasted with i.e., put opposite to the word “Tavalla” meaning ‘turned away from, disobeyed, disconnected from’. Another word is Mussalli- In a horse race when the second horse follows the first one so closely that its head always overlaps the first horse’s body that horse is called AL-MUSSALLI (i.e. the one who follows closely or remains attached). Therefore, the word Salaāt” means to connect (permanently & strongly) to and turn towards Deen with our whole being, to connect not just to deen, but to all of the humanity through the system of mutual care, compassion and justice; to follow and be obedient of the rules and commandments of Deen, committing to, turning towards, contributing to establishing these rules of Deen as given by Allah in Quran, through the system of mutual care, justice and compassion for everyone. When the word Establish Salat is used by Quran, it means establishing a permanent connection with Deen strongly and contribute toward this system of Salat as we carry out our day-to-day activities. X-Reference – 2:238 , 4:102 , 9:103 , 10:87 , 11:87 , 14:29 , 75:28-36.
SUKARAA (سُكَارَىٰ) NEW is normally translated as intoxicants or drugs but in Quran it is used in much wider meanings and depths for instance in Ayah 15:14-15 “Even if we are to open a gateway into the sky and they began to ascend through it, they would still say our Abs’aar (vision, eyes, perception) are Sukerat, In fact we are a people under the Sahar (Musahiron)” As we know the word Sahar is used in Quran in the meanings of magic, or anything which does not make sense to us based on logics and reasoning or available information, delusions which are not true or real, hallucinations and all such enchantment and influences, which may be appealing to us, i.e., look thrilling, delightful or wonderful to us, but they attract us, causing illusion, charming delusions whereby we are misled from the path of Allah. Thus, this ayah is explaining the concept of Sukarat in the sense of anything and anyone that influences or covers our senses, in terms of making them ineffective, especially all of our faculties, our six senses, our thinking, pondering and intellect. Hence SUKARAA would include not just intoxicants, but also anything that tends to make our faculties ineffective, such as social media addictions, blind following of anyone or anything, lack of sleep or food or loneliness, etc. which covers all our senses. Similar meanings are used very clearly in ayah 22:2 while talking about the day of Qayyama, Allah says “On the Day….and you will see the people Sukaraa while they are not with Sukaraa…” Similarly, when Allah says in Ayah 4:43 “…Do not go near the Salat while you are Sukaraa, until you know what you’re saying…” It means that in the state of being under any sort of Sukaraa, and we don’t even know what we are saying, since our faculties and abilities have a covering over them, we are not thinking straight. Thus, the divine guidance is that in that situation, we should not go near the salat, in terms of our work, public dealings, our contributions/duties towards the social care system based on the parameters of Deen of Justice, care, kindness and equality. The word is used in the similar meanings in ayah 50:19 “The Sakarat of death has come with Haqq (absolute truth)-“This is what you tried to evade” X-Reference – 4:43 , 15:14-15 , 22:2 , 50:19.
JUNUBE (لْجُنُبِ) JANBE (بِالْجَنْبِ) MODIFIED is normally mistranslated as “on their sides” for instance in ayah 3:191 and 4:103 which is a wrong translation. The word is used in Quran in two broad meanings (1) being steadfast and persistent, (2) distant, stranger or far away. The word is used in Quran in the meanings of ‘being steadfast and persistent’ for instance, in ayah 32:16 “…Junubuhum from their resting places, they make Duaa to their Rabb in Khouf and Hope…” This means that from their resting places/their permanent residence of Sakoon and peace and tranquility, they make Duaa persistently and being consistent, to their Rabb in Khoof, being worried and concerned as well as in hope, they have been persistent. In ayah 3:191 and 4:103 the phrase “…then Qaym (establish) the Zikar of Allah and Qu’udan and upon Junubehim” which means establish the Zikar of Allah out of your own accord and with complete willingness without any force or compulsion and by being steadfast and persistent. The word is also used in Quran in the meanings of far away, or distant as used in the ayahs 28:11 (word Junoobin) and 14:35 (word Ajnabi). Similarly in ayah 4:36, Allah says “…and do Ahsan to…The Jaare who is Qurba (near and dear one) and the Jaare the Junube and the companion with Janube…” here the first word Junube is used in BOTH the meanings of doing Ahsan behavior to Jaare (those who you frequently interact with) whether they are your Aqraba/Qurba (that is those who are significant and important to you- near & dear ones) or whether they are Junube i.e., strangers or far away, whereby the word Junube is used as an opposite to Qareeba and Aqraba/Qurba. Other interpretation could be that to do Ahsan to those Jaare (who you frequently interact with) who have been there persistently for a long time. For the second use of the word Janube when Allah says “….do Ahsan with …the companion with Janube…” the second usage of the word in this ayah refers to those companions who have been there persistently on your sides – as well as could be interpreted in the meanings of doing Ahsan with persistently and steadfastly with your companions, those who favor you and always take your sides, you should also be steadfast and persistent in doing Ahsan with them. X-Reference – 3:191 , 4:36 , 4:103 , 14:35 , 28:11 , 32:16.
A’ABERE (عَابِرِي) NEW is normally translated as passing by, but the word is used in Quran only once. If we look at the classical and medieval Arabic, the broad meanings of the word are in terms of happening or existing before something take place, doing the duties in terms of temporary, momentary, passing, short-lived, or transitory in nature. Therefore, when Allah says in Ayah 4:43 “...and do not Junuban (go far away, distant), except Aa’bere Sabeel (way, exit out option, route) until Tughtaselu (cleansed)…” It means that the word Aa’bere Sabeel is here in terms of both of its meanings- That is the divine guidance is that ‘do not go far away for your Salaat (your duties), except for the duties which continue to be performed as temporary, momentary, passing through, short-lived in nature in order to seek a Sabeel (way out, exit out, route out) from the current situation. This phrase could also be interpreted as saying that ‘do not go far away for your Salaat (your duties) except if you are already in a process of doing something, or something is underway as to provide an exit out option (Sabeel) from the current situation. X-Reference – 4:43
SABEEL (سَبِيلِ) means a way, an option, a route or a path. It is used in Quran more in the meanings of a metaphoric sense, not a physical path or road to physically walk on it. For instance, where ever the phrase Sabeel of Allah is used as in 2:154, 2:190, 2:217-218, 2:244, 2:195, 3:13, 4:74-75 the word Sabeel means path or way of Allah. In ayah 4:51 the word Sabeel is referred to the right way or the straight path “They say the Kafireen are on the Hidayah and Sabeel rather than those who have Emaan…”. Similarly, in ayah 4:115 the word Sabeel is used in meanings of methods or ways in the phrase Sabeel lil Momineen – i.e., the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in ayah 4:15 “…or if Allah would make for them a way” or in ayah 4:34 “…if they obey then seek no Sabeel…” In ayah 4:98 “Except for the oppressed/burdened/ distressed among the Rijaal (strong segments of society) and Nissa (weaker segments) and children who cannot afford a Sabeel (a way/a choice) nor they are on guided to a Sabeel (way out, exit out)”. X-Reference – 2:154 , 2:190 , 2:217-218 , 2:244 , 2:195 , 3:13 , 4:34 , 4:74-76 , 4:98 , 66:11.
TUGHTASELU (ٰ تَغْتَسِلُوا) NEW is normally translated as taking a bath, which is a wrong translation. The word is used in Quran in a much broader sense with much in-depth meanings of cleaning, lavation, rinsing, washing, cleansing, or removing the impurities mentally and physically both. For instance, in Ayah 69:36, the word Ghisleenin is used for any kind of food which contain all kind of impurities, contaminations, including human body discharge and excretion of impurities. Similarly in Ayah 38:42, the word Mughtasilun is used in terms of mentally cleansing and washing away touches of Shaytan from Nabi Ayyub. Similarly when the same phrase is used in ayah 4:43 and 5:06 as “Do not go near the Salat while you are Sukura until you know what you’re saying and do not Junuban (go far away/distant) except A’abere Sabeel until Taghtaselu…” Keeping in mind the meanings of the word Sukuraa as all such intoxicants, influences, Sahar, in the sense of anything and anyone that influences or covers our senses, in terms of making them ineffective, especially our intellectual faculty of thinking and intellect – thus the word Sukuraa not only include intoxicants, but also anything that tends to make our faculties ineffective such as social media addictions, blind following of anyone or anything, lack of sleep or food or loneliness, etc. which covers all our senses. Hence when Allah says “Do not go near the Salat while you are Sukura…..until Tughtaselu…” It means getting rid of, cleansing, purifying, removing impurities of any and all such influences and Sukura before we could attend our duties in the Salat system. X-Reference – 4:43 , 5:06 , 38:42 , 69:36.
MARZA (مَرْضَىٰ) NEW is normally mistranslated as sick or ill, but is used in Quran in a much broader meanings and depth for instance in ayah 2:10 while describing the Kaafireen Allah says “In their Quloobihim is a Marazun and so Allah increased their Marazan…” Here Allah is not talking about being sick or ill physically, but it is talking about all such conditions, that are not naturally aligned with us as human beings with respect to the way we as humans should be, based on our Fitrat. We have been created as intellectual and social creatures, with our curiosity for knowledge and our intention to be of help to others. Hence for those who do not have Emaan, and who do Kufar, by hiding and concealing, not using their faculties and not seeking knowledge, through acts of blind following or rejection of Allah’s Ayaat, their situation is more reflective of such Maraz, which is not physical in nature at all, but more so in metaphoric and overall sense of us as human beings. In Quran the same word is used for Hypocrites and Munafiq people as well for instance in ayah 8:49. The same word is used wherever in Quran Allah has given exception, for instance in case of Saum in Ayah 2:184-185, always used in relations to our inability as human beings to focus and carry out our duties during that ill state. And therefore, before being able to pay the compensation in the form of Saum, or to come back to the Sabeel of Allah or Salaat as per Ayah 4:43 & 5:06, it is important that we treat this Marz before, on priority, whatever shape or form it is. X-Reference – 2:10 , 2:184-185 , 4:43 , 5:06.
SAFARIN (سَفَرٍ) NEW is normally translated as being on a journey, but it is used in Quran in much deeper meanings for anyone who is on a journey, not only in physical sense but in terms of mental Sakoon, metaphorical and psychological sense as well- for instance when Allah gives exceptions to those who are on Safar in Ayahs 2:184-185 in case of Siyaam or in Ayah 4:43 & 5:06 in case of Salaat, the phrase “or upon Safar” means all such conditions and situations whereby a person is not able to focus mentally, physically or psychologically in terms of his/her day to day duties and responsibilities, not only in terms of physical travelling, but would also include any situation of mental or physical abuse, suppression, mentally disturbed state due to any situation or condition etc., thus this is a much more broader terms to define all and every situation of not being at Sakoon in all of its manifestations, i.e., not having mental or physical or psychological tranquility and peace. In Quran the word is also used in some other meanings as well, for instance in ayah 80:15 Allah is talking about the Zikar – the Quran, Allah says “With A’iedi Safaratin” means with A’iedi- what your hand sends forth for your nafs, Safaratin – here the word is used in the meanings of inscriptions, or records of deeds that one sends forth for the Akhira, that is in terms of those things that one takes along to the next world/ next life, the Akhira. It is used in the similar meanings in Ayah 62:5 “The likeness of those who were entrusted with the Tourait, then not they bore it like the donkeys, who carries the Asfaar (plural of Safar)…” Again, used here in the meanings of such things, which are basically the baggage, the luggage, the load etc. which a donkey carries on its back while moving from one place to another. The word ‘Asfar’ is used in the meanings of a journey being completed as opposite to ‘Adbar’ being turned back, for instance in ayah 74:33-34 “and the Layil (night/darkness) when it Adbar (departs, turned its back) and the S’ubhe (morning, light) when it Asfaar (Unveil/Disclose)…” It is because of this that in Ayah 80:38 the word Musfiratin is used in the meanings of Unveil/Reveal/Disclose faces laughing and rejoicing at good news. X-Reference – 2:184-185 , 4:43 , 5:06 , 62:05 , 74:33-34 , 80:15 , 80:38.
GHA’IETE (الْغَائِطِ ) NEW is normally translated as toilet, but in Quran it is used in a much broader meanings of all or any human excretions, evacuation, elimination or defecations of any sort and includes everything from human urine and stool to dental excretion from dental cavity depression, to any blood or any excretion from any infected wound to any waste matter excretions as discharged from human body, to waste matter discharged from the bowels, or from anywhere else as a result of any procedure being performed, surgery or treatment etc. It is also used in the meanings of any manifestations, treatments or symptoms of underlying depression, dejection, sadness, misery, unhappiness or gloominess. Therefore when Allah says in Ayahs 4:43 and 5:6 أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ , this phrase is normally mistranslated as “Or if one of you have come from toilet” which is a wrong translation. In fact Allah is saying “if one of the Ghaiete comes upon you…” Which means that in both these ayahs, Allah is giving an exception to a person with respect to go for a Salaat, if there is a situation that any one of the Ghaiete comes upon that person, here Ghaiete is not just toilet, but includes all of the above defined meanings and situations. X-Reference – 4:43 , 5:6.
LAMASTUMU (لَامَسْتُمُ) NEW is normally mistranslated as touching, but this is a wrong translation. The word is used in Quran in the meanings of discovering, investigating, unearthing, locating, exploring, seeking or finding anyone or anything for instance 57:13 “On that day the Munafiq (hypocrite) people and those who do Munafiqat (hypocrisy), will say to those who have Emaan ‘Anjuzna (wait/perceive) for us so that we may acquire of your Noor (light), it will be said to them, ‘go back behind you and then Tasemu Noor (light)”. Similar meanings are used in Ayah 6:7 “and even if WE Nazalna (revealed) to you a Kitabin on a page, then they have Masooha with their Aidehim (hands putting forward for their Nafs), surely those who do Kufar will say “this is nothing but clear magic” thus here the word Masooha is used in the meanings of explored, finding, seeking, discovering etc. Similar meanings are in Ayah 72:8 with the phrase “Lamasna the skies…”. Similarly, in Ayah 4:43 and 5:6, when Allah says “…or Lamastumu the Nisaa and not you find Ma’aa…” it is normally mistranslated as ‘or you have touched the women and not you find water’, which is completely a wrong statement, since the excretions of any sort is already covered in the earlier phrase and word of Gha’iete. Here the word Nissaa is not used as women but as a weaker segment of society and the word Maa’aa is used in meanings of means and source of survival, nourishment and sustenance. Hence this is an exception to go for Salat being given by Allah to such people who are trying to Lamastumu (exploring, seeking or finding) the Nissaa (the weaker segments of society) in order to help and support them but are not able to find Ma’aa (source of survival, nourishment and sustenance) for them. X-Reference – 4:43 , 5:6 , 6:7 , 57:13 , 72:8.
NISSAA (نِسَاءَ) MODIFIED 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, oppressed, destitute etc. including all genders, not just women or females only. 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.
MA’AA (مَاءً) NEW is normally mistranslated as water or rain, which is a wrong translation. The real meanings of the word as used in Quran is in terms of ‘means and ways of providing life, sustenance, nourishment and survival’. For instance, in ayah 2:74, “…and some certainly there are some rocks/mountains which split open so comes out from it the Ma’aa…” here the word Ma’aa is used in the meanings of Lava, that comes out from the core of the earth, which is full of minerals deposits, limestones, marbles, crystals, raw materials and metal etc., that is required for the sustenance, nourishment and survival of mankind. In ayah 7:50, “And the companions of the fire will call out to the companions of the Jannath that provide faiz (in abundance as per our satisfaction) upon us, from the Ma’aa or from what Allah has given as Rizq to you…” Here the word Ma’aa is used as a subset of Allah’s Rizq. As we know the word Rizq includes all ways and means of personality and character development and therefore as a subset of Rizq, Ma’aa includes all such ways and means of survival and lifeline which are required as basic necessities of life. Thus wherever Allah mentions the phrase “Allah sends down from the skies Ma’aa” for instance as used in Ayah 8:11, or 15:22, it is used in terms of sending means of survival and lifeline from the skies, which is in fact rain. The word is used in terms of all sources of lifeline, survival and nourishment weather from the core of the earth or from the skies, in Ayah 11:44 “…Oh earth swallow your Ma’aa and O skies withhold and subside the Ma’aa…”. Similarly, when in Ayah 4:43 and 5:6, Allah says “…or Lamastumu the Nisaa and not you find Ma’aa…” it is normally mistranslated as ‘or you have touched the women and not you find water’, which is completely a wrong statement, since the excretions of any sort is already covered in the earlier phrase and word of Gha’iete. Here the word Nissaa is not used as women but as weaker segments of society and the word Maa’aa is used in meanings of means and source of survival, nourishment and sustenance. Hence this is an exception from Salat being given by Allah to such people who are trying to Lamastumu (exploring, seeking or finding) the Nissaa (the weaker segments of society) in order to help and support them but they are not able to find Ma’aa (source of survival, nourishment and sustenance, basic life’s necessities) for them. X-Reference – 2:74 , 4:43 , 5:6 , 7:50 , 8:11 , 11:44 , 15:22
TAYAMMUM (فَتَيَمَّمُوا) NEW is normally misinterpreted as the process of Tayyamum, which is put forward as a dry Ritualistic purification act using sand or dust, performed in place of ritual washing (wudu or ghusl) if no water is readily available. This is completely a wrong translation and interpretation of this word and against the Quranic guidance. The word Tayyamum is used in Quran in the meanings of ‘aiming or choosing’, for instance in Ayah 2:267 “O you who have Emaan! Spend from the Tayyibaat that you have Kasabtum (made efforts for) and from what WE have produced for you from the earth. And do not Tayammamu (aim or choose) at the Khabeeth (defected, detested) to spend when you would not accept it except with eyes closed…” Thus, here the word is used in the meanings of targeting, planning, selecting, choosing or aiming. Similarly, in Ayahs 4:43 and 5:06, after describing all the exceptions where one is not required to go near salat, i.e., contribute towards and perform duties towards the system of Salat, then Allah says “…Then Tayammumu S’aaedan Tayyiban…” which is normally mistranslated as ‘then do Tayyamum with clean earth’. This is completely a wrong interpretations and translations. Here the word S’aaedan means climbing uphill, ascending high or improving things by gradual improvements, in terms of ascending. Thus Allah is saying “Then, Tayammam (aim, explore, seek) the Tayyiban (good, pleasant and acceptable, legally allowed and acquired) Saeedan (uphill movement, improvement and ascending) X-Reference – 2:267 , 4:43 , 5:06.
S’AEEDAN (صَعِيدًا) TUS’AEDONA (تُصْعِدُونَ) MODIFIED is normally translated as earth or soil in the ayah 4:43 or 5:6, which are wrong translations. The basic meanings of the word are in terms of highland, plateau, upland, high or hillock, basically a large area above sea levels, a large area of high flat land or the crest of a hill or rising ground for instance as used in ayahs 18:8 and 18:40. It is also used specially in terms of one’s brain in attitude, as being arrogant or proud as in flying high in the clouds, for instance in ayah 6:125 “So whoever Allah wants to guide, Allah expands his hearts to Islam and whoever Allah wants to go astray, Allah makes his/her hearts tight restricted and constricted as though he/she is Yus’adu (climbing/ascending) into the sky…” Similarly In ayah 3:153 “When you were Tus’adun…” used here in the meanings of when you were climbing, ascending high in the sky, in terms of arrogance and pride. It is also used in the meanings of scope or range of operations with rising, ascending, improving standards and levels for instance as used in ayah 35:10 with the phrase “To Allah Yus’adu (ascends) the Kalamtu of the Tayyabaat and the A’malu of the S’walihu..” Thus, the word has overall meanings of ascending, uphill movements, or ascending, going up, or climbing high. Similarly, in Ayahs 4:43 and 5:06, after describing all the exceptions where one is not required to go near Salat, i.e., contribute towards and perform duties towards the system of Salat, then Allah says “…Then Tayammumu S’aeedan Tayyaban…” which is normally mistranslated as ‘then do Tayyamum with clean earth’- this is completely a wrong interpretations and translations. Here the word S’aaed means climbing uphill, ascending high or improving things by gradual improvements, in terms of scope or range of operations with rising, ascending, improving standards and levels for everyone. Thus Allah is saying that ‘Then, Tayammamu (aim, explore, seek) the Tayyaban (good, pleasant and acceptable, legally allowed and acquired) Saeedan (uphill movement, improvement and ascending standards and levels) X-Reference – 3:153 , 4:43 , 5:6 , 6:125 , 18:8 , 18:40 , 35:10 .
TAYYABAN (طَيِّبًا) TAYYABAAT (طَيِّبَاتِ) the word is normally translated as good as in good things, but the word is used in Quran in much broader meanings for instance Ayah 3:179 the word is used as an opposite to the “Khabeeth” meaning something or someone that is unpleasant to one’s senses as per our Fitrat or nature. Hence as an opposite to Khabeeth, the word Tayyab would mean something or someone who/which seems pleasant to us, not just to our eyes in terms of beauty but in terms of all across our personality and all our senses. In the Ayah 4:02 the word is used in the perspective of wealth, valuables and property, when Allah says “…give the Yateem their wealth/properties and do not exchange your Khabeeth with their Tayyab” here the word is used although again as an opposite of Khabeeth but has more defined meanings in terms of what one values or considers more valuable personally within the wealth and properties. In Ayah 5:100 Allah says “…Say’ not equal are Khabeeth and Tayyab although you may find abundance (Kasrat) of Khabith strange (A’jab)” it means an illegal, unlawful, Nahaq and unnatural thing cannot be equal to Tayyab. Thus, the word has three broad categories of definitions (1) It means something that one like, is the best and ones’ most favorite (2) It means something that is pleasant to all our senses as well as our soul And (3) something that is lawful, as per the laws of the land and laws of Deen and legally acquired. When Allah uses the phrase “Kulu Halalan and Tayyaban” in Quran for instance in Ayahs 2:168, 5:88, 8:69, 16:114, it is used as a combination of all such things, which are pleasant to someone, in terms of all our senses; the most favorite and valuable to someone and legally acquired and allowed as per both the laws of the land as well as the laws of the Deen. X-Reference – 2:168 , 3:179 , 4:02-4 , 5:88 , 5:100 , 8:69 , 16:114 .
MASAH & AUMSAHU (فَامْسَحُوا) NEW is normally mistranslated as doing Masaa’ as in ‘wiping or sliding own hands over other part of own body as ritualistic cleaning’ for instance in ayahs 4:43 and 5:6, which are completely wrong translations and interpretations in order to inculcate a ritualistic act into Islam. The basic characteristics of this word is in terms of layering as ointment, for the purpose of treatment, or healing, or when something is laid over another, in terms of layering or by covering one thing, a thin layer of a piece of metal for instance, over another substance or part, as a means of protection, treatment, healing or caring. It is because of this that the name of Nabi Easa is mentioned as Maseeha (refer Ayahs 3:45, 5:72 & 9:31) meaning healer and caretaker not someone who wipes and cleans being generally mistranslated. Similarly, in Ayahs 4:43 and 5:06, the phrase “then Aumsahu with your Wajuhukum and your Ai’edekum” is normally mistranslated as ‘then wipe your faces and your hands’ which is completely a wrong translation. We have to keep in mind that in both these ayahs, this phrase appears, after describing all the exceptions where one is not required to go near salat, i.e., contribute towards and perform duties towards the system of Salat, and after saying ‘Then, Tayammamu (aim, explore, seek) the Tayyaban (good, pleasant and acceptable, legally allowed and acquired) Saeedan (uphill movement, improvement and ascending standards and levels)”, Thereafter this phrase “then Aumsahu with your Wajuhukum and your Ai’edekum ”, basically means that then Aumsahu (heal, take care by layering one responsibility over another) with your Wajuhukum (focus, attention, priorities) and your Ai’edekum (your efforts and actions)”. X-Reference – 3:45, 4:43 , 5:6 , 5:72 , 9:31
WAJHAU (وَجْهَهُ) & WAJHU (وَجْهُ) – Alwajah is that side or part of something that becomes apparent before other sides or parts becoming apparent or obvious in the beginning, initially or the first time before anything else or any other part. Since the part of the human body that becomes apparent the first before any other is the face- the word is also used to mean face, countenance, expressions, features or visage and it is also used in the meaning of the whole human body but in terms of turning face towards or tuning complete attention towards something. Therefore, when Allah says in ayah 2:112 the phrase ‘Say Man Aslam Wajahu Allahhi’, means Aslam turning one’s complete attention, focus towards Allah. It is also used in the meanings of respect, status, title, distinguished, honor, or dignity for instance in ayah 33:69 the word is used in the same meanings for Nabi Mosa as “And he, in the sight of Allah, was honorable, worthy, distinguished and dignified”. The word is also used in the meanings of objective, course, purpose, direction or desired destination for instance in Quran whenever the phrase Wajahi Illa Allah is used for instance in ayah 2:112, it means to turn one’s complete attention and dedication in seeking the desired destination by following and submitting to Allah’s laws. Similar Meanings are used in ayah 30:39 “So give the relative Haqqhi , as well as the Miskeen and the traveler. That is Khair for those who desire the Wajahi Allah, and it is they who will be the successful”- X-Reference – 2:112 , 2:114 , 3:45 , 5:06 , 6:79 , 10:27 , 16:76 , 18:29 , 28:22 , 30:39 , 33:69 , 67:27 , 80:40.
AF’UA (الْعَفْوَ) YAFU’NA (يَعْفُونَ) & TA’FUU (تَعْفُوا) normally translated as forgiving or All-Forgiving when used for Allah as in phrase Afowan Ghafurran. The main characteristics of this word is in meanings of giving to someone more than one’s Haqq, given away freely anything excess over one’s own Haqq. For instance in the ayah 2:219 “ ..And they ask you about what they should spend, Say Af’waa” the word is used here in the meanings of giving away freely after keeping own Haqq, that is whatever is there over and above one’s rightful needs & expenses, should be spend for the benefit of others. The word is used in similar meanings in ayah 7:199 “Take what is Af’waa (given freely excess over Haqq) and do Amar of what is Maaroof and turn away from the ignorant.” Therefore, whenever the phrase Af’waan Ghafurran is used for Allah as in the ayahs of 4:43, 22:60 or 58:2, its used as Allah who gives to humanity more than their Haqq as Ghaffurran; who protects/shields us against the impacts of wrong path such as pain, suffering, immorality etc. Therefore, with the phrase Af’waan Ghafurran would means Allah provides this protection freely, generously- way more than our Haqq. Reference – 2:219, 4:43, 4:99, 4:149, 7:199, 22:60, 58:2.
GHAFOORUN (غَفُورٌ) & MAGHFIRATI (بِالْمَغْفِرَةِ)- noun, ASTAGHFIR (اسْتَغْفِرُو)- verb; means to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it’s like following the right path which covers/hides/protects the harmful impacts of previously taken wrong path and previously done sins. Just Like one would take a preventive/healthy lifestyle through diet, etc. to ward off/protect against diseases. It’s not a cure, it’s a prevention! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr. The word Maghfirat (بِالْمَغْفِرَةِ) is basically a noun in the meanings of things/aspects/beings that do Ghafr. X-Reference – 2:58 , 2:173-5 , 2:221 , 2:268 , 2:285 , 3:89 , 11:114.