Surah An-Nissa Ayah No. 51 to 57
Surah An-Nissa Ayah #51 to 57 (4:51 – 4:57)
A- Translation
٥١ أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُؤْمِنُونَ بِالْجِبْتِ وَالطَّاغُوتِ وَيَقُولُونَ لِلَّذِينَ كَفَرُوا هَٰؤُلَاءِ أَهْدَىٰ مِنَ الَّذِينَ آمَنُوا سَبِيلًا
[Quran 4:51] Have you not see those who were given a Naseeban (نَصِيبًا) of the Kitaab (الْكِتَابِ)? They have Emaan (يُؤْمِنُونَ) in the Jibte (بِالْجِبْتِ) and the T’aghoot (الطَّاغُوتِ), and they say for those who do Kufar (كَفَرُوا), “These are on the Hidayah (أَهْدَىٰ), then those who have Emaan (آمَنُوا) Sabeellan (سَبِيلًا)”.
٥٢ أُولَٰئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ ۖ وَمَنْ يَلْعَنِ اللَّهُ فَلَنْ تَجِدَ لَهُ نَصِيرًا
[Quran 4:52] Those are the ones on whom is La’nahum (لَعَنَهُمُ) of Allah. And whoever Yala’ne (يَلْعَنِ) of Allah, then you will find no Nas’eer (نَصِيرًا) for you.
٥٣ أَمْ لَهُمْ نَصِيبٌ مِنَ الْمُلْكِ فَإِذًا لَا يُؤْتُونَ النَّاسَ نَقِيرًا
[Quran 4:53] Or for them a Nas’eeb (نَصِيبٌ) from the Mulke (الْمُلْكِ) then, they would not give the people as much as a speck on a date seed.
٥٤ أَمْ يَحْسُدُونَ النَّاسَ عَلَىٰ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ ۖ فَقَدْ آتَيْنَا آلَ إِبْرَاهِيمَ الْكِتَابَ وَالْحِكْمَةَ وَآتَيْنَاهُمْ مُلْكًا عَظِيمًا
[Quran 4:54] Or they are envious of the people for what Allah gave them from Fazlihi (فَضْلِهِ). But surely, WE gave the descendants of Ibrahim the Kitaab (الْكِتَابَ) and the Hikmata (الْحِكْمَةَ) and WE gave them great Mulkan (مُلْكًا).
٥٥ فَمِنْهُمْ مَنْ آمَنَ بِهِ وَمِنْهُمْ مَنْ صَدَّ عَنْهُ ۚ وَكَفَىٰ بِجَهَنَّمَ سَعِيرًا
[Quran 4:55] Then, from among them is the one who have Emaan (آمَنَ) in it, and from among them is the one S’addan (صَدَّ) from it. And sufficient is with hell, a blazing fire.
٥٦ إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِنَا سَوْفَ نُصْلِيهِمْ نَارًا كُلَّمَا نَضِجَتْ جُلُودُهُمْ بَدَّلْنَاهُمْ جُلُودًا غَيْرَهَا لِيَذُوقُوا الْعَذَابَ ۗ إِنَّ اللَّهَ كَانَ عَزِيزًا حَكِيمًا
[Quran 4:56] Indeed, those who do Kufar (كَفَرُوا) in our Ayaat (بِآيَاتِنَا), soon, we will Nus’leehim (نُصْلِيهِمْ) fire. Every time Nazejat (نَضِجَتْ) their skins, WE will change their skins Ghaireha (غَيْرَهَا) than that, so that they Zouqu (لِيَذُوقُوا) the Azaab (الْعَذَابَ). Indeed, Allah is Azeezan (عَزِيزًا) Hakeeman (حَكِيمًا).
٥٧ وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ سَنُدْخِلُهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا أَبَدًا ۖ لَهُمْ فِيهَا أَزْوَاجٌ مُطَهَّرَةٌ ۖ وَنُدْخِلُهُمْ ظِلًّا ظَلِيلًا
[Quran 4:57] And as for those who have Emaan (آمَنُوا) and do Swalihaat (الصَّالِحَاتِ), WE will admit them in heaven wherein provided abundance from the Anhaar (الْأَنْهَارُ), Khalideen (خَالِدِينَ) in it forever. For them in it are Mut’ahiratan (مُطَهَّرَةٌ) Azwaaj (أَزْوَاجٌ), and WE will admit them Zillan (ظِلًّا) Zaleelan (ظَلِيلًا).
B- THE CONCEPT:
In the earlier ayahs up to Ayah 51 of Sura An-Nissa, we have learned the important concepts on the topic of Haadu – the leaders among the Ahl-e-Kitaab, and their followers. Being Ahl-e-Kitaab is a great responsibility, trust and an integral part of our Emaan, both in terms of firm conviction as well as our covenant with Allah as Momineen. Emaan on Kitaab, means seeking knowledge of Kitaab, by application of all our God-given faculties, through in-depth analysis, undivided attention, focus and understanding with a firm conviction of following and obeying these commandments with our whole being. Emaan on Kitaab also entails a great trust as to not only practically apply this Hidayah in our lives but also communicate the same as is, without any addition, deletion, amendment or concealing to others. We have also learned so far that the two integral parts of any system of Andadan against Allah are (1) its leaders- the Haadu, the religious leaders and guide who present themselves as being leaders and who are taken as Shurakaa of Allah. If the focus of these religious leaders is on short term gains, temporary benefits of this worldly life, they end up twisting and distorting the word of Allah as well as expressing their opinions in the name of Allah, thereby end up Aftara upon Allah which is a great sin. The second part of the system of Andadan are (2) those followers, who instead of following the laws of Allah, doing Abd of Allah, these followers follow the laws of these Haadu, the religious leaders and thus have made these as Shurukaa with Allah. To them Allah is warning that Allah can provide protection and shield against all types of sins, except for Shirk, for which Allah would never provide protection or shield against the impacts of doing Shirk. To both of these players in Andadan, Allah is warning that these acts of Yuftara (making up Allah’s Kalam) upon Allah as well as influencing others to do Shirk or committing Shirk, are great and worst forms of Is’m.
In light of the above context, the ayahs 4:51: “Have you not see those who were given a Naseeban (نَصِيبًا) of the Kitaab (الْكِتَابِ)…” it is sort of a though provoking question that Allah has also asked in the earlier Ayah of 4:44 wherein Allah has asked the same question. It is obvious that Allah is going to tell us about those who were given the Kitaab. As we know the word Nas’eeb, normally mistranslated as portion, but the real meanings of the word are in terms of accountability as consequences of one’s own choices and actions, in terms of due right, what someone has earned or is entitled to. Thus, here the word Nas’eeb is used both in terms of the entitlements and due rights given to the Ahl-e-Kitaab due to the revelations of Allah’s book, as well as, in the meanings of the powers, titles and resources, as given to the Ahl-e-Kitaab, as an Amanat, a trust, which has to be undertaken in accordance with Aimaan- covenant with Allah as per the Haqq of the Kitaab. Allah is telling us that Instead of taking care of their responsibilities, what Ahl-e-Kitaab have been doing is then mentioned in the subsequent phrases – for instance in ayah 4:44 the subsequent phrase was “…purchasing the Zalaalat and Yureeduna that you get astray the Sabeel” Whereby Allah warns us about their actions of trading their Aimaan (the covenant with Allah) with respect to the Nas’eeb of the Kitaab in exchange for getting the Zalaalat. Their Yureeduna, the basic end results, the consequences of this whole system of their actions and intentions, if and once followed was very clearly warned in Ayah 4:44, as to lead others astray from the Sabeel of Allah.
Similarly, here in this ayah 4:51 as well, after asking a very thought-provoking question and compelling us to observe the Ahl-e-Kitaab, who instead of taking care of their responsibilities, the Nas’eeb of the Kitaab that they were given, what they – the Ahl-e-Kitaab have actually been doing is then mentioned in the subsequent phrase as “…They have Emaan (يُؤْمِنُونَ) in the Jibte (بِالْجِبْتِ) and the T’aghoot (الطَّاغُوتِ)…” Here the meanings of the word Emaan as conviction of heart and mind that comes out from seeking of knowledge, through evidence and intellect as well as strong Meesaq and covenant with Allah as an oath, the two most important key words here are Jibte and Taghoot, i.e. instead of having Emaan on the Kitaab, they, the Ahl-e-Kitaab have Emaan in Jibte and Taghoot. The word JIBTE (بِالْجِبْتِ): is used only once in Quran and is normally translated as superstitions, but when we look at classical and medieval Arabic, we would realize the word has been used in much more comprehensive set of meanings including false deity, false god, idol, the one who claims to tell the future/prophecies, any religious leader or Shurakaa (whose laws are followed by people and do Abd, instead of Allah) and who is being blindly followed by people etc. The word TAGHOOT (الطَّاغُوتِ): is normally translated as false deities, but the translation of the word Jibte and Shurakaa would better cover the concept of false deities instead of the word Taghoot. The word Taghoot, on the other hand, is a much broader concept in depth and meanings, in terms of any person, being, anything, any law, any judgment, any ruling etc. which someone follows instead of Allah’s revelations, the Kitaab. When Allah says in Quran that the only Hikm in the matters of Deen is Allah, it means that all of Allah’s laws of Deen are mentioned in Quran, the Kitaab by Allah as the only lawmaker the only judge. When those who call themselves Momineen, claims that they have Emaan, but they follow the laws of the Taghoot outside of the Kitaab, it means that Taghoot is anyone, any book, anything, with Laws, as an opposite of Allah’s and used by Shaiytan to mislead people far away from the Hidayah. Therefore, here in this ayah when Allah says “Have you not see to those who were given the Naseeban from the Kitaab. They have Emaan in the Jibte and the Taghoot…” here what Allah is actually warning us, that instead of Emaan on Allah and Allah’s Kitaab, these Ahl-e-Kitaab are following and have Emaan in the Jibte (the false deities, the Haadu, the scholars, the leaders, etc.) and the Taghoot (the laws and regulations, outside of the Kitaab). Thus, the combination of these two words, Jibte and Taghoot is an all-encompassing phrase to include anything and anyone, with self made Laws, used in the system of Andadan, which is built and maintained as an opposite of Allah’s system and used by Shaiytan to mislead people far away from the Hidayah.
The next phrase “…and they say for those who do Kufar (كَفَرُوا), “These are on the Hidayah (أَهْدَىٰ), then those who have Emaan (آمَنُوا) Sabeellan (سَبِيلًا)”. In this phrase, Allah has categorically called all these Ahl-e-Kitaab who are following the Jibte and the Taghoot as ‘who do Kufar’ and all those who are not following the Jibte and the Taghoot are called as ‘Emaan Sabeellan’. This phrase is a very true reflection of the wishful thinking of these Ahl-e-Kitaab, as in their eyes, those who do Kufar on Allah’s Kitaab are on the Hidayah, since the benchmark, the criterion that they are following is NOT of the Kitaab, but of the Andadan (a man-made system against Allah). And they think that they, themselves and all those who have Emaan in the Jibte and the Taghoot, all those who are actually the Kaafireen on Allah’s Kitaab, but as per their wishful thinking, they think that all of them are on the Hidayah then those who are not following the Jibte and the Taghoot. But in fact these other people have been considered by Allah as they have a ‘way of Eeman’. This is nothing but a self- deception of Kaafireen. Because Allah is telling us in a very clear and concise manner that in the next ayah 4:52: “Those are the ones on whom is La’nahum (لَعَنَهُمُ) of Allah…” the word Lana’ or Lana’t is normally mistranslated as wretched or cursed, whereas the word basically means to distance from or to separate from someone. When the word is used from Allah, it means Allah’s all the blessings, bounties and Fazal are disconnected and the person would be deprived of such pleasures of life and Allah’s blessings. Allah’s getting angry and cursing anyone is a completely wrong concept of Allah who is above and beyond all these humanly expressions. Thus, here when Allah says that “those are the ones on whom is La’nahum of Allah” it means that those Ahl-e-Kitaab who have Emaan in the Jibte and the Taghoot instead of the Kitaab and who are doing Kufar on the Kitaab, they, due to their Kufr, i.e., not utilizing their faculties including thinking and pondering, are unable to enjoy the pleasures of life and are therefore deprived from Allah’s blessings and get disconnected due to their own actions of Kufr. Whenever Allah has used the word La’nat by Allah, it does not mean cursing them or Allah’s curse or wretch, but it means in terms of facing the consequences of one’s own kufr and misdeeds, in terms of being disconnected from Allah’s blessings and Nai’mat of the Kitaab being a great blessing from Allah. The next phrase “…And whoever Yala’ne (يَلْعَنِ) of Allah, then you will find no Nas’eer (نَصِيرًا) for him/her”. Here the word Nas’eer is normally translated as “Helper” but it is used in Quran in much broader meanings with the basic characteristic like that of water as a source of life, nourishment, and basic requirement to produce results and S’amaraat. Therefore, without the water, all efforts of farmer are rendered useless. Therefore, it is used for anyone or anything, that is required as a source of life, a source of nourishment, the main catalyst on the basis of which one’s efforts and struggle would produce results. Thus here when Allah says “…And whoever Yala’ne of Allah, then you will find no Nas’eer for him/her” means that whoever gets disconnected from Allah’s blessings, they will not be aided or helped, but also in the meanings of their efforts will not produce results, and they will not be protected, from the harmful effects of their own choices and will not be taken out of it, since they will not have any Nas’eer as the basic source of Khair – in all its meanings of the word Khair- gift, bestowment or contribution of any kind, helper or assistance, protection or shield, removal of harmful impacts, a basic catalyst to turn efforts & struggles into results, taking out from a difficult situation etc. that is they would be deprived of Allah help and assistance, for success, for victory, to produce results of one’s efforts and struggles, as protector, shield, and as a source of Khair.
The next ayah 4:53 “Or for them a Nas’eeb (نَصِيبٌ) from the Mulke (الْمُلْكِ) then, they would not give the people as much as a speck on a date seed” it is an extremely deep, concise and thought-provoking statement in terms of highlighting the wishful thinking of these Ahl-e-Kitaab and the characteristics of their Jibte and Taghoot they are following. The word Nas’eeb means the recompense in terms of pay back or accountability as consequences of one’s own choices, actions, and contributions, in terms of one’s due rights, what someone has earned or is entitled to. Also, the word Mulke shares the same characteristics as from the word ‘Mulk’ which means sovereignty, powers, authority or ownership- the word “Maalik” means the one who has the power, the ownership, the authority, the sovereignty. Thus here when Allah says “Or for them a Nas’eeb from the Mulke then, they would not give the people as much as a speck on a date seed” it could mean in two ways (1) This phrase is reflecting the actual reality that even if these Jibte and Taghoot get anything or any recompense through their ownerships, possessions, titles, authorities, or sovereignties they would not give a single thing as much as a speck on a date seed to their followers due to their cunning nature or (2) This is the phrase which is reflecting the wishful thinking state of these followers of the Jibte and the Taghoot who are in an assumptive, wishful thinking state that they would get some benefits from their Jibte and Taghoot. However, in reality, these Jibte and Taghoot even if they get any recompense through their ownerships, possessions, titles, authorities, or sovereignties, in this world, would never give even a single thing as much as a speck on a date seed to their followers due to their cunning nature in this temporary life, whereas in the Akhira, they won’t have any Mulke at all. Thus, these followers are not going to receive anything from this system of Andadan that they are contributing to it, in the hopes of getting recompensed and paid back as they are the members of the Andadan, both the Jibte as well as the Taghoot is not going to give them as much as a speck on a date seed- is a metaphorical statement to tell them that are not going to receive anything back from them, not in this world nor in the hereafter.
The next ayah 4:54 is again telling us, about all these Ahl-e-Kitaab, who have Emaan in the Jibte and the Taghoot as to what is going on in their minds and psychology, “Or they are envious of the people for what Allah gave them from Fazlihi (فَضْلِهِ)…” Here the most important word to note is the word Fazal which is normally mistranslated as given preference or degrees or Allah’s blessings, but 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, the Kitaab – which guides the humanity towards the right path as well as all the economic benefits such as money, wealth and property. The same word is used in Quran for provision of spouses, the success, the prosperity, the parents, etc. as well as for all the worldly comfort, titles, luxury, benefits and gains. Thus, here in this ayah when Allah says that “Or they are envious of the people for what Allah gave them from Fazlihi…” The feeling of being envious is an extremely deep-rooted emotion of us as humans, and in this Ayah, Allah is telling us about the feelings of Ahl-e-kitaab, who have Emaan in the Jibte and the Taghoot, who are Kaafireen and are in wishful state of following the right path. Since they are Kaafireen, they are not using their God-given faculties, they are disconnected from Allah’s blessings due to their Kufar, and as a result, they are not able to do anything else except enter into this state of Envy and jealousy. When a person enters into the envious phase, the person starts comparing the Fazal of Allah on others versus what he/she has, and in that state of jealousy, the person starts doing acts of shar and destruction, without realizing that it is the same Fazal, Allah’s Kitaab that was given to all the Ahl-e-Kitaab, they are deprived due to their Kufar, and others are blessed due to their Emaan on Kitaab. This is precisely what Allah is telling us in the next phrase that “… But surely, WE gave the descendants of Ibrahim the Kitaab (الْكِتَابَ) and the Hikmata (الْحِكْمَةَ) and WE gave them great Mulkan (مُلْكًا).” Notice here that Allah has referred to the Kitaab, the Hikmat and the Hidayah as a great Mulkan, i.e., source of all powers, resources, benefits, ownerships, entitlements and successes in both the worlds.
It is the same Kitaab that was given to all, of the Aal-e-Ibrahim, the descendants of Ibrahim, but the Emaan or Kufar on the Kitaab determines who is to be rewarded in Jannat or punished in hell. That is precisely what the next ayah 4:55 is telling us that “Then, from among them is the one who have Emaan (آمَنَ) in it, and from among them is the one S’addan (صَدَّ) from it…” it is describing the two types of Ahl-e-Kitaab. One group is of those who have Emaan on the Kitaab and the other group is the one who is S’addan from it. Here the word S’addan is normally mistranslated as held back, which does not even define the tip of the ice berg in terms of the depth of this word. The word S’addan is used in Quran in the combination as an all-encompassing meaning of misled away from, held back, hinders from, turned away from, stopping from, averting others, or placing bottlenecks etc. basically in the context of averting from, being misled from or hinders from the Sabeel of Allah, the right path and from the Kitaab. It is because of this aspect of S’addan from it – the kitaab, that the recompense for such Ahl-e-kitaab is then described in next phrase as “…And sufficient is with hell, a blazing fire.” Is telling us that for those who S’addan from the Kitaab, then it is sufficient as a recompense for them a hell – a blazing fire. And what exactly this hell and blazing fire is all about is then described in the next ayah.
The next ayah 4:56, Allah says “Indeed, those who do Kufar (كَفَرُوا) in our Ayaat (بِآيَاتِنَا), soon we will Nus’leehim (نُصْلِيهِمْ) fire…” here the word Nus’leehim is normally mistranslated as burn them or roast them, which is a wrong translation. This ayah is basically giving us a description of what is going to happen to those who do Kufar in Allah’s Ayaat, through the phrase Nu-s’le-him (WE-salat-them) of fire. Thus, here Allah is going to tell us about the process, the system of permanent and strong connection of fire. How that system of Salat of Fire is going to be implemented is then described in the subsequent phrase as “…Every time Nazejat (نَضِجَتْ) their skins…” Here the word Nazejat is normally translated as roasted or burned in its only usage in Quran. But if we look at the meanings of the word in classical medieval Arabic, we would find a combination of meanings such as maturation, or completion, kick up or restarting, yelling or making noise. Therefore, when Allah here “Everytime Nuzejat their skins”, means the stage of aging, destruction, maturation, or completion of the set of Azaab whereby the skins is completely destroyed in order to kick up or restart the process all over again. The word Nazejat also describes the making of noise or yelling by the people who are going through this permanent and strong process of being burned and re-burned – again and again in the Azaab, which is further clarified in the next phrase as “… WE will change their skins Ghaireha (غَيْرَهَا) than that, so that Zouqu (لِيَذُوقُوا) the Azaab (الْعَذَابَ). Indeed, Allah is Azeezan (عَزِيزًا) Hakeeman (حَكِيمًا).” Here the word Zouq is normally translated as taste but the word taste does not even describe the tip of the iceberg in terms of the depth the meanings and usages of the word Zouq. At most of the places the word Zouq is used along with Azaab with the basic meanings and characteristics of valuing and enjoying something, relishing it, savoring it, giving it the utmost importance, enjoying and delighting in the treasure etc. Thus, similar to what these people who do S’addan from the Kitaab, as to what they used to enjoy and relish, value and treasure the temporary benefits of the worldy life, Allah is telling us about how the Azaab would be inflicted on them in order for them to Zouq- cherish, relish, enjoy and savor the same way the fire of hell. Thus, here when Allah says “…Every time Nuzejat their skins, WE will change their skins Ghaireha (other than that, replacing it, amending it, or changing it), so that they may Zouq of Azaab…” telling us in no unclear and descriptive manner as to what would be happening. That is they would face the Salaat of Fire, every time “Nuzejat their skins”, the stage of aging, destruction, maturation, or completion of the set of Azaab whereby their skins would be completely destroyed in order to kick up or restart the process all over again. Also the Salat of fire would entail the making of noises and yelling by the people who are going through this permanent and strong process of being burned and re-burned – again and again in the Azaab, and this is how Allah is telling us that they would Zouq the Azaab, as they Zouq the benefits of this temporary life while they were S’addan from the Kitaab.
The next ayah 4:57 is then describing the recompense for the first type of the Ahl-e-Kitaab as mentioned in Ayah 4:55, i.e., those who have Emaan on the Kitaab, those who are not following the Jibte and the Taghoot: “And as for those who have Emaan (آمَنُوا) and do Swalihaat (الصَّالِحَاتِ)…“ Here the word Swalihaat shares the same characteristics and meanings as the word Is’lah, which is normally translated as righteous, but is used in Quran in the meanings of reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier, in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. It is also used as an opposite of Fasaad (To create imbalance/corruption etc.) – therefore the meanings of the word Is’lah are to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in meanings to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair as in Amal-e-Swalehaat- meaning such deeds which are Is’lah and in accordance with Deen. The word Swalehaat, is also mistranslated as righteous women, but actually it means acts of Is’lah as per divine instruction for instance as used here in this ayah- the phrase Aml-e-Swalehat – means acts of Is’lah. In the next phrase: “…WE will admit them in heaven wherein provided abundance from the Anhaar (الْأَنْهَارُ)…” Here the word Anhaar is normally translated as rivers, but the word Nahar- plural Anhaar, are all those things that we crave for, desire for including a serene and comfortable environment to live in. It would include all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health in the meanings of peace, tranquility, self-actualized state. Therefore, in the ayahs wherever Allah is describing the Jannat- the heaven, as used in this ayah, in addition to Jannat the phrase is “Tajri min Thethehol Al-Anhar (plural of Nahar)” meanings where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply. The next phrase: “…Khalideen (خَالِدِينَ) in it forever…” Meaning they would remain in that self-actualized state forever “…For them in it are Mut’ahiratan (مُطَهَّرَةٌ) Azwaaj (أَزْوَاجٌ)…” The word Mut’ahiratan is normally mistranslated as pure or clean Azwaaj (widely mistranslated as wives), but the word Taharat or Mutahirat is not used in Quran in the meanings of cleansing or purity but in the meanings of lawful, legal, acceptable, pleasant or permitted. Thus, here when Allah says “for them in it are Azwaajum Mutahiraat” is referred to Mutahirat – the most acceptable and pleasant Azwaaj (partners, spouses, people/companions with same characteristics-resemblance etc.) and the next phrase “…and WE will admit them Zillan (ظِلًّا) Zaleelan (ظَلِيلًا).” Here the word Zillan Zaleelan is translated as thick shades but the word is used in Quran in dual meanings of not only shade but protection and covering as well in terms of shield, fortification, shelter, safeguard, armor, canopy, umbrella, covering, casing, wrapper, or a shell. Thus here in this ayah, while describing the Jannat and after describing the provision of Al Anhaar in abundance and the Azwaajum Mutahiratin when Allah says “…And WE will admit them to Zillan Zaleelan” is basically telling us that they will be covered with, surrounded by, engulfed in a thick covering of all these blessings of Anhaar and their Azwaaj, wherein they will abide forever.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah An-Nissa from Ayah 51 to 57 teach us the following Allah’s wisdom and guidance that we can practically apply in our day to day lives.
- We as ahl-e-Kitaab has been given a great Mulke – a source of great benefits and powers as well as Amanat in the form of Kitaab. We can choose to have Emaan on it and on Allah or we can choose to do Kufar on it. These ayahs are actually warning us and telling us about the inside psyche of those who chose to do Kufar on the kitaab
- Since they are doing Kufar, they do not use their intellect and/or to seek knowledge of Allah’s kitab, therefore instead of having Emaan on the Kitaab, they end up in having Emaan on the Jibte (false deities, leaders, religious preachers, scholars, who are taken as Shurakaa of Allah, whose laws and rules are being followed blindly) and Taghoot (all the members and elements of the system of Andadan who/which influence others to do Kufar and Shirk, all laws, rulings, commandments, etc. which are followed and abided by instead of the laws of Allah- the Laws of Deen as mentioned in the Kitaab). Because of their Kufar on the Kitaab, they get disconnected from All of Allah’s blessings and Fazal, including the Kitaab. Therefore, we must not follow any person or group in the matters of Deen except Allah and Quran, we must approach Quran directly and see what Allah has ordained in Quran.
- Because of the blind following, these Ahl-e-Kitaab end up in a wishful thinking state of assuming that they are the ones who are on the right path, and they end up judging the Kaafireen as those who are on the Hidayah. All of them keep on contributing to this system of Andadan which is built against Allah, as a blind follower in the hopes of getting recompensed and benefit from it, in terms of Mulke- ownerships, titles, resources, powers etc. whereas Allah is telling us that they are not going to get anything from this system or from these Shurakaa to whom they are blindly following. Since they themselves are disconnected from Allah’s blessings, they frequently get envious of others who are blessed with Allah’s Fazal due to their Emaan on the Kitaab.
- Allah has also described the recompense for both groups of Ahl-eKitaab as (1) who have Emaan on the Kitaab and (2) who do S’addan (mislead, hinders, stay away etc.) from it. For those who do Kufar and S’addan from the Kitaab, the recompense is hell as a blazing fire and the description of the Salaat of fire is described in these ayahs. Whereas for those who have Emaan, the life hereafter in heaven is described beautifully in these ayahs as well. Therefore, we must try our best to be among the people who have Emaan on the Kitaab.
Footnotes:
Following is the Key-word Vocabulary of ONLY the NEW and MODIFIED Keywords
D- THE KEY-WORD VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/
JIBTE (بِالْجِبْتِ) NEW the word Jibte is used only once in Quran and is normally translated as superstitions, but when we look at classical/medieval Arabic, we would realize the word has been used in much more comprehensive set of meanings including false deity, false god, idol, the one who claims to tell the future/prophecies, any religious leader or Shurakaa (whose laws are followed by people and do Abd, instead of Allah) and who is being blindly followed by people etc. Therefore, when Allah says in Ayah 4:51 “Do you not see those who were given the Naseeban from the Kitaab. They have Emaan in the Jibte and Taghoot…” the word Taghoot refers to anyone/anything, a person, a being, the thing, the laws, the judgments, any book, anything or anyone etc. which someone follows instead of Allah’s revelations, the Kitaab. Thus, here this ayah is referring to such Ahl-e-Kitaab who are instead of Emaan on Allah and Allah’s Kitaab, they are following and have Emaan in the Jibte (false deities, Haadu, scholars, leaders, etc.) and the Taghoot (the other laws, the books, the rules, and the judgments etc then Allah’s Kittab). When Allah says in Quran that the only Hikm in matter of Deen is Allah, it means that All laws are mentioned in Quran, the Kitaab revealed by Allah as the only lawmaker the only judge, when those who call themselves Momineen from the Ahl-e-Kitaab, claims that they have Emaan, but they follow the laws of the Jibte – their false deities, the Shurakaa, the leaders and the Taghoot – the laws and regulations, outside of the Kitaab, it means that the combination of these two words, Jibte and Taghoot is an all-encompassing phrase to include anything and anyone, with Laws, as an opposite of Allah’s deen and used by Shaiytan to mislead people far away from the Hidayahs. X-Reference – 4:51.
TAGHOOT (الطَّاغُوتِ) MODIFIED is normally translated as false deities, but the translation of the word Jibte and Shurakaa would better cover the concept of false deities instead of the word Taghoot. The word Taghoot, on the other hand, is a much broader concept in depth and meanings, for instance, in the ayah 4:60 “Have you not seen those who claim to have Emaan on what was revealed to you, and what was revealed before you? They wish to go for Hikm (judgment/laws) to the Taghoot and indeed they are instructed to do Kufr in it and Shaytan wishes to lead them astray far away” gives the description of the word Taghoot in detail as Taghoot is that person, being, the thing, the laws, the judgment, the ruling etc. which someone follows instead of Allah’s revelations, the Kitaab. When Allah says in Quran that the only Hikm in matter of Deen is Allah, it means that all of Allah’s laws of Deen are mentioned in Quran, the Kitaab by Allah as the only lawmaker the only judge. When those who call themselves Momineen, claims that they have Emaan, but they follow the laws of the Taghoot outside of the Kitaab, it means that Taghoot is anyone, any book, anything, with Laws, as an opposite of Allah’s and used by Shaiytan to mislead people far away from the Hidayah. Therefore, when Allah says in Ayah 4:51 “Do you not pay attention to those who were given the Naseeban from the Kitaab. They have Emaan in the Jibte and the Taghoot…” As we know the word Jibte refers to false deity, false god, idol, the one who claims to tell the future/prophecies, any religious leader or Shurakaa (whose laws are followed and do Abd for instead of Allahs) and who is being blindly followed etc. Thus, here instead of Emaan on Allah and Allah’s Kitaab, this ayah is referring to such Ahl-e-Kitaab, who are following and have Emaan in the Jibte (the false deities, the Haadu, the scholars, the leaders, etc.) and Taghoot. Here the combination of these two words, Jibte and Taghoot is an all-encompassing phrase to include anything and anyone, with Laws, as an opposite of Allah’s and used by Shaiytan to mislead people far away from Allah’s path. Similarly in Ayah 5:60 describing the worse form of Azzab by Allah, the phrase is “…Allah made them apes/monkeys, pigs and Abad of Taghoot…” Again, describing the word Taghoot – since Abad means following of laws in total submission, willingness and no deviation, when someone follows other’s laws in Deen other than from Allah’s Hidayah, they are in fact doing the Abad of Taghoot, following other people and their rules and laws – termed as Apes/monkeys and pigs who blindly follow, and do Abad of Taghoot. X-Reference – 2:256 -257, 4:51 , 4:60 , 4:76 , 5:60 , 16:36 , 39:17.
HIDAYAH; HADAA (هَدَى) & HAADU (هَادُوا) MODIFIED The basic meanings of this word are to make things clear and bright, to be ahead of others and to lead the way for others. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. In Quran in the ayah 20:128 “Afalam Yahdelam (then has it not become clear and apparent) for them…” as in visible and obvious. The word therefore has broad meanings of a guidance that leads the way, by being ahead of others- leading others and something that is obvious, clear and visible. Therefore, Hidayah is something that is a guidance, a map, an instruction manual that is clear, obvious, visible and offered as a gift by Allah to lead to the desired destination which is to become a Muttaqi- the highest level of being a Muslim as in ayah 2:02 with the phrase “Hudallil Mutaqueen (Hidayah for the Mutaqueen). The word HAADU (هَادُوا) is normally mistranslated as Yahood and interpreted as Jews in ALL of its occurrences in Quran, thereby restricting and limiting these ayahs to the Jews ONLY; these are wrong translations and interpretations. The word Haadu shares the basic characteristics and the meanings as the words Haad, Haadi, and Hidayah, which is in terms of guidance i.e., as a pole star, to be ahead of others and to lead the way for others for instance in ayah 13:7 “…for every Quom/people is a Haddin”. The same word is used for Allah as a guide through the Ahsan al Hadith, the Kitaab, in Ayah 39:23 with the phrase “…that is the Hudaa of Allah, HE Yahdi with it”. In ayah 7:156 w.r.t. Nabi Musa, the same word ‘Hudna’ is used with meanings ‘guide to you’ “And inscribe for us Hasanatun in this world and in the Akhira Hudna to YOU.” Therefore, the word Haadu and Haadi has the same meanings as the person who is a guide, a leader, conductor, pilot, barrister, counsel, preacher, lawyer etc., and thus these words refer to all such religious scholars, leaders, preachers who present themselves in front of people to lead the way for others when it comes to matters of Deen. These people and the definitions of these words, Haadu and Haadi is beautifully described in Quran in ayahs 4:46-50 through the phrase “From among those who are Haadu, they distort the Kalima (words of wisdom) from their Muwazihi (context, place, meanings) …” Is a great reflection of how the scholars distort Allah’s kalam by taking phrases and ayahs out of their context, placement and meanings, and thus create entirely opposite meanings than the divine guidance. Similar meanings and context are in ayah 5:41 as well. In Ayah 62:6, when Allah says “Say, ‘Oh you who are Haadu, if you claim that you are Awliya of Allah from excluding the people, then wish for death if you are Saadiquuon/truthful/sincere” is further describing these people who present themselves as scholars, leaders, guide, preachers, by saying that they are the Awliyaa of Allah, which is far from truth. It’s because of this that in Ayah 4:160, Allah tells us about these Haadu who hinder, block and mislead Many (Kas’eer) people from the Sabeel of Allah. X-Reference – 2:02 , 4:46 , 4:160 , 5:41 , 7:156 , 13:7, 20:128 , 39:23 , 62:6 .
LA’NA’ (لَعَنَه) LA’NAHUM (لَعَنَهُمُ) & YA’LA’NE (يَلْعَنِ) MODIFIED ELANENUN (اللَّاعِنُونَ) those on whom is La’naa. The word Lana’ or Lana’t is normally mistranslated as wretched or cursed, whereas the word basically means to distance from or to separate from someone. When the word is used from Allah, it means that Allah’s all the blessings, bounties and Fazal are disconnected and the person would be deprived of such pleasures of life and Allah’s blessings. Allah’s getting angry and cursing anyone is a completely wrong concept of Allah. Thus, when in ayah 2:88 Allah is talking about those people, who due to their Kufr, i.e., are not utilizing their faculties including thinking and pondering, are unable to enjoy the pleasures of life and are therefore deprived from Allah’s blessings and got disconnected due to their own actions of Kufr. This means that whenever Allah has used the word La’nat by Allah, it does not mean in the meanings of cursing them or Allah’s curse or wretch, but it means in terms of facing the consequences of one’s own kufr and misdeeds in terms of being disconnected from Allah’s blessings. Similarly, in ayah 2:159, its used even by those on whom is Allah’s La’nat Elanehnun- who are not Lana’a for each other- this means that those on whom Allah’s Na’nat, who are disconnected from Allah’s blessings as being called Elanehum, they also get disconnected out of animosity and jealousy from each other as well. X-Reference – 2:88 , 2:159 , 3:61 , 4:52 , 5:60 , 7:38 , 9:68 , 11:60 , 24:07 , 33:57 , 47:23 , 48:06.
MULK (الْمُلْكِ) MALAIK (لِلْمَلَائِكَةِ) & MALAKAT (مَلَكَتْ) MODIFED These words share the same characteristics as from the word ‘Mulk’ which means sovereignty, powers, authority or ownership – the word “Maaalik” means the one who has the power, the ownership, the authority, the sovereignty- the word ‘Malakat’ means ownership or caretaker, therefore in the phrase Ma Malakat Aimanehim as used in Surah Nissa for instance means those under your care, for whom you have made a pledge, an oath (Aimanehim) to take care of or be responsible for (malakat). In ayah 4:53 “Of for them is the Nas’eeb from the Mulke…” Means that they Nas’eeb- contributed with the hopes of recompense, to be paid from the Mulke- the ownerships, possessions, titles, authorities, or sovereignties etc. Thereafter in the subsequent Ayah 4:54 the word ‘Mulkan Azeeman’ is used in order to refer to the great Mulk- ownership, powers, authority, resources, sovereignty etc. w.r.t. Allah’s revelations- the Kitaab. Concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik and therefore important to understand what does it really mean. The word Malaik does not mean ‘Angels with wings’ or ‘some supernatural creature’ as widely misunderstood since how can you have Emaan on something, without knowledge or use of your intellectual faculties. The word Malaik means the owners of, the powers, the processes and the forces of nature on the basis of which Allah has created and kept running the whole universe. The word Malaik also share the characteristics with the word “Alak” which means messengers or communicators for instance in ayah 22:75 “Allah chooses from the Malaik messengers and from the people”. Thus, Malaik are those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah, for instance the Malaik of birth, or death, the Malaik of revelations of Allah’s Kitaab, the Malaik of gravity, the thermodynamics, the air pressure, the Electromagnetic waves etc. Refer Ayah 16:49-50, “And to Allah everything does Sajda whatever is in the heavens and whatever is on the earth of creatures, and the Malaik, and they are not arrogant. They fear their Rabb above them, and they do what they are commanded”. After Allah, the Malaik has done Sajda to Adam, i.e., us as mankind, on the basis of being taught Names by Allah, i.e., on the basis of knowledge, we can use these Malaik in order to carry out our job as Khalifa Ayah 2:30-34. X-Reference – 2: 30-34 , 4:03 , 4:53-54 , 15:30 , 16:49-50 , 22:75.
S’addan (صَدَّ) NEW is used in Quran in the combination of meanings of misled away from, held back, hinders from, turned away from, stopping from, averting others, or placing bottlenecks etc. for instance in Ayah 4:55 “Then from among them is the one who have Emaan in it (the kitaab) and from among them is the one who S’adan from it”. Similarly in ayah 3:99 “O Ahl-e-Kitaab, why do you Tas’uddona from Sabeel of Allah…”. In ayah 27:24 “….and Shaitan has made Zayyin (attractive/pleasant) to them their deeds, then S’addahum them, from the Sabeel so that are not Yahtadun (guided)”. Similar meanings and the context of averting from, being misled from or hinders from the Sabeel of Allah is used in Ayah 40:37 for Fira’un. The word is also beautifully described in ayah 4:61 ‘And when it is said to them ‘come to what is revealed by Allah and to the Rasool’, you will notice, the Munafiqueen (hypocrites) Yas’adduna (verb, as in turning, averting, hindering, holding back) from you in S’adodan (aversion, distaste, repulsion, disgust, etc.). In ayah 14:16 the word S’adeed is used to describe something that is hateful or despise. In ayah 43:57 “and when the example is put forth of the son of Maryam, behold! Your people Yas’eduna about it” here the word Yasedduna is mistranslated as ‘laughed aloud’ but is used in the similar meanings and here is meant that ‘When the example is put forth of the son of Maryam, your people misleads, held back, hinders, stop and avert others (from knowing Haqq) about it“. X-Reference – 3:99 , 4:55 , 4:61 , 27:24 , 40:37 , 43:57.
S’ALAT (صَّلَاةَ) MUS’ALLI (مُصَلًّى) MODIFIED is normally translated as ritual prayers or Namaz, which is a completely wrong interpretations of this important aspect of Deen. The word 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. For instance, in ayah 2:27 the word YuS’ala is used in terms of permeant connection. Similarly in Ayah 13:21 and 13:25 the word Yus’ala is used in similar meanings and context. In Ayah 4:56 “Indeed, those who do Kufar in our Ayaat, soon, WE will Nus’lehim (Salat) fire…”. Here the word Nus’leehim is normally mistranslated as burn them or roast them, but these are wrong translations. This ayah is basically giving us a description of what is going to happen to those who do Kufar in Allah’s Ayaat, through the phrase Nu-s’le-him (WE-salat-them) of fire means the process, the system of permanent and strong connection of fire. And how that system of Salat of Fire is going to be implemented is then described in the subsequent phrases of the Ayah 4:56. In ayah 75:28-36, the basic meaning of the word S’ally is to ‘Connect with, commit to, reach out or turn towards with one’s whole being’, because it is contrasted with i.e., put opposite to the word “Tavalla” meaning ‘turned away from, disobeyed, disconnected from’. Thus, the word Salaat 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 Quran uses the phrase “Aqemu us S’alaat wa Aat’uz Zakat” as used for instance in ayah 2:43, it means establishing a permanent connection with Deen strongly as well as with each other and contribute toward this system of Salat as we carry out our day-to-day activities. This concept as Salaat as a social care system built for mutual care, compassion and justice is beautifully explained in chapter 107- ayahs 1-7. X-Reference – 2:27 , 2:43 , 2:238 , 4:56 , 13:21 , 13:25 , 75:28-36 , 107:1-5.
NAZEJAT (نَضِجَتْ) NEW is normally translated as roasted or burned in its single occurrence and usage in Quran in the ayah 4:56. But if we look at the meanings of the word in classical medieval Arabic, we would find a combination of meanings such as maturation, or completion, kick up or restarting, yelling or making noise. Therefore, when Allah says in ayah 4:56 “Indeed, those who do Kufar in our Ayaat, soon, WE will Nus’lehim (Salat) fire…”. This ayah is basically a description of what is going to happen to those who do Kufar in Allah’s Ayaat. Through the phrase Nus’lehim (Salaat) of fire, means the process, the system of permanent and strong connection of fire. And how that system of Salat of Fire is going to be implemented is then described in the subsequent phrase of “…Every time Nuzejat their skins, WE will change their skins Ghaireha (other than that, replacing it, amending it, or changing it), so that they Zouq of Azaab…” it is telling us in no unclear and descriptive manner as to what would be happening. The phrase “Nuzejat their skins”, means the stage of aging, destruction, maturation, or completion of the set of Azaab whereby the skins is completely destroyed in order to kick up or restart the process all over again. The word Nazejat also describes the making of noise or yelling by the people who are going through this permanent and strong process of being burned and reburned- again and again in the Azaab. X-Reference – 4:56.
ZOUQ (ذُوقُ) NEW is normally translated as taste in all of its usages in Quran but the word taste does not even describe the tip of the iceberg in terms of the depth of its meanings and usages in Quran. At most of the places the word is used along with Azaab for instance in ayah 9:35 describing the day of resurrection and the Azaab “…this is what you used to Kanaztum (hoard/value/treasure) for your Nafs, so Zouq what you used to (hoard, savor, cherish and tressure)” Thus the meanings of the word are more aligned with valuing and enjoying something, relishing it, savoring it, giving it the utmost importance, enjoying and delighting in the treasure etc. Thus, when Allah says in Ayah 54:39 “So Zouq MY Azaab…” It is used in all these meanings. Similar meanings are used in ayah 4:56 while describing the whole process of Azaab. In Ayah 39:24 while describing the day of resurrection “…and it will be said to the Zwalimeen, Zouq what you used to Takseboon (earn, do efforts for)” X-Reference – 4:56 , 9:35 , 39:24 , 54:39.
IS’LAAH (إِصْلَاحٌ) & S’WALEHAT (الصَّالِحَاتِ) MODIFIED MUS’LIHI (الْمُصْلِحِ) who does Is’lah. The word is used in meanings of reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier. For instance, in Ayah 5:39 “But whoever does Touba after the Zulm and does Aslaha, indeed, Allah will accept his Touba and Allah is Ghafoor and Raheem”. Here the meaning of the word becomes very obvious in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. It is also used as an opposite of Fasaad (To create imbalance/corruption etc.) – therefore the meanings of the word Is’lah are to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in meanings to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair as in Amal-e-Swalehaat- meaning such deeds which are Is’lah and in accordance with Deen. The word Swalehaat, is normally mistranslated as righteous women, but it actually means acts of Is’lah as per divine instruction by both men and women, for instance as used in ayah 4:57- These acts are not restricted or referred to only women at all, but the acts of Is’lah by both males and females, as used in the phrase Aml-e-Swalehat- If Swalihaat is translated as women, should it mean acts/deeds of Women only? “Swalehaat” therefore means acts of Is’lah, could be the acts of Swalehat by either male or female, with the basic characteristics and meanings of Is’lah. X-Reference – 2:25 , 3:46 , 4:57 , 4:69 , 5:39.
NAHAR (بِنَهَر) & ANHAAR (الْأَنْهَارُ) MODIFIED – plural. The word Nahar is normally translated as day, but in Quran the word is not used as day in all of its usages. The word Nahar is also translated as streams, or rivers, but the real meanings of the word is truly reflected in the ayah 71:12 as “And give you increase in wealth and children and provide for you Jannat and provide for you Nahar.” Therefore, Nahar are all those things that we crave for, desire for, in addition to wealth, children and Jannat (that is a serene and comfortable environment to live in). Would include all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health. The word is used in the similar meanings in the ayah 7:43 “And we will remove whatever is within their hearts of the resentment, flowing from it, Nahar…” here it is used in the meanings of peace, tranquility, self-actualized state. It is used as a means of getting Hidayah through ways and means as in the ayah 16:15 “…and Allah has made therein (the earth) the sabeel and the nahar, so that you may get Hidayah”. Therefore, in the ayahs wherever Allah is describing the Jannat, in addition to Jannat the phrase is “Tajri min Thethehol Al-Anhar (plural of Nahar)” meanings where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply. Similarly in the ayah 2:249, the Nabi is warning his nation, the phrase is “Indeed, Allah will be Mubtala-utum you with a Nahar…” Includes all those things which would be provided as a situation or condition, that one craves for and desires such as peace, popularity, spouse, prestige, etc. through which the person would be tested and tried in terms of bringing out the real characteristics of the person. X-Reference – 2:249 , 3:15 , 3:198 , 4:13 , 5:85 , 7:43 , 9:100 , 16:15 , 71:12.
TAHARAT/ATHARU (وَأَطْهَرُ) & MUT’AHIRAT (مُطَهَّرَةٌ) MODIFIED Normally mistranslated as pure or clean, but the word is not used in Quran in these meanings, for instance in the ayah 2:232 when Allah is talking about allowing the remarriage of divorcee, the phrase is “…that is Zaka (Tazkiyaa) for you and Atharu…”. As we know the work Tazkiya or Zaka means cleansing, purity of souls, but the word Atharu or taharat in Quran is not used in the meanings of cleansing or purity but in the meanings of lawful, legal, acceptable, pleasant or permitted for instance in ayah 4:57 the term “Azwaajum Mutahiraat” is referred to Mutahirat – the most acceptable and pleasant Azwaaj (partners, spouses, people/companions with same characteristics-resemblance etc.). Permitted means in terms of both the laws of the Deen as well as the land for instance in ayah 33:53 when Allah is giving instructions to the people asking for something in the house of the Nabi, they need to ask them from behind a Hijaab, the phrase is “…it is more Atharu…”. It is used in similar meanings in ayah 11:78, when talking about the nation of Lut that “…he said ‘O my people, these are my daughters, they are more Atharu for you’.” Here again it is used in the meanings of lawful, allowed, legal, permitted or permissible. Similarly, in the ayah 58:12 “O you who have Emaan, when you privately consult with the Rasool, then before your consultation, do Sadaqa. That is Khair for you and Atharu”. Again, it is used in the meanings of lawful. Mutahireen are those who remain within the laws of the deen and follow the laws as used in the ayah 2:222 and 9:108 as “Allah loved those who are Mutahireen. X-Reference – 2:222 , 2:232 , 4:57 , 9:108 , 11:78 , 33:53 , 58:12.
ZILLAN (ظِلًّا) & ZALEELAN (ظَلِيلًا) NEW is normally translated as shades but is used in Quran in dual meanings of not only shade but protection and covering for instance in ayah 77:31 the phrase “No Zaleelin and not Yughni (protection/shield) from the flames” describes the meanings of the word in terms of shield, fortification, shelter, safeguard, armor or defense. Similar meanings are used in Ayah 2:57 and 2:210. In Ayah 7:71, the word is used in the meanings of canopy, umbrella or a covering. In ayah 39:16, while describing the day of resurrection “For them from above them Zulalun of the fire and from below them Zulalun..” here the word is used in the meanings of covering, casing, wrapper, or a shell- Similarly while describing the Jannat in Ayah 4:57 and after describing the provision of Al Anhaar in abundance and the Azwaajum Mutahiratin Allah says “…And WE will admit them to Zillan Zaleelan” is basically telling us that they will be covered with, surrounded by, engulfed in a thick covering of all these blessings of Anhaar and their Azwaaj, wherein they will abide forever. X-Reference – 2:57 , 2:210 , 4:57 , 7:71 , 77:31.