Surah An-Nissa Ayah No. 1 to 3

Surah An-Nissa Ayah #1-3 (4:1-3)

A-   Translation

 

١  يَا أَيُّهَا النَّاسُ اتَّقُوا رَبَّكُمُ الَّذِي خَلَقَكُمْ مِنْ نَفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالًا كَثِيرًا وَنِسَاءً ۚ وَاتَّقُوا اللَّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ ۚ إِنَّ اللَّهَ كَانَ عَلَيْكُمْ رَقِيبًا

[Quran 4:1] O mankind! observe Taqwa (اتَّقُوا) of your Rabb (رَبَّكُمُ), who created you from a Nafse (نَفْسٍ) Wahidatin (وَاحِدَةٍ), and created from it, its Zouj (زَوْجَهَا), and dispersed from them many Rijallan (رِجَالًا) and Nissa’n (نِسَاءً). And observe Taqwa (اتَّقُوا) of Allah whom you ask with it and the Arhaam (الْأَرْحَامَ). Indeed, Allah is upon you Raqeeban (رَقِيبًا).

 

٢  وَآتُوا الْيَتَامَىٰ أَمْوَالَهُمْ ۖ وَلَا تَتَبَدَّلُوا الْخَبِيثَ بِالطَّيِّبِ ۖ وَلَا تَأْكُلُوا أَمْوَالَهُمْ إِلَىٰ أَمْوَالِكُمْ ۚ إِنَّهُ كَانَ حُوبًا كَبِيرًا

[Quran 4:2] And give Yatama (الْيَتَامَىٰ) their Amwaalihim (أَمْوَالَهُمْ), and do not substitute the Khabees’ (الْخَبِيثَ) with the Tayyib (بِالطَّيِّبِ). And do not Ta’kulu (تَأْكُلُوا) their Amwaalihim (َمْوَالَهُمْ) with your Amwaalikum (أَمْوَالِكُمْ). Indeed, it is an extreme Hooban (حُوبًا).

 

٣  وَإِنْ خِفْتُمْ أَلَّا تُقْسِطُوا فِي الْيَتَامَىٰ فَانْكِحُوا مَا طَابَ لَكُمْ مِنَ النِّسَاءِ مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ ۖ فَإِنْ خِفْتُمْ أَلَّا تَعْدِلُوا فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ۚ ذَٰلِكَ أَدْنَىٰ أَلَّا تَعُولُوا

[Quran 4:3] And if you Khiftum (خِفْتُمْ) that you cannot do Qist (تُقْسِطُوا) with Yatama (الْيَتَامَىٰ) -then Ankehu (فَانْكِحُوا) what Ta’aba (طَابَ) to you from the Nisaa (النِّسَاءِ), Mas’na (مَثْنَىٰ) and S’als’a (ثُلَاثَ) and Ruba’a (رُبَاعَ). But if you Khiftum (خِفْتُمْ) that you cannot do A’dal (تَعْدِلُوا) then Wahidatan (فَوَاحِدَةً), or what Malakat (مَلَكَتْ) Aimanukum (أَيْمَانُكُمْ). That is Adna’ (أَدْنَىٰ) that you do not Ta’alu (تَعُولُوا).

 

B-   THE CONCEPT:

These are the beginning ayahs of Surah An Nissa. A very important chapter in Quran, immense hidayah and Allah’s wisdom for the whole humanity. Thus, in ayah 4:01, Allah says “O mankind! observe Taqwa (اتَّقُوا) of your Rabb (رَبَّكُمُ),…” Notice that the ayah is not addressing the Momineen only or those who have Emaan, but all of the humanity, Insaan or mankind, telling all of us in no unclear terms as a divine instruction to observe Taqwa of our Rabb, which means that realizing that Allah is the one who is carrying out the process of Rabobiat for each and every one in the universe, the direct instruction is to observe Taqwa of Rabb, meaning following and obeying the laws of Allah, by being extra careful and protective of our Emaan.

 

The next phrase is “…who created you from a Nafse (نَفْسٍ) Wahidatin () and created from it, its Zouj (زَوْجَهَا),…” Here the word Nafs is used in the meanings of a soul, or a being, a life. This phrase is normally mistranslated to say that Allah created humans from a single man, and then created his wife from him, as a beginning of the humanity, from one couple. It is a very widely misunderstood concept, that a woman is created from the ribcage of the man. These are wrong concepts and misunderstanding, stemming out from mistranslating the word Zouj as wife. The word Zouj is not used in Quran in the meanings of wife, in fact it means something similar, or of the same kind, types or similar beings/things. It also means partner, spouses, pairs, partners, or associates. Similarly in the meaning of husband and wife both or either one, or spouses, the word is used in Quran as in Pair – one plus one, either they are alongside with each other such as the pair of Shoes or pair of glasses, or apposite to each other, such as day and night, darkness and light. But the unique characteristics of Zouj is that whether they are alongside or apposite, one cannot exist without the other, or the concept of one cannot exist without the other. For instance, if one of the shoes breaks apart, the whole pair of shoes is rendered useless. Similarly, if one glass in the pair of the eye glasses breaks, the whole pair of Glasses is of no use. We cannot explain the concept of light without the darkness or day without the night or vise versa, i.e. one cannot exist without the other. It is because of this unique characteristic that they are called Zawjaan i.e., part of the same jaan, nafs, soul and each is called Zouj of another. And precisely this is the concept that ayah is referring to, i.e., creation of both Zouj from the Nafs-e-Wahida, and from it created it’s Zouj, that is from Wahid Nafs, part of each other, completes each other existence. Here the word Wahid is normally mistranslated as ‘one’; both the words ‘Ahad’ and ‘Wahid’ are wrongly assumed to mean ‘one’ and assumed to be used interchangeably however the word ‘Wahid’ is not the same as ‘Ahad’ and is used more in the meanings of the whole, the same, as in all of one type, or kind, or all-encompassing.

 

The next phrase “…and dispersed from them many Rijallan (رِجَالًا) and Nissa’n (نِسَاءً)…” telling us about the natural process of humans breeding through couples, Azwaj, many men and women have been created and dispersed on the planet earth. In the next phrase when Allah says that “… And observe Taqwa (اتَّقُوا) of Allah whom you ask there from, and the Arhaam (الْأَرْحَامَ)…” As we know the word Arhaam means mothers’ womb during pregnancy. This phrase refers to the fact that it is only Allah whom we ask and request for our Zouj as well as the Arhaam, i.e., pregnancies, and children. And it is only Allah that we have been instructed to observe Taqwa of, since Allah is the only who has created Zouj from the Nafs-e-Wahida, the single Nafs and is also the one who has dispersed many men and women from the Ajwaaj (the couple), therefore it is only Allah whom we must ask for to give us our Zouj and to give us our off springs. The next phrase is then beautifully connected to the whole ayah, when Allah says “…Indeed, Allah is upon you Raqeeban (رَقِيبًا).” Here the word Raqeeban is normally mistranslated as Observer/Watchful, which is a wrong translation, does not make sense. The basic characteristics of the word Raqeeban 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. This word is very close to the word Aqraba or Qareeb, which means to approach, to go near or to come close. The word Qurb means being near to someone or something in terms of distance (time/physical distance) as well as status, importance or significance & relation. Thus, the word Qurba would mean close friends, close relatives, important and significant people, near and dear ones. 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. For instance, the word Raqeeban is used in ONLY two places in Quran, in ayah 4:01 and 33:52, both ayahs talking about Zouj, the significance of this relationship and Allah as the provider of Zouj as Raqeeb.

 

Before we understand the concept behind the ayahs 4:02 and 4:03, it is important to understand the concepts of who are Nissa and Yatama as per Quran.

 

Broader Meanings of word Nissa’ as per Quran: NISAA (نِسَاءَ) In Quran the word is normally translated as wives or women as in the ayah 2:187. It is also used in Quran in the meanings of that segment of a community which is devoid of strength or the weaker segments of the society such as orphans, oppressed, children, elderly, etc. including males/men and females/women both. For instance, the ayah 4:127 starts with “they ask you about Nissaa..” then starts giving us hidayah about Yatama Annissa, to do quist and khair etc., while the matter under discussion is the rulings related to Nissa, as we know the meaning of Yatama means those people who are unable to look after themselves and therefore Nissa means weaker segments of society such as oppressed, Yateem, elderly, orphans etc., because the ruling that follows relates to oppressed children, elderly, men and women, Yateem etc. The word Nissa in Quran, is therefore also used in an all-comprehensive manner for the weaker segments of the society who cannot take care of themselves or provide for themselves.

 

Broader Meanings of word Yatama as per Quran: YATAMA (وَالْيَتَامَىٰ) & YATEEM the word Yateem normally translated as Orphans, but as per Quran is not just an orphan that is a child who does not have father/parents alive. The basic characteristics of the word Yateem is to be left all alone in the world, whereby there is no one else to stand up for them or to support them, or be in a situation where one is not able to take care of oneself for a temporary period of time. Thus, Yateem are those don’t have anyone to stand up for their rights or to take care of them and they are not able to take care of themselves too for a temporary period of time- may be because of illness or temporary disability or a jobless situation or until reaches the age of maturity in case of orphans etc.

 

Therefore, in light of the above concepts of NISAA and YATAMA, in the Ayah 4:02, Allah says “And give Yatama (الْيَتَامَىٰ) their Amwaalihim (أَمْوَالَهُمْ), and do not substitute the Khabees’ (الْخَبِيثَ) with the Tayyib (بِالطَّيِّبِ). And do not Ta’kulu (تَأْكُلُوا) their Amwaalihim (َمْوَالَهُمْ) towards your Amwaalikum (أَمْوَالِكُمْ)…” Shows that these ayahs are now talking about specifically to Yatama and their Amwaal. Just because they are Yateem, meaning left alone in the world, whereby there is no one else to stand up for them or to support them, or just because they are in a situation where they are not able to take care of themselves, and they don’t have anyone to stand up for their rights, this does not mean that anyone has not has the right over the Amwaal of the Yatama. As we know the Amwaal are not just property or wealth but it includes money, wealth, properties, title, estate, time, resources, connections, etc. basically ownership of any kind, each and everything that a person owns and values. Therefore, the specific instructions by Allah towards Amwaal of the Yatama are threefold as follows;

 

1) Give Yatama their Amwaal – which means that no matter what, the Amwaal of the Yatama are the ownership, and entitlement of the Yatama and only they have the Haqq, the due right on their Amwaal.

2) Do not substitute the Tayyib Aspects of their Amwaal with your Khabeeth ones – As we know here the word Tayyib is used as an opposite to the “Khabeeth” meaning something or someone that is unpleasant to one’s senses, whereas the word Tayyib means something that seems pleasant to us, not just to eyes in terms of beauty but more in terms of all across one’s personality and all our senses and that is worth more in terms of what one’s values or considers more valuable within the Amwaal. Therefore, one cannot replace the Tayyib aspects of the Amwaal of Yatama with the Khabeeth aspects of their own Amwaal.

3) Do not Kulu their Amwaal with your Amwaal: is again a specific instruction, in terms of do not consume their Amwaal, and do not mix their amwaal as part of your own Amwaal, keeping them separate and taking care of the Amwaal of the Yatama as a trust, an amanat and as caretaker.

 

After giving specific instructions for the Amwaal of the Yatama, in the next phrase when Allah says “…Indeed, it is an extreme Hooban (حُوبًا).” Here the word Hooban is normally mistranslated as sin or wrong doing, which is a wrong translation. The word is derived from the word Hab or Mohib, meaning love and likeness. Therefore, when Allah is referring to consuming of a Yatama’s Amwaal, through different ways and means, then saying “Indeed, it is an extreme Hooban” is basically telling us that if someone is going to do any of these acts, w.r.t. the Amwaal of Yatama, then it is indeed the worst and most extreme form of evil love for the wealth, which has compelled the person to do these acts of zulm and injustice to the Yataama w.r.t. their Amwaal.

 

The General Misconceptions Surrounding Ayah 4:03: The next ayah 4:03 is widely misinterpreted, misunderstood and mistranslated by Muslims, and coming up with the general misconceptions and malpractice of four marriages that Quran allowed and even orders multiple marriage of up to 4 wives; that one can have as many wives as he wants as long as they are restricted to 4 wives at one point of time; that marrying Yateem Girls and Slave Girls is ordained as per this ayah with the phrase Ma Malakat Aimanehim and that a Muslim man is recommended by Islam to go for multiple marriages in situations such as;

• To take care of widowed & orphans w.r.t. war-torn society or situations.
• To make a slave girls respectable part of family/society.
• When someone is afraid that will commit adultery, to avoid secret love.
• To balance men versus women ratio, where women are more in number.
• Since Men wrongly perceive themselves to have more sexual desires.

 

All of the above are widely wrong concepts and built on wrong interpretations of the ayah 4:03. Whenever we ignore the context in which the ayah appears in Quran or take any portion of an Ayah completely disregarding the whole ayahs or the context of the ayah, we enter into the dangerous domain of misinterpreting the divine guidance. As per the context of the ayah where Yatama (Male and Femaile Both) and their Amwaal are discussed in Ayah 4:02, thus, in the ayah 4:03, Allah says “And if you Khiftum (خِفْتُمْ) that you cannot do Qist (تُقْسِطُوا) with Yatama (الْيَتَامَىٰ)…” As we know the word Qist does not mean justice in isolation, but it means justice at its best in terms of the unique situations and conditions, which in this case refers to the situation of Yatama and their Amwaal. Therefore, when Allah says “And if you Khiftum that you cannot do Qist with Yatama (Male and Femaile Both)” It means that if you are concerned and worried that you will not be able to do justice with respect to Yatama and their Amwaal and will not be able to follow the explicit instructions as given in Ayah 4:02, then what is to be done as a solution to this shortcoming of eeman, is given in the next phrase.

 

The next phrase “…then Ankehu (فَانْكِحُوا)…” Here the word Ankehu is normally mistranslated and assumed to be referring to marrying the Nissa, which is a wrong translation and interpretation of this ayah. If we translate Nikah as a marriage contract or asking to marry in this ayah, how would entering into a marriage contract would solve the problems of the Khiftum, the concerns and worries of handling and consuming unlawfully, unjustly the Amwaal of the Yatama(Male and Femaile Both)? For instance, had it been referred in the ayah as a marriage contract, then what is the guidance with respect to Amwaal of the Yatama, is it to marry the Yateem Girls, what would happen to the boys then, or is it to marry the mothers of the Yateem. In case if the mothers are still alive, then why would they come under someone’s doman to do zulm with respect to their Amwaal? All of these meanings and interpretations do not make sense since the word Ankehu is not used in ayah 4:03 in terms of marriage contract. Here the word Nikah is used in terms of entering or documenting an important and significant long-term contract to take care of the Amwaal of Yatama (Male and Femaile Both). Which is further clarified in the next phrase as “…what Ta’aba (طَابَ) to you from the Nisaa (النِّسَاءِ)…” Here one would ask, what Nissa is Allah talking about, because the reference here is the Nisaa, which means the Yatama Nisaa, that is those weaker segments of the society who are Yatama, unable to look after themselves. Also the word Ta’aba is normally mistranslated as suitable or desirable which is a wrong translation. The word Ta’aba has the same characteristics of meanings as the word Tayyib, which means something that is lawful, as per the laws of the land, legally acquired as well as something which is most likeable and pleasing. Therefore, in the ayah 4:03 the phrase as “then do Nikah (contract) what T’aaba (lawful, seems fair and reasonable) to you from the Nissa…”  which means that whatever seems lawful, reasonable and fair to you, document it and enter into the contract with the Yatama Nissa, that is those who are weaker segments of the society as well as Yatama. Since the Yatama Nissa are not fully capable to look after their interest and to see where they are getting into, therefore being the person who got responsibility to look after the Yatama Nissa, Allah has put onus on that caretaker person to make sure about justice, Haqq and adal of the Yatama Nissa who is coming under his/her care by making a strong/balance/neutral/just contract, as to what is fair for them, what would be lawful for them, since they have no one to support them, it is important that whatever caretaker documents in that contract, is Tayyib, absolute correct and in the interest of both parties with Haqq. So that the caretaker is become free of guilt from own Nafs and on the day of judgment.

 

The next phrase “…., Mas’na wa S’alas’a wa Ruba’a (مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ)….” This phrase is normally mistranslated as in two’s and three’s and four’s and is normally misinterpreted as saying that up to four marriages are allowed by Quran through the use of this phrase here in this ayah. However, this is a wrong understanding and interpretation. Had this be the case, it would have been much easier and simpler to simply mention the phrase ‘up to four’ which is not mentioned in the ayah 4:03. The word by word of this phrase is Masna and S’als’a and Ra’ba’a. As we know the word Mas’na means in groups, in coordination and help of one another, the word S’als’a refers to the growth and development periods, which, are intense full of transformation and changes, vulnerabilities, hardships and challenges and the word Raba’a refers to the most permanent, stable and long terms impacts, wherein one stays or remains in for a long term. Thus, here when Allah says “And if you Khiftum (are concerned & worried) that you cannot do Qist (do justice in accordance with the due rights) with Yataman -then Ankehu (enter into long term contracts defining the scope of their care and that of their Amwaal) what Ta’aba (allowed and lawful as per the laws of the land & that of Deen) to you from the Nisaa (the segment which are resource starved), Mas’na wa S’alas’a wa Ruba’a …”. Here Allah is not talking about allowing to marry the Nissa Yatama (orphaned girls) as is normally misinterpreted but basically outlining the divine guidance in case if one is concerned and worried that he/she will not be able to do Qist with regards to the Amwaal of the Yatama (those who are left alone in the world for whom there is no one to fight for their rights). Thus Allah is giving a divine guidance in such situation, to enter into Nikaah- long term contract with those Nissa (those who are short or deprived of resources) to document all the terms of the contract, in the stages starting from Mas’na- together, in coordination, in collaboration with and support of each other; and then S’als’a- taking them through the growth, transformative and development phase, which may be full of vulnerabilities, hardships and challenges, and then Ruba’a- means the aspects, which become almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time in order to help, develop and grow those Yatama (who have been left all alone) Nisaa (who are resource-less) so that they do not remain Yatama or Nisaa anymore.

 

 

The next phrase “… But if you Khiftum (خِفْتُمْ) that you cannot do A’dal (تَعْدِلُوا)…” Note the use of the word Adal here whereas in the beginning of this ayah the word Qist is used, both translated as justice. However, we need to keep in mind the difference between the words Adal and Qist in the context of justice. Although the Adal is based on Equal rights being accorded to everyone as per the judicial system, the Qist on the other hand is in accordance with someone’s situation, the deserving conditions. For instance, if someone is more deserving than the other, based on the person needs and specific situations, Adal would be giving everyone equal regardless of the situation or the needs, whereas Qist would be in accordance with the situations, whereby the person gets more based on his/her unique and more deserving conditions and situations. Therefore, the difference between Adal and Qist is actually the difference between equality and equitable. Although both promote fairness and justice, equality i.e., Adal can achieve through treating everyone the same regardless of their need, situations and unique conditions, while equity/Qist can achieves through treating people differently depending upon their unique need, situations and conditions. Thus, in this ayah when Allah says that if you are concerned that you will not be able to do Qist to the Yatama, it has reference to the specific situations and context of being Yateem and their Amwaal. And then Allah says later in the same ayah that if you are concerned and worried that you will not be able to do Adal between the Yatama with utmost justice, that you have entered and documented the contract to take care of them and their Amwaal, then the solution given by Allah in next phrase is “…then Wahid….” This is not talking about one marriage as is normally mistranslated but the word Wahid, used here as opposed to Faraq, meanings if you’re concerned and worried that you won’t be able to do justice with the Amwaal of the Yatama then Wahidatan- meanings treat all of them, the same, without any distinction or difference and do Nikaah, document and contract to take care of the Amwaal of the Yatama and their Amwaal, as Wahidatin, in just and equitable manner, with no distinction or differences between any, treating all of them the same.

 

The next phrase “…or what Malakat (مَلَكَتْ) Aimanukum (أَيْمَانُكُمْ)…” Is normally mistranslated to say that Ma Malakat Aimanukum means ‘your slave girls’ or ‘those who your right-hand possess’. These are widely wrong translations of this phrase. The word ‘Malakat’ means ownership or caretaker, therefore in the phrase Ma Malakat Aimanukum means those under your care, for whom you have made a pledge, an oath (Aimanehim) to take care of or be responsible for (malakat). The phrase ‘Ma Malakat Aimanukum’ does not mean ‘slave girls’ or those whom your right hand possesses, but this phrase refers to those people for whom one has already pledged to take care of, for whom an oath has been undertaken to be responsible for through any contract or oath. Thus, here Allah is saying that if you’re concerned that you will not be able to do Adal, then enter into caretaker contract with all of them on the Wahid basis, same and equitable basis with no distinction or difference, or take care of those for whom you are already under oath to take care of. The next phrase “…That is Adna’ (أَدْنَىٰ) that you do not Ta’alu (تَعُولُوا).” Here the word Adna is normally mistranslated as more appropriate but this is a wrong translation, the word basically means inferior, worse or worst, or bad, of lesser value, or importance, something that is despised, hated or disliked, poverty, scarcity, weakness shabbiness, deficiency etc. The word Ta’alu is also mistranslated as oppress or injustice which is a wrong translation as it does not make sense as per the phrase “that is adna that you do not Ta’alu’ Here the meanings of the word as oppress or doing injustice does not make sense, i.e., how is it inferior that one does not oppress or does injustice. If we refer to the classical and medieval Arabic, the word basically means to treat as family, to provide for, to become breadwinner for etc. therefore in the ayah 4:03 after giving the guidance towards Amwaal of the Yatama when Allah says “….that is Adna that you do not Ta’alu” it is a pity expression that it is very little of someone who cannot even do justice and adal and qist with Yateem and their Amwaal, unable to  act as a provider and breadwinner for the Yatama is basically Adna- inferior in the eyes of Allah since it shows that your love of Amwaal has prohibited you from taking care of the Yatama hence this is inferior and shameful in the eyes of Allah.

 

C-    IMPLEMENTATION IN TODAY’S LIFE:

These beginning ayahs of Surah An Nissa from ayahs 1 to 3, give us the following important divine instructions that we can apply in our day to day lives.

 

1. We must observe Taqwa of Allah who is our creator, who is our Rabb, who has created our Zouj and gave us our children, and who is Raqeeban for us. We must keep in mind, there is no such concept of slaves (man or woman, boy or girl) in Quran and Deen whatsoever.

 

2. We need to be extremely careful in terms of upholders of justice as Adal and Qist with respect to the Amwaal of and our behavior with Yatama – not just orphans, but anyone and all those who have been left all alone in the world, for whom there is no one to take care of or support their rights, who cannot take care of themselves may be due to any disability or illness, or job like situation/unemployment, poverty, death of parents, etc. whatever it is, we have to be extremely careful not only in terms of our behavior towards them as Ahsan, but also towards their Amwaal. We cannot take Amwaal of Yatama no matter what, we cannot substitute our Khabees with their Tayyib and we cannot consume their Amwaal in any manner or mix it with ours. Doing any of these things would be evident of extreme love for Amwaal.

 

3. In situations where we are concerned that we cannot do Qist with Yatama and their Amwaal, then we must enter into a proper long-term contract to take care of them, must specify conditions in that contract which are Tayyib, just, lawful and fair to the Yatama. We must endeavor to take care of Yatama Nisaa as per the Nikkah- the long term contract though three distinct steps and divine guidance which is 1) Mas’na- in together, in coordination with each other, in collaboration and support of each other; and 2) S’alas’a- making make go through growth, transformation and development phrase which might be full of vulnerabilities, hardships and challenges, and then 3) Ruba’a- the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time in order to help, develop and grow those Yatama (who have been left all alone) Nisaa (who are resource-less), so that they do not remain Yatama or Nisaa anymore. If we are concerned that we will not be able to do Adal, then we should take care of Yatama as Wahidatun, same, without any distinction or difference between any of them, or be restricted to take care of those who we are already under oath for to take care of, such as our children, siblings, parents, near relatives etc.

 

Footnotes:

D-  THE KEY-WORD VOCABULARY:

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