Surah An-Nissa Ayah No. 15 to 19
Surah An-Nissa Ayah #15-19 (4:15-19)
A- Translation
١٥ وَاللَّاتِي يَأْتِينَ الْفَاحِشَةَ مِنْ نِسَائِكُمْ فَاسْتَشْهِدُوا عَلَيْهِنَّ أَرْبَعَةً مِنْكُمْ ۖ فَإِنْ شَهِدُوا فَأَمْسِكُوهُنَّ فِي الْبُيُوتِ حَتَّىٰ يَتَوَفَّاهُنَّ الْمَوْتُ أَوْ يَجْعَلَ اللَّهُ لَهُنَّ سَبِيلًا
[Quran 4:15] And those who commit Fahishata (الْفَاحِشَةَ) from your Nissa (نِسَائِكُمْ), then call to witness against them four among you. And if they give witness, then Amsekuhunna (فَأَمْسِكُوهُنَّ) in their Bayyoot (الْبُيُوتِ) until death comes to them, or Allah makes a Sabeel (سَبِيلًا) for them.
١٦ وَاللَّذَانِ يَأْتِيَانِهَا مِنْكُمْ فَآذُوهُمَا ۖ فَإِنْ تَابَا وَأَصْلَحَا فَأَعْرِضُوا عَنْهُمَا ۗ إِنَّ اللَّهَ كَانَ تَوَّابًا رَحِيمًا
[Quran 4:16] And the consequences to commit it among you, then A’azuhuma (فَآذُوهُمَا) them. But if they do Touba (تَابَا) and Is’laha (أَصْلَحَا) then turn away from them. Indeed, Allah is Tawaban (تَوَّابًا) Raheeman (رَحِيمًا).
١٧ إِنَّمَا التَّوْبَةُ عَلَى اللَّهِ لِلَّذِينَ يَعْمَلُونَ السُّوءَ بِجَهَالَةٍ ثُمَّ يَتُوبُونَ مِنْ قَرِيبٍ فَأُولَٰئِكَ يَتُوبُ اللَّهُ عَلَيْهِمْ ۗ وَكَانَ اللَّهُ عَلِيمًا حَكِيمًا
[Quran 4:17] Indeed, Touba (لتَّوْبَةُ) to Allah is only from those who commit the Ssawa’a (السُّوءَ) with unknowingly, then they do Touba (يَتُوبُونَ) from Qareebin (قَرِيبٍ). Then those – Allah will accept Touba (يَتُوبُ) towards them. And Allah is All-knowing Hakeeman (حَكِيمًا).
١٨ وَلَيْسَتِ التَّوْبَةُ لِلَّذِينَ يَعْمَلُونَ السَّيِّئَاتِ حَتَّىٰ إِذَا حَضَرَ أَحَدَهُمُ الْمَوْتُ قَالَ إِنِّي تُبْتُ الْآنَ وَلَا الَّذِينَ يَمُوتُونَ وَهُمْ كُفَّارٌ ۚ أُولَٰئِكَ أَعْتَدْنَا لَهُمْ عَذَابًا أَلِيمًا
[Quran 4:18] And Touba (التَّوْبَةُ) is not acceptable from those who do Saiyyia’t (السَّيِّئَاتِ), until when death approaches one of them, he/she says, “Indeed, I do Touba (تُبْتُ) now,” nor for those who die while they are Kuffarun (كُفَّار). Those – We have prepared for them a painful Azaab (عَذَابًا).
١٩ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا يَحِلُّ لَكُمْ أَنْ تَرِثُوا النِّسَاءَ كَرْهًا ۖ وَلَا تَعْضُلُوهُنَّ لِتَذْهَبُوا بِبَعْضِ مَا آتَيْتُمُوهُنَّ إِلَّا أَنْ يَأْتِينَ بِفَاحِشَةٍ مُبَيِّنَةٍ ۚ وَعَاشِرُوهُنَّ بِالْمَعْرُوفِ ۚ فَإِنْ كَرِهْتُمُوهُنَّ فَعَسَىٰ أَنْ تَكْرَهُوا شَيْئًا وَيَجْعَلَ اللَّهُ فِيهِ خَيْرًا كَثِيرًا
[Quran 4:19] O you who have Emaan (آمَنُوا)! It is not permitted for you that you inherit Nissa (النِّسَاءَ) Karhan (كَرْهًا). And do not constraint/prevent them so that you withdraw some of what you have given them, unless they have committed with Fahashatin (بِفَاحِشَةٍ) Mubayyinatin (مُبَيِّنَةٍ). And A’aShiruhunna (َاشِرُوهُنَّ) them with Ma’roof (بِالْمَعْرُوفِ). If you Karetuhumma (كَرِهْتُمُوهُنَّ), then perhaps that you Takruhu (تَكْرَهُوا) Shayyin (شَيْئًا) and Allah has placed therein much Khair (خَيْرًا).
B- THE CONCEPT:
According to the context of these ayahs, especially earlier ayah of 4:11 which talks about the rights of Nisaa as having preference with respect to the inheritance which means that if there is any Nisaa, either male or female, who belongs to that segment of community which is devoid of strength or the weaker segments of the society such as orphans, oppressed, Yateem, elderly, etc. In that case, the share for the Nisaa would have preference over all others, including both males and females.
The Ayah 4:15 talks about those who commit Fahashi. As we know Fahashi is an extremely serious sin in the eyes of Allah and one of the prohibitions as per Quran. Fahasha are such immoral and indecent acts whereby one crosses the boundaries of Deen by inability to guard and by using one’s abilities, faculties and resources by remaining outside of and by transgressing these boundaries. These are such acts and deeds which are unpleasant to our senses, which are our most unliked and despised ones, are done by going against laws, or by acquiring something by going against laws- both laws of the land, as well as Deen. These are such acts, deeds and sayings that look ugly, unpleasant and uncomfortable as per our nature or fitrat- not just physically to our eyes but feels bad to our soul. These are done to create fasaad, to create imbalance, destruction or imbalance in something or in regards to society or community; and also includes such trade that is focused on extreme selfish interests through deception and destruction for others, aiming to earn wealth and money at the cost of others and to have the worst behavior towards others by doing Zulm. These are such acts, deeds or sayings which are at, such a worst level that, if come out in public, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Thus, when Allah says in ayah 4:15 “And those who commit Fahishata (الْفَاحِشَةَ) from your Nissa (نِسَائِكُمْ)…” Allah’s wisdom of choosing word Nissa for the weaker segment of a society becomes very clear in this ayah, if it would be taken as a meaning for women and girls, then what about the men and boys. Since there cannot be any injustice as per Deen, the acts of Fahashi can be done by both, men or women, girls or boys, hence there cannot be any discrimination on the basis of gender in matters of Deen and justice. Thus, here the word Nisaa is used for that segment of community which is devoid of strength or the weaker segments of the society such as orphans, oppressed, Yateem, elderly, etc. including males and females both.
The next phrase is “…, then call to witness against them four among you…” here again we can see the Allah’s wisdom to protect weaker segment of the society by using the word Nissa and taking witness, since we know that acts of Fahashi can be done by both males and females, weaker as well as stronger segments of the society. Whereas in order to establish the act as a confirmed act of Fahashi, four witness is required in case if the person belongs to Nisaa – the weaker segment of the society. This aspect is extremely thought provoking, full of Allah’s wisdom and justice and reflective of human psychology. If a person belongs to Rijaal – a stronger segment of the community, or person who is not a Nissa, then the person being strong standing in the society would be treated as per the fair and just trial as per the courts and laws of the land. However, in case of Nissa an additional requirement of four witness has been added, ONLY in case if someone belongs to weaker segment of the society, in order to counter the possibility of false and baseless accusations where the person, since belong to weaker segment of the society, is not in a position to defend him/her innocence. Therefore, in Allah’s immense wisdom, the requirement of four witness is required in case if someone is accused of committing acts of Fahashi, and that person belongs to weaker segment of the society. Since as societal and human psychological aspects, there could be many a times, that in order to further exploit the power dynamics, the imbalance within the society, it is much easier to accuse a person who belongs to a weaker segment and is therefore not able to clarify or defend own innocence, handle such accusation, advocate or clarify him/her self. Thus, in order to avoid such baseless accusations and exploitations, Allah has added an additional layer of requirement and has given us explicit instructions that if one is accused of Fahashi, and the person is a Nissa (whether male or female), then it is a must to call four witness who have seen/heard the person committing such acts with their own eyes/ears.
The next phrase “…And if they give witness, then Amsekuhunna (فَأَمْسِكُوهُنَّ) in their Bayyoot (الْبُيُوتِ) until death comes to them…” This is a punishment accorded to everyone who commits Fahashi, whether male or female, whether belong to Nisaa or otherwise. If it is known that the person has committed Fahashi or is proved (through the witness in case of Nisaa) that the person has committed Fahashi, then the punishment is Amsekuhunna in their Bayyoot (houses)- here the word Amsekuhunna, means that they should be Maskan – settle/contain/Retain, in a state of being Miskeen in their houses. As we know the word Miskeen means someone, who does not have own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities; someone who lacks Sakoon, peace and tranquility; the feeling of being in one’s home (maskan). Therefore, when Allah says that the punishment for those who commit Fahashi is that, they should be in a state of Maskan/Miskeen, lacking Sakoon as one would in their own homes. The next phrase “…or Allah makes a Sabeel (سَبِيلًا) for them.” The way out, the exit, another possibility for such people who committed Fahasha is then going to be described in the next ayah.
The next ayah 4:16 “And the consequences to commit it among you, then A’azuhuma (فَآذُوهُمَا) them…” here the word Wallazane (وَاللَّذَانِ) is mistranslated as ‘the two who’ in fact the word has been used only once in the Quran in the ayah 4:16, and the general translation as ‘the two who’ is a wrong translation and it does not make sense since in ayah Allah is talking about Nissa, which represents a segment of a society, and it cannot be bound by specific two in numbers, Act of Fahashi can by done by one or two or three or more. Therefore if we refer the word in classical medieval Arabic, it is used in broad meanings of ‘consequences to’ ‘as a result of’ or ‘because of’. The 2nd word in the above phrase is ‘A’azuhuma them’ is normally translated as ‘punish them’, which is also wrong translation and also it does not make sense since in earlier ayah Allah has already announced the punishment for those against whom the Fahashi has been confirmed. Thus, here when Allah says “…then Amsekuhunna (Contain, keep them in a state of Miskeen) in their Bayyoot (their houses) until death comes to them, or Allah makes a Sabeel (an exit, a way out) for them. And the consequences to commit it among you, then A’azuhuma them...” Here the word A’azuhumma does not mean punish them, as the punishment is already announced in ayah 4:15 as being contained within their houses in a state of Miskeen. If we look in Quran, the word is used only once in ayah 4:16 but if we refer the classical medieval Arabic, it is used in two broad meanings of (1) to be captive, entrapped and (2) without any contact with anyone else. Since this is the punishment which has been accorded to those who committed Fahashi, of being contained in their homes in a state of Miskeen, held captive and without any contact with anyone; this is indeed a justified punishment as per the due right of the deeds of Fahashi, whose basic element of causing Fasaad, immorality, indecency and corruption among communities has to be curtailed.
The next phrase then describes another sabeel, the way out, the exit, the option for these people who have committed Fahashi as “…But if they do Touba (تَابَا) and Is’laha (أَصْلَحَا) then turn away from them. Indeed, Allah is Tawaban (تَوَّابًا) Raheeman (رَحِيمًا).” As we know the word Touba means to take a u-turn – The Three Important Steps of taking the U-turn of Touba is (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. One point to explicitly notice in this ayah that although the word Touba includes the concept of doing is’lah, but is mentioned in this ayah as a separate act as well, showing us the importance of doing Is’lah as a significant and important aspect of Touba. The word Is’lah means to 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; basically, used in the meanings of 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. The word Is’lah is also used as an opposite of Fasaad- therefore the meanings of the word are to create the balance, to restore peace, law & order, to resume the situation back to its correct place, to be healthy and remain 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 doing Aml-e-S’walehat- i.e., doing acts of Is’lah in accordance with Deen. It is then and only then Allah will accept their Touba and will return to their lives as Raheem- source of Rahmat, peace and tranquility, as long as and until they remain steadfast on the right path, Sabeel of Allah. Here there is specific instructions from Allah to the community, that once someone has done Touba and Is’lah then leave their way, let them live their lives peacefully and turn away from them.
The concept of Touba is clarified further in detail in the next two ayahs- in Ayah 4:17 Allah Says that “Indeed, Touba (لتَّوْبَةُ) to Allah is only from those who commit the Ssawa’a (السُّوءَ) with unknowingly…” this phrase tells us that Fahashi is part of the broader concept of Sayyiat, another prohibition as per Quran. The word means Ssawa or Suain or Sayyiat is normally translated as misfortunes or evils but the word is used in Quran with specific reference to such acts which are opposite to husn & Ahsan – therefore these are all such acts, which look ugly, unpleasant and uncomfortable as per our nature or fitrat, not just physically to our eyes but feels bad to our soul; are done in order to create fasaad, to create imbalance and destruction, to cause imbalance in something or in the society; involved in such trade or make such trade the focus of which is pure and extreme selfish interests through deceit, deception and destruction for others, aiming to earn wealth and money at the cost of others; to have the worst behavior towards others by doing Zulm and injustice with respect to their due rights and all such acts, deeds or sayings which are at, such a worst level that, if known to public, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Thus, here Allah is saying that since these acts are prohibited and specifically termed as Haram by Quran, to indulge in such acts are not allowed. However, as humans, we can make mistakes, unknowingly and without knowledge. The next phrase is “…then they do Touba (يَتُوبُونَ) from Qareebin (قَرِيبٍ) Then these – Allah will accept Touba (يَتُوبُ) towards them. And Allah is All-knowing Hakeeman (حَكِيمًا).” This ayah is telling us that such acts of Ssawa Suain and Sayyiat are prohibited and hence must not be committed under any situation at all. If committed, however then the Touba for such acts are ONLY acceptable if they pass two important criteria (1) are committed without knowledge and unknowingly and (2) the person who commits these acts unknowingly, Touba is Qareeban – here the word Qareeban is used in all of its meanings. As we know the word Qareeb means to approach, to go near or to come close, being near to someone or something in terms of distance, time, physical space, as well as near in terms of status, importance or significance or relation. Therefore, when Allah says that Touba is ONLY acceptable if the person who commits such acts unknowingly, without knowledge, does Touba, as soon as possible, i.e., soon afterwards, and Touba is near in importance, significance and priority to the person than those acts.
The next ayah 4:18 is then defining that who’s Touba will never be acceptable to Allah “And Touba (التَّوْبَةُ) is not acceptable from those who do Saiyyia’t (السَّيِّئَاتِ)…” Shows that such people keep on committing such acts, knowingly and persistently for longer periods of time. “…until when death approaches one of them, he/she says, “Indeed, I do Touba (تُبْتُ) now…” Shows that those who realize at the time of their deaths that they should have done Touba, but at that time, it is too late. Since one important aspect of doing Touba is making a firm commitment that never to do such deeds ever again. Whereas, these are, those people who keep on doing such deeds until to their death bed, at which time, they realize that they should have done Touba. Additionally, the Touba, in order to be acceptable, only for those wrong deeds which has been done without knowledge and unknowingly and Touba has to be Qareeb (in terms of time, distance, significance and importance) then the acts of Sayyia’at. In this case, both the criteria were not met, clearly these people had no importance and significance for Touba during their whole life, they failed to do Touba immediately after the commitments of a wrong deed, they never did any correction and reform of the impacts of their wrong deeds, hence their realization at their death beds is too late. The next phrase also tells us about another aspect of those people whose Touba will not be acceptable. “…nor for those who die while they are Kuffarun (كُفَّار). These – We have prepared for them a painful Azaab (عَذَابًا).” Thus, in order for our Touba to be acceptable having firm Emaan is a basic requirement, those who do kufar- conceal, hide Haqq, deny or reject Allah’s Ayaat, there is going to be painful Azaab.
The next ayah is again one of the most misinterpreted ayahs as well. In ayah 4:19, the word Nissa can be taken as to mean women and girls as well as males and females belongs to weaker segments of the community. Therefore, when in Ayah 4:19 Allah says “O you who have Emaan (آمَنُوا)! It is not permitted for you that you inherit Nissa (النِّسَاءَ) Karhan (كَرْهًا)…” This ayah is addressed specifically to those who have Emaan, and therefore as Momin, they have firm and strong Emaan as well as abide by the covenant with Allah. And one of the aspects, the parts of this strong Aiman, the strong covenant with Allah and as Momineen, Allah is reminding us that it is not permitted for us to inherit Nisaa Karhan. As we know the word Karhan is used in Quran in two broad categories of definitions, (1) something which is done by force, or by compulsion as in being unwilling as a force or compulsion and (2) something which is despised or hated or disliked in extreme. Therefore, when in ayah 4:19 Allah says “it is not permitted for you that you inherit Nissa Karhan…”, both the meanings of this word is used here, which means that neither there could be any force or compulsion whenever one is taking Nisaa as inheritance; i.e. there cannot be any force or compulsion of any sort; nor this could be done as if despicable, despised, hated or disliked in meanings of looking down upon them, or hating them or despising them in any manner what so ever. Notice here that if we take the meanings of the word Nisaa as women, then it could refer both as women who cannot be taken as inheritance, as if they are your property, nor should there be any form of compulsion or force, be in case of forced marriage or in any other manner. It also means that one cannot hate, dislike, despise or look down upon the women in any manner or matter. Similarly, if we take the meanings of the word Nisaa as those belonging to weaker segments of the society, both males and females, such as poor, orphans, oppressed, Yateem, elderly, weaker people (weak in terms of strength, standing in society, wealth, physical abilities, mental abilities etc.) etc.; then this ayah would mean to give a direct divine instructions to Momineen, that it is not allowed to treat Nissa as our property, to look down upon them, to hate or dislike them in any manner, to cause any force or compulsion on them, to force them to do anything which is not done willingly by them, to cause any sort of compulsion on them, or to consider them with despise and hate, to degrade or disrespect them in any manner.
The next phrase “… And do not constraint/prevent them so that you withdraw some of what you have given them…” This means that we cannot constraint or prevent Nissa to do anything out of their own free will, make any troubles for them, or to cause any obstacles in their way, in order so that we can take back, withdraw what we have given them. If Nisaa is taken as women, then whatever men have given them, cannot be taken back after causing constraints, preventing them or making difficulties for them. Through such means, men tend to make up excuse to take back what has been given to women, which is specifically instructed by Allah as not to do. Thus, here there are two clear prohibitions (1) not to prevent them to do anything which they want to do as per their own freewill, to cause any hindrance in their path or to make anything difficult for them and (2) to take back, withdraw whatever has been given to them, could be a thing of value, could be any authority to do anything, or could be any gift etc. If we take the word Nissa to mean weaker segments of the society, who we work with as our work colleagues, our resources to carry out various tasks for us, the explicit instructions is (1) we cannot constraint, hinder, or prevent them to carry out their duties and (2) we cannot take back anything that we have given them, could be a gift, an authority to be exercised, any resources that we have provided for them enabling them to carry out their duties etc. Whether we take Nissa as women or weaker segment of the society, what has been given to them, can be withdrawn ONLY in one situation which is mentioned in the next ayah “…unless they have committed with Fahashatin (بِفَاحِشَةٍ) Mubayyinatin (مُبَيِّنَةٍ)…” Which means that in case of the person has committed clear, distinct, obvious acts of Fahashi, then whatever is given can be taken back. Keeping in mind the explicit punishment given in ayahs 4:15-16, whereby the person who commits Fahashi has to be confined, in a Miskeen like situation, in his/her own house, held as captive whereby there must be no contact with anyone, therefore if someone has been given a certain authority or a resource, in that case in order to carrying out this punishment these authority or a resource has to be withdrawn, otherwise punishment would not be possible, therefore that authority, resources etc. can be withdrawn and taken back.
The next phrase is “…And A’aShiruhunna (َاشِرُوهُنَّ) them with Ma’roof (بِالْمَعْرُوفِ)…” Here the word A’ashiruhunna is normally translated as ‘live with them’ but this is a wrong translation. The word means consider them your kindred ones- friend, closed ones, allies and take their assistance and help as your friend, ally and closed assistants. Thus when Allah says “…And A’aShiruhunna them with Ma’roof…” it does not mean to live with them with Maroof as is normally mistranslated, but it means to consider them your kindred ones – friend, closed ones, allies; take their assistance and help as your friend, ally and assistance and treat them with Ma’roof behavior. As we know the word Ma’roof has much wider meanings – such as what is acceptable and pleasant in accordance with someone’s due right – justice with respect to someone’s due right in the meanings of Qist and while remaining within the boundaries of Deen. Thus here when Allah is giving us an explicit instruction to treat our Nissa (women as well as weaker segment of society) with Ma’roof, it means to treat them with something that is most desirable and acceptable as their due right, their haqq as desirable and as acceptable for them while remaining within the boundaries of Deen and without doing any injustice to anyone because the basic foundation of deen is on the parameters of justice (Adal and Qist). Why this explicit instruction is given is then mentioned in the next phrase as “…If you Karetuhumma (كَرِهْتُمُوهُنَّ), then perhaps that you Takruhu (تَكْرَهُوا) Shayyin (شَيْئًا) and Allah has placed therein much Khair (خَيْرًا).” Here the word Karhan is used in meanings of despised, extreme or dislike. Therefore, Allah is saying that if you dislike them, treat them as inferior to you, hate them or despise them, there is a possibility that although you karhan them, but Allah has placed in them much Khair – It means both for this world as well as the hereafter. Which means that Nissa (both in the meanings of your women as well as those belonging to weaker segments) are the source of Khair for you in this world as well as they are your Haras’- your ways and means of earning for the Akhira, for sending forth for your Nafs for the hereafter.
C- IMPLEMENTATION IN TODAY’S LIFE:
These ayahs of Surah An-Nisaa from Ayah no. 15 to 19 give us following importance divine guidance that we can apply in our day to day lives.
- These ayahs give us explicit instructions with respect to someone committing Fahashi and how should we as community deal with such behavior. First and foremost, they should be trial on the basis of the laws of the land. However, if someone belongs to the weaker segment of the society, in order to avoid false and fabricated accusations, additional requirement is to call for at least 4 witness who have witness the Fahashi of this person. And if the person is convicted of committing Fahashi then should be confined to own house for his/her lifetime, during which he/she would be held captive in his/her own house and all means of interactions with the community would be severed. Here there is specific instruction from Allah to the community that once someone has done Touba and Is’lah then leave their way, let them live their lives peacefully and turn away from them.
- These ayahs also give a detailed divine instructions and process of Touba as per Quran, which basically means taking a U-turn with three clear steps. (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. The Sayyia’at of any sort is provided. Thus, Touba of ONLY those would be accepted by Allah who commit Sayyia’at unknowingly and without knowledge, do Touba soon after and in whose minds, the value of Touba is near and dear in significance and importance than these acts. Touba will not be accepted for those who die as Kaafir or who continue to do Sayia’at all their lives, even if at the time of death, they realize and want to do Touba, but it’s too late by then.
- When it comes to Nisaa (both as women as well as weaker segments of society), we have been advised strictly that we cannot treat them as our properties, to look down upon them, to treat them with disrespect, despised behavior, hatred, or to cause any force or compulsion on them in any manner whatsoever. We have been explicitly instructed to treat them as our kindred ones, our friends, our allies, our close associates. And our behavior with them should be Ma’roof, most acceptable and pleasant to them, by remaining within the boundaries of deen. And whatever we have extended to them or given them any gift, any valuable, any authority to be exercised, any resources etc., we cannot take it back or withdraw it in any manner. Nor can we create any hindrance, constraints in their path or make any difficulties for them in any manner. We always need to keep in mind that not only they are a source of Khair for us in this temporary life but also Haras for us, that is earning and sending forth for our Nafs in the Akhira.
Footnotes:
D- THE KEY-WORD VOCABULARY:
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FAHASHA (وَالْفَحْشَاءِ) MODIFIED is normally translated as indecent and immoral acts. It is used in Quran in meanings of ‘to cross the boundaries of Deen’ as an opposite of the word Qanit (female Qanitat; Male Qaniteen) which means to guard, protect and use one’s abilities, faculties and resources by remaining within the boundaries of Deen. Therefore, as an opposite of these words, the word Fahashi would mean to cross the boundaries of deen and use one’s abilities, faculties and resources by remaining outside these boundaries. In ayah 7:27-28 “O children of Adam, let not Shaytaan tempt you as it removed your parents from Jannat, stripping them of their Libaas (clothing) to expose them their Sawa’teha….” Shows that removal of Libaas under the influence of Shaitan, not only leads to Fahashi but it also expose the acts and behavior covered under the broad definition of Sayyia’at and S’uain that leads to Fasaad and destruction in the society. Fahashi is one of the specific prohibitions as per Quran for instance in ayah 16:90 “Indeed… and Allah forbids (Yanha) Fahashi and Munkir and…”. Fahashi is also termed as among Khutuwaat of Shaiytaan as per Ayah 2:168-169 and 24:21. The Ayah 2:168-169 also tells us that the concept of Fahashi is against the concept of Tayyibaat and aligned with Khabeethat. Thus, Fahasha are such immoral and indecent acts whereby one crosses the boundaries of Deen by inability to guard and by using one’s abilities, faculties and resources by remaining outside of and by transgressing these boundaries. These are such acts and deeds which are unpleasant to our senses, which are our most disliked and despised ones, and are done by going against laws, or by acquiring something by going against laws – both laws of the land, as well as Deen. These are such acts, deeds and sayings that look ugly, unpleasant and uncomfortable as per our nature or fitrat – not just physically to our eyes but feels bad to our soul. These are done to create fasaad, to create destruction or imbalance in something or in regards to society or community; and also includes such trade that is focused on extreme selfish interests through deception and destruction for others, aiming to earn wealth and money at the cost of others and to have the worst behavior towards others by doing Zulm. These are such acts, deeds or sayings which are at, such a worst level that, if come out in public, would be extremely embarrassing and shameful for those committing such deeds or saying such words. X-Reference – 2:168-169 , 7:27-28 , 12:24 , 16:90 , 24:21.
NISSA (نِسَاءَ) In Quran the word is normally translated as wives or women as in the ayah 2:187. It also means, that segment of community which is devoid of strength or the weaker segments of the society such as orphans, oppressed, Yateem, elderly, etc. including men and women both. For instance, in ayah 4:127 “they ask you about Nissaa..” when the matter under discussion is the rulings related to Nissa, it means weaker segments of society such as oppressed, Yateem, elderly, orphans etc., because the ruling that follows relates to oppressed children, orphans etc. How is it possible that the ayah would start with the rules related to women and then include children, orphans, Yateem, oppressed or weaker segments of the society? This proves that the word Nissa in this ayah is used in an all-comprehensive manner for the weaker segments of the society such as orphans, oppressed, Yateem, elderly etc. Similarly, in Ayah 2:49 if the word Abnaakum means Sons/ males only, then it means that the nation’s males were being slaughtered and females/women were kept alive, meaning that if any nation’s males are killed in routine; the nation would disappear from the face of the earth after a certain passage of time. Therefore, this translation of slaughtering sons and sparing females/girls/women does not make sense. The correct translation of Abnaakum would be as an opposite to Nissaukum in Ayah 2:49 i.e. “slaughtering your strong people and sparing your weaker ones”. X-Reference – 2:49 , 2:178 , 2:187 , 2:223 , 3:61 , 4:34 , 4:75 , 4:98 , 4:127 , 7:127 , 7:141 , 28:04 , 33:55 , 49:11.
MASAKEEN (وَالْمَسَاكِينِ) ASKAN & MASKANATU (الْمَسْكَنَةُ) – The word Maskan/sakoon means to be settled, not to move and therefore is used in the meanings of settling down in life, in terms of financial self-sufficiency, that does not require any further changes or movements. Sakoon is also used in the meanings of to rest, to have peace and tranquility in life. Askan is a place which is an individuals’ permanent dwelling wherein a person lives. Miskeen is therefore someone, who does not have own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities. The word Miskeen normally translated as needy but as per Quran is someone who is unable on a permanent basis or who does not have the ability to take care of him/her self; either is poor in a permeant poverty situation, or old age person or someone with permanent disability, or someone whose responsibilities such as those towards himself/herself or his/her family is beyond the means that he/she can afford etc. Miskeen is more needy than ‘Faqeer’ because they are more dishonored/disrespected/discriminated against by the society as a whole and they are weaker in terms of their abilities/resources. To take care of Miskeen & Yatama; to respect them and to do Ahsan with them as per Quran is stressed time and time again so much so that in ayahs 89:17-18, one of the reasons of the downfall or the destruction of any society is referred as the one, where no one respects and takes care of the Yateem & Miskeen; the Yateem is left all alone; the Miskeen struggling for basic necessities of life, both humiliated and disrespected with no one to take care of them. Therefore, one of the basic covenants with Allah is to do Ahsan with Yateem and Miskeen. Maskanatu (الْمَسْكَنَةُ) means being in the state of being a miskeen as used in ayah 3:112. X-Reference, 2:248, 3:112, 5:95, 6:96, 7:19, 8:41, 9:103, 10:67, 14:14, 16:80 , 23:18 , 28:72-73 , 30:21 , 32:26 , 40:61 , 42:33 , 89:17-18.
BA’AIT (الْبَيْتَ) BUYUUTA (الْبُيُوتَ) – in plural- normally translated and interpreted as physical house, which is a literal translation in general, but in Quran, whenever the word is used in the context of Ba’ait of Allah, or Ba’aiti (My Ba’ait) or Al-Ba’ait, or Ba’ait w.r.t. Masjid Al Haram, it’s not used in the general literal meanings of the word. For instance, refer to the ayah 2:125 “And when We Ja’alna/made the Ba’ait a Mas’abatan for people, and an Amnan…”. Here the word جَعَلْنَا is used to in the context of making. Whenever the word جعل is used that means that the making of anything is done without the help of any physical material. Quran uses the word جعل for making of day and night because no material is required in the making of day and night. Therefore, in the ayah 2:125 the word جعل is used for making the house which is made by Allah, so in this context the house cannot be of stone, brick or concrete cement but the house without physical materials. The duties assigned to Nabi Ibrahim and Ismael is to raise the beliefs from the house of Allah – in non-physical sense. Similarly Refer Ayah 24:35 – Allay Says “Allah is the Noor of the skies and the earth. The example of Allah’s Noor is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly star lit from a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Noor upon Noor. Allah guides to His Noor whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. (36) in the Ba’ayut – the houses which Allah has ordered to be raised and that His name be done Zikr therein; Yussabiahu-exalting Him within them in the morning and the evenings”. Therefore, the Ba’ait is any house in which Allah’s Zikr is being done in the mornings and in the evenings. So, wherever in the Quran Allah talks about the Ba’ait, Allah is basically talking about the house, could be the house of the righteous, a place on land represent house of Allah where people follow Allah’s commandments and guidance as ordained by Allah, a masjid (as per the defined meanings of Quran/ not a physical masjid as is normally understood), anywhere which is built, not physically in terms of bricks, wood and iron, but more so on the principals – the qawaiiad of Deen as per ayah 2:125-127, the laws and regulations of Allah as mentioned in Quran. X-Reference – 2:125-127 , 2:158 , 3:96-97 , 5:02 , 5:97 , 8:35 , 11:73 , 22:26 , 22:29 , 22:33 , 33:33 , 52:04 , 71:28 , 106:3.
SABEEL (سَبِيلِ) means a way, an option, a route or a path. It’s 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.
A’AZUHUMA (فَآذُوهُمَا) NEW is normally translated as ‘punish them’ in the only usage of this word in Ayah 4:16, which is a wrong translation and also it does not make sense since in ayah 4:15, Allah has already announced the punishment for those against for whom the Fahashi has been confirmed. Thus, as per 4:15-16 when Allah says “…then Amsekuhunna (Maskan them, Settle or Contain them, as a state of Miskeen) in their Bayyoot (their houses) until death comes to them, or Allah makes a Sabeel (an exit, a way out) for them. And the two who commit it among you, then A’azuhuma them….” Here the word A’azuhumma does not mean to ‘punish them’ again, as the punishment is already announced in ayah 4:15 as being remained within their houses in a state of Miskeen. If we look in Quran, the word is used only once in ayah 4:16 but if we refer the classical medieval Arabic, it is used in two broad meanings of (1) to be captive, entrapped and (2) without any contact with anyone else. Since this is the punishment which has been accorded to those who committed Fahashi, of being retain/contain in their homes in a state of Miskeen, held captive and without any contact with anyone, is a justified punishment as per the due right of the deeds of Fahashi, whose basic element of causing Fasaad, immorality, indecency and corruption among communities has to be curtailed. X-Reference – 4:16 .
TOUBA (التَّوَّابُ) & TAWABEEN (التَّوَّابِينَ)- those who do Touba- in plural: basically, means to take a u-turn – The Three Important Steps (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. When its used for Allah as in the phrase Fa-Taab Alaikum, as in the ayah 2:187, its used in the meanings of the acceptance of Touba, or turning of Allah towards you. X-Reference 2:54 , 2:128 , 2:160 , 3:89 , 4:16-18 , 5:34-39 , 6:54 , 9:102 , 9:105-106.
IS’LAAH (إِصْلَاحٌ) & S’WALEHAT (الصَّالِحَاتِ)- noun, MUS’LIHI (الْمُصْلِحِ) who does Is’lah; S’WALIHEEN (الصَّالِحِينَ)- plural, 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 the ayah 5:39, Allah says “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 are to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in the 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. In the phrase of Quran Aml-e-S’walehat with the same meanings would mean such deeds which are Islah and in accordance with Deen. X-Reference – 2:25, 2:62, 2:182, 3:46, 3:82, 4:69, 5:39, 7:73, 8:01 , 11:61, 13:23, 18:82, 24:05, 25:71, 40:8 , 42:40, 49:10.
RAHEEM (الرحيم) the word Raheem share the same characteristics as Arham- a mother’s womb during pregnancy. Unlike Allah being Rahman, which is applicable for everyone regardless of anything else; Allah being Raheem to us is basically a privilege and it will only be with us as long as we keep choosing the right path and stay as righteous by doing Amle-Swalehaat. This concept of Allah being Raheem is closely linked to the Tauba as per Quran. If we are on the right path and chose to be righteous, we need Allah’s help and blessings to keep doing good deeds and stay on the right path. With Allah as Raheem with us, we get peace, contentment, Sakoon, prosperity and tranquility in our lives. Whenever we commit a wrong deed willingly or unwillingly, knowingly or in ignorance, we lose that privilege of Allah being with us as Raheem. In order to get back that Privilege, we need to do pure TOUBA, a whole process as per Quran. It’s only after pure Touba (refer Touba vocabulary) , that we will get the privilege of Allah being Raheem back to us. X-Reference – 2:54, 2:128, 2:143, 2:160, 3:89, 4:18, 5:34-39, 6:54, 9:102.
SUA’IN (سُوءٍ) & SAIYATAN (سَيِّئَةً) The word is used in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of husn & ahsan’. Husn & Ahsan basically means 4 categories of definition as (1) Something that looks good/pleasant; (2) to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. without an expectation of any return & (4) Best/excellent, a step up of Ad’al. The word SAIYA & SAYYIATAN (سَيِّئَةً) used as an opposite of the word Husn & Ahsan, therefore it means (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself. The word is also used for any deed or saying or anything which is at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Therefore, when in the ayah 2:81 Allah says ‘Indeed! Whoever earns Sayyiatan (سَيِّئَةً)…” means that these people have earned for themselves misfortunes and destructions due to their evil deeds. X-Reference 2:81, 2:169 , 3:120, 4:31, 4:78-79, 4:85, 5:65, 6:160, 7:95, 10:27, 13:22, 17:38, 23:96, 27:46, 27:90, 28:84, 40:09, 40:40, 42:40, 42:48, 45:33, 66:08, 67:27
QUR’BAA (الْقُرْبَىٰ)/ AQABIREEN (الْأَقْرَبِينَ) QAREEB, QURBAAN the basic characteristics are 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 means 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’s in the sense of seeking the qualities of Allah to be reflected in one’s being and to follow the God-Given Laws as perfected and given by Allah in the form of Deen in Quran. X-Reference – 2:83, 3:167, 4:07, 5:08, 6:151, 9:28, 11:64, 21:109, 22:13, 51:27.
HIKMAT (الْحِكْمَةَ) HAKEEM & MOHKIMAAT (مُحْكَمَاتٌ) the word Hikm is normally translated as judge or an arbitrator for instance as used in the ayah 4:35. It is also used in meanings of lawmaker, or a legal decree for instance in ayah 5:01, it is used for Allah as a lawmaker, or Allah being the one who decrees. Similarly, in the ayah 6:114 “Then it is other than Allah, that you seek as Hikaman while Allah is the one who has revealed to you the Kitaab…” Thus, as per this ayah, there cannot be anyone who is Hikm, other than Allah in matters of Deen. Therefore, the broad scope of the meaning of the word Hikm and Hakeem is in the meanings of lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, wisdom, laws and regulations. The word Mohkimaat are anything that embodies all these meanings of laws, regulations, decree, rulings, verdicts etc. It is also used in meanings of precisely clear or obvious divine instructions, that have been made clear and obvious for instance as used in the ayah 47:20, “…when a Mohkimaatun surah is revealed,” is used in meanings of precisely clear and distinctly obvious, as well as identifying the divine commandments, rules, laws, decree, regulations in clear manner. X-Reference – 3:07 , 4:35 , 5:01 , 6:114 , 47:20.
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) who does Kufr as opposed to Momin who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kaafir, as its darkness covers everything; A farmer is called Kaafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, non-utilization of one’s faculties and intellect or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available as used in Ayah 2:254. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. Kaafir is used in Quran as an opposite to Momin, i.e. Momin is the one who has firm Emaan, is seeking knowledge and then based on that knowledge and verification is convinced of his/her heart and mind of the existence of Haqq- for instance, in ayah 2:39 the use of the word shows the meaning as the one who denies, conceals, or rejects Allah’s Ayaat. X-Reference – 2:39 , 2:254 , 4:37 , 7:179 , 27:81 , 27:81 , 39:32.
AZAAB (عَذَابٌ) is used in Quran as opposite of Na’mat & Bark’aat i.e. harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease. It’s also used in Quran as division in sects – confusion in Deen. The word is also used as someone’s due right, as penalty or punishment based on what that someone deserves, based on justice system. In the ayahs of Surah Baqra no. 2: 6-7, the word is used for those who are kafireen as an opposite of Al-Muflehon in 2:4-5 – Thus Azaab is the word used for those who are unsuccessful in their efforts as a result of a combination of Beliefs (Kufar versus Emaan) & Deeds, as in opposite to those who are Muttaqueen and successful ones. X-Reference – 2:4-5 & 2:6-7 , 3:105 , 6:65-66 , 7:135 , 7:165-166 , 9:26 , 13:11 , 15:4-5 , 17:15-17 , 29:34 , 41:15-16.
A’EMAAN (الْإِيمَانِ) A’EMANIHIM (أَيْمَانِهِمْ) AMAN (آمَنَ) & MOMIN (مُؤْمِنٌ) The word Aman means safety, security, peace, contend and tranquility. These words also have basic characteristics of meanings such as to be calm and quiet (in one’s heart); to be protected from fear, by having complete trust and in truthfulness. Emaan means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through reasoning, logic and seeking of information. Thus, it means to have strong faith in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in something being true after due verification and conviction that comes out of knowledge. It is not a blind faith but is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind. The word A’emanihim (أَيْمَانِهِمْ) is normally mistranslated as right side or right hands, but the basic characteristics of Ai’man is in the same meanings of Emaan- i.e., strong conviction and verification but with additional aspects of being committed, being in oath, promises, vows, pledges or undertakings. For instance, in the ayah 2:224-225, the word Aimanekum is used in the meanings of pledges, oaths or promises. Similar meanings are used in many ayahs for instance in ayah 16:91 “And fulfill your covenant with Allah when you have taken it, and do not break the Aimana after their confirmation…” used here in the meanings of oath, promise, pledge, or undertaking. Whenever a Muslim, enters into the ambit of Islam, the person enters into a covenant with Allah, which is referred many a times in Quran. The word is wrongly translated as right hands or slave girls in most of the ayahs of Surah Nissa (Ayah 4:3, 4:24-25, 4:33, 4:36). These are wrong translations, as the phrase Ma Malakat Aimanehim refers to those people for whom one has pledged to take care of, for whom an oath has been undertaken to be responsible for through any contract or oath. in a nutshell, the word Emaan, Aimaan or Aemaan has dual meanings of firm conviction, and trust as well as a firm covenant, a promise with Allah. X-Reference – 2:224-225 , 3:77 , 4:3 , 5:10 , 7:179 , 8:22 , 10:101, 16:91 , 17:71 , 25:73, 27:81, 29:3.
KARHAN (كَرْهًا) KARAHTEHUMMA (كَرِهْتُمُوهُنَّ) & TAKRUHU (تَكْرَهُوا) NEW is used in Quran in two broad categories of definitions, (1) something which is done by force, or by compulsion for instance in ayah 3:83 “…While to Allah Aslam whatever is in the skies and the earth, Tu’an (willingly) and Karhan (unwillingly or by force)…” Similar meanings are in ayah 9:53 and 13:15. In Ayah 20:73 “…so that Allah may Yaghfir for us our mistakes and for what Akrahtana on it of the Sahar…” means of what compelled and forced us to do of the Sahar. (2) The second meanings of this word as per Quran is in terms of something which is despised or hated or disliked for instance in Ayah 7:88 “…you must return to our Millat even if we are Kaareheen”. In few places both the meanings are also used for instance in ayah 2:256 “There is no Ikra’a in the Deen…” means there is neither any compulsion or force in the deen nor anything which is despicable as per our fitrat and nature. In ayah 8:5 “just as when you Rabb brought you out from your houses with Haqq and indeed, a Fareeq among the Momineen, Lakarehon” means unwilling and despised it or found it hateful. X-Reference – 2:256 , 3:83 , 4:19 , 7:88 , 8:5 , 9:53 , 13:15 , 20:73.
BAYYIN (بَيَّنَّا) & MOBIIN (مُبِينٌ)– basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidences or proofs. Therefore, when used as a noun Mobin, means something which is been made Bayyan, distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil. X-Reference – 2:187, 3:138, 4:176, 5:15, 6:19, 7:89, 8:63, 9:115, 10:29, 16:39, 19:64, 24:59, 43:52, 49:06, 55:04, 75:19.
A’ASHIRUHUNNA (َاشِرُوهُنَّ) NEW is normally translated as ‘live with them’ in ayah 4:19, which is a wrong translation. The word means consider them your kindred ones – friend, closed ones, allies and take their assistance and help as your friend, ally and assistance for instance in ayah 26:214 “and warn you’re A’sheerataka (Your kindred ones- associates, friends, allies, etc.) and the Aqreebeen (near and dear ones)”. In ayah 22:13 “He makes duaa for (call upon) the one whose Zarrahu (intense harm) is closer than the Nafa’a (benefit/earnings/advantages), surely Bai’sa (his compensation as a consequences of his choices/actions) is the Molaa (the one who is taken as a Waliyy) and surely Bai’sa is the A’sheer (assistance, friend, ally). Similar meanings of friends, relatives, close associates and allies are used in ayah 9:24 and 58:22. Similarly in ayah 4:19 when Allah says “…And A’aShiruhunna them with Ma’roof…” it does not mean to live with them with Maroof as is normally mistranslated but it means that to consider them your kindred ones – friend, closed ones, allies; take their assistance and help as your friend, ally and assistance and treat them with Ma’roof behavior. X-Reference – 4:19 , 9:24 , 26:214 , 58:22.
MA’ROOF (بِالْمَعْرُوفِ) RA’OOF (رَءُوفٌ) normally translated as acceptable or good, the word has much wider meanings – such as what is acceptable and pleasant in accordance with someone’s due right – justice with respect to someone due right in the meanings of Qist and while remaining within the parameters/boundaries of Deen. Its used in Quran as an opposite word of Munkir as in the phrase Amar bil Maroof wa Nahi Anal Munkir – for example as used in the ayah 3:114” They have Emaan on Allah and the day of Akhira, and they Amar what is ‘Ma’aroof and forbid what is Munkr and hasten to Kahirate…” The meanings of the Munkir is those acts which are unacceptable or unpleasant as per the laws of Deen. As an opposite to the word Munkir, the Ma’roof means all those acceptable and pleasant acts and deeds which are done by remaining within the boundaries of Deen. In the ayah 2:178 Allah says “…So whoever pardons his brother anything form it, then follows up with Ma’aroof payment…” here the word means something which is more acceptable, more pleasant and desired as per the laws of Deen. Similarly in the ayah 2:180, when Allah says “Kutiba for you – when death approaches to one of you is to bequeath Khai’run Wasiyyat for the parents and the Aqrabiin with Maruuf” Here the meanings of the word Maruuf means that whatever is their due right, their haqq as desired, as acceptable, for them while remaining within the boundaries of Deen and without doing any injustice to anyone because the basic foundation of deen is on the parameters of justice (Adal and Qist). When the word is used for Allah as Allah is Ra’oof it means the provider of what is most acceptable and pleasant in accordance with one’s due right and justice. X-Reference – 2:178 , 2:180 , 2:229 , 2:231-236 , 3:114 , 4:19 , 4:25 , 7:157 , 9:67 , 9:71 , 22:41 , 31:17.
SHAYYIN (شَيْءٍ) & YASHA’U- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ or Yashau’u or Tushau’ is normally is translated as Allah’s Will – but there is a difference between ‘Will’ and ‘Mashiyyat’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. It’s also the Mashiyat of Allah to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. Thus, the Quranic terms “Ma Yasha” and “Mun Yasha” would mean “According to the set of Laws originated by Allah which are unchangeable. “The word Mashiat also means powers, abilities, earnings, facts, events or anything which exists.. X-Reference – 2:113 , 2:223 , 3:74 , 4:32 , 5:17 , 6:39 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.
KHAIR (خَيْرًا) KHAIRAAT (الْخَيْرَاتِ) normally translated as better or good or best- the word Khair basically means anything that one desires or is his/her most favorite. Khair has been used in Quran in the meanings of money, property, state and wealth for instance in ayahs 2:180 the word Khair is used to refer to a person’s estate, wealth, property, money etc., whereby the person is advised to write a will to take care of the relatives, parents and near and dear ones. Similarly, in ayah 100:03 it is used in meanings of the wealth. In the ayah 2:61, the word Khair is used as an opposite to Adna as in “…Would you exchange Khair for Adna…” Therefore, it means better or superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life, to give priority or virtue to another or to select/chose someone to give benefits, honor, grace. In the ayah 6:17 it is used as opposite to Zarree meaning adversity or trouble, thus the word means comfort, shielded from adversity or trouble. It is also used as an opposite to the word Sharr as in ayah 2:216. Sharr basically means death destruction or wastage of human efforts, faculties and potential. As an opposite to Sharr, the word Khair means best/good, utilization of human efforts and faculties producing desired results as per utilized efforts. In ayah 16:76, the word is used for any and all types of good things, good sayings or good works etc. When the word Khairaat is used in ayah 3:114, as in “…they hasten towards Khairatan..”, it’s used in all-encompassing meanings including anything that is done for benefit or wellbeing of others, which is aligned with their most needed and desired aspects, the purpose of which is to utilize human potential to maximum. X-Reference – 2:61 , 2:180, 2:216, 3:114 , 6:17, 16:76, 100:03.