Surah An-Nissa Ayah No. 174 to 176

Surah An-Nissa Ayah # 174 to 176 (4:174 – 4:176)

A.   Translation

١٧٤  يَا أَيُّهَا النَّاسُ قَدْ جَاءَكُمْ بُرْهَانٌ مِنْ رَبِّكُمْ وَأَنْزَلْنَا إِلَيْكُمْ نُورًا مُبِينًا

[Quran 4:174] O mankind! Surely has come to you Burhaan (بُرْهَانٌ) from your Rabb (رَبِّكُمْ), and WE have Anzalna (وَأَنْزَلْنَا) upon you a Mubeynan (مُبِينًا) Noor (نُورًا).

 

١٧٥  فَأَمَّا الَّذِينَ آمَنُوا بِاللَّهِ وَاعْتَصَمُوا بِهِ فَسَيُدْخِلُهُمْ فِي رَحْمَةٍ مِنْهُ وَفَضْلٍ وَيَهْدِيهِمْ إِلَيْهِ صِرَاطًا مُسْتَقِيمًا

[Quran 4:175] So, for those who Amanu (آمَنُوا) with Allah and hold firmly with it, then Allah will admit them in Rahmatin (رَحْمَةٍ) from it and Fazalin (وَفَضْلٍ) and will Yahdehim (وَيَهْدِيهِمْ) them to Allah’s S’iraatan (صِرَاطًا) Mustaqueeman (مُسْتَقِيمًا).

 

١٧٦  يَسْتَفْتُونَكَ قُلِ اللَّهُ يُفْتِيكُمْ فِي الْكَلَالَةِ ۚ إِنِ امْرُؤٌ هَلَكَ لَيْسَ لَهُ وَلَدٌ وَلَهُ أُخْتٌ فَلَهَا نِصْفُ مَا تَرَكَ ۚ وَهُوَ يَرِثُهَا إِنْ لَمْ يَكُنْ لَهَا وَلَدٌ ۚ فَإِنْ كَانَتَا اثْنَتَيْنِ فَلَهُمَا الثُّلُثَانِ مِمَّا تَرَكَ ۚ وَإِنْ كَانُوا إِخْوَةً رِجَالًا وَنِسَاءً فَلِلذَّكَرِ مِثْلُ حَظِّ الْأُنْثَيَيْنِ ۗ يُبَيِّنُ اللَّهُ لَكُمْ أَنْ تَضِلُّوا ۗ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

[Quran 4:176] They Yastaftunaka (يَسْتَفْتُونَكَ), Say, “Allah gives you the ruling regarding the Kalalati (الْكَلَالَةِ) that Amruu’ (امْرُؤٌ) died – not has for the person (Amruu’) a Walad (وَلَدٌ) and has for the person (Amruu) a Aukht (أُخْتٌ) then for the person (Aukht), Nis’fu (نِصْفُ) in what Tarak (تَرَكَ) and for those who are Yuresa (يَرِثُهَا) if not you Yukun (يَكُنْ) for them Waladun (وَلَدٌ). So, indeed, Kanata (كَانَتَا) both, then for them the S’als’aane (الثُّلُثَانِ) of what is Tarka (تَرَكَ). And if Kanu (كَانُوا) Akhuwatun (إِخْوَةً) Rijaalan (رِجَالًا) and Nissa’n (وَنِسَاءً), then for the Zikar (فَلِلذَّكَرِ) is like Hazze (حَظِّ) of the Ans’a’en (الْأُنْثَيَيْنِ). Allah Yubayyin (يُبَيِّنُ) to you lest you Tazellu (تَضِلُّوا) and Allah over everything is All-knowing.

 

B.   THE CONCEPT:

 

In earlier ayahs up to Ayah 173 of Sura Nissa, we learnt the divine guidance with respect to Emaan with Allah and Allah’s Risalaat, the Hidaya are two integral parts of our Emaan. Emaan with Allah means to seek knowledge, to utilize one’s faculties to its maximum including one’s intellectual abilities in order to be at Aman, utter and deep conviction with Allah in terms of Allah’s Ayaat (both of the Quran and the science). Emaan with Allah’s Rusul, means Allah’s Risalat. In these Ayahs, Allah has also given divine instruction to us as Ahle-kitaab, that our Quool, acts, speech, planning, deeds, thinking, pondering, saying etc. should not focus on the S’alas’atun- the vulnerabilities, stresses, challenges, and hardships, that we are going through as required during the transformative, growing and development periods of our lives as we transition towards Emaan on Allah and on Allah’s Rusul (the Hidayah). These divine solutions given by Allah with respect to such S’alas’atun are as (1) To Auntahu the S’alas’atun i.e., to endeavor and try our best to forbid, to stop, curtail, contain, block or fight the S’alas’atun- our vulnerabilities, stresses, challenges, and hardships. This is to be done by keeping in mind that. (2) Keep in Mind that Only Allah is Wahid Deity: that is Allah is the only deity – all-encompassing, with no comparison to anyone at all; the same for everyone; the whole, the all-encompassing being in terms of a being who is our Khaliq, our Rabb, Rehman, Rahim, Ghafaar, Qahaar, Wakeel, etc. telling us that we should do Tawakkul ONLY on Allah, as Allah is Wahid deity for us. (3) Subhanahu to Allah: means strive with our whole being, in terms of our persistent efforts and continuous struggles towards Allah, in order to have Emaan with Allah and Allah’s Rusul- the Hidayah. And (4) Yakunu to Allah belongs Waladun: means that since whatever is in the earth and the skies belong to Allah, similarly to Waladun- for us to come alive, to be born, in the state of Emaan, belongs to Allah only, who can make us come alive in the state of Emaan from the dead state of Kufar.  Amanu and doing Amal-e-Swaalihat are the two most integral criteria to enter the heaven and to get the recompense in the meanings of rewards on the day of judgment. Those who Amanu and do Amal-e-swalehat- they would be recompensed as per their due rights, in terms of accountability and justice at its best as well as will be given Allah’s Fazal in increased manner- in terms of being blessed with Allah’s all the bounties such as Allah’s revelations, the Hidayah, the economic benefits such as money, wealth and property, as well as anything and everything that we as humans could desire for such as good spouses, partners and friends, the success, the prosperity, the parents, all the worldly comfort, titles, luxury, benefits, gains etc.

 

Keeping in considerations the above context, the next Ayah 4:174, “O mankind! Surely has come to you Burhaan (بُرْهَانٌ) from your Rabb (رَبِّكُمْ), and WE have Anzalna (وَأَنْزَلْنَا) upon you a Mubeynan (مُبِينًا) Noor (نُورًا).” This ayah describes the Kitaab, Allah’s revelations that Allah has Anzalna upon us, as (1) it is Burhaan- that the Kitaab is proof and convincing evidence to confirm the Risalaat to be Haqq- absolute truth and justice from Allah as our Rabb who is carrying out the process of Rabobiat for each and every one on the earth and whatever is in the skied. And (2) It is Mubayyan Noor- that is Bayyin- distinctly making clear, clear proof, explaining in detail with examples the Noor- The word Noor is used by Allah in Quran to describe Allah as a Noor of the skies and the earth, describing Allah as that aspect from Allah which is the basis of Allah’s Hidayah, through which Allah gives Hidayah to everyone. Quran also tells us that those who have Emaan, they are the ones who have received Allah’s Noor, due to Hidayah. Allah has made the Hidayah a Noor, and Allah Yahdi- gives Hidayah with Allah’s Noor. Quran has also used the word Noor as apposite of the word Zulm meaning darkness of Kufar, darkness of ignorance etc. Since Zulm refer to things that are confusing, not clear, being kept in dark, something not obvious i.e., not clarified clearly, thus as an opposite, the word Noor means becoming distinctly clear as being in the light, or at Aman- utter and deep conviction, in the state of Aman- safety, security and conviction that comes out of knowledge, the Hidayah, the Emaan.

 

The next Ayah 4:175, “So, for those who Amanu (آمَنُوا) with Allah…” means those who have Emaan with Allah, through Emaan on Allah’s Ayaat with firm & strong conviction up to the satisfaction of our hearts and minds, being in the state of Aman with Allah, by utilizing their faculties including reasoning and intellect to understand and follow both the types of Ayaat, the kalam of Allah in Quran and the creations of Allah in science and universe. The next phrase “…. and hold firmly with it…” Means hold firmly and strongly with the Kitaab, the Noor-e-Mubayyin, the Burhaan. This basically means not only holding Allah’s Hidayah firmly and strongly, but also taking strength and support with the help of it, in terms of a strong connection to Allah, which would strengthen the person in his/her Emaan giving the Momin a security, stability and strength, i.e., being at Aman by holding firmly with Allah’s Kitaab. Additionally, the concept of holding firmly to Allah, or Allah’s Hidayah, has the basic foundation of Deen as the source of Na’imat – in the meanings of unity and success. When all the Momineen hold firmly to Allah altogether, it is uniting the Muslims under the same ambit of Deen, with same set of values and beliefs, therefore here it means that the people can gain lasting dominance and power only with the strength of the rope from Allah and from the people, in terms of showing both unity with people as well as showing the actual meanings of being a Khaira Ummatin, as in working towards the betterment of the mankind.

 

Thus, the impact of holding firmly to Allah which is to unite the mankind, in love and affection with each other and as a source of All of Allah’s Fazal and Na’imat as beautifully expressed in the next phrase as “…then Allah will admit them in Rahmatin (رَحْمَةٍ) from it and Fazalin (وَفَضْلٍ) and Allah will Yahdehim (وَيَهْدِيهِمْ) them to S’iraatan (صِرَاطًا) Mustaqueeman (مُسْتَقِيمًا).” Means Allah will admit them, could be in this life or in the Akhira, in a situation wherein they would be blessed with Allah’s Rahmat- in all of its meanings; i.e., Allah’s Rahmat as in Allah being the source of life line, source of survival: protection & shield from anything that can cause harm, hurt or injury; unprecedent, miracle like growth, progress and development; and source of self-less love and care. Additionally, Allah would bless them with all of Allah’s Fazal- i.e., Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property as well good spouses, partners and companies, the success, the prosperity, the parents, etc. basically all the worldly comfort, titles, luxury, benefits and gains. Allah would also give them Hidayah- guidance to the S’iraatan Mustaqueem. The word S’iraat is normally mistranslated as path or way but the word is used in Quran more in the meanings of rules, principals, methods, boundaries, etc. The word Mustaqueem is normally translated as straight or the right one. But the word is used in Quran in the meanings of standing up for justice, for people’s due rights, for Haqq, in terms of standing firm, being persistent and strong. Thus, here when Allah says “Allah will Yahdehim (وَيَهْدِيهِمْ) them to Allah’s S’iraatan (صِرَاطًا) Mustaqueeman (مُسْتَقِيمًا).”, it means Allah will give them Hidayah to a place/ situation of them remaining firm strong and steadfast on the rules, methods, principals, boundaries, commandments of Allah as given to the mankind in the form of Hidayah, the Nobao’at, the Risaalat.

 

The next Ayah 4:176 is one of the most mistranslated ones which is normally misinterpreted as “They request from you a [legal] ruling. Say, ” Allah gives you a ruling concerning one having neither descendants nor ascendants [as heirs].” If a man dies, leaving no child but [only] a sister, she will have half of what he left. And he inherits from her if she [dies and] has no child. But if there are two sisters [or more], they will have two-thirds of what he left. If there are both brothers and sisters, the male will have the share of two females. Allah makes clear to you [His law], lest you go astray. And Allah is Knowing of all things.”. These are completely wrong translations and interpretations of a very important Quranic Ayah and Allah’s wisdom and Hidayah. When we do thinking, pondering and truly reflect on this ayah we find Allah’s wisdom and hidayah with utmost haqq and justice that in the Ayah 4:176, “They Yastaftunaka (يَسْتَفْتُونَكَ)….” Here the word Yastaftunka is normally mistranslated as, “they seek your advice” by confusing the word used here Yastafu with the word Yufti which means ruling. But the word Yustufu basically means to surround something, engulf in, to cover oneself with, or wrap oneself in, therefore when Allah says here “They Yastaftunaka (يَسْتَفْتُونَكَ)….” Means they surround you, engulf you concerning the matter of Kalala.

 

The next phrase “…. Say, “Allah gives the ruling regarding the Kalalati (الْكَلَالَةِ)….” Here the word Kalala is normally mistranslated as ‘no parent or a child’ but the word is basically used in Quran in the meanings of responsibility, burden, duty, obligation, load or dependability. Therefore, here when Allah says, “say, ‘Allah gives you ruling concerning Kalalate…” means, this Ayah is going to give us Allah’s rulings related to one’s duties, responsibilities and tasks concerning those who are dependent on, rely on for the means of their survival and sustenance. The next phrase “…that Amruu’ (امْرُؤٌ) died…” Is normally mistranslated as a man dies, whereas whenever the word Amra’at is used, it is mistranslated as women or wives. Both the word Amra’a and Amraat are used in Quran to refer to such spouses or partners, either males or females, who are not Synchronized to each other and not characterized with the word Zouj- that is they do not share the same characteristics of strength, means of survival, pillar of support for their spouse as a Zouj would. Thus, here when Allah says “…Say, “Allah gives the ruling regarding the Kalalati (الْكَلَالَةِ) that Amruu’ (امْرُؤٌ) died…” Allah is going to give the rulings related to the Kalalati – the duties, responsibilities and tasks concerning those who are dependent on, rely on for the means of their survival and sustenance, on and in case of death of an Amraa, the person who was not synchronized, aligned, interconnected or interdependent to each other like a Zouj would.

 

The next phrase “…not has for the person a Walad (وَلَدٌ) and has for the person an Aukht (أُخْتٌ)…” Here this phrase is normally mistranslated as ‘not has for the person a child and has for the person a sister. Why only sisters, what about brother, why would a gender make a difference? This is not what Allah is saying. The word Aukht is basically used in Quran to refer to all such people, male or female both, could be one’s most trusted employee, friend, relative, neighbor, anyone who is like a pillar of strength and support for that person. Therefore, here Allah is not talking about any sister, but any person who was like a pillar of strength and support for the Amruu who has died and did not have a child. The next phrase is, “…then for the person, Nis’fu (نِصْفُ) in what Tarak (تَرَكَ)…”  means, then for the Aukht of the Amrau who died, should be Nis’fu of what is Taraka. The word Nis’f is normally mistranslated as ‘half’ but the word is not used in these meanings in Quran but more in the meanings of Justice at its best. The word Taraka is normally translated as left or what is left, but the basic meanings of this word is used in specific terms of whatever is left after taking care of one’s responsibilities, liabilities, duties and wasiyaat etc. in terms of whatever is remaining of the deceased estate after taking care of the persons’ will and any debt, loan or obligations, whatever is then remaining, if any, is then termed as Tarak. Thus, here Allah is not saying that for the Aukht of the Amraa who died who did not have a child, for that Aukht, one should give half of the person’s estate, but in fact the Nis’af of whatever is Taraka, means once, the person’s will is taken care of and all of the person’s debts, loans and obligations are met, if any of the persons’ estate is left, then of that Taraka, we should give in accordance with N’isaf and Ins’aaf, meaning justice at its best as is the due right of the Aukht based on whatever that Aukht has done for as being a pillar of strength and support for the Amraa who died.

 

The next phrase “…and for those who are Yuresa (يَرِثُهَا)…” Normally this phrase is translated as ‘and she will inherit his if he does not have a child’. This is not what Allah is saying in this Ayah. Here the word Yuresa is normally translated as inheritance, but the word is used here not in the meanings of inheritance but in the meanings of duties and responsibilities, to refer to those who were under the care of the person who died. Thus, the Yuresa here refers to such responsibilities and duties and people under care, that have now been Waris’u, the carrying forward of the same responsibilities and duties after the death of the Amraa. Normally the word Waris and Taraka gets confused with each other, for instance both the words are used here in this Ayah 4:176 as Taraka and Yures’a, with both assumed to be used interchangeably, but the word Waaris as in Yures’a is used more in the meanings of one’s duties and responsibilities, to include those who were under one’s care, whereas the word Taraka refers to whatever is remaining of one’s estate after taking care of the deceased’s will and all loan, obligations, debts etc. “…if not Yukun (يَكُنْ) for them Waladun (وَلَدٌ)…” means if you do not Yakun- aim to reach the final end result or destination of taking these Yuresa- the people who were the responsibilities and care of the Amraa who died, as your own Waladun- as your own blood relations, as your parent, siblings or children etc., then the divine guidance is the same as that for the Aukht which is “…then for the person, Nis’fu (نِصْفُ) in what Tarak (تَرَكَ)…” the Nis’af of whatever is Taraka, means once, the dead person’s will has been taken care of and all of the dead person’s debts, loans and obligations are met, if any of the dead persons’ estate is left, then of that Taraka, we should give in accordance with N’isaf and Ins’aaf, meaning justice at its best, to such Yuresa as well whom we do not aim to take under our care as our Walad.

 

The next phrase is “…So, indeed, Kanata (كَانَتَا) both, then for them the S’als’aane (الثُّلُثَانِ) of what is Tarka (تَرَكَ)…” This phrase is completely mistranslated as ‘So, if there are As’nateen (اثْنَتَيْنِ) two sisters [or more], they will have two-thirds of what he left”. This is a completely wrong interpretations, since the usage of the word Kanata means to aim to reach the final end destination of. The word As’nateen is used in Quran in the meanings of two, or both. The word S’als’ane is normally mistranslated as two thirds, whereas the word is used in Quran to refer to such aspects and periods, which, due to the intense transformation, challenges, growth or development requirements, where one is vulnerable, going through periods of hardship, challenges, which are demanding and extremely stressful in nature. Thus, here when Allah says, “…So, indeed, Kanata (كَانَتَا) both, then for them the S’als’aane (الثُّلُثَانِ) of what is Tarka (تَرَكَ)…”  Allah is referring to a situation, where one encounters, both of these aspects, i.e., the Aukht as well as the Yuresa, whom you do not intend to take as waladun, then in that case, the divine instruction is to take whatever is left of the Taraka in order to help both of them in their weaknesses, challenges, vulnerabilities and hardships. That means that in the situation where one encounters the Aukht of the Amraa who died, as well as the Yuresa of the Amraa who died, then in addition to trying best in terms of Nis’af- doing justice as per its best, then the focus, the priority, should be to take care of their vulnerabilities, weaknesses, challenges and hardship of whatever is left of the Taraka in making sure that you do justice as per Qist in accordance with their uniquids situations, requirements and demands.

 

The next phrase “…And if Kanu (كَانُوا) Akhuwatun (إِخْوَةً) Rijaalan (رِجَالًا) and Nissa’n (وَنِسَاءً)…” It is again mistranslated as ‘If there are both brothers and sisters, the males and females’, by mistranslating the word Akhwatun as brothers and sisters; Rijaalan as males and Nissa as females. All these are wrong translations. The word Rijaal, basically refers to those who are resourceful and have been blessed with any part of Allah’s Fazal-knowledge, faculties, abilities, resources, wealth, money Amwaal, title, authority etc. The word Nissa is used in Quran as an opposite to Rijaal and therefore Nissa are those who lacks Allah’s Fazal or resources in terms of that segment of community which is devoid of resources, titles, powers, wealth, money, authority, connection, strength, etc. – generally a resource-less segment of the society such as orphans, oppressed, Yateem, elderly, oppressed, destitute etc. Both Rijaal and Nisaa are used in Quran, regardless of and including all genders, i.e., males and females both. Thus, here when Allah says “And if kanu (aim to reach the end destination of) Akhwatun Rijaalan and Nissa…” means if you aim to become an Akhwatun- a pillar of strength and support for any Rijaal and Nissa. “…then for the Zikar (فَلِلذَّكَرِ) is like Hazze (حَظِّ) of the Ans’a’en (الْأُنْثَيَيْنِ)…”

 

This phrase is again one of the most misinterpreted phrases of Quran, through which it is widely misinterpreted as if the share of the male is like the share of two females. Which is highly injustice to Allah’s Hidayah and the humanity. Allah has created all humans with same rights, respect and dignity, there is no discrimination or differentiation in Quran with respect of one’s gender, Allah’s Hidayah is applicable to all and is defined regardless of one’s gender or race or language etc. There is no possibility in Allah’s Deen for Ghair ul Haqq and injustice of any sort. No discrimination of any sort is possible in the eyes of Allah, and especially with respect to one’s gender. The word Zikar: normally mistranslated as males, in fact it is used in Quran in multiple meanings, for Quran itself; in the meanings of ‘reminder’; to understand and seek knowledge of Ayaat of Allah by utilization of all Allah’s-Given Faculties; to believe & follow these Ayats; to be Shakir- to remember and being grateful for Allah’s blessings as well as to take lesson (Ibrat) from previous told stories in Quran. The word Hazze: is normally mistranslated as share, portion or part whereas the word is used in Quran in terms of one’s due right of earning rewards and great recompense, fortune, reserves, riches or treasure etc. The word Ans’a’en is plural of Ans’a: is normally mistranslated as females and in this ayah as two females, but the word Ans’a is used in Quran to refer to our basic nature, our fitrat on the basis of which we are created along with the impacts of our environment and upbringing. Thus, here when Allah says “…For the Zikar like Hazzan the Ans’aen…” It means that for the Zikar (Allah’s Hidayah, understanding and following the Ayaat of Allah, taking Ibrat from Quran and being Shaakir) is Misal- like that of, similar to Hazzan (great recompense, great fortunes, riches, treasures & great rewards) of the Ans’aen (our natures, and our fitrat). Thus, this phrase is basically telling us that the Zikar- understanding and following Allah’s Hidaya, being Shaakir, taking Ibrat Quran- has great recompense, fortune, riches, treasures & great rewards of the Ans’aen- our nature and fitrat as human beings when we follow the Zikar, the Hidayah. Thus, if, you intend to become Akhwatun – a pillar of strength and support for any Rijaal- people who are resourceful and Nissa- the resource less, who need help and support, then the divine guidance is that the Zikar- Allah’s Hidayah, is like that of great recompense, great fortunes, riches, treasures & great rewards of our natures. Quran has given us two overriding rules in terms of how to address the needs of Nissa and Rijaal in Ayah 4:11 to 4:14, wherein we have learned that for the Nissa is double the resource allocation for any Non-Nissa and for the Rijaal we need to focus on the Kalala of the Rijaal- that is those who are dependent on the Rijaal. Thus, if we want to Akhwat- become the pillar of strength and support for them and if we follow the divine guidance, it is going to bring out the best of our natures in terms of great rewards and fortunes.

 

The last phrase of this Ayah as well as Surah An Nisaa is “…Allah Yubayyin (يُبَيِّنُ) to you lest you Tazellu (تَضِلُّوا) and Allah over everything is All-knowing.” Means that Allah is All-knowing and Allah has given us of Allah’s Hikmat, wisdom and knowledge in the form of Hidayah, which is basically aim to give us guidance towards the S’iraat e Mustaqueem, to remain steadfast and firm in being upholders of justice at its best. And Allah has given us this Hidayah not just in terms of Anzalna to us but also in terms of making it Yubayyin- distinctly clarifying and separating the right from the wrong, the Kufar from the Emaan, explaining everything in detail and giving us clear proofs and Burhan as well as Allah’s Noor in terms of Hidayah.  

 

C.    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah An Nissa from Ayah no. 174 to 176, give us the following divine guidance that we can apply in our day to day lives:

 

• As mankind, Allah has given us the Kitaab as Hidayah, as Burhaan, proof and convincing evidence of the Haqq- absolute truth and justice from Allah as our Rabb and as Mubayyan Noor. Allah has made the Hidayah a Noor, and gives Hidayah with Allah’s Noor towards Emaan with Allah. Emaan on Allah means Emaan on Allah’s Ayaat with firm & strong conviction up to the satisfaction of our hearts and minds, being in the state of Aman with Allah, by utilizing our faculties including reasoning and intellect to understand and follow both the types of Ayaat, the kalam of Allah in Quran and the creations of Allah in science and universe.

 

• The explicit divine instructions are for us to hold firmly to Allah with Allah’s Hidayah- not only holding Allah’s Hidayah firmly and strongly, but also taking strength and support with the help of it, in terms of a strong connection to Allah, which would strengthen us in our Emaan giving us security, stability and strength. Holding firmly to Allah also ensures that Allah’s Hidayah and Allah’s Deen becomes the source of Na’imat – in the meanings of unity and success, by uniting us with same set of values and beliefs through mutual care and compassion and justice at its best. Then and only then we would be able to get all of Allah’s blessings in terms of being blessed with Allah’s Rahmat and Fazal, as well as being guided to the S’iraat e Mustaqueem, i.e., being guided to situation of utmost peace and tranquility by remaining firm strong and steadfast on the rules, methods, principals, boundaries, commandments of Allah as given to the mankind in the form of Hidayah, the Nobao’at, the Risaalat.

 

• These Ayahs also give Allah’s rulings related to Kalala- one’s duties, responsibilities and tasks concerning those who are dependent on, rely on for the means of their survival and sustenance on and in case of death of an Amraa- Amraa is one’s spouse who was not aligned, interconnected or interdependent like a spouse as a Zouj would. The divine guidance is that in case of death of an Amra’a spouse, who does not have a child, then the divine guidance is Nis’af- Ins’af i.e., Justice at its best of whatever is Taraka- whatever is left after taking care of the person’s will and all of the person’s debts, loans and obligations. This Taraka, whatever is left, is then to be used in order for Nis’af- Ins’af- justice at its best in accordance with two types of people (1) Aukht: those people who were pillars of strength and support for the deceased and (2) Who are Yuresa for whom you do not aim to take as Walad: that is those people who were included in the duties and responsibilities, to refer to those who were under the care of the deceased and you do not intend to take them under your care. For both of these two types of people, Allah gives the divine guidance is to take whatever is left of the Taraka in order to help both of them in their weaknesses, challenges, vulnerabilities and hardships to make sure that you do justice in accordance with their unique situations, requirements and demands.

 

• If, however, you intend to become Akhwatun – a pillar of strength and support for any Rijaal- people who are resourceful and Nisaa, that resource less, who need help and support, then the divine guidance is that the Zikar- Allah’s Hidayah, is like that of great recompense, great fortunes, riches, treasures & great rewards of our natures. Quran has given us two overriding rules in terms of how to address the needs of Nissa and Rijaal in Ayah 4:11 to 4:14, wherein we have learned that for the Nisaa is double the resource allocation for any Non-Nissa and for the Rijaal we need to focus on the Kalala of the Rijaal- that is those who are dependent on the Rijaal. Thus, if we want to Akhwat- become the pillar of strength and support for them and if we follow the divine guidance, it is going to bring out the best of our natures in terms of great rewards and fortunes.

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

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