Surah An-Nissa Ayah No. 24 to 25
Surah An-Nissa Ayah #24-25(4:24-25)
A- Translation
٢٤ وَالْمُحْصَنَاتُ مِنَ النِّسَاءِ إِلَّا مَا مَلَكَتْ أَيْمَانُكُمْ ۖ كِتَابَ اللَّهِ عَلَيْكُمْ ۚ وَأُحِلَّ لَكُمْ مَا وَرَاءَ ذَٰلِكُمْ أَنْ تَبْتَغُوا بِأَمْوَالِكُمْ مُحْصِنِينَ غَيْرَ مُسَافِحِينَ ۚ فَمَا اسْتَمْتَعْتُمْ بِهِ مِنْهُنَّ فَآتُوهُنَّ أُجُورَهُنَّ فَرِيضَةً ۚ وَلَا جُنَاحَ عَلَيْكُمْ فِيمَا تَرَاضَيْتُمْ بِهِ مِنْ بَعْدِ الْفَرِيضَةِ ۚ إِنَّ اللَّهَ كَانَ عَلِيمًا حَكِيمًا
[Quran 4:24] And the Mohs’anatu (الْمُحْصَنَاتُ) from the Nisaa (النِّسَاءِ) except whom Malakat (مَلَكَتْ) Aiemanekum (َيْمَانُكُمْ), Allah Kitaba (كِتَابَ) upon you. And permitted for you is what is beyond that; that you seek with your Amwaal (بِأَمْوَالِكُمْ) Muhs’ineen (مُحْصِنِينَ) without Musafiheen (مُسَافِحِينَ). Then what Austamta’tum (اسْتَمْتَعْتُمْ) you of it, from them, then give them their reward Fareezan (فَرِيضَةً). And there is no blame upon you concerning what you mutually agree of it from beyond the Fareezate (الْفَرِيضَةِ). Allah is Indeed, All-knowing Hakeeman (حَكِيمًا).
٢٥ وَمَنْ لَمْ يَسْتَطِعْ مِنْكُمْ طَوْلًا أَنْ يَنْكِحَ الْمُحْصَنَاتِ الْمُؤْمِنَاتِ فَمِنْ مَا مَلَكَتْ أَيْمَانُكُمْ مِنْ فَتَيَاتِكُمُ الْمُؤْمِنَاتِ ۚ وَاللَّهُ أَعْلَمُ بِإِيمَانِكُمْ ۚ بَعْضُكُمْ مِنْ بَعْضٍ ۚ فَانْكِحُوهُنَّ بِإِذْنِ أَهْلِهِنَّ وَآتُوهُنَّ أُجُورَهُنَّ بِالْمَعْرُوفِ مُحْصَنَاتٍ غَيْرَ مُسَافِحَاتٍ وَلَا مُتَّخِذَاتِ أَخْدَانٍ ۚ فَإِذَا أُحْصِنَّ فَإِنْ أَتَيْنَ بِفَاحِشَةٍ فَعَلَيْهِنَّ نِصْفُ مَا عَلَى الْمُحْصَنَاتِ مِنَ الْعَذَابِ ۚ ذَٰلِكَ لِمَنْ خَشِيَ الْعَنَتَ مِنْكُمْ ۚ وَأَنْ تَصْبِرُوا خَيْرٌ لَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ
[Quran 4:25] And whoever is not able among you to afford to Yankaha (يَنْكِحَ) the Mohs’inaat (الْمُحْصَنَاتِ) the Mominaat (الْمُؤْمِنَاتِ) then from what Malakat (مَلَكَتْ) Aimanukum (أَيْمَانُكُمْ) of Fatayatekum (فَتَيَاتِكُمُ) the Mominaat (الْمُؤْمِنَاتِ). And Allah gives knowledge with your Aimaanekum (بِإِيمَانِكُمْ)- some of you over others. Then Nikaah (فَانْكِحُوهُنَّ) them with the permission of their Ahlehinna (أَهْلِهِنَّ) and give them their reward with Ma’roof (بِالْمَعْرُوفِ) Muhs’inaatin (مُحْصَنَاتٍ) without Musafihatin (مُسَافِحَاتٍ) and not those who take in secrets. Then when they are Ahs’inna (أُحْصِنَّ), and then if they commit with Fahishatin (بِفَاحِشَةٍ) then for them is half of what is upon the Mohs’inaat*1 (الْمُحْصَنَاتِ) of the Azaab (الْعَذَابِ). That is for those who Ghashiya (خَشِيَ) the A’nata (الْعَنَتَ) among you. And that Tas’biru (تَصْبِرُوا) is Khair (خَيْرٌ) for you. And Allah is Ghafooran (غَفُورٌ) Raheem (رَحِيمٌ).
B- THE CONCEPT:
Before we discuss these couple of ayahs i.e., 4:24 and 4:25, we need to understand two important concepts
- What does it mean by Ma Malakat Aimanekum: The term Ma Malakat Aimenekum is always mistranslated as Slave girls, which is an extremely wrong concept and interpretations? The word Malak shares the same meanings as that of “Maaalik” which means the one who has the power, the authority, the sovereignty. Thus, the word ‘Malakat’ means ownership or caretaker. The word Aimanekum, is normally translated as ‘right hands’ or ‘right side’ which is again a completely mistranslated and misinterpreted concept. The basic characteristics of the word 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. The phrase Ma Malakat Aimenekum is wrongly translated as those who your right hands possess 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 Aimanekum refers to those people for them one has pledged to take care of, for them an oath has been undertaken by one to be responsible for through any contract or oath. Thus, the phrase Ma Malakat Aimanekum means those who are under your care as caretakers (Malakat), for whom you have made a pledge, an oath (Aimanekum) to take care of or be responsible for (Malakat). They could be orphaned children whom you have adopted under your care, or could be any person, who you have pledged to take care of and be responsible for. This is nothing to do with any kind of slavery or slave girls.
- What is the actual concept and use of the words Mohs’inaat, or Mo’minaat, or Qanitaat etc. These words does not refer women only, there is a broader context and meanings: If we review each and every ayah, where the word Mominaat, Qanitaat, Mohs’inaat etc. are used, we would realize that Quran has not used these words to refer to women only, since the focus of Quran is not to give separate instructions for males and for females, wherever these words are used, always used more in terms of acts or verbs rather than in the meanings of nouns or to refer women only. In order to understand this concept, lets refer to ayah 33:35 normally mistranslated as “Indeed, the Muslim men (Muslimeen) and Muslim women (Muslimaat), the believing men (Momineen) and believing women (Mominaat), the obedient men (Qaniteen) and obedient women (Qanitaat), the truthful men (S’wadequeen) and truthful women (S’wadequaat), the patient men (S’aabireen) and patient women (S’aabiraat), the humble men (Ghasha’iyeen) and humble women (Ghasha’yaat), the charitable men (Mutas’adequeen) and charitable women (Mutas’adaqaat), the fasting men (S’aaimeen) and fasting women (S’aaimaaat), the men who guard (Hafizeen) their private parts (Furujehim) and the women who guard (Haafizaat), and the men who remember (Zaakireen) Allah often and the women who remember (Zakiraat) – for them Allah has prepared forgiveness and a great reward.” The phrase to notice is the last two phrase which is…”the men who guard (Hafizeen) their private parts (Furujehim) and the women who guard (Haafizaat), and the men who remember (Zaakireen) Allah often and the women who remember (Zakiraat)….”. The question is why Allah has not used the same phrase ‘Hafizeen Furujehim’ for Haafizaat, similarly the same phrase ‘Zaakireen Allah Kaseeran’ is not used for Zakiraat. The reason is that these words are not used for males and females but in fact each set of the two words represents all the genders in humans, the first word referring all the humans as nouns who are guarding, i.e. Hafizeen includes all genders and everyone who guards, and the second word Haafizaat is not used in terms noun but the verb, that is the acts of Haafizeen.
According to the above definitions, the next two ayahs are the most mistranslated and misinterpreted where these words have been mistranslated to refer as slave girls and women only. Thus when in Ayah 4:24 Allah says “And the Mohs’anatu (الْمُحْصَنَاتُ) from the Nisaa (النِّسَاءِ) except whom Malakat (مَلَكَتْ) Aiemanekum (َيْمَانُكُمْ), Allah Kitaba (كِتَابَ) upon you…” it does not mean that “And (prohibited to you) married women except those slave girls (whom your right hands possess) – decree of Allah upon you…” This is a completely wrong translation. As we know the word Mohs’anatu is normally mistranslated as married women and Mohs’ineen as married men who are keeping guard, as the husbands. These are completely wrong translations. The word Mohs’inatu is nothing to do with married women. It is used in Quran in terms of being fortified, protected, well-guarded, defended, garrisoned, armored and shielded from all sides. Thus the word Mohs’inaatu here is not in terms of married women as is generally mistranslated “and the Mohs’inaatu from the Nissaa except what is Malakat Aimenakum, is Kutiba upon you…” Means that it has been made mandatory, compulsory upon you that you should seek to Mohs’inaat – protect, shield, garrison, keep guard, fortify and defend those from the Nissaa – the weaker segment of the society, except those who are Ma Malakat Aimanekum, those who are already under your oath to be taken care of. Since those are already under your care, you should seek to Mohsinaat, protect, guard those who are not yet under you care, from the weaker segments of the society as your bare minimum duty as ordained (kutiba) by Allah. The next phrase “… And permitted for you is what is beyond that…” which means that not only that you should seek to help, protect, guard and defend those among the weaker segments of the society, as these are the bare minimum compulsory, Farz as ordained, Kutiba upon you by Allah, however whatever you want to seek Mohsinaat for, beyond those more Has’anaat are also allowed. The next phrase “…; that you seek with your Amwaal (بِأَمْوَالِكُمْ) Muhs’ineen (مُحْصِنِينَ) without Musafiheen (مُسَافِحِينَ)…” Here the word Musafiheen is normally mistranslated as ‘lustful’ or ‘full of sexual desires beyond limits’, which are wrong translations of this word. The real meanings of these words are in terms of bloodshed, killing, serial killings, or pouring of blood thus the phrase “Mohs’ineen without Musafiheen” means that you should seek to provide this protection and guardianship through your Amwaal and not through Musafiheen – any bloodshed, or killing or by force.
The next phrase “…Then what Austamta’tum (اسْتَمْتَعْتُمْ) you of it, from them, then give them their reward Fareezan (فَرِيضَةً)…” again it is normally mistranslated as ‘So for whatever you seek pleasure and enjoy (of marriage) from them, give them their due compensation as an obligation’. It has been mistranslated to shown that the guidance is to pay your wives for the sex after marriage – a completely wrong and misinterpreted concept, distorting the true gyst of hidayah. Whereas Allah is not saying anything about marriage or sex after marriage, or pleasure or paying of their bridal due etc. The word Austamta’tum is normally mistranslated as taking sexual pleasure after the marriage but the word Astamta’a is used in Quran in the meanings of taking advantages from, enjoying, benefiting from, or profited from. Thus keeping in mind the context of this ayah, which talks about taking care of, providing protection, guarding and defending those of the weaker segments of the society, through the use of your Amwaal- wealth, money, status, title, resources etc. without the use of any force, bloodshed, killings, or suppression, the basic idea is the focus on the weaker segments of the society. Now that they are under your care, and whatever services they perform for you, be it as in your employment, or as per their own initiative, whatever Austamta’tum you get from it, that is whatever they benefit you, help and aid you; or give advantages to you by performing any tasks assigned to them; then you should repay them their Ajar- the reward, the compensation, as a fard – a compulsory repayment as you would make payments to anyone else. Just because you are aiming to Mohsinaat- provide guard and protection to them; does not mean that the repayment or recompensating to any service that they perform should not be as per Haqq- their due right. “…And there is no blame upon you concerning what you mutually agree of it from beyond the Fareezate (الْفَرِيضَةِ). Allah is Indeed, All-knowing Hakeeman (حَكِيمًا).” Shows that whatever is their due right, their haqq is obligatory, farz, made compulsory on you as your bare minimum duty. However, both of you, i.e. you the one is aiming for Mohsinaat as well as the Nissa – the person who belongs to weaker segment of the society, whatever mutually decide which is above and beyond the Fard, the bare minimum in accordance with Ma’aroof is allowed.
The next ayah 4:25 is continuing the same context, thus when Allah says “And whoever is not able among you to afford to Yankaha (يَنْكِحَ) the Mohs’inaat (الْمُحْصَنَاتِ) the Mominaat (الْمُؤْمِنَاتِ) then from what Malakat (مَلَكَتْ) Aimanukum (أَيْمَانُكُمْ)…” Here the meanings of the word Nikah is NOT used in terms of marriage as it is normally mistranslated, but it is used in terms of entering, and documenting the long-term contract, which in this case is for the Mohs’inaat the Mominaat; which means to Yankaha (Enter into Long term Contract documenting the terms for) the Mohs’inaat (provide protection, caretaking and guardianship of) the Mominaat (those who have Emaan). Keeping in mind the earlier Ayah, whereby the Momineen have been en-tasked with Mohsinaat- to provide guardianship, and caretaking for the Nisaa- the weaker segments of the society, as that is Kutiba, ordained as Farz- obligatory, through the use of their Amwaal. This ayah is now advising that in case if someone cannot afford to do that, then as a solution and another option given to such Momineen is that they should do Nikaah (enter into a long-term contract documenting the terms for) the Mohsinaat (to provide protection, guardianship to) the Mominaat (those who have Emaan), from among those who are Ma Malakat Aimenakum (that is from those who are already under your oath to take care of). Thus this phrase is telling us that in case we cannot afford to provide protection and guard those who are the weaker segments in the society, then we should enter into contract to provide protection, guardianship and defending those who are already under our care and are those who have Emaan. The next phrase “…of Fatayatekum (فَتَيَاتِكُمُ) the Mominaat (الْمُؤْمِنَاتِ)…” Here the word Fatayatekum is normally mistranslated as slave girls. But the word is used in Quran in the meanings of a person of a specific state, a state of being young, young person, a person who has reached youth or adolescent years of age. Thus here the word Fatayatekum refers to young person. That is those who are from Ma Malakat Aimanekum as well as word fatayatukum is followed by Mominaat, means these are those specific type of individuals who are young, has reached youth or adolescent years of age, and who have Emaan and are under the Malakat Aiemanuhum, i.e. under one’s oath to be taken care of. Since it is very difficult to identify such people who have Emaan, that’s why in the next phrase Allah says “…And Allah gives knowledge with your Aimaanekum (بِإِيمَانِكُمْ) – some of you over others…”
The next phrase “…Then Nikaah (فَانْكِحُوهُنَّ) them with the permission of their Ahlehinna (أَهْلِهِنَّ)…” Is not talking about marrying anyone with the permission of their families. But this phrase refers to anyone who is a custodian, or caretaker of the person, therefore when you enter into a long-term contract in order to defend, provide guardianship and take care of the person, it is important that anyone and everyone who is already taking care of him/her should consent to such arrangement. The next phrase “…and give them their reward with Ma’roof (بِالْمَعْرُوفِ)…” This is a repetition of the same divine advice full of wisdom and justice as is ordained in the earlier ayah. However, the word- with Maroof has been added giving a specific instruction that the payment for their services should not only be acceptable to them, but also by the society as a whole and in terms of Haqq and justice as per Deen, as per the most acceptable and desirable payment. The next phrase “…Muhs’inaatin (مُحْصَنَاتٍ) without Musafihatin (مُسَافِحَاتٍ) and not those who take in secrets…” Again the same divine guidance is repeated as was stressed in the earlier ayah of 4:24. However, the phrase “…Mohs’ineen ghaira Musafiheen…” with meanings that you should seek to provide this protection and guardianship through your Amwaal, and with Maroof and not through Musafiheen- any force, bloodshed, or killing; is followed by another phrase that “And not taking Aghdanin- in secrets” That is not to go for any secret deals or consultations devoid of being made public, or done behind closed doors, or devoid of legitimate transactions. Thus, both of these things, i.e., bloodshed, any killings as well as any deals being done behind closed doors, both are not allowed, as both work apposite to what would be considered as Ma’roof by Deen.
The next phrase “…Then when they are Ahs’inna (أُحْصِنَّ), and then if they commit with Fahishatin (بِفَاحِشَةٍ) then for them is half of what is upon the Mohs’inaat (الْمُحْصَنَاتِ) of the Azaab(الْعَذَابِ)…” This phrase is normally misinterpreted as saying that punishment for Fahashi for a slave girl is half of that for the married women. This does not make sense, where is the Haqq and the justice as per Deen, what about Fahashi committed by married men or single men, or slave boys for instance? Quran does not talk about gender-based punishments or rewards at all. This is not what Allah is talking about in this ayah. Earlier in this ayah Allah advised that if someone cannot afford to get in to Yankaha (Long term Contract) the Mohs’inaat (provide protection, caretaking and guardianship of) the Mominaat (those who have Emaan) then they should Nikaah (enter into a long-term contract) the Mohsinaat (to provide protection, guardianship to) the Mominaat (those who have Emaan), from among those who are Ma Malakat Aimenakum (already under your oath to take care of) and are at young age or has reached youth or adolescent years of age, both males and females. Therefore when Allah says that “Then when they are Ahs’inna…” either the ‘Mohs’inaat the Mominaat’ or ‘Ma Malakat Aimenakum of Fatayatekum the Mominaat’, the next phrase “and then if they commit with Fahishatin then for them (Ma Malakat Aimenakum of Fatayatekum the Mominaat) is half of what is upon the Mohs’inaat of the Azaab” this means that those who are bind as per the long term contract, and then they commit Fahashi, if they are from ‘Mohs’inaat the Mominaat’ for them is full Azaab with Allah, as compared to someone who is from ‘Ma Malakat Aimenakum of Fatayatekum the Mominaat’. Here the act of Fahashi is used in all of its meaning, 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.
The next phrase “…That is for those who Ghashiya (خَشِيَ) the A’nata among you…” Again it is mistranslated as that is for those who fear the committing of sin among you. But the word Ghashiya does not mean fear, it means to be concerned with, to worry or to give priority to something. The word A’nata is normally mistranslated as doing sin or putting in difficulty – but the main characteristics of the word ANATA is in the meanings of helping, aiding, or supporting someone or something. Thus, here in this ayah, Allah is saying that this divine instructions of giving full or half Azaab for those committing Fahashi is for those people who are concerned with (Ghashiy) providing support or aiding (A’nata) the acts of Fahashi among you. Whereas what is Khair, the best of the best, as a source of all goodness for you is then mentioned in the subsequent phrase as “…And that Tas’biru (تَصْبِرُوا) is Khair (خَيْرٌ) for you. And Allah is Ghafooran (غَفُورٌ) Raheem (رَحِيمٌ).” This means that to do Sabar is Khair, as we know Saabireen are those who are persistent through their deeds and actions, who remain steadfast on the path of Allah, by being constant, continuous and persistent in their activities and efforts; by striving with their whole being and by being perseverant in their approach; in order to be Saabir and Aabid of Allah by following the laws of Deen in all situations and at all times, through persistent efforts day in day out. The divine guidance is to keep providing our support and protection to the Momineen with strong contract even if some of them commit breach of that contract with you keep providing your support and protection to the Momineen persistently, we must not stop this support and pretention to many as ordained upon us by Allah, just because of the breach of the contract by few.
C- IMPLEMENTATION IN TODAY’S LIFE:
These couple of ayahs of Surah An-Nisaa i.e., Ayah no. 24 and 25 give us following importance divine guidance that we can apply in our day to day lives.
- We have been instructed as a bare minimum duty, as obligatory Fard as ordained by Allah to guard, protect, defend and take care of those from the weaker segments of the society through the use of our Amwaal- wealth money, title, resources etc. with the basic aim to protect and guard them without the use of force, bloodshed or any secret dealings or transactions.
- Whatever we benefit from anyone who we are aiming to protect, guard and take care, we have to make payment as their fair price of the compensation which is a bare minimum farz- obligatory on us and has to be in accordance with what is Ma’roof. If as per mutual agreement, the repayment, the compensation is over and beyond what is generally accepted then that should be paid.
- The divine guidance is to keep providing our support and protection to the Momineen with strong contract even if some of them commit breach of that contract with you, we should keep providing our support and protection to the Momineen persistently. We must not stop this support and pretention to many as ordained upon us by Allah, just because of the breach of the contract by few.
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/
AHS’INNA (أُحْصِنَّ) MOHS’ANATA (الْمُحْصَنَاتُ) MUHS’INEEN (مُحْصِنِينَ) NEW The word Mohs’anat is normally mistranslated as married women and Mohs’ineen as men who are keeping guard, i.e. the husbands. These are wrong translations. The word Mohs’inatin is not to do with women specifically for instance ayah 59:14 “They will not fight you all except in Mohs’inatin towns or from behind walls…” Shows the meanings of the word Mohs’inaat is in terms of being fortified, protected, well-guarded, defended, garrisoned, armored and shielded from all sides. Similarly in ayah 59:2 the phrase is “…they thought that they would defend their Hus’unuhum (fortress) against Allah…” In ayah 21:91 when talking about Maryam mother of Nabi Easa “and she is the one who Has’anat Farjaha (her weaknesses) …” meanings that she guarded, kept all locked up and protected, surrounded by shield from all sides, all her weaknesses. Similar meanings and context are used in ayah 66:12. In ayah 21:80 Allah says “And WE taught him the making of the Libaas for you to Hus’enakum from the battle, then will you be grateful” Used here in the meanings of protect, shielded, garrisoned, guarded etc. Similarly, the use of the word Mohs’inaat in ayahs 4:24 is not in terms of married women as is generally mistranslated “and the Mohs’inaat from the Nissaa except what is Malakat Aimenahim, is Kutiba upon you…” Means that it’s been made mandatory, compulsory upon you that you should seek to Mohs’inaat- protect, shield, garrison, keep guard, fortify and defend those from the Nissaa- the weaker segment of the society, except those who are Ma Malakat Aimanehim, those who are already under your oath to be taken care of. Similarly, the next phrase within the same ayah “that you seek with your Amwaal Mohs’ineen without Musafiheen” means that you should seek to provide this protection and guardianship through your Amwaal and not through Musafiheen- any bloodshed, or killing. Similar phrase is used in ayah 4:25 phrase “…Mohs’inaate ghair (without/not/against) Musafihaatin…” and 5:5 the phrase “…Mohs’ineen ghaira Musafiheen…”. In both these ayahs the phrase is followed by another phrase that “And not taking Aghdanin” That is not going for any secret deals or consultations devoid of being made public, or done behind closed doors, or devoid of legitimate transactions. The word Mohs’inaat is also used for those, both males and females, who are well guarded, protected and bind under a marriage contract for instance as used in ayah 4:25. Therefore when Allah says that “Then when they are Ahs’inna, and then if they commit with Fahishatin then for them is half of what is upon the Mohs’inaat of the Azaab” this means that those are bind as per their marital contract, and then they commit Fahashi, for them is full Azaab with Allah, as compared to someone who is single and commit act of Fahashi, although being a sin, and a haram act, is not a disloyalty to any other person, as the person is single and therefore would have half punishment as per his/her Haqq-due right. . X-Reference – 4:23 ; 4:24, 5:5 , 21:80 , 21:91, 59:2 , 59:14 , 66:12 .
NISAA (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.
MALAIK (لِلْمَلَائِكَةِ) & MULK (مُلْكُ) MALAKAT (مَلَكَتْ) The concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik. It is therefore important to understand what does it mean by the term Malaik as per Quran. It does not mean Angel’s with wings as widely understood and translated since how can you have Emaan on something, without knowledge. The word Malaik shares the same characteristics as from the Mulk which means sovereignty, powers, authority and the word “Maaalik” which means the one who has the power, the authority, the sovereignty and the word ‘Malakat’ means ownership or caretaker, therefore in the phrase Ma Malakat Aimanekum means those under your care, for whom you have made a pledge, an oath (Aimanekum) to take care of or be responsible for (malakat). The word Malaik means the powers, processes and forces of nature on the basis of which Allah’s whole universe is kept running. Malaik has share the characteristics from the word “Alak” which means messengers or communicators for instance in ayah 22:75 “Allah chooses from the Malaik messengers and from the people”. Thus, Malaik are those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah. Refer Ayah 16:49-50, “And to Allah everything does Sajda whatever is in the heavens and whatever is on the earth of creatures, and the Malaik, and they are not arrogant. They fear their Rabb above them, and they do what they are commanded”. After Allah, the Malaik has done Sajda only to Adam, i.e., us as mankind as Khalifa on earth, on the basis of being taught Names by Allah- knowledge – refer Ayah 2:30-34. X-Reference – 2: 30-34 , 4:03 , 15:30 , 16:49-50 , 22:75.
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.
KITAAB (الْكِتَابَ) & KUTIBA (كُتِبَ) Kutab means recording, writing or to write/record; something being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book and AL-Kitaab means The Book of Revelations as revealed by Allah that has been farz/obligatory to follow and comply with on all Ahle-kitaab, the people of the Kitaab. As per Quran, ayah 42:13, 2:136 & 3:84, it’s the same Kitaab that was revealed on All of Allah’s Rusul and Nabiyeen, which embodies the Kutub. i.e., all the rules and regulations by Allah. It is the Hidayah, the Deen- that’s given as blessings by Allah. When we read something and never act upon it, it is called reading or ‘reciting’ a Book, however the word Tilawat, does not mean just recitation. When in Ayah 2:121 Allah says that “Those to whom We have given theKitaab, Yatloonahu as is the Haqq of its Tillawat, they are those who have Emaan on it”, means that the Haqq, the due right of the Kitaab is the obligation to follow it and obey it, which shows the firm conviction, the Emaan on the Kitaab, the complete internalization of its benefits and taking the guidance from it. When we read the Kitaab, understand it, act upon it and distribute it to others through our behaviors – verbal as well as non-verbal, then this is called Iqra, thus the Tilawat as per Haqq e Tilawat and the Iqra then makes the Kitaab, Quran for us. This is precisely the difference between Kitaab and Quran. X-Reference – 2:121 , 2:136, 3:84, 4:136, 6:38, 42:13.
AMWAAL (أَمْوَالَهُمْ) is normally translated as wealth or properties, but in Quran it is used in all inclusive meanings of money, wealth, properties, title, estate, time, resources, connections, etc., basically ownership of any kind. For instance in ayah 2:177 the phrase “…Those who spend (for the benefit of others) of their Amwaal in spite of love for it….” This does not just refer to wealth or properties, but everything that a person owns and values, which may include the persons’ resources, time, connection, money etc. Similarly in ayah 9:103 “Take from their Amwaal S’adaqa Tat’ahirruhum (making them lawful) and Tazkehum (cleansing, growing) them…” Includes taking Sadaqa both all the meanings of Amwaal as we know that S’adaqaat can be in the form of wealth as well as one’s efforts, time and resources too. In ayah 2:179 when talking about Ribaa, for those who do Touba, “…Then you may Rausa your Amwaal…” means give priority to, focus and value your Amwaal, in all its meanings. In ayah 4:95 the phrase is “…those who do Jihaad in the Sabeel of Allah with their Amwaal and their Nafs…” Is not just talking about Nafs (lives) and Amwaal as wealth only, but in terms of all-inclusive of anything and everything that they own and value in their lives. Similarly in ayah 4:161 when referring to the Zulm, injustice and Ribaa by consuming people’s wealth, this does not only refer to consuming people’s money and properties unjustly but would also include consuming people’s time, information, resources, etc., without paying to them their due rights. X-Reference – 2:177 , 2:179 , 4:02 , 4:95 , 4:161 , 9:103.
MUSAFIHEEN (مُسَافِحِينَ) NEW is normally translated as lustful or full of sexual desires beyond limits, which are wrong translations of this word. The real meanings of these words are in terms of bloodshed, killing, serial killings, or pouring of blood for instance in ayah 6:145 the phrase is “…forbidden to an eater that he/she eats except that it be Mayyit (dead/decomposed/infected) or blood Musfoohan or flesh of pig…” Here the word is used in terms of pouring of blood. Similar when used in the phrase as in ayah 4:24 as “…Mohs’ineen without Musafiheen…” means that you should seek to provide this protection and guardianship through your Amwaal and not through Musafiheen – any bloodshed, or killing. Similar phrase is used in ayah 4:25 phrase “…Mohs’inaate ghair (without/not/against) Musafihaatin…” and 5:5 the phrase “…Mohs’ineen ghaira Musafiheen…”. In both these ayahs the phrase is followed by another phrase that “And not taking Aghdanin” That is not to go for any secret deals or consultations devoid of being made public, or done behind closed doors, or devoid of legitimate transactions. Thus, both of these things, i.e., bloodshed, any killings as well as any deals being done behind closed doors, both are not allowed. X-Reference – 4:24 , 4:25 , 5:5 , 6:145.
ASTAMTA’A & ASTAMTA’TUM (اسْتَمْتَعْتُمْ) NEW is normally mistranslated as “taking of pleasures” for instance in ayahs 4:24-25, it is mistranslated in the meanings of taking sexual pleasure after the marriage. The word Astamta’a is used in Quran in the meanings of taking advantages from, enjoying, benefiting from, or profited from, for instance in ayah 46:20 “…you exhausted/use your Tayyibatukum in the life of the world and you took your Astamta’atum therein…”. Similar meanings of profiting from, or taking the benefits from are used in ayahs 9:69 “Like those before you, they were mightier than you in strength, and more abundant in Amwaal and children so they Astamta’u their portion and you have Astamta’kum your portion…”. In Ayah 6:128 “on the day, Allah will gather all the Jinn, certainly you have many of the mankind. And will say their Auliyahum among the mankind ‘our Rabb Astamta’a some of us by others…” Used here in the meanings of used, benefited from, profited from etc. X-Reference – 4:24-4:25 , 6:128 , 9:69 , 46:20 .
FARZ, FARIZATA (فَرِيضَةً) & MAFROOZ (مَفْرُوضًا) is used in Quran in the meanings of obligation or something that is compulsory or mandatory. For instance in the ayah 2:197, the phrase “Whoever made it faraz upon him/her self” is used in the meanings of compulsory or mandatory or obligatory. Similarly in the ayah 28:85 when Allah says “Indeed, Allah has made it Farad upon you the Quran” the word is used in similar meanings. However, when the word Fareeza is used in the context of marriage or marital contract as in the ayahs 2:236-237, 4:24, it is used in the meanings of specific requirement for the husband to give to the wife something of value, money as an obligation before the marriage is consummated for instance as used in ayahs 2:236 to 2:237. X-Reference – 2:236 -2:237 , 4:7 , 4:11 , 4:24 , 9:60 , 28:85.
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.
NIKAH/ANKEHU (فَانْكِحُوا) MODIFIED is normally translated as marriage contract or marriage agreement, which is not the ONLY meaning as per Quran. In fact, as per Quran, it is used in the general sense of entering into any important and long-term contract or agreement. It is because of this fact, that the age of entering into such agreement, is termed as the age of maturity or Balaghat, consenting age, after which a person is mature enough to enter into any contract for instance in ayah 4:06 “And test the Yatama until they reach the Balughu (maturity) of the Nikah (Contract). Then if you perceive in them sound judgment, release their Amwaal to them…” This shows that the Nikaah is any such contract or agreement, which has to be entered into by a consenting adult and the age of that adult, the age of maturity is referred as the age of Baloghat of the contract (Nikah). Therefore, in Quran, although ALL of the places, the word Nikah is mistranslated as marriage contract, it is not used in the meaning of marriage contract ONLY. For instance in ayah 4:03, the word is not used as a contract with Yatama but is used in terms of entering or documenting an important and significant long-term contract in order to take care of the Amwaal of Yatama and to document all modalities as per the care and the trust of that Amwaal as a trustee or as a caretaker of the Amwaal of the Yatama. X-Reference – 4:03 , 4:06.
FATAYATEKUM (فَتَيَاتِكُمُ) NEW is normally mistranslated as slave girls. But the word used in Quran in the meanings of a person of a specific state, a state of being young, young person, a person who has reached youth or adolescent years of age, for instance in ayah 21:60 “they said we heard a Fatayan mentioned them who is called Ibrahim” used here in the meanings of young person, a youth. Similar in ayah 18:10 the word Fatayatahu and in Ayah 18:13 the word Fatayatun refer to youths, or those who have reached adolescent years of age. Similarly, the terms Fatayatukum as used in ayahs 4:25 and 24:33 refers to specific type of individuals. For instance, in ayah 4:25 the word fatayatukum is followed by the Mominaat, means these are those specific type of individuals who are young and has reached youth or adolescent years of age and have Emaan and are under the Malakat Aiemanukum, i.e. under one’s oath to be taken care of. In Ayah 24:33 the word Fatayatukum refers to young people, youth or those who have reached their adolescent years of age. X-Reference – 4:25 , 18:13 , 21:60 , 24:33.
Ahlehinna (أَهْلِهِنَّ) NEW is normally translated as families, for instance as used in ayah 4:25, but the overall meanings of the word is more in terms of ‘taking care of’ or ‘responsible for’, as used in the phrase Ahle-kitaab, for example in ayahs 2:109 meaning those who were given the Kitaab- Allah’s revelations, and therefore are indebted in terms of those aspects of Aiemaan (oath, covenant with Allah) which pertains to their responsibilities related to Allah’s revelations, in terms of Tillwat, as Haqq of Tilawat, understand, listen, follow, obey and Iqra, apply practically in lives, compile and communicate to others as it is. Therefore, it is also used in the meanings of owners as well, for instance in ayah 5:58 “Indeed Allah orders you to render the Amanat to their Ahleha (owners, those who are the rightful haqq, the responsibility) and when you judge between the people, judge with Adal-justice…” Similarly, when the terms Ahlehinna is used in ayah 4:25, it means those who were taking care of or were responsible for these people and therefore their permission is sought. Therefore, the word not only means families, well-wishers, household members (as in ayah 3:121 with word Ahleka) but anyone and everyone who is the caretaker and the responsible of the person. It is also used in the meanings of those who are allies or nation or of the same side, or people as in ayah 4:75 “…Our Rabb take us out of this town, the Zaalim Ahliha and appoint for us from yourself a Waliy…” It is also used in the meanings of spouses as well for instance in ayah 12:25 as an integral part of one’s family. X-Reference – 2:109 , 3:121, 4:25 , 4:75 , 5:58 , 12:25.
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.
FAHASHA (وَالْفَحْشَاءِ) 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 exposes 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.
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.
GHASHYEEN (خَاشِعِينَ) & AGHSHOHUM (فَاخْشَوْهُمْ) is normally translated as fear or being afraid. But the word is used in Quran in the meanings of being humbled, with heart being softened and respectful for someone as an opposite of heart being hardened, being arrogant and proud, for instance in ayah 2:74 “Then your Qaloob became hardened after than like the stones, or even stronger. Certainly from some stones, gush forth from it the rivers and indeed, from some of them split, so comes out of it rivers and indeed, some fall down from Ghashiyate of Allah…” . Here the word is used in the meanings of humbly submissive, respectful, being softened in greatness and in obedience of Allah’s authority and greatness. Similar meanings are used in ayah 4:77 the phrase “…then a fareeq/group of them Yaghshoon people as they Kaghshyta Allah…”. In ayah 2:150 “…so, do not Taghshohum them (the Zwalimeen) but Aghshooni ME…” means do not be submissive, impressed with, respect and obedient to the Zwalimeen but be humbly submissive, respectful and obedient to Allah. X-Reference – 2:74 , 2:150 , 3:173 , 4:77.
ANATA (لَأَعْنَتَكُمْ) normally mistranslated as doing sin or putting in difficulty – but the main characteristics of the word ANATA is in the meanings of helping, aiding, or supporting someone or something. For instance, in the ayah 9:128 “There has certainly come to you a Rasool from among yourselves. To him is Aziz what is Antum (that provides support to you/aid/help you) and he is concerned over you and to the Momineen, he is Ra’aof Raheem”. Here the word is used in the meanings of supporting, helping, providing aid or support. When join with word “LA” means no helping, no aiding, or no supporting someone or something. For instance, in the ayah 49:07 “And know that among you Rasool of Allah. If he were to obey you in much of the matter la’antihum (No support to you) but Allah makes it likeable for you the Emaan…” Similarly in the ayah 3:118 “..Do not take friends/supporters other than yourselves, they will not spare you. They wish to ruin what Anatim (support you) but hatred has already appeared from their mouth and what is concealed in their hearts is much greater.” Reference – 2:220, 3:118 , 4:25 , 9:128 , 49:7.
SABAR (صَّبْرِ) & S’abireen (الصَّابِرِينَ) the word Sabar is normally mistranslated as patience- The word Sabar does not mean patient or not to do anything for instance in ayah 2:175 “Those are the ones who have exchanged the Hidayah for error and Azaab for Maghfirat, so what As’barahum towards the Fire” Here the word does not mean that they are patient towards the fire, it means that they are persistently through their deeds and actions, striving towards the fire of hell. Thus, the word Sabar means to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach; i.e., to strive towards something, in order to achieve it through persistent efforts day in day out until that objective and goal is attained. The word S’abireen (الصَّابِرِينَ) are those who do Sabar and their characteristics are explained in details in Quran in ayahs 2:153 to 2:157, therefore Saabireen are those who have Emaan; who seek help from Salat and Sabar; who are not even hesitant in getting Qatal in the Sabeel of Allah; who remain steadfast on the face of All Balaa (tests, tribulations & trails) where they have to reflect in return with their pure Emaan; who when calamity strikes them, they know everything including their own selves are from Allah (to Allah we will return) showing their utmost faith and Tawakul on Allah and on the certainty of Akhira with this life and all Balaa therein as a temporary trials. These are the ones who are as per Hidayah and these are the ones for whom Allah’s Salawat and Rahmat are destined. X-Reference – 2:153-157 , 2:175.
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.
GHAFOORUN (غَفُورٌ) & MAGHFIRATI (بِالْمَغْفِرَةِ)- noun, ASTAGHFIR (اسْتَغْفِرُو)- verb; means to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it’s like following the right path which covers/hides/protects the harmful impacts of previously taken wrong path and previously done sins. Just Like one would take a preventive/healthy lifestyle through diet, etc. to ward off/protect against diseases. It’s not a cure, it’s a prevention! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr. The word Maghfirat (بِالْمَغْفِرَةِ) is basically a noun in the meanings of things/aspects/beings that do Ghafr. X-Reference – 2:58 , 2:173-5 , 2:221 , 2:268 , 2:285 , 3:89 , 11:114.
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.