Surah An-Nissa Ayah No. 34 to 35
-Surah An-Nissa Ayah #34-35(4:34-35)
A- Translation
٣٤ الرِّجَالُ قَوَّامُونَ عَلَى النِّسَاءِ بِمَا فَضَّلَ اللَّهُ بَعْضَهُمْ عَلَىٰ بَعْضٍ وَبِمَا أَنْفَقُوا مِنْ أَمْوَالِهِمْ ۚ فَالصَّالِحَاتُ قَانِتَاتٌ حَافِظَاتٌ لِلْغَيْبِ بِمَا حَفِظَ اللَّهُ ۚ وَاللَّاتِي تَخَافُونَ نُشُوزَهُنَّ فَعِظُوهُنَّ وَاهْجُرُوهُنَّ فِي الْمَضَاجِعِ وَاضْرِبُوهُنَّ ۖ فَإِنْ أَطَعْنَكُمْ فَلَا تَبْغُوا عَلَيْهِنَّ سَبِيلًا ۗ إِنَّ اللَّهَ كَانَ عَلِيًّا كَبِيرًا
[Quran 4:34] The Rijaal (الرِّجَالُ) is Qawamona (قَوَّامُونَ) of the Nisaa (النِّسَاءِ) with what Allah has Fazala (َضَّلَ) some of them over others and with what they spend from their Amwaal (أَمْوَالِهِمْ). So, the Swalehaat (فَالصَّالِحَاتُ) Qanetatun (قَانِتَاتٌ) guard in the Ghaib (لِلْغَيْبِ) with what Allah guards. And those whom you Takhafona (تَخَافُونَ) their Nushooz (نُشُوزَهُنَّ), then Fa’aizuhunna (فَعِظُوهُنَّ) them, then Auh’juruhunna (اهْجُرُوهُنَّ) them towards the Mazaje’e (الْمَضَاجِعِ) and Adrebuhunna (اضْرِبُوهُنَّ). Then if they obey you, then do not seek against them Sabeel (سَبِيلًا). Indeed, Allah is Sublime, Great.
٣٥ وَإِنْ خِفْتُمْ شِقَاقَ بَيْنِهِمَا فَابْعَثُوا حَكَمًا مِنْ أَهْلِهِ وَحَكَمًا مِنْ أَهْلِهَا إِنْ يُرِيدَا إِصْلَاحًا يُوَفِّقِ اللَّهُ بَيْنَهُمَا ۗ إِنَّ اللَّهَ كَانَ عَلِيمًا خَبِيرًا
[Quran 4:35] And if you Khiftum (خِفْتُمْ) a Shiqaqa (شِقَاقَ) among them, then appoint Hakaman (حَكَمًا) from his/her Ahlehi (أَهْلِهِ) and an Hakaman (حَكَمًا) from their Ahleha (أَهْلِهَا). If Yureedu (يُرِيدَا) Is’lahan (إِصْلَاحًا), Allah will Yuwaffiq (يُوَفِّقِ) among them. Indeed, Allah is All-knowing, All-aware.
B- THE CONCEPT:
The context of these ayahs especially earlier ayahs up to 4:33, through which we learn that Allah has given different Fazal to different people, some over the others. Whatever Allah’s Fazal Allah has bestowed upon us, whether in abundance or in shortages, is actually a test a trial for the temporary life here on earth. Out endeavors w.r.t. each such situation determines our final abode in the Akhira. In case of abundance Amwaal, as Allah’s Fazal, comes abundant responsibilities, in terms of spending for the benefit of others. We should never crave for, desire, get excited (to consume) or focus our efforts on the Fazal of others. Whatever Allah has given in terms of Allah’s Fazal to any one, be male or female, men or women, stronger segments of society or weak oppressed segments of society, is their due right and Haqq of whatever they have earned for. Whatever our responsibilities are, whoever people around us for whom we are Mouliya/Awliya, protectors, guardian, supporters, friends, allies, etc., whether they are parents who rely on us or our Aqraba, our close friends, neighbors, relatives, any near or dear ones for whom we are Mouliya, or whether we are bound as per our contracts and pledges to take care of people in our lives, we should also strive our best to be the supporters of Qist and justice at all costs and give them whatever due right their Haqq is of them. There should not be any Zulm, any injustice with regards to giving people their due rights.
This next ayah 4:34, is the most misinterpreted Ayahs of Quran, and because of the mistranslation of each and every word and phrase of this ayah, our religious scholars have embedded a discrimination between men and women, and a patriarchal mindsets into the divine guidance. First and foremost, there is no difference with regards to divine guidance between men and women, neither the one is given preference over the other, or given more skills or more blessing over the other, nor the one is given more rights over the other. Therefore, when Allah says in 4:34 that “The Rijaal (الرِّجَالُ) is Qawamona (قَوَّامُونَ) of the Nisaa (النِّسَاءِ)…” people mistranslate this ayah as “Men are head of the households, managers of the affairs of and in charge of the Women” these are all completely wrong patriarchal based translations which has created patriarchal mindset in Muslims families and destroyed basic love and harmony among the spouses, men becomes superior and women becomes inferior to look down upon, suppress and oppress. First and foremost, the word ‘AL’ means ‘the’ is completely ignored during the translation and interpretations of this ayah, which means that it is specific types of Rijaal (Al-Rijaal) and specific types of Nisaa (Al-Nissa) Allah is talking about. This is NOT a generalized statements being applicable to ALL Men and ALL women. Let’s Understand few important concepts first.
The word Qawwamoon; Is mistranslated as in charge of, head of the family of, or managers of the affairs of, which are all wrong translations. The word shares the same characteristics and meanings as the word Qayaam – standing, means of providing support, strengthening, encouraging, providing assistance, establishing, supporting, and providing the foundation and establishing justice and Qist, i.e., standing firm with justice and Qist in accordance with Haqq. Thus, the word Qawwamoon have all these meanings in terms of establishing, supporting, strengthening and providing the foundation of justice and standing firm with justice and Qist in accordance with Haqq of individuals aligned with their due rights, which is in ayah 4:34 is related to Nissa.
Who are the specific types of People, Rijaal (Al-Rijaal) and Nisaa (Al-Nissa)? The ayah 4:34 refers to specific types of Rijaal and Nisaa, which are then further defined in the subsequent phrase as “…with what Allah has Fazala (َضَّلَ) some of them over others and with what they spend from their Amwaal (أَمْوَالِهِمْ)…” Thus, the qualifying criteria for those who are Qawwamoon are in two-folds, in order to identify someone as the Rijaal, which is (1) with what Allah has given Fazal some of them over others – again this phrase is normally mistranslated as “Allah has given more preferences or more skills to men over women” Which is a wrong translation. Whenever the phrase ‘Fazala baa’zukum ala Ba’azan’ used in Quran it means Allah’s Fazal to some exceed others in different aspects – some have been given more knowledge, some more wealth, some more children, and so on so forth. Whatever Allah’s Fazal/Fadal is given, it is all given by Allah in varying degrees and manners as a test, a trial. So whenever Allah says that Allah has given more fazal to some of us over others, the basic intention the basic divine guidance is to use that Fazal/Fadal for the benefit of others – Both excess as well as a shortage of any Fadal/Fazal is a test. Also note that the same phrase is used in earlier ayah 4:32 as “And do not Tatamannu (crave for, desire for) what Allah has Fazala with it some of you over others…” Thus, this is the first criteria, means whoever is given more than the others, of anything of Allah’s Fazal, can be termed as Qawwamoon, but this criterion is NOT applicable in isolation. It is followed by 2nd important criteria as (2) and with what they spend from their Amwaal – shows that if Allah has given more Fazal to someone, but that person, does not spend that Fazal, the Amwaal for the benefit of others, then the first criteria in isolation means nothing. It has to be the combination of BOTH these criteria fulfilled by a person to become the Rijall as Qawwamoon as mentioned by Allah.
Who could be The Rijaal For The Nisaa, as Qawwamoon? Here the Rijaal and the Nissa could be interpreted as both in terms of members of the community – the Rijaal being the stronger segment and the Nissa being the weaker segment, as well as the couple in a marital relationship. With Rijaal as the stronger one who is given more Fazal in terms of Amwaal, who spend it for the benefit of the household and other member of the couple and within the household. Thus when Allah says “The Rijaal are the Qawamoon of the Nisaa with what Allah has Fazaala some of them over the others and with what they spend from their Amwaal…” Allah is not only talking about giving the responsibility of the stronger community members or the stronger spouse, to take care of, strengthen, stand for justice, support and be the guardians of the weaker segments of the community or the weaker spouse, through the spending of their wealth but also highlighting that in a marital relationship, whoever is given more Fazal by Allah is the Qawwamoon, it could be even wife, as in certain marriages the wife is more stronger with more Fazal – wealth, money, resources, title etc. than the husband. Just because of a spouse being gender as a male, i.e., just on the basis of one being the husband, he cannot become in charge or head of the family of other spouse who is female or his wives- This is a wrong concept developed due to misinterpretation of ayah 4:34 by mostly male dominated religious scholars. On the contrary as per the divine guidance, whoever is given more Fazal by Allah and spends for the benefit of others, is the Qawammon of the family, the household as well as the community. There is no concept of anyone being in change to anyone else, whatsoever. It is all about taking care of, strengthening, standing for justice, supporting and be the guardians of the weaker ones within the relationship (marital) as well as the weaker segments of the community (Both could be either men or women), could be men, could be women.
The Concept of Ayah 4:34: When Allah says in 4:34 that “The Rijaal (الرِّجَالُ) is Qawamona (قَوَّامُونَ) of the Nisaa (النِّسَاءِ)…”, As discussed above, Allah is talking about stronger one taking care of the weaker ones. The next phrase “…So, the Swalehaat (فَالصَّالِحَاتُ)…” This phrase is also misinterpreted as “So the righteous women are….” The word Swalehaat means acts of Is’lah as per divine instruction, it is not referring to women at all, but the acts of Is’lah by both men and women for instance as used by the phrase Aml-e-Swalehat- If mistranslated as righteous women, does it mean acts of righteous women ONLY? When Allah says “Swalehaat” it means acts of Swalehaat, could be the acts of Swalehat by either male or female, with the basic characteristics and meanings of Is’lah which 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 by 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 with the meanings of the word Is’lah as to create the balance, to restore peace, law & order, to resume the situation back to its correct place, to be healthy and ensure other’s health, not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair as in Amal-e-Swalehaat – meaning such deeds which are for Is’lah and in accordance with Deen. Next phrase “…Qanetatun (قَانِتَاتٌ)…” This phrase is also widely misinterpreted as “So the righteous women are humbly obedient and devoted to their husbands…” Here the word Qanetatun is normally mistranslated as humbly obedient or devoutly obedient. These are wrong interpretations and meanings of this word under the influence of the patriarchal mindsets. Since the word Qaniteen is normally mistranslated as obedient men, which again has nothing to do with gender but actually means ALL those who do Qanit – men and women both, i.e., who guard, protect and use their abilities, faculties and resources by remaining within the boundaries of Deen. The basic characteristics of the word Qaniteen include all those people who Qayyam – stand with, support, strengthen, back, encourage, provide assistance to and standing up for justice in order to establish the Salaat (a welfare system providing help and justice to everyone accordingly) by doing acts of Qanit, i.e., using, guarding and protecting, their resources, faculties, abilities and talents by remaining within the boundaries of Deen in order to establish, contribute to and maintain the system of Salaat. Similarly, the word Qanitaat is normally mistranslated as to refer only women or females, which is a patriarchal supporting mistranslation. Here the word Qanitaatun is not a noun referring to females but in fact it means the acts of Qanit as described above, it is not referring to any specific gender – male or female.
The next phrase “…guard in the Ghaib (لِلْغَيْبِ) with what Allah guards…” is also mistranslated to say that “the women guard the hidden in the absence of husbands what Allah has ordained to guard” it is a wrong interpretations, since nowhere in this phrase the word ordains, Kutiba or Amara is used in Quran, it has been deliberately added to misinterpret this ayah. As we know the word Ghaib means something that is unseen or hidden. Therefore, when Allah says “guard in the Ghaib with what Allah guards…” the word Ghaib is used in all these meanings and an explicit instruction to ALL the members of the community, male and female both, to protect, hide, guard things which are in the meanings of false accusations, backbiting, personal matters, any knowledge or any aspect which Allah asked us to protect which may cause harm the others if made public. Secrets of people and system, that if land on wrong hands, can be used to cause Fasaad, disruption on land, is terms as those aspect of Ghaib which needs to be protected and guarded. Similarly, all aspects of Fahashi, whereby one exposes Sayyiaat, which Allah has asked to remain hidden, would also be covered in this divine guidance. The important phrase of this ayah is that “…Guard with what Allah guards…” as we know Allah guards and protects humanity through Allah’s Hidayah, system, rules, commandments and regulations as given in the Kitaab, the Quran, the Hidayah. Thus this phrase is basically asking all to Aslam to the Kitaab, to Allah by following these laws and rules of Deen, to remain Qaniteen by guarding through this system of Allah, the Deen, the Hidayah.
Let’s put all the above together, the Ayah 4:34 so far: Allah says “The Rijaal is Qawamona of the Nisaa with what Allah has Fazala some of them over others and with what they spend from their Amwaal. So, the Swalehaat Qanetatun guard in the Ghaib with what Allah guards” It means that those Rijaal (the stronger segments of the community as well as the individual whoever is stronger in a marital relationship, men or women) is Qawwamoon (the caretaker, the protector, the guardian, the establisher of justice, the stand with justice and Qist for Haqq, the responsible one to take care of the Nissa – the weaker segments of the society, the community as a whole as well as the weaker spouse and the household as a whole). And they qualify to carry out this responsibility with and based on two importance criteria (1) Allah has given them more Fazal – Allah’s bounties, knowledge, Amwaal – wealth money, property, prestige, title, resources etc. than others, and (2) they spend for the benefit of others from their Amwaal. This job and responsibility to act as Qawwamoon is based on BOTH the criteria fulfilled together, which means if one criteria exists but the other is missing, it would not make anyone Qawwamoon. So, the Swalehaat (carry out is’lah of the household, the community, by doing Amal-e-Swaleehat- acts of Is’lah), Qanetaatun (by remaining within the boundaries of deen, do acts of Qanit, in terms of use of one’s resources, abilities and faculties as upholders of justice within the household as well as the community). And guard in the Ghaib with what Allah guards (that is ALL the members of the community, including male and female, are instructed to protect, hide, guard things which are in the meanings of false accusations, backbiting, personal matters, any knowledge or any aspect which Allah asked us to protect which may cause harm to others if made public, can be used to cause Fasaad, disruption on land, all aspects of Fahashi, whereby one exposes Sayyiaat, which Allah has asked to remain hidden, since Allah guards and protects humanity through Allah’s Hidayah, system, rules, commandments and regulations as given in the Kitaab, the Quran, the Hidayah. Therefore we must use the same to protect ourselves and everyone else.)
The next ayah is “…And those whom you Takhafona (تَخَافُونَ) their Nushooz (نُشُوزَهُنَّ)…” Means and those whom you are concerned with and have worries about their Nashuz – the word is normally mistranslated as disobedience or adultery or fornication but in Quran the words for those acts are Zina or Fahashi. The word Nashooz when used for Nissaa in this ayah is mistranslated as disobedience to their husbands or adultery but when the same word Nushooz is used for husbands in the same context for instance in ayah 4:128 with the phrase “ And if the Amra’atun (wives) Khafat (fears, concerned with, worries) from their husbands Nushuuz…”, then, deliberately it is not translated in the similar way as in 4:34 in order to avoid pin point blame on male dominant societies under the influence of patriarchal mindsets, thus here the same word Nushooz is not translated as disobedience to wives or adultery but as ill-conducts, it is an injustice with Quran, Allah’s commandments and females. Whereas as per the Quran, the usage of any word and its contexts is not dependent on genders. The word is used in Quran in a much broader and specific meanings of rising up, rebelliousness or uprising. Thus, here Allah is not talking about disobedience of wives or adultery or fornications at all but in terms of those who belong to Nissa (Weaker segments of society- both males or females) who rise up against the system in rebelliousness. In case of spouses, the ayah is talking about the one who is Nissa within the couple (could be wife or could be husband – if wife has more Fazal), for whom the other spouse is Qawwamoon and hence if the Nissa (the weaker spouse) decides to go against the institution of marriage in rebelliousness, then that is what this word Nashuuz is referring to.
The next phrase is “…then Fa’aizuhunna (فَعِظُوهُنَّ) them…” Is normally mistranslated as scold them or reprimand them, again deliberately mistranslated to suppress and oppress women. But the word Fa’aizuhunna shares the same meanings as the word Wa’az – which means to explain someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice. Therefore, it is basically used to stop someone from doing wrong deeds by informing the consequences of such actions. Quran is also called Maw’ezatan Min Rabbakum i.e. Wa’az from your Rabb. Thus, the term Fa’izuhunna includes the combination of identifying the wrong deeds (Nashooz) as well as the consequences of those wrong deeds by sitting with the individuals to make him/her understand the consequences of acts of Nashooz as to what would happen if those acts are done. Do keep in mind that there is no concept of force or compulsion in Deen, therefore this act is only to highlight and explain the consequences of wrong decision as to what these would lead to. Not to force or compel anyone not to undertake them. Since freewill is given by Allah to humans as a due Haqq to each and everyone. The next phrase “…then Auh’juruhunna (اهْجُرُوهُنَّ) them towards the Mazaje’e (الْمَضَاجِعِ)…” Here this phrase is widely mistranslated as “forsake them in beds” which is a complete wrong translation. The word Mazaje’e is normally translated as bed. However, the word shares the same characteristics as a person being lazy in the bed, the bed fellow, being lazy, lethargic, slugabed, sluggard or ineffective. Also the word Huhjuruhunna does not mean here forsake or abandon, but used in the meanings of restrict in their effectiveness and movements – therefore here it means that restrict them in their effectiveness and movements in Mazaje’e – as in laziness, sluggishness, making them ineffective so that they could not disrupt the system as the Khoof (concerns, worries) pertains to their Nushuz- rebelliousness & uprising (either against the system of Deen or against the institution of marriage).
Beating of Wife: The next phrase “…and Adrebuhunna (اضْرِبُوهُنَّ)…” is the most misinterpreted phrase and word through which majority of Muslims have made a general misconception and malpractice to allow husbands to beat their wives in case of any CONCERN (not even confirmed yet) related to any disobedience or disloyalty. Many Muslim men use this ayah and its misinterpretations to physical abuse and suppressing women and subjugating them under their command as subservient wives. On the contrary there are teachings in Quran which contradict this wrong concept of beating wives;
- First and foremost, there is no force of compulsion in Deen Ayah References 2:256 and 18:29- so there could be no possibility of Allah asking the husbands to beat their wives in order to make them obedient. Since Obedience from humans is only belongs to Allah, not the husbands. Marriage is a relationship of mutual respect, understanding and equal rights.
- Secondly, in this ayah it is talking about just a – Khoof- CONCERN for Nashooz, if there is some concerns, not confirmed yet, there is no law in this world which gives punishment without proving a crime, and here we are talking about the law of Allah, which is Haqq – the absolute justice as per Allah’s solid judicial principals, it is not at all possible that Allah would Ask husbands to beat wives when there is nothing happened so far.
- Allah has created human in the best of stature- Ayah references 95:4 and 17:70- “Allah have honored the Children of Adam…”. Once Allah has given so much respect and dignity to each and every human, men and women, then it is not at all possible to give one human an authority to abuse other human.
- When in one Ayah Allah says that Allah has made the Azwaaj from the same Nafs and have embedded feelings of affection and Rahmat in them, is there any possibility that in another Ayah, Allah would ask the husbands to beat their wives – how can a wife feel the Affection and Rahmat in the presence of such heights of injustice and physical abuse.
The word which has been mistranslated to interpret beating of wives is the word Adarebuhunna or Daraba – Although the word is used in Quran to mean beat or strike, but it is not the ONLY meanings of this word. Additionally, whenever the word is used in the meanings of strike or beat, it is always used along with the word ‘BA’ meaning ‘WITH’ – as in strike with your stick, or strike with your feet etc. Therefore, without the presence of BA or anything to strike WITH it, the word is wrongly translated as strike, for instance in ayah 4:34. But the general characteristics of the word is in the meanings of to set forth, or to advance, to travel or to migrate for earnings/Rizq; to mold, to draw, to modify; to condemn, to take away or to seal; to disregard or to ignore, to discontinue, to stop, or to disconnect; to travel, to go forth on a journey, to walk, or to cover; to present in detail manner, to explain in detail, or to explain with examples. Since this word is among such words of Quran which has many meanings, therefore which one of the many meanings is applicable will be depends upon the context of that particular ayah along with the adjacent ayahs in that surah, for instance here the word Wa’az/Fa’aizuhunna (فَعِظُوهُنَّ) already occurs, which is closely aligned with explaining in detail. Therefore, in Ayah 4:34, the word is not used in the meanings of explain in detail or explain with examples and definitely not in the meaning of Strike/Beat because of the absence of the word BA/WITH which mention something to strike with something, but in the meanings of disconnect completely as used in ayah 43:4-5, in order to disrupt any and all forms of communications and interactions, including the sources of providing strength as there are concerns of Nashooz (disrupting either the system of Allah or the household as an institution of marriage due to rebelliousness of one community member or household member). The next phrase is “…Then if they obey you, then do not seek against them Sabeel (سَبِيلًا). Indeed, Allah is Sublime, Great.” Is a self-explanatory phrase in the sense that if they obey and get rid of their Nashooz, then do not seek against them any option, act, way, or exit out.
Concept of Ayah 4:35: The next ayah 4:35 “And if you Khiftum (خِفْتُمْ) a Shiqaqa (شِقَاقَ) among them…”, here the word Shiqaqa means splitting, taking a separate or another route, opposition, disagreement, dissent, discord, rebellion or conflict as in under the influence of Egos and Shaitan in terms of opposition and extreme dissention under the influence of Shaitan or egoistic Nafs. Therefore here in this ayah, it means that if there are concerns and worries that there would be Shiqaqa among them, both in terms of spouses as well as in terms of a complete opposition between the two segments of a society or a community “…then appoint Hakaman (حَكَمًا) from his/her Ahlehi (أَهْلِهِ) and an Hakaman (حَكَمًا) from their Ahleha (أَهْلِهَا)…” Here the word Ahl as in Ahlehi (singular) & Ahleha (plural) is normally translated as his family and her family, which are the wrong translations of these words. The overall meanings of these words are in terms of ‘taking care of’ or ‘responsible for’, as used in the phrase Ahle-kitaab, 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 Kitaab. Therefore, the word is also used in the meanings of ‘owners’ as well as ‘those who are responsible for taking care of’. Therefore, the word is not meant ONLY for families, but for all inclusive terms for well-wishers, household members, representatives, owners, basically anyone and everyone who is the caretaker and the responsible person of that segment, or person, who are allies or nation or of the same side, or people. Thus, here when Allah says appoint one Hikm (judge/lawmaker/arbitrator) from his/her side (the Qawaamoon) and one Hikm from their side (the Nissa), if there are concerns related to their Shiqaqa (splitting, opposition, disagreement, dissent, discord, rebellion or conflict), it is referred here both in regards to the arbitration between the couple as well as the arbitration/meeting to resolve any uprising, rebelliousness in the society and community.
The next phrase is “…If Yureedu (يُرِيدَا) Is’lahan (إِصْلَاحًا), Allah will Yuwaffiq (يُوَفِّقِ) among them. Indeed, Allah is All-knowing, All-aware.” As we know 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 in terms of correction, correcting the damage done by one’s mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done, to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair as in Amal-e-Swalehaat – meaning such deeds which are Is’lah in nature and in accordance with Deen. Since the word Yureedu refers to the intended purpose and focus of one’s acts and deeds. Thus, here when Allah says that if Yureedu Is’lahan, it means that if the real purpose of their acts of arbitration is Is’lah of the uprising shiqaqa (As mentioned in the earlier ayah), then Allah will Yuwaffiq among them. The word Yuwaffiq is used in Quran in the meanings of complete alignment of one with another, in the sense of complete alignment of one’s means and resources (My Toufeeq – Toufeeqey) with one’s goals, objectives and the ability to fulfill those objectives or reach those goals. Thus, when Allah says “…if they yureedu (purpose of their acts is) is’laha, Allah will Yufiqqu between them” means Allah will give them the ability in alignment with their intentions, goals, objectives of Is’lah – putting things in their rightful place and in order by making amends, correcting one’s mistakes and weakness and doing of Amal-e-Swaleehat.
C- IMPLEMENTATION IN TODAY’S LIFE:
These ayahs of Surah An-Nisaa from Ayah no. 34 to 35 give us following importance divine guidance that we can apply in our day to day lives.
- In the context of the community at large– Allah has given some people more Fazal, wealth, money, properties, knowledge, abilities, resources etc. than the other. These people have been assigned responsibilities as per Quran to take care of, stand with as upholders of justice and Qist, be the foundation of upkeep and running of the system of Salat as social care and justice for each and every one, be the guardians, the protectors of especially those weaker segments of the society such as orphans, weak men and women, children, old aged people, suppressed and oppressed individuals, the poor the needy etc. In order to do that, and to act as Qawwamoon, they have been asked through explicit divine instructions to spend their Amwaal – wealth, property, money, resources, titles, etc. for the benefit of others especially the weaker segment of the society. Therefore everyone, the addressee of the Quran, and especially these Qawwamoon, should aim to be Swalehaat, i.e., do acts of Is’lah, in order to reform the society, put things in their proper place, right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair as in Amal-e-Swalehaat, as upholders of justice and as foundations of the society and community. They should also aim to be Qanetat, i.e. guard, protect and use their abilities, faculties and resources by remaining within the boundaries of Deen and especially by guarding the Ghaib with the help of Allah’s Hidayah, Allah’s system of rules and Deen.
- In the context of spouses– Allah has given some people more Fazal, wealth, money, properties, knowledge, abilities, resources etc. than the others therefore within a marriage relationship in the context of a spouse, whoever is given more fazal by Allah, whether the husband or the wife, is then assigned as a responsibility to act as Qawamoon of the family and the other spouse. The person, whether husband or wife, is assigned responsibilities as per Quran to take care of, stand with as upholders of justice and Qist, be the foundation of upkeep and running of the whole family on the basics of care and justice, be the guardians, the protectors of everyone in the family, and especially the other spouse, could be wife or husband. In order to do that, and to act as Qawwamoon, the person is asked through explicit divine instructions to spend his/her Amwaal- wealth, property, money, resources, titles, etc. for the benefit of others in the family. Therefore, everyone in the family, and especially the Qawwamoon, should aim to be Swalehaat, i.e., do acts of Is’lah, in order to reform one own selves, and others in the family, put things in their proper place, right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair as in Amal-e-Swalehaat, as upholders of justice and as foundations for providing provisions and upkeep of the family. He/She should also aim to be Qanetat, i.e. guard, protect and use his/her abilities, faculties and resources by remaining within the boundaries of Deen and especially by guarding the Ghaib with the help of Allah’s Hidayah, Allah’s system of rules and Deen.
- In the context of the community at large– if there are concerns and worries related to the Nashoz – that is rebelliousness against the system, uprising and resistance to cause disruption in the system of social care and justice, then the Qawamoon, that is those stronger segment of the society, should first make an attempt to have a meeting with them, in order to make sure they understand the consequences of their actions and mistakes, in a bid to stop and curtail this rebelliousness in the society and community. If that does not work, then the next attempt is to restrict their effectiveness by limiting them and cutting off their all ways and means of such rebellious efforts. If however that too, does not work then, as a last resort, such elements of society should be completely disconnected in order to disrupt any and all forms of communications and interactions, including the sources of providing strength as there are concerns of Nashooz – disrupting the system of Allah. However, if at any stage, they understand, and follow the system of authority and those taking care of the social care system, then, they should be left on their way and no further punishment or options should be exercised.
- In the context of the Family– If the Qawwamoon, whether husband or wife, have any concerns and worries related to the Nashoz- that is rebelliousness against the family, uprising and resistance to cause disruption within the family and in the marital relationship, then the Qawamoon, should first make an attempt to have a meeting with them, in order to make sure they understand the consequences of their actions and mistakes, in a bid to stop and curtail this rebelliousness in the family or in the marital relationship. If that does not work, then the next attempt is to restrict their effectiveness by limiting them and cutting off their all ways and means of such rebellious efforts. If, however that too, does not work then, as a last resort, such household members, and spouse, should be completely disconnected and isolated. However, if at any stage, they understand, and let go of their disruptive behaviors, then no further ways should be exercised.
- If there is splitting, rebelliousness, uprising to an extreme then: Whether in the context of the community or in the family, if there is concerns of complete rebelliousness or uprising to an extreme, then it is important to undertake an arbitration process, involving well-wishers and representatives from both sides. If there is intention, focus and purpose of Is’lah than Allah would provide ways and means to meet this end result.
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/
RIJAAL (رِجَالِ)- noun & RIJAALAN (فَرِجَالًا) verb is normally translated as men in all of its usages except 2:239 and 22:27 where its mistranslated as to walk with your foot, which is a wrong translation. The basic characteristics of the word is used in the meanings of the stronger segments of society such as that used against the word Nissa, meaning weaker segments of the society. Similarly, in the ayah 2:239 the word Rijaalan is used as in the verb with the phrase “If khaftum then Rijaal…” i.e if worried, or concerned, then make yourself strong, resilient and tough. The similar meanings are used in the ayah 22:27 as “...they will come Rijaalan…” i.e. making themselves stronger, resilient and tough. Therefore, when in the ayah 2:282 Allah asks to take two from your Rijaal as witnesses, its meant two from the stronger among you. The word is mostly used in Quran in the meanings of men, or man (Rijaal) but also used as strong segments of a society, as a group of people including men and women both. For instance, the word does not mean men, but mankind in general, in the ayahs 7:48 and 38:62. X-Reference – 2:239 , 2:282 , 7:48, 22:27 , 38:62.
QAIMAN (قَائِمًا) & AQAAM MODIFIED is normally translated as standing but in Quran it is used in much deeper and broader context than just standing. For instance, in Ayah 4:05 “Do not give the weak-minded your wealth which Allah has made for you a Qayyaman and Rizq for you…” Here it’s used as support, strengthen, backing, encouragement, assistance and standing up for justice. Similarly, in ayah 13:33, “Allah is the one who is the Qa’imun of every Nafs for what it is has earned…” here it’s used in meanings of establishing, supporting, strengthening and providing the foundation of justice, the recompense based on what someone has earned. It is also used in the same meanings of establishing justice and Qist in the ayah 3:18 with the phrase “Qaiman with Qist” and 62:11 with the phrase “…they left you Qa’iman…” Similarly, in the Ayah 70:33 “And those who are in their testimonies Qaimoon” that is those who strengthen, support, establish Qist & justice through their testimonies. The same meanings of establishing, withholding, standing firm with justice and Qist in accordance with Haqq is used in the ayahs 4:34 (the word Qawwamoon) and 4:135 (Qawameen). Thus these words have all these meanings in terms of establishing, supporting, strengthening and providing the foundation of justice and standing firm with justice and Qist in accordance with Haqq of each and every individual aligned with their due rights.The word is used in the similar meanings in ayah 5:08 “O you who have Emaan, be Qawameen for Allah as witnesses with Qist…” In Quran when the word Aqaam is used, for instance the phrase Aqaam ul Salaat (21:73) or Aqaam At Tourat and Injeel (5:66) is used, the word Aqaam is used in the similar meanings of establishing, strengthening, upholding, the system and rules based on Qist and justice. X-Reference – 3:18 , 4:05 , 4:34 , 4:135, 5:8 , 5:66 , 13:33 , 62:11 , 70:33.
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. X-Reference – 2:187 , 4:127.
FADAL (الْفَضْلَ) OR FAZAL (فَضْلِهِ) is normally mistranslated as given preference or degrees which is a wrong translation of the word, since the Arabic word for preference or degrees is Darajaat. The word Fazal is used in Quran as opposite of the word Naqs which means insufficiency, deficiency, shortage or inadequacy. The word Fazal is also used as an opposite of problems, and troubles. The basic characteristics of the word Fazal are in terms of expanding or increasing such as used for land, conveying the meanings of vastness. The word is used in Quran for Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property for instance as used in Ayah 16:14. This word is also used for provision of spouses, the success, the prosperity, the parents, etc. as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits and gains, for instance, in ayah 62:10. When the phrase ‘Fazala baa’zukum ala Ba’azan’, it means Allah’s Fazal to some exceed to others in different aspects, for instance in ayah 4:32, 17:21, 4:34 and 4:21. X-Reference – 4:21 , 4:32 , 4:34 , 16:14 , 62:10.
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 as per ayah 2:177 where it’s not just wealth or properties, but everything that a person owns and values, which may include the persons’ resources, time, connection, money etc. Similar meanings are in 9:103 where it includes Sadaqa as Amwaal, which can be in the form of wealth as well as one’s efforts, time and resources too. 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. Similar meanings are in 4:161. X-Reference – 2:177 , 4:02 , 4:95 , 4:161 , 9:103.
IS’LAAH (إِصْلَاحٌ) & S’WALEHAT (الصَّالِحَاتِ) MODIFED; 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 Ayah 5:39 “But whoever does Touba after the Zulm and does Aslaha, indeed, Allah will accept his Touba and Allah is Ghafoor and Raheem”. Here the meaning of the word becomes very obvious in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. It is also used as an opposite of Fasaad (To create imbalance/corruption etc.) – therefore the meanings of the word Is’lah are to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in meanings to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair as in Amal-e-Swalehaat- meaning such deeds which are Is’lah and in accordance with Deen. The word Swalehaat, is normally mistranslated as righteous women, but it actually means acts of Is’lah as per divine instruction- It not restricted or referred to only women at all, but the acts of Is’lah by both males and females, for instance as used in the phrase Aml-e-Swalehat- If mistranslated as righteous women, does it mean acts of righteous women ONLY? When Allah says “Swalehaat” it means acts of Swalehaat, could be the acts of Swalehat by either male or female, with the basic characteristics and meanings of Is’lah. X-Reference – 2:25, 3:46, 4:69, 5:39.
QANIT, QANITATUN (قَانِتَاتٌ) NEW the word is normally mistranslated as ‘humbly obedient’ or ‘devoutly obedient’, especially mistranslated as humbly submissive and obedient to one’s husbands in ayah 4:34. These are wrong interpretations and meanings of this word under the influence of patriarchal mindsets. The word Qaniteen means all those who do Qanit, i.e., who guard, protect and use their abilities, faculties and resources by remaining within the boundaries of Deen for instance in Ayah 2:238 “Guard strictly the Salaat and Salaat of Wusta (Justice, Haqq) and Qumo (stand, establish, support) for/with Allah Qaniteen” Shows the characteristics of the word Qaniteen as all those people who Qayyam – stand with, support, strengthen, encourage, provide assistance to and standing up for justice in order to establish the Salaat by doing acts of Qanit – i.e., using, guarding and protecting, their resources, faculties, abilities and talents by remaining within the boundaries of Deen in order to establish, contribute to and maintain the system of Salaat- a welfare system which supports each and every one accordingly. Additionally, the word Qanitaat is normally mistranslated as to refer to only women or females, which is again under the influence of patriarchal mindsets. For instance, refer Ayah 33:35 the phrase “Qaniteen & Qanitaat” is wrongly translated as obedient men and obedient women. However, this divine guidance is not talking about males or females at all. If we refer to the last two phrases of this ayah “…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, why ‘Haafizaat Furujehim’ is not used here. 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 Hafizeen (or Zakireen or Qaniteen), who are doing the acts of Hifazat (or Zikr or Qanit) and the second word which is Haafizaat (or Zakiraat or Qanitaat) is used in Quran in terms of the verb, i.e., acts of Hifaazat (or doing Zikr or Qanit). Another example of misinterpretations of Quranic Words is the word Swalehaat, which is normally mistranslated as righteous women, but it actually means acts of Is’lah as per divine instruction- It not restricted or referred to only women at all, but the acts of Is’lah by both males and females, for instance as used in the phrase Aml-e-Swalehat- If mistranslated as righteous women, does it mean acts of righteous women ONLY? Similarly in ayah 4:34 the word Qanitaatun is not a noun referring to females only but in fact the acts of Qanit by both male or female as described above. X-Reference – 2:238 , 4:34 , 33:35 .
GHAIB (الْغَيْبِ) is normally mistranslated as knowledge of the future. It is used in the meanings of something that one is unaware of for instance as used in ayah 27:74-75. The word is also used in the meanings of making and spreading assumption with no knowledge of its existence, in short used for backbiting which is unauthentic and without knowledge, as in ayah 49:12 where it is used in the meanings of saying things behind someone on his/her back to which the person is not aware of and cannot defend him/her self. Similarly, the word Ghaaib is for someone who is absent, hidden, not present or missing as used in ayahs 7:7 and 27:20 and the word ghayabat is used in the meanings of hidden, bottom, or unseen areas as used in ayahs 12:10 and 12:15. In the ayah 12:52 it’s used both in the meanings of in his absence, or him being unaware of. X-Reference – 3:179 , 7:7 , 12:10 , 12:15 , 27:20 , 27:75.
KHOOF (خَوْفٌ) & KHIFTUM (خِفْتُمْ) normally translated as to be afraid of, or fear of something, but these are wrong translations for instance in ayah 4:03, the word is used twice and not used in either of these usages in meanings of being afraid or fearful but more in the meanings of being concerned, anxious, apprehensive, nervous or worried about something. The word is used in similar meanings in ayah 2:229 and 2:239. Similarly, in ayah 4:35 “If you khiftum dissention between the two, then appoint one hikm…” here again the word is used in meanings of being concerned or worried. Used in similar meanings in the ayah 9:28 as well. In ayah 3:175 “it is only that Shaiytan who Yakhoofu its Awliyaa; so, do not Tukhafuhum them, but Khafune Me, if you are Momineen” means that its only Shaitan who causes concerns and worries among its Awliya therefore do not be concerned or worried about them (Shaytan and its Awliya) but be concerned and worried about Allah. X-Reference – 2:239 , 3:175 , 4:03 , 4:35 , 9:28.
NASHOOZUHUNNA (نُشُوزَهُنَّ) NEW the word is normally mistranslated as disobedience or adultery or fornication, for instance as used in ayah 4:34, but in Quran the words for those specific acts are Zina or Fahashi. The word Nashooz when used for Nissaa in Ayah 4:34, is widely mistranslated as disobedience to their husbands or adultery, but when the same word Nushooz is used for husbands in the same context for instance in ayah 4:128 with the phrase “And if the Amra’atun (wives) Khafat (fears, concerned with, worries) from their husbands Nushuuz…”, then, deliberately it is not translated in the similar way as in 4:34 in order to avoid pin point blame on male dominant societies under the influence of patriarchal mindsets, thus here the same word Nushooz is not translated as disobedience to wives or adultery but as ill-conducts, it is an injustice with Quran, Allah’s commandments and females. Whereas as per the Quran, the usage of any word and its contexts is not dependent on genders. The word is used in Quran in a much broader and specific meanings of rising up, rebelliousness or uprising, for instance in ayah 2:259 “…and look at how we have Nunshezuha the bones, then will cover the flesh…” Used here in the meanings of Rising or Raise them. Similar meanings are used in ayah 58:11 the phrase “…And when it is said ‘UnShuzu then Unshuzu…” Thus, in ayah 4:34, Allah is not talking about disobedience of wives or adultery or fornications at all but in terms of those who belong to Nissa (Weaker segments of society- both males or females) who rise up against the system in rebelliousness. In case of spouses, the ayah is talking about the one who is Nissa within the couple (could be wife or could be husband), for whom the other spouse is the Qawwamoon and hence if the Nissa (the weaker spouse) decides to go against the institution of marriage in rebelliousness, then that is what this word Nashuuz is referring to. X-Reference – 2:259 , 4:34 , 4:128 , 58:11.
WA’AZ / MAW’EZOTAN (مَوْعِظَةً) means to explain someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice. Therefore, it is basically used to stop someone from doing wrong deeds by informing the consequences of such actions. Quran is also called Maw’ezatan Min Rabbakum in ayah 10:57. Therefore Waaz includes the combination of identifying the wrong deeds as well as the consequences of those wrong deeds. For instance in ayah 2:231 “the Na’mat of Allah and what has been revealed to you of the Book and wisdom by which Allah Wa’az you” X-Reference 2:66 , 2:231-232 , 2:275 , 3:138 , 4:63 , 5:46 , 7:164 , 10:57 , 11:46.
HAAJARU (هَاجَرُوا) HUJURUKUM (حُجُورِكُمْ) The word HUJURUKUM is normally mistranslated as in your guardianship in ayah 4:23. The Word Mahjoor and Hujurr shares similar characteristics and meanings as in Hijrat means migration. Mohajir is the person who has migrated with the plural as Muhajireen. Normally translated as migration or those who have migrated either physically from one place to another, or metaphorically from one point of view, school of thought or faith to another, basically is reflected of the idea that the person would continue to be identified as belonging to previous country, school of thought, point of view etc., but since have migrated is no longer following the laws of the earlier country, school of thought, point of view or Quran for instance as used in ayah 25:30. The word is also used in Quran in other meanings such as separating, abandoning, splitting, parting, dividing, disconnecting or detaching – for instance in ayah 73:10 where it’s used as separating oneself from these people graciously and humbly in meanings of abandoning or separating. The word is used in similar meanings in ayahs 4:34 and 25:30. Mahjoor is also called to a situation when an animal tied up through a rope or anything in a way that its movement remains restricted. Therefore, it is also used in the meanings of being made to separate, restrict or limit in effectiveness and impact as is used in the ayah 25:22 and 25:53. Thus, in Ayah 25:30 when Allah is depicting the complain of the Rasool on the day of Akhira that “My people have Mahjoor this Quran” The word is used in all these three meanings of (1) Migrated from (2) abandoned (3) restricted. Reference – 4:23, 4:34 , 25:30.
MAZAJE’E (الْمَضَاجِعِ) NEW the word Mazaje’e is normally translated as bed. However, the word shares the same characteristics as a person being lazy in the bed, the bed fellow, being lazy, lethargic, slugabed, sluggard or ineffective. For instance, in ayah 3:154 “…Say ‘even if you had been inside your houses, those who have been decreed Qatal (fighting) would have come out from their Mazajihim…” Is not talking about coming out from their beds, but coming out from the place of being lazy and sluggish. Similarly in ayah 32:16 “Forsake their Junubuhum (being steadfast and persistent) from the Mazajie’I, they make Duaa to their Rabb in Khouf and Hope…” This means that from their Mazaje’e – places/situations of laziness, sluggishness and being ineffective, they make Duaa Junubuhum- persistently and being consistent, to their Rabb in Khoof- being worried and concerned as well as in hope. In ayah 4:34 the phrase “….Auh’juruhunna in their Mazaje’e…” Is normally mistranslated as forsake or abandon them in their beds, which is a wrong translation. The word Hujuruhunna does not mean here forsake or abandon, but used in the meanings of restrict in their effectiveness and movements – therefore here it means that restrict them in their effectives and movements in Mazaje’e – as in laziness, sluggishness, making them ineffective so that they could not disrupt the system as there was concerns related to their Nushuz – rebelliousness & uprising against the system. X-Reference – 3:154 , 4:34 , 32:16 .
DARABU/ADRABU (اضْرِبُوهُ) MODIFIED is normally translated as to beat or to strike. However, whenever the word is used in the meanings of strike or beat, it is always used along with the word ‘BA’ meaning WITH – as in strike with your stick, or strike with your feet etc. Thus, without the presence of BA or anything to strike WITH it, the word is wrongly translated as strike, for instance in ayah 4:34. The word is used in Quran in multiple meanings such as to set forth, or to advance, to travel or to migrate for earnings/Rizq, for instance as used in ayah 3:156 “…when they Darabu in the earth…”. It is also used in the meanings of established, set forth, to mold, to draw, to modify, to make permanent or to confirm for instance as used in ayah 13:17 after describing the creation of the skies, the earth, the rain and the fire Allah says “…thus Yadrebu (set forth) Allah the Haqq and the Baatil…”. It is also used in the meanings of to explain in details and through examples for instance in the same ayah 13:17 later on Allah says “…Thus Allah Yadrebu the examples”, where the word is used in the meanings of put forth, to cover; to present in detail manner, to explain in detail, or to explain with examples. The same meanings of put forth is used in ayah 25:9. The word is also used in the meanings of to condemn, to take away, to seal, to disregard, to ignore, to discontinue, to stop, or to disconnect, for instance as used in ayah 43:4-5 “Indeed, it is the mother of the Kitaab with us, exalted full of Hikmat, then should we Fanadrebu from you the Zikar, disregarding you because you are transgressing people?”. Since this word is among such words of Quran which has many meanings, therefore which one of the many meanings is applicable will be depend upon the context of the ayah along with the adjacent ayahs in that surah, for instance in Ayah 2:26 “Allah does not Yazriba from making an example…”, here the meaning of the word Daraba is to “set forth” or “explain in detail” by giving examples. Similarly in ayah 4:34 the word Wa’az/Fa’aizuhunna (فَعِظُوهُنَّ) already occurs, which is closely aligned with explaining in detail. Therefore, in Ayah 4:34, the word DARABU is not used in the meanings of explain in detail or explain with examples and definitely not in the meaning of Strike/Beat because of the absence of the word BA/WITH which mention something to strike with something, but it is used in the meanings of disconnect completely as used in ayah 43:4-5, in order to disrupt any and all forms of communications and interactions, including the sources of providing strength as there are concerns of Nashooz. X-Reference – 2:26 , 3:156 , 4:34 , 13:17 , 25:9 , 43:5.
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, 4:74-75, etc., 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. 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 and 4:98. X-Reference – 2:154 , 4:15 , 4:74-76 , 4:98 , 66:11.
SHIQAAQIN (شِقَاقٍ) is used in the meanings of splitting, taking a separate or another route, opposition, disagreement, dissent, discord, rebellion or conflict as in under the influence of Egos and Shaitan. For instance, in ayah 38:2. “those who do Kufr are in pride/arrogance/influence and Shaqaqan. Shows meanings of the word in terms of opposition and extreme dissention under the influence of Shaitan or egoistic Nafs, for instance, in the ayah 2:176. In Ayah 41:52 the phrase Shiqaqam Baaid” refers to extreme, or going into opposition and dissention against Haqq in a really far extreme under the influence of Shaitan or egoistic self. Similar meanings and phrase is used in ayah 22:53 as well. Similarly, in the ayah 11:89 when Nabi Shu’aib was addressing his nation, the same word Shiqaqi is used in the meanings of dissention from me. X-Reference – 2:137, 2:176, 4:35, 11:89, 22:53, 38:2, 41:52.
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 laws & decrees in clear manner. X-Reference – 3:07 , 4:35 , 5:01 , 6:114 , 47:20.
AHL & AHLEHINNA (أَهْلِهِنَّ) 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. Therefore, it is also used in the meanings of owners as well, for instance in ayah 5:58. 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. Thus, 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. It is also used in the meanings of spouses as well for instance in ayah 12:25. X-Reference – 2:109 , 3:121, 4:25 , 4:75 , 5:58 , 12:25.
YUREDU (يُرِيدُ) The word is normally mistranslated as desire or intends and is confused with the urdu/arabic word Arada. The word Yureedu however has very broad parameters of definition, for instance in ayah 2:185 where it’s used for Yureedu of Allah. Keeping in mind that Allah is All-powerful over everything, Allah does not need to ‘intend’ to do anything (as the word is mostly mistranslated as intends). Allah can simply do it. The real meanings of this word are in the meanings of the ‘purpose of an act or commandment’, end result of Allah’s system, Deen, rules and regulations, once followed are likely to lead to Ease and comfort and not hardship. Similarly notice the use of this word in ayah 3:108 which means that if these ayahs are Tatloo, followed and obeyed, it is the way these Ayahs are with Hqq- Absolute truth and Absolute justice that once followed cannot lead to Zulm. Similarly in ayah 3:145 the use of the word shows the meanings in terms of focus on anything and the benefits therefrom, the concerns thereof, and the actual purpose of the acts. Thus when in Ayah 3:176 Allah talks about Kaafireen “….Allah Yureedu that will not set for them any portion in the Akhira…” is not talking about intention of Allah but the end result of and the consequences of their Kufar and not following of Allah’s system & rules. Similarly in Ayah 4:26-27, Allah gives a comparison of Yureedu of Allah’s hidayah and commandment versus Yureedu of those who follow/obey their Shahwaat. X-Reference – 2:185, 3:108 , 3:145 , 3:176 , 4:26-4:27.
YUWAFFIQ (يُوَفِّقِ) NEW The word is normally used in Quran in the meanings of complete alignment of one with another for instance in the ayah 78:25-26, it is used in the meanings of one’s final decision, judgment in alignment with one’s deeds as in 78:25-26 “Except scalding water and purulence a recompense Wefaqan (in accordance, perfect alignment with one’s deeds)”. Similarly, the word Toufeeq as used in ayah 11:88 as “…I yureedu (intends) nothing except Is’lah- what Astaa’tu (I am able to/afford) and not what is My Toufeeq except with Allah…” Shows the meanings of this word in the sense of complete alignment of one’s means and resources (My Toufeeq – Toufeeqey) with one’s goals, objectives and the ability to fulfill those objectives or reach those goals. In ayah 4:35 when Allah says “…if they yureedu (intend/desire) is’laha, Allah will Yuwaffiqqu between them” means Allah will give them the ability in alignment with their intentions, goals, objectives of Is’lah- putting things in their rightful place and in order by making amends, correcting one’s mistakes and weakness and doing of Amal-e-Swaleehat. Similar meanings are used in ayah 4:62 “so how is it when a Mus’eebat (disaster) befalls you, for what they have sent forth with their hands, they came to you swearing with Allah ‘Indeed, we intended nothing except Ahsan Toufeeqan”. X-Reference – 4:35 , 4:62 , 11:88 , 78:25-26.