Surah An-Nissa Ayah No. 4 to 10
Surah An-Nissa Ayah #4-10 (4:4-10)
A- Translation
٤ وَآتُوا النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً ۚ فَإِنْ طِبْنَ لَكُمْ عَنْ شَيْءٍ مِنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَرِيئًا
[Quran 4:4] And give Nissa (النِّسَاءَ) their Sadaqaat (صَدُقَاتِهِنَّ) graciously. But if they Tibna (طِبْنَ) to you, from anything of it, by their Nafs (نَفْسًا), then Kuluhu (فَكُلُوهُ) it in satisfaction and ease.
٥ وَلَا تُؤْتُوا السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللَّهُ لَكُمْ قِيَامًا وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُوا لَهُمْ قَوْلًا مَعْرُوفًا
[Quran 4:5] And do not give the weak-minded your Amwaal (أَمْوَالَكُمُ) which Allah has made for you as Qayaman (قِيَامًا) and to provide Rizq (ارْزُقُوهُمْ) with it and Aksoohum (اكْسُوهُمْ) them and speak to them Maroof (اكْسُوهُمْ) statement.
٦ وَابْتَلُوا الْيَتَامَىٰ حَتَّىٰ إِذَا بَلَغُوا النِّكَاحَ فَإِنْ آنَسْتُمْ مِنْهُمْ رُشْدًا فَادْفَعُوا إِلَيْهِمْ أَمْوَالَهُمْ ۖ وَلَا تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَنْ يَكْبَرُوا ۚ وَمَنْ كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ ۖ وَمَنْ كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ ۚ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُوا عَلَيْهِمْ ۚ وَكَفَىٰ بِاللَّهِ حَسِيبًا
[Quran 4:6] And Ubtalu (ابْتَلُوا) the Yatama (الْيَتَامَىٰ) until Balaghu (بَلَغُوا) of Nikah (النِّكَاحَ). Then if you perceive in them sound judgment, then deliver to them their Amwaal (أَمْوَالَهُمْ). And do not Takuluha (تَأْكُلُوهَا) it extravagantly or hastily that they will grow up. And whoever is Ghaniyan (غَنِيًّا) then he/she should refrain. And whoever is Faqueer (فَقِيرًا), then let him/her Yakul (فَلْيَأْكُلْ) from it with Maroof (بِالْمَعْرُوفِ). Then when you deliver to them their Amwaal (أَمْوَالَهُمْ), then take witnesses on them. And Allah is sufficient as Haseeban (حَسِيبًا).
٧ لِلرِّجَالِ نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ مِمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ ۚ نَصِيبًا مَفْرُوضًا
[Quran 4:7] For the Rijaal (لِلرِّجَالِ) is a Nas’eeb (نَصِيبٌ) of what is left by the parents, and the Aqraboon (الْأَقْرَبُونَ) and the Nissa (لِلنِّسَاءِ) a Nas’eeb (نَصِيبٌ) of what is left by the parents, and the Aqraboon (َالْأَقْرَبُونَ); be it little of it or much – a Mafroozan (مَفْرُوضًا) Nas’eeban (نَصِيبًا).
٨ وَإِذَا حَضَرَ الْقِسْمَةَ أُولُو الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينُ فَارْزُقُوهُمْ مِنْهُ وَقُولُوا لَهُمْ قَوْلًا مَعْرُوفًا
[Quran 4:8] And when present the Qismatan (الْقِسْمَةَ) owner of Aqraba (الْقُرْبَىٰ) and the Yatama (وَالْيَتَامَىٰ) and the Miskeen (الْمَسَاكِينُ), then provide Rizq (فَارْزُقُوهُمْ) for them from it and speak to them Maroof (مَعْرُوفًا) statement.
٩ وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُوا مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُوا عَلَيْهِمْ فَلْيَتَّقُوا اللَّهَ وَلْيَقُولُوا قَوْلًا سَدِيدًا
[Quran 4:9] And let Yakhsha (وَلْيَخْشَ) those who if they left Khalifehim (خَلْفِهِمْ) from their weak offspring, they would have Khafu (خَافُوا) about them. So, observe Taqwa (َلْيَتَّقُوا) of Allah, and let them speak to them Sadeedan (سَدِيدًا) statement.
١٠ إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَىٰ ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا ۖ وَسَيَصْلَوْنَ سَعِيرًا
[Quran 4:10] Indeed, those who Yakulun (يَأْكُلُونَ) Amwaal (أَمْوَالَ) of the Yatama (الْيَتَامَىٰ) Zulman (ظُلْمًا), they only Yakulun (يَأْكُلُونَ) in their belies fire; and they will be burned in a blazing fire.
B- THE CONCEPT:
Keeping in view the context of these ayahs i.e., Ayah no. 1-3 of Surah An Nissa which talks about being extremely careful and upholders of justice as Adal and Qist with respect to Awaal of and behavior towards Yatama – not just orphans, but anyone and all those who have been left all alone in the world, there is no one to take care of or support their rights, who cannot take care of themselves may be due to any disability or illness, or jobless situation/unemployment, poverty, death of parents, etc. In situations where we are concerned that we cannot do Qist with Yatama and their Amwaal, then we can enter into a long-term contract to take care of them, specifying conditions in that contract which are tayyib, just, lawful and fair to the Yatama. We can endeavor to take care of as many Yatama Nisaa as we want but under no situation can we let go of Adal, being fair and just to everyone under our care. If we are concerned that we will not be able to do Adal, then we should take care of one Yateem or be restricted to take care of those who we are already under our oath for to take care of such as our children, parents etc.
In light of the above context, these ayahs from Ayah 4:4 and onwards are on the same topic of taking care of those in need, in the best of the best manner. In ayah 4:4 Allah says “And give Nissa (النِّسَاءَ) their Sadaqaat (صَدُقَاتِهِنَّ) graciously…” Here the word Sadaqatehinna – their Sadaqaat is wrongly translated as their dowries, whereas this ayah is nothing to do with marriage or dowry for that matter. If we view this ayah in light of the meanings of the word Nisaa as women, then the use of the word Sadaqaat for your women, does not make sense. Therefore, here the word Nisaa is used in its broader meanings of the weaker segments of the society which is devoid of strength or need to be taken care of through Sadaqaat such as orphans, oppressed, Yateem, Miskeen, elderly, etc. including men and women both. As we know Sadaqaat are basically spending in the path of Allah with purest of intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intensions and honesty and is done, not only in the form or wealth or money or from one’s Amwaal (wealth, property, resources etc.) but also can be done as efforts, hard work, utilization of one’s abilities, capabilities, talents, knowledge, but the basic intention is for the benefit of others, in order to help or support others. Therefore, here in this ayah, Allah is not talking about giving doweries to your women, but is talking about taking care of the Nisaa, the weaker segments of the society through Sadaqaat in gracious and generous manner. The next phrase “…But if they Tibna (طِبْنَ) to you, from anything of it, by their Nafs (نَفْسًا), then Kuluhu (فَكُلُوهُ) it in satisfaction and ease” Here again this phrase is mistranslated. The word T’ibna is normally mistranslated as ‘they remit’ but the basic characteristics of the word T’ib means to be made pleasant, to treat something, medical treatment, healing or medicine. Therefore, here when Allah says “and give the Nisaa their Sadaqaat generously, but if they T’ibna to you anything from it, Nafsan, then Kulu it with satisfaction and ease” it means that if they make it pleasant to you, by anything from the Sadaqaat that you gave to them generously, by their Nafsan (on their own), then consume it, with satisfaction and ease.
The next ayah 4:05 “And do not give the weak-minded your Amwaal (أَمْوَالَكُمُ)…” Here Allah is giving an explicit instruction that do not give your Amwal to a person who is weak minded. The Amwaal as know, is an all-inclusive word meaning money, wealth, properties, title, estate, time, resources, connections, etc., basically ownership of any kind. The reason of this explicit instruction is then mentioned in the subsequent phrase as “…which Allah has made for you as Qayaman (قِيَامًا)…” here the word Qayaman is normally mistranslated as ‘means of support’ but it has much deeper and broader meanings of establish, as means of support, strengthen, backing, encouragement, assistance and standing up for justice in terms of establishing, supporting, strengthening and providing the foundation of justice and Qist. Thus, when Allah says in this ayah “do not give weak-minded your Amwaal which Allah has made for you as Qayaman…” it means that the Amwaal are given by Allah to establish communities, ourselves, to be used as means and resources to act as means of support, through establishing, strengthening and contributing to the system of justice and Qist, whereby everyone is well-provided for and well taken care of in accordance with their needs.
The other uses of the Amwaal are then mentioned in the subsequent phrase as “…and to provide Rizq (ارْزُقُوهُمْ) with it and Aksoohum (اكْسُوهُمْ) them…” Here the word Aksoohum is normally translated as clothe them, but the actual meanings of the word is in terms of covering. This phrase is not just talking about providing Rizq as food or providing Aksohum as clothes only; but here both these words Rizq and Aksu are used in much broader terms- the word providing Rizq includes all ways and means of personality and character development for them and the word Aksuhum includes covering all the basic living expenses, not just providing clothes. So here Allah is talking about taking care of Nisaa as a whole, in terms of the weak segments of the society which needs to be taken care of. Therefore, when Allah says “…and speak to them Maroof (اكْسُوهُمْ) statement.” This phrase is not just applicable to those people who are weak-minded but also all those who are Nisaa, both men and women, who are oppressed, weak segments of the society, that can not take care of themselves. As humans, we tend to look down upon those and consider them inferior whenever there is any imbalance in terms of intelligence, power, prestige, amwaal etc. therefore most of the times, rich people would look down upon those who are poor, the intelligent would consider inferior those who are weak minded and so on so forth. But here Allah is giving explicit instructions to treat every one who is either Nisaa or weak minded, with Maroof. As we know the word Ma’roof means what is acceptable and most 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 without doing any injustice to anyone because the basic foundation of deen is on the parameters of justice (Adal and Qist). To be treated with utmost level of kindness, respect, honor and dignity is the due right of each and every one given to the person by Allah and no one has the right to take that Haqq away, even if that person is one of the Nisaa, weak or suppressed segment of the society or a weak-minded.
The next ayah 4:06 is aligned with Ayah 4:03. Both talking about specifically Yatama. As we know the word Yateem normally translated as Orphans, but as per Quran it is not just for an orphan – a child who does not have father/parents alive. The basic characteristics of the word Yateem is to be left all alone in the world, whereby there is no one else to stand up for them or to support them, or be in a situation where one is not able to take care of oneself for a temporary period of time. Thus, Yateem are those who don’t have anyone to stand up for their rights or to take care of them and they are also unable to take care of themselves for a temporary period of time – may be because of illness or temporary disability or a jobless situation or until reaches the age of maturity in case of orphans etc. Therefore, keeping in mind the context of Ayahs 4:02-4:03, in the ayah 4:06, Allah says “And Ubtalu (ابْتَلُوا) the Yatama (الْيَتَامَىٰ) until Balaghu (بَلَغُوا) of Nikah (النِّكَاحَ)…” It means that surrounds the Yatama with such conditions and situations because of which the real characteristics and traits of the Yatama becomes obvious and surfaced by the age of maturity. Thus, the explicit instructions for those Yatama, for whom a contract (Nikah) has already been entered into, is to surround them with such conditions and situations and to test them until they reach the Balaghu of Nikah. As we know the word Balaghy means reaching a certain milestone, which for the purpose of this ayah, is reaching that level of maturity whereby a person can make own sound decisions, look after own affairs efficiently and able to enter into contracts (Nikah).
The next phrase is “…Then if you perceive in them sound judgment, then deliver to them their Amwaal (أَمْوَالَهُمْ)…” Since as per ayah 4:03, you have entered and documented this long-term contract – the Nikah as how to take care of their Amwaal with Qist, thus when you sense sound judgment and maturity from them, that they are now in a position to make sound decisions, to enter into long term contracts by themselves, then hand over their Amwaal to them. Since as per the Nikah – the contract you entered into was as a caretaker, a trustee, whereby the Amwaal of the Yatama was the Amanat- the trust. Your role was simply to take care of the Amwaal until the Yatama are able to take care of their own Amwaal by themselves. You are not the owners of the Amwaal, the Yatama are, since it is their Amwaal. Therefore the next phrase gives us another explicit instruction as “…And do not Takuluha (أَمْوَالَهُمْ) it extravagantly or hastily that they will grow up…” this instruction is aligned with our psychology as humans, with our desire and love for Amwaal and wealth, there is always a temptation to do this Zulm, injustice with the Amwaal of Yatama to consume it in haste or extravagantly before the time has come when the Yatama becomes self-capable of handling their own Amwaal. Hence this is an explicit instruction aligned with our human psychology, forbidding us to do this Zulm and injustice. The next phrase “…And whoever is Ghaniyan (غَنِيًّا) then he/she should refrain. And whoever is Faqueer (فَقِيرًا)/poor, then let him/her Yakul (فَلْيَأْكُلْ) from it with Maroof (بِالْمَعْرُوفِ)…” Is talking about the day-to-day maintenance/management and running affairs of the Amwaal of Yatama, could be entitlement to business, title, wealth money etc. there are always day to day running expenses involved. Therefore, Allah is saying that as caretakers, trustees of the Amwaal of the Yatama, if one is rich and self-sufficient free of any need, then that person should refrain from consuming anything from the Amwaal of Yatama. If however one is Faqeer, has expenses and needs, and is in need of money to take care of these needs, then that person can consume from the Anwaal of Yatama, but that has to be done with Maroof – that is whatever is acceptable by remaining within the parameters of Deen and the Nikaah – the contract, the document of trust. The next phrase is “…Then when you deliver to them their Amwaal (أَمْوَالَهُمْ), then take witnesses on them. And Allah is sufficient as Haseeban (حَسِيبًا).” Since the Nikah is a long-term contract, and upon the maturity (Balaghu) of that long term contract (Nikah), when the Amwaal of the Yatama is being handed over to them, it is important that a witness must be taken to ensure that the trust has been well taken care of in accordance with the rules of that contract. Acting as a caretaker and a trustee of the Amwaal of Yataama is an important responsibility and one has to honor the terms of the contract with utmost justice and in as fair a manner as possible. Because we have to always keep in mind that Allah is the best accountant, judge, who is the decision maker in terms of payback, recompense to us on the basis of our deeds based on our due rights as per Allah’s solid judicial principals.
The next ayah 4:07 “For the Rijaal (لِلرِّجَالِ) is a Nas’eeb (نَصِيبٌ) of what is left by the parents, and the Aqraboon (الْأَقْرَبُونَ) and the Nissa (لِلنِّسَاءِ) a Nas’eeb (نَصِيبٌ) of what is left by the parents, and the Aqraboon (َالْأَقْرَبُونَ); be it little of it or much – a Mafroozan (مَفْرُوضًا) Nas’eeban (نَصِيبًا).” The word Nas’eeb is normally mistranslated as ‘share or a portion’ which is a wrong translation. The word Nas’eeb basically means due right and entitlement. This ayah can be interpreted by translating the words Rijaal and Nissaa in both the meanings. For instance, if we take Rijaal as Men and Nissaa as women, then this ayah is saying that “For the Men is their Nas’eeb (entitlement/due right) of what is left by the parents, and the Aqraboon and for the Women their Nas’eeb (entitlement/due right) of what is left by the parents, and the Aqraboon; be it little of it or much – a Mafroozan (compulsory/obligatory) Nas’eeban (entitlement/due right)” Which is reflective of the society’s unjust treatment towards the entitlement and due rights of women, whereby such Nas’eeb, entitlement/rights are taken away from them, based on a variety of excuses; whereas Allah is saying here in no unclear terms that whether such Nas’eeb – entitlements and due rights are small or little quantity, value or significance or whether it is large, it is their entitlement and rights, in similar manner and on equal footings as the rights of men. Similarly if we take the meanings of the word Rijaal as stronger segments of the society and Nisaa as weaker or suppressed segments of the society, both include men and women both, then this ayah would mean “For the Stronger segments of the society is their Nas’eeb (entitlement/due right) of what is left by the parents, and the Aqraboon and for the weaker/suppressed segments of the society, their Nas’eeb (entitlement/due right) of what is left by the parents, and the Aqraboon; be it little of it or much – a Mafroozan (compulsory/obligatory) Nas’eeban (entitlement/due right)” It means even if someone is Nisaa, he/she belongs to the suppressed or weaker segment of the society, such as orphans, oppressed, Yateem, elderly etc., whatever they receive as their Nas’eeb- entitlement, due right, may be through a will or a wassiyat from their parents, or Aqraba- the near and dear ones, whether it is little or much, in terms of quantity or significance or value, is the due right, the haqq, the entitlement of the Nisaa (whether male or female) and no one can take that Haqq away since it is their mandatory (Farz) entitlement, on similar footings as the entitlements and due rights of the stronger segments of the society that are powerful and resourceful.
The next ayah 4:08 “And when present the Qismatan (الْقِسْمَةَ) owner of Aqraba (الْقُرْبَىٰ) and the Yatama (وَالْيَتَامَىٰ) and the Miskeen (الْمَسَاكِينُ), then provide Rizq (فَارْزُقُوهُمْ) for them from it…” Here the word Qismatan is normally mistranslated as ‘at the time of division’ which is a wrong translation. The basic characteristics of this word is from Qasam- as in oath, promise, a firm pledge or a vow. Thus, this ayah is not saying that if the Aqraba, Yatama and Miskeen are present during the division of the wasiyaat (as discussed in the earlier ayah- the Nas’eeban- the entitlement), but in fact it is saying that if any of the parents, the Aqraaba, the yatama or Miskeen, were under oath and promise, as pledged to be taken care of by the deceased, then provide Rizq to them, in terms of provide all ways and means of their personality and character development from the Amwaal that one has received as Nas’eeban. Not only just that, but also the specific instruction is to “…and speak to them Maroof (مَعْرُوفًا) statement.” Our behavior, communication and dealings with these parents, the Aqraba, the Yatama and the miskeen who were under the Qismatan (the oath and promise), has to be best of the best in terms of what is most pleasing and acceptable to them. This ayah is then followed by the next ayah, in terms of Allah asking us to put ourselves in their shoes. Thus, when Allah says in the next ayah 4:09 that “And let them Yakhsha (وَلْيَخْشَ) those who if they left Khalifehim (خَلْفِهِمْ) their weak offspring, they would have Khafu (خَافُوا) about them. So, observe Taqwa (َلْيَتَّقُوا) of Allah, and let them speak to them Sadeedan (سَدِيدًا) statement.” The word Yakhsha means to let them soften their hearts in homelessness and humility and the word Khafu means to be concerned and worried about them. Therefore, this ayah is saying that “And let them Yakhsha (soften their hearts in humbleness and humility) towards those who if they left Khalifehim (leave behind) their weak offspring, they would have Khafu (worried, concerned) about them. So, observe Taqwa of Allah, and let them speak to them Sadeedan statement” In the ayah 4:08 Allah has advised us taking care of and provide Rizq to those Aqraba, Yatama and Miskeen who were under the pledge and oath to be taken care of by the deceased, therefore in this ayah 4:09, Allah is advising us to put ourselves into their shoes as to how they should be feeling, by giving an example of a situation as to how we would feel, if God forbid, we would have to leave behind our weak children, we would have been extremely worried and concerned (Khafa) for them. Thus, through this example, Allah wants our hearts to be softened and humbled (Ghashi) towards these Aqraba, Yatama, Miskeen, through explicit instructions that “thus observe Taqwa and let them speak to them the Sadeedan Words” Means best of the best treatments, statements and behavior in accordance with their circumstances since the one who was looking after them is no longer there, therefore the one who has entitlement of the deceased, should provide for them and look after them with their best of the best behavior and statement in accordance with their circumstances.
After giving explicit instructions with respect to the Amwaal of the yatama through ayahs 4:02 to 4:09, Allah says in the ayah 4:10, “Indeed, those who Yakulun (يَأْكُلُونَ) Amwaal (أَمْوَالَ) of the Yatama (الْيَتَامَىٰ) Zulman (ظُلْمًا), they only Yakulun (يَأْكُلُونَ) in their belies fire; and they will be burned in a blazing fire.” Is a self-explanatory Ayat telling us that those who go against these explicit instructions as given in ayah 4:02 to 4:09 towards Amwaal of the Yatama are not only manifesting a behavior of extreme evil love for Amwaal but this is Zulm, injustice at its worst and they are not consuming the Amwaal of the Yatama but in fact consuming the fire in their bellies and they would be burned in the blazing fire on the day of accountability whereby their zulm would earn them the fire of hell.
C- IMPLEMENTATION IN TODAY’S LIFE:
These beginning ayahs of Surah An Nissa from ayahs 4 to 10, give us the following important divine instructions that we can apply in our day to day lives.
We should not give Amwaal, as a caretaker or trustee or even as owners to those who are weak-minded, since Amwaal are to be used for establish community, as means of support, to establish, contribute to and strengthen the system of justice and care for others, especially the Yatama, the Nisaa, Miskeen, Aqraba; to provide Rizq for them and to cover their expenses and means of sustenance for them.
- We should be gracious and generous in our Sadaqaat to help the Nisaa- the weaker segments of the society. Our behavior, our communication and our dealings with each and every member of the society, especially those most in need such as Nisaa, Yatama, Miskeen and those who are weak minded, should be based on best of best, Maroof, with utmost level of kindness, respect, honor and dignity.
- If we have taken an oath and contract (Nikah) to take care of the Amwaal of a Yateem, we need to take make sure that we hand over the Amwaal to them only once we are sure of their maturity and soundness of judgment- the criterion is for them to have acquired the ability to be able to enter into long term contracts by themselves. At the time of the maturity of the contract, and the delivery of the Amwaal back to the rightful owners- the Yatama, we must take witnesses who should confirm that we have abided by all the terms of the contract. During the day-to-day running and maintenance of the trust, the Amwaal of the Yatama, if we are in no need of any funds or help from their Awaal, we should refrain. However, if we are poor or in need of help and support, then we can take help from their Amwaal but only what is acceptable as per the terms of the contract (Nikah). Whether rich or poor, under no circumstances, we can spend the Amwaal extravagantly, in haste or outsides the terms of the contract or the boundaries of deen. The trusteeship of their Amwaal has to be upheld and honored in as fair a manner as possible.
- Whatever one receives, as a gift, a wasiyat, a will etc. from parents or any Aqraba (the near and dear ones) it is one’s entitlement and due right, whether the person is male or female, belongs to stronger segment of the society or a weaker one, whether it is little or much, this is his/her mandatory and compulsory entitlement and should be handed over to the person as is. In case if there is a oath by the deceased to take care of any parents, or Yatama or Miskeen, then it is important that out of that entitlement, Rizq to be provided to these people, with such dealings, behavior and communication with them in as best a manner as possible.
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/
NISSA (نِسَاءَ) In Quran the word is normally translated as wives or women as in the ayah 2:187. It also means, that segment of community which is devoid of strength or the weaker segments of the society such as orphans, oppressed, Yateem, elderly, etc. including men and women both. For instance, in ayah 4:127 “they ask you about Nissaa..” when the matter under discussion is the rulings related to Nissa, it means weaker segments of society such as oppressed, Yateem, elderly, orphans etc., because the ruling that follows relates to oppressed children, orphans etc. How is it possible that the ayah would start with the rules related to women and then include children, orphans, Yateem, oppressed or weaker segments of the society? This proves that the word Nissa in this ayah is used in an all-comprehensive manner for the weaker segments of the society such as orphans, oppressed, Yateem, elderly etc. Similarly, in Ayah 2:49 the correct translation of Abnaakum would be as an opposite to Nissaukum 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 , 4:127.
SADAQA (صَدَقَةٍ) & SAADIQ (الصَّادِقِ) normally translated as charity, but as per Quran it is the qualities of the Saadiq, the one who does Sadaqa. The one who is pure in heart and deeds, and whose deeds are the reflections of one’s pure intentions is called Saadiq – the one who is truthful and honest at all times. Therefore, the word Sadaqa is spending in the path of Allah with purest of intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intensions and honesty. For instance in the ayah 2:263 when Allah is defining the spending of Amwaal in the path of Allah, in the earlier Ayah, it is followed by saying that “Maroof speech and Maghfirat is better that Sadaqat followed by Azzyat (Hurt)..” Here the word is used in the meanings of spending of wealth in the path of Allah with purity of intentions, whereby deeds and intentions are aligned without any pretense or faking as is explained in ayah 2:264 and ayah 2:271. Sadaqat is not only in the form or wealth or money from one’s Amwaal (wealth, property, resources etc.) but also can be done as efforts, hard work, utilization of one’s abilities, capabilities, talents, knowledge for the benefit of others. For instance, as in ayah 9:79.- X-Reference – 2:196 , 2:263-264 , 2:271 , 2:276 , 9:58 , 9:60 , 9:79.
T’IBNA (طِبْنَ) NEW is normally mistranslated as ‘they remit’ in ayah 4:04 and as ‘have done well’ in ayah 39;73, both of these are wrong translations. However, the basic characteristics of the word T’ib means to be made pleasant, to treat something, medical treatment, healing or medicine. Therefore, in ayah 39:73, “and will be driven those who observed Taqwa of their Rabb to the Jannat in groups until when they will reach it and its gates will be opened, the keepers will say to them ‘Salama upon you Tibtum so enter it Khalideen (remain in it forever)” Here the word does not mean ‘you have done well’ as is normally translated but it means that Salam has been made pleasing for you, you have been healed with Salam, and Salama is your due right. Similarly in ayah 4:04 “and give the Nisaa their Sadaqaat generously, but if they T’ibna to you anything from it, Nafsan, then Kulu it with satisfaction and ease” Here it means you give sadaqat generously to Nisaa and when they want to make it pleasant to you by anything from that sadaqaat that you gave to them, Nafsan (on their own), then you can consume it with satisfaction and ease. X-Reference – 4:04 , 39:73 .
NAFS (نَفْسٌ) Nafs is used in Quran for a person, a soul, or an individual basically a combination of an individual’s physically and non-physical aspects. It’s also used in meanings of blood as well as to breath, to come into being or to start to exist for instance in ayah 81:18 it’s used for the early morning being come alive. It’s also used in Quran in terms of that part of our being that would be returned to the Rabb after our death i.e., termination of the temporary life here on earth, we would be returned to our Rabb for the purpose of accountability. Other than these meanings and during our day-to-day life, there are three types of Nafs which are within us and evidenced through our own thoughts at all times (1) Good Nufs or Nafs Al-Mutmainna as per ayah 89:27 -This is the Nafs, which is at play when we feel peace, contentment, joy and tranquility after having done acts of kindness and selfless acts for the benefit of others (2) Acts of Shaytan- or Evil Nafs- Nafs Al-Ammara as in Ayah 12:53- through our own Nafs, we are inclined towards bad deeds and desires under the influence of our egoistic self. (3) Conscience / repentance as in Ayah 75:02 – this part of our Nafs encourages us towards Touba once we have committed any mistakes or sine- this aspect of our own Nafs, gives us guilty feeling and compels us towards Touba- The ayahs 91:7-10 describe these three aspects of Nafs. X-Reference – 2:48, 3:30, 12:53, 75:02, 89:27, 91:07.
KULU (كُلُوا) YAKULUUNA (يَأْكُلُونَ) they do Kulu– normally translated as to eat or eating, the word basically means using, utilizing, carrying or consuming, not just through one’s mouth in the form of eating, but using, spending, consuming, within one’ self or for one’s benefits. For instance in the ayah 2:174 “ ..they yakuluuna nothing except fire in their bellies” here the word is used in the meaning of consuming or carrying. Similarly in the ayah 3:49 “…I inform you of what you Ta’kaloon and what you store (tadakhirun – Zagheera)…” here the word is used as opposite of storing or saving or hoarding, in the meanings of consuming, or utilizing. In the ayah 4:02 when Allah is talking about Yateem’s wealth” …and do not Ta’kalu their wealth/properties into your wealth/properties…” Here the word is used in the meanings of mixing, merging or taking over. It is used in the similar meanings in the ayah 4:04 as “…but if they give up willingly to you anything of it, then Fakulu in ease and satisfaction “ means in the meaning of taking it over, consuming it, utilizing it or taking it as one’s own. X-Reference – 2:174 , 3:49 , 4:02 , 4:04 .
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. Similar meanings are in 9:103 and ayah 2:179 which 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.
QAIMAN (قَائِمًا) & AQAAM is normally translated as standing but in Quran it is used in much deeper and broader context than just standing. For instance, in the ayah 4:05 “Do not give the weak-minded your wealth which Allah has made for you a Qayyaman and Rizq for you…” Here the word is used in the means of 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 the word is used in the 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, 5:08, 70:33, ayah 4:34 (the word Qawwamoon) and 4:135 (Qawameen). In Quran when the word Aqaam is used, for instance the phrase Aqaam ul Salaat 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, 5:8, 13:33.
RIZQ (رَزَقْ ) means anything that gives benefits; any food given by God Almighty for nourishment; any regular income; all and any sources of knowledge; healthy body and mind; our intellectual curiosity to seek knowledge; the Hidayah by Allah; our parents; our spouses etc. Basically, Rizq has been used in Quran to refer to all those sources and means which provide nourishment to us, as human beings, not just physically, but with respect to the growth development and nourishment of all of our faculties and all aspects of our personality and character development. X-Reference 2:25, 2:172 , 3:37, 3:169 , 6:140-142 , 10:31 , 14:37, 16:71-73 , 22:34-35.
AKSOOHUM (اكْسُوهُمْ) NEW the word is normally translated as clothes them in ayah 4:05, but the actual meanings of the word is in terms of ‘covering something’ with something else. For instance, in ayah 2:259 “…and look at the bones, how we raise them and then we Naksooha with flesh…” here the word is not used in the meanings of cloth them with flesh, but actually cover them, or layering them with flesh. Similar meanings and context are used in ayah 23:14. When in ayah 4:05 Allah says “…and provide Rizq for them with it and Aksuhum…” is not just talking about providing Rizq as food or proving clothes only as Aksuhum, but both the words are used in much broader terms for instance the word providing Rizq includes all ways and means of personality and character development as well as Aksuhum includes covering all the basic living expenses, not just for clothes. Similar meanings are used in ayah 2:233. In ayah 5:89 “…feeding of 10 needy people or Kasutuhum…” means covering their basic expenses. X-Reference – 2:233 , 2:259 , 4:05 , 5:89 , 23:14 .
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.
BALA (بَلَاءٌ) & MUBTILA (مُبْتَل) Normally mistranslated as a test or trial. The word basically means being surrounded by a situation or a condition, because of which the real characteristic of the person/persons becomes evident or known. For instance, the word is used in ayah 2:249, in the similar meanings of being surrounded by such conditions/situations that expose or bring out the real characteristics. It’s also used in meanings of extending a great favor to someone and that great favor would make it obvious how that person would react to that favor. For instance, refer the ayahs 8:17, wherein the Momineen was saved through a huge favor. Similarly, in Ayah 37:106, the same word is used for Prophet Ibrahim when he fulfilled his dream. In the ayah 2:49, 7:141 and 14:06, Allah has mentioned this word as a great Bala after mentioning that Bani Israel was saved from people of Pharaoh that would make Bani Israel under big debt of Allah’s favors. X-Reference – 2:49 , 2:124 , 2:249 , 7:141 , 8:17 , 14:06 , 37:106 , 44:33.
YATAMA (وَالْيَتَامَىٰ) & YATEEM the word Yateem normally translated as Orphans, but as per Quran is not just an orphan that is a child who does not have father/parents alive. The basic characteristics of the word Yateem is to be all alone or no one else in the world or not being able to take care of oneself for a temporary period of time. Therefore, when in the ayah 4:127 “concerning the ‘Yataam-an-Nissa’ to whom you do not give what is decreed for them – and you desire to marry them” is not talking about marrying orphan girls- but those Nissa who are left all alone in the world, so they don’t have anyone to stand up for their rights or to take care of them. The word Yateem is therefore is any person who is left all alone in the world, and is not able to take care of him/her self for a temporary period of time- may be because of illness or temporary disability or a jobless situation or until reaches the age of maturity etc. Therefore, orphans are also called Yateem. To take care of Yatama and Miskeen, to respect them and to do Ahsan with them as per Quran is stressed time and time again so much so that in ayahs 89:17-18, one of the reasons of the downfall of a society is referred as where no one respects and takes care of the Yatama. X-Reference – 2:83, 2:215, 4:10, 4:36, 4:127, 6:152, 8:41, 17:34, 18:82, 59:7, 76:8, 89:17, 90:15, 93:9, 107:2.
BALAGHU (الْبَلَاغُ) is normally translated as to convey the message or to deliver the Allah’s revelations as in the ayah 3:20 “Upon you is only the Balagha…” and Ayah 5:67 “O you Rasool, Balagha what has been revealed to you from your Rabb”. Similarly, in the ayah 7:62 and 7:68 “I Ubleghukum the message from my Rabb…” It is also used in Quran in the meanings of reaching a certain milestone for instance in the ayah 4:06 “And test the Yateem until they balaghu the Nikaah…” means until they reach the age of Nikah- entering into long term contracts. Similarly, in 12:22 the word is used for reaching age of maturity. In the ayah 6:19 for Quran the phrase is used “this Quran is revealed on me so that I may warn you with it and whoever Balagha…” means whoever it reaches in warning, that is being warned Is the milestone that is reached with the word Balaghu. Similarly, in the ayah 17:37 “…you will never tear down the earth and will never Tablugha the mountain…” means reach the mountains in height. X-Reference – 3:20 , 4:06 , 5:67 , 6:19 , 7:62 , 12:22 , 17:37.
NIKAH/ANKEHU (فَانْكِحُوا) 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 Nikah. Then if you perceive in them sound judgement, release their Amwaal to them…” This shows that the Nikah 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 Nikah. Therefore, in Quran, although at most of the places, the word Nikah is used for marriage contract, it is not used in the meaning of marriage contract in ALL of its usages for instance in ayah 4:03, the word is not used as a marriage contract with Yatama but is used in terms of entering or documenting an important and significant long-term contract to take care of the Amwaal of Yatama. X-Reference – 4:03 , 4:06.
GHANIY (أَغْنِيَاءُ) is normally translated as rich for instance in ayah 3:181. But the word is used in Quran in the meanings of someone who is devoid of any need, or who is self-sufficient or free of any need for instance in ayah 29:6 “And whoever strives then only he/she strives for him/her self. Indeed, Allah is Ghaniy of the worlds” In ayah 3:181, the word is used as an opposite to Faqeer – meaning someone who is needy or poor. Therefore, as an opposite to the word Faqeer, the word Ghany means someone who is free of any need or who is self-sufficient for instance in ayah 4:131 & 22:64 “…Then indeed, belongs to Allah is whatever is in the skies and the earth and Allah is Ghaniyin Hameedan” Similarly in ayah 6:133 “And your Rabb is the Ghaniy, the possessor of the Rahmat….”. X-Reference – 3:181, 4:06, 4:131, 22:64, 29:6.
FAQUEER (فَقِيرًا) NEW the basic characteristics of this word is in the meanings of someone who is poor or needy. In ayah 3:181, the word is used as an opposite to Ghani, which means someone who is rich, free of any need or self-sufficient. Therefore, as an opposite to Ghaniy, the word Faqueer would mean someone who is needy, poor, deprived disadvantaged, destitute or underprivileged, for instance as used in ayah 35:15 “Oh Mankind, you are those who are the Fuqara of Allah, which Allah is Ghaniy and Hameed”. Similarly in ayah 28:24 “...My Rabb, indeed, I am of whatever you send to me of Khair Faqueer” Here it is used in the meanings of ‘in need’ or ‘desiring of’. In ayah 2:268 “The Shaiytan promises you the Faqra and enjoins you with fahashi, while Allah promises you Maghfirat and Fazal…” Here the word Faqara is used as an opposite of Fazal, which means Allah’s 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. The word Fazal 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. Therefore, as opposite to Fazal, the word Faqra would mean the deprivation, destruction and scarcity of all/any of these Fazal of Allah. X-Reference – 2:268 , 3:181 , 4:06 , 28:24 , 35:15.
HISAAB (حِسَابٍ) YUHASIB-UKUM (يُحَاسِبْكُمْ) & HASEEB normally mistranslated as sufficient or enough in the ayah 2:206, 3:173, 5:104, 8:62 and many other ayahs. This is a wrong translation. The word is used in Quran in the meanings of accounting, counting, estimating, guessing or having an impression of something, or having an idea about something. It’s also used in Quran in the meanings of accounting, accountability, earning as a due right based on one’s deeds and actions, in the meanings of payback, recompense, accountability in just manner as per solid judicial principals. Therefore, in the ayah 2:206 when Allah says that “then hell is Hasbahu for him/her, and Ba’isa is the abode” is in accordance with their actions and deeds, their fair accountability in terms of their due right based on what they have been doing is hell. Similarly in the ayah 3:173 the phrase “..They said Hasbana Allahu and is the best of the Wakeel” Here the word is not used in the meanings of sufficient, but in the meaning of the being who is going to give us the fair accountability based on our actions and deeds since Allah is the best of Wakeel. Therefore, in the ayah 14:41 the phrase “يَوْمَ يَقُومُ الْحِسَابُ “refers to the day of Akhira- the day of accountability and judgment. When used for Allah as in the ayah 4:86 “Indeed Allah is over all things Haseeban” is used in the meanings of accountant, judge, who would be the decision maker in terms of payback, recompense to everyone based on their due rights as per Allah’s solid judicial principals. Used in the similar meanings in the ayah 33:39. X-Reference – 2:206, 2:284, 3:173 , 4:06 , 4:86 , 5:104 , 6:62 , 8:62 , 14:41 , 21:47 , 33:39 , 65:08 , 84:08.
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- where the word is not used for men only, but for all men and women, i.e. people of all genders. X-Reference – 2:239 , 2:282 , 4:1 , 4:75 , 7:46 , 7:48 , 9:108 , 21:7-9 , 22:27 , 38:62.
NAS’EEB (نَصِيبٌ) NEW is normally translated as portion or share, but these meanings do not make sense for instance in ayah 40:47 “…and the weak will say to those who had been arrogant, ‘indeed, we were your followers, so will you avert from us a Nas’eeban of the Fire’.” Here if we translate the word Nas’eeban as portion of the fire, it does not make sense, as there is no concept of only a certain portion of the fire to be averted, it is either the whole of fire or none at all. Nas’eeban means that theirs’ would be the fate of the Akhira on the basis of accountability. The real meanings of the word are in terms of due right, what someone has earned or is entitled to. Therefore, here the phrase would mean that “can you revert the entitlement for us of the fire?’. Similarly in ayah 42:20 “…whoever desires the Haras’ (earnings) of this world, we will give him/her of it and will not be for him/her any Nas’eeb in the akhira” here it means the due right, power, privilege, title and the entitlement. Similarly in ayah 28:77 when Allah says “seek through what Allah has given you the home of the Akhira, and do not forget your Nas’eeb of the worlds, and do Ahsan as Allah has done Ahsaan to you…” Here the phrase do not forget you Nas’eeb is used both in terms of your entitlement and due rights of this world, as well as used here in the meanings of your powers, titles and resources, to spend these for the benefit of others in terms of doing Ahsaan on others. Similarly in ayah 4:07 and 11:109, the word Nas’eeb is used in terms of entitlement and due rights. In ayah 16:56 “and they assign to what they do not know Nas’eeban of what we have provided as Rizq for them…” this means that they assign, invent lies in the name of Allah, from what they do not know, their Nas’eeban, entitlement, power, privilege (the kitaab) through which Allah provided Rizq. X-Reference – 4:07 , 28:77 , 11:109 , 16:57, 42:20 .
QUR’BAA (الْقُرْبَىٰ)/ AQABIREEN (الْأَقْرَبِينَ) QAREEB, QURBAAN the basic characteristics are to approach, to go near or to come close. The word ‘Qareeb’ is used as an opposite to ‘Ba’aaed’ in ayah 21:109. Therefore, the word Qurb means being near to someone or something in terms of distance (time/physical distance) as well as status, importance or significance or relation. Thus, the word Qurba would means all close friends, close relatives, important and significant people, near and dear ones. The same word and same meanings would be for the word “Al-Qurban” which means that something or some deed through which one seeks Qurb with Allah. Therefore, when one seeks’ Qurb of Allah, it does not mean to seek closeness with Allah in terms of distance or physical sense since Allah is everywhere. It’s in the sense of seeking the qualities of Allah to be reflected in one’s being and to follow the God-Given Laws as perfected and given by Allah in the form of Deen in Quran. X-Reference – 2:83, 3:167, 4:07, 5:08, 6:151, 9:28, 11:64, 21:109, 22:13, 51:27.
FARZ, FARIDA (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.
QISMATAN (الْقِسْمَةَ) NEW is normally mistranslated as ‘at the time of division’ as in ayah 4:08, which is a wrong translation. The basic characteristics of this word is from Qasam – as in oath, promise, a firm pledge or a vow, for instance in ayah 56:76 “and indeed, it is surely La-Qasam, if you know- great”. Similarly in ayah 89:05 “is there in that a Qasamun for those who understand?”. Similarly, the word Qismat is used in the same meanings for instance in ayah 54:28 “And inform them that the water is Qismatun between them…” is used here in the meanings of oath, promise, pledge or vow. Thus in ayah 4:07 after discussing the due right, the entitlement of receiving any Amwaal & Wasiyaat, then in the next ayah 4:08 when Allah says “and when present the Qismata owners of the Aqraba, and the yatama, and the Miskeen, then provide Rizq for them from it…” this ayah is not saying that if the Aqraba, Yatama and Miskeen are present during the division of the wasiyaat (as generally mistranslated in ayah 4:07), but in fact it is saying that if any of the parents, the Aqraab, the yatama or Miskeen, were under oath and promise, as pledged to be taken care of by the deceased, then provide Rizq to them, in terms of provide all ways and means of their personality and character development from the Amwaal that one has received. X-Reference – 4:08 , 54:28 , 56:76 , 89:05.
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.
KHALIFA (خَلِيفَةً) & UKHTILAAFE (اخْتِلَافِ)- KHALFEHIM (خَلْفِهِمْ)/those left behind- Khalifa means successor or the one who was left behind such as in ayah no. 9:81 “Those who remained behind”. The same meanings are there in Ayah 9:118. It also means one after the other for instance in ayah 25:62 “And it is Allah who has made the night and the day in succession- one after the other”. It also means to take care of the affairs in place of the real caretaker for instance in ayah 7:142 Nabi Mosa, made his brother as Khalifa to look after the affairs in his absence. Keeping in mind that Allah is omnipotent and omnipresent, when in Ayah 2:30 Allah is appointing Adam as Khalifa on Earth, it means Adam has been made as a caretaken of Allah’s creations on Earth, as Khalifa meaning that there was another Creation of Allah who was the caretaker and now Adam has succeeded those creations as the Khalifa on Earth. The Khalifa takes the responsibility of the Creation of Allah in the sense of taking care of them for their safety, security, and freedom and ensuring that these tenets are not violated by the others on earth. X-Reference 2:30 , 7:142 , 9:81-83 , 9:118 , 25:62 , 35:39 , 38:26 , 43:60 , 48:15-16 , 72:27.
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, the first phrase as “…and if you khiftum that you will not be able to do Qist among the yatama…”; and the second phrase is “…then if you Khiftum that you will not be able to do Adal then one….” Here the word is 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” here the word is used at three places and this ayah 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 me (Allah). X-Reference – 2:229 , 2:239 , 3:175 , 4:03 , 4:35 , 9:28.
TAQWA (َاتَّقُوا) MUTTAQI/ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) in plural- those who observe Taqwa. The word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. X-Reference – 2:224 , 3:15 , 5:02 , 6:51 , 9:123 , 13:37 , 38:28 , 47:17 , 091:08 , 96:12.
SADEEDAN (سَدِيدًا)NEW is normally translated as appropriate, which is a wrong translation. The real meaning of the word is in terms of ‘best in view of the circumstances, and the situation, in accordance with most pleasing to others, exact and right – in terms of hitting the target’. Meanings most correct and relevant. For instance, in ayah 4:08-4:09 Allah advise about taking care of and providing Rizq to those Aqraba, Yatama and Miskeen who were under the pledge and oath to be taken care of by the deceased, in these ayahs Allah is advising us to put ourselves into their shoes as to how they should be feeling, by giving an example of a situation as to how we would feel, if God forbid, we would have to leave behind our weak children, we would have been extremely worried and concerned (Khafa) for them. Thus, through this example, Allah wants our hearts should be softened and humbled (Ghashi) towards these Aqraba, Yatama, Miskeen, thereafter Allah says in ayah 4:09 “thus observe Taqwa and let them speak to them the Sadeedan Words” Means best of the best treatments, statements and behavior in accordance with their circumstances since the one under whose care they were, is no longer there, therefore one should provide for them and look after them with their best of the best behavior and statement in accordance with the circumstances. Similar meanings are used in ayah 33:69-70 “Oh you who have Emaan, do not be like those who abused Musa then Allah make clear what they said and he was near Allah honorable. Oh you have Emaan, Observe Taqwa of Allah and speak a Sadeedan statement” X-Reference – 4:09 , 33:70.
ZALIM (ظْالَمُ) & ZULM – Zulm basically means to not put something in its rightful place, or something not used by its rightful owner; or rightful quantity- either increasing it or reducing it beyond the requirements; to imbalance something; to snatch some else’s property or thing by force basically used in the meanings of going against justice, haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. Quran has used Zwalimeen as those who cross the boundaries of laws & rules, those who are oppressors, the wrong doers in terms of going against other’s due rights and haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others; Mazloom is the one against whom the Zulm takes place. Zulm is also used in Quran in the meanings of darkness as Zulmaat for instance in ayah 2:19-20 it is used as an opposite of Noor. Therefore Zulm also could refer to things that are confusing, not clear, kept in dark, something not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the noor/light- X-Reference – 2:19-20 , 3:117 , 6:122 , 7:44 , 42:22 , 42:45.