Surah An-Nissa Ayah No. 71 to 75
Surah An-Nissa Ayah # 71 to 75 (4:71 – 4:75)
A- Translation
٧١ يَا أَيُّهَا الَّذِينَ آمَنُوا خُذُوا حِذْرَكُمْ فَانْفِرُوا ثُبَاتٍ أَوِ انْفِرُوا جَمِيعًا
[Quran 4:71] O you who you have Emaan (آمَنُوا)! Khuzu (خُذُوا) your Hizrakum (حِذْرَكُمْ), then Anferu (فَانْفِرُوا) S’ubatin (ثُبَاتٍ), or Anferu (انْفِرُوا) Jamea’an (جَمِيعًا).
٧٢ وَإِنَّ مِنْكُمْ لَمَنْ لَيُبَطِّئَنَّ فَإِنْ أَصَابَتْكُمْ مُصِيبَةٌ قَالَ قَدْ أَنْعَمَ اللَّهُ عَلَيَّ إِذْ لَمْ أَكُنْ مَعَهُمْ شَهِيدًا
[Quran 4:72] And indeed, there is among you is the one who lags behind. Then, if a calamity befalls you all, he/she says, “Indeed, Allah Ana’ma (أَنْعَمَ) upon me, when I was not Shaheedan (شَهِيدًا) with them.”
٧٣ وَلَئِنْ أَصَابَكُمْ فَضْلٌ مِنَ اللَّهِ لَيَقُولَنَّ كَأَنْ لَمْ تَكُنْ بَيْنَكُمْ وَبَيْنَهُ مَوَدَّةٌ يَا لَيْتَنِي كُنْتُ مَعَهُمْ فَأَفُوزَ فَوْزًا عَظِيمًا
[Quran 4:73] But if, Fazal (فَضْلٌ) from Allah befalls you, he/she would surely say as if there is not between you and between him/her affection- “Oh I wish, I had been with them, then I would have attained a great success.”
٧٤ فَلْيُقَاتِلْ فِي سَبِيلِ اللَّهِ الَّذِينَ يَشْرُونَ الْحَيَاةَ الدُّنْيَا بِالْآخِرَةِ ۚ وَمَنْ يُقَاتِلْ فِي سَبِيلِ اللَّهِ فَيُقْتَلْ أَوْ يَغْلِبْ فَسَوْفَ نُؤْتِيهِ أَجْرًا عَظِيمًا
[Quran 4:74] So let Qatelu (فَلْيُقَاتِلْ) in Sabeel (سَبِيلِ) of Allah those who barter the life of this world, with the Akhira (بِالْآخِرَةِ). And whoever Yuqatelu (يُقَاتِلْ) in Sabeel (سَبِيلِ) of Allah, then, Yuqtal (فَيُقْتَلْ) or Yaghlibu (يَغْلِبْ), then soon WE will grant him/her a great reward.
٧٥ وَمَا لَكُمْ لَا تُقَاتِلُونَ فِي سَبِيلِ اللَّهِ وَالْمُسْتَضْعَفِينَ مِنَ الرِّجَالِ وَالنِّسَاءِ وَالْوِلْدَانِ الَّذِينَ يَقُولُونَ رَبَّنَا أَخْرِجْنَا مِنْ هَٰذِهِ الْقَرْيَةِ الظَّالِمِ أَهْلُهَا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ وَلِيًّا وَاجْعَلْ لَنَا مِنْ لَدُنْكَ نَصِيرًا
[Quran 4:75] And what for you that you do not Tuqatiloon (تُقَاتِلُونَ) in Sabeel (سَبِيلِ) of Allah and those who are Mustaza’feena (مُسْتَضْعَفِينَ) from the Rijaal (الرِّجَالِ) and the Nisaa (النِّسَاءِ) and the Wildaane (الْوِلْدَانِ) – those who say “Our Rabb (رَبَّنَا) take us out of the Zaalim (الظَّالِمِ) Ahluha (أَهْلُهَا) of this town and appoint for us from yourself Waliyan (وَلِيًّا) and appoint for us from yourself Nas’eeran (نَصِيرًا).”
B- THE CONCEPT:
Before we discuss these ayahs, especially Ayah no. 4:72 and 4:73, we must discuss some Arabic Grammar rules as applied to Quran:
MANMADE ARABIC GRAMMAR RULES & CONCEPT ESTABLISHED FOR MASCULINE & FEMININE:
There is always wisdom of Allah in use of any particular word in Quran, since Quran is Deen- Haqq which is justice at its best and devoid of any discrimination based on genders. Thus, when think and ponder over the next two Ayahs ayah no. 4:72 and 4:73, we would wonder, what is the difference in the meanings of word As’aabatkum (أَصَٰبَتْكُم) in Ayah 4:72 and As’aabakum (أَصَٰبَكُمْ) in Ayah 4:73, both are translated as befalls you. Why would Allah add the word “TA” in Ayah 4:72 but not in ayah 4:73. The traditional response based on so called “established Arabic grammar rules” is that, since in Ayah 4:72, the word Mus’eebat that follows As’aabatkum is feminine, therefore the word “TA” is added to show the feminine characteristics, whereas in Ayah 4:73 the word Fazal which follows As’abaakum is masculine therefore the word “TA” is missing. However, there are many examples and instances in Quran, where the same logic of masculine and feminine does not hold true for instance refer to following broad examples;
EXAMPLE NO. 1- AYAH NO. 4:23: In Ayah 4:23, the two words Nissa’akum (نِسَآئِكُمْ) and Rababa’ekum (وَرَبَٰٓئِبُكُمُ) do not have “TA” in them, besides the fact that both are feminine? Against this argument, their reply is that “Nissa is already in plural and means women, therefore it does not need word “TA” to show feminine Plural; and Rabaaib is a feminine plural form of Rabeebat and only the singular feminine needs “TA” at the end show feminine Plural”. If we ask why the same rule does not applied to the word ‘Ummahatukum’ in the same ayah? Isn’t mother feminine? The word Umm (أم ) is feminine and Ummaha (أُمَّهَا) is feminine plural, therefore as per these manmade rules “TA” should not be added to the word ‘Ummahatukum’ or vise versa to the word Nissa (نساء). This is not a logical rule as to why we would add the “TA” (ت) to one and not the other.
EXAMPLE NO. 2- AYAH 4:102: In ayah 4:102 the word Aslah and Mat’aa both are used with “Tukum”. While both the words are feminine and plural, as per these manmade rules, they must not be used with “Tukum”. On the contrary in Ayah 11:3 same word Mat’aa, which is feminine plural, came as “Mat’aakum” instead of “Mat’atukum” as used in ayah 4:102. Against this argument, their explanation is that “the word Mat’aa (مَتَاعٌ) is masculine, with Plural as Amt’a’at (أمتعت), like Sama’a (سماء) is singular of Samawaat (سماوات) . The ending ‘TA’ ت is because of plural form and not to make it feminine.” Thus, we cannot take every “TA” ت at the end of a word as a sign of femininity, but at times it is of plurality and singularity too. This explanation of their manmade Arabic grammar rules & concepts established for masculine & feminine is a clear contradiction of their previous explanation.
EXAMPLE NO. 3- MISCONCEPTION OF AMRAAT AS SINGULAR OF NISAA: In Arabic grammar rules- they have connected the words Amraa’at as singular form of Nissa, to then both be defined as women or girls ONLY. Thus as per these manmade Arabic grammar rules, the singular Amr’aat (امراة) has more than one plural such as Nissa (نِسَاء); Naswat (نِسْوَة); Niswan (نِسْوان), etc. all verbs referring to any of these words are then considered feminine. Connecting two completely different words together as each other singular or plural form is done only to inculcate their patriarchal mindsets in Quranic translations, in order to induce misogynic translations of Quran and to apply the Arabic grammar rules as per their whims and wishes. There is no connection between Amraat and Nissa as per Quran and both words can include all genders of humanity, they are not restricted to females only. The connection is only done by these translators to perpetuate control over the female gender and to make these free minds their subservient; nothing else.
EXAMPLE NO. 4- AYAH NO. 2:113. These flawed grammar rules of masculine and feminine is purely mad made and external to Quran. The use of the word “TA” is more to do with singularity and plurality then with anything else. For instance in this Ayah 2:113, the phrasu is “Qaalat the Yahood the Nas’aara”- (وَقَالَتِ ٱلْيَهُودُ لَيْسَتِ ٱلنَّصَٰرَىٰ ), here the word Qaalat is used for Yahood and Nasara. The excuse over this argument and to justify these flawed rules is that “since Yahood and Nassara are being referred to as ummah and ummah is feminine Singular”. But in fact Yahood and Nassara have nothing to do with feminine and they are not referred as ummah in Quran. There is no end to justify these flawed rules, instead of relooking at these rules to arrive at something that can be consistently applied all across The Quran.
OTHER EXAMPLES: These Arabic grammar rules are arbitrary applied without any cogent explanation of why they are applied arbitrarily and inconsistently across Quran for instance in Ayah 12:30, we find the phrase Qaala Niswatun (نِسْوَةٌ وَقَالَ). If Nissa is women, then why is the masculine Qaal (قال) used. For instance Ayah 60:12, we find the phrase Jaa’aka the Mominaat (الْمُؤْمِنَاتُ جَاءَكَ), if the word Mominaat (مُؤْمِنَاتُ) is female, why is the masculine Jaa’a (جاء) used? These so called masculine and feminine rules of grammar are NOT always perfectly applicable in Quran- for instances refer other examples such as Ayahs No. 2:113, 7:39, 12:51, 28:26, 33:13, 49:14.
CONCLUSION ON MASCULINE & FEMINIE BASED ARABIC GRAMMAR RULES
Flawed Grammar rules of Masculine and Feminine are not applied consistently:
These so called “Established Grammar Rules’ are external and secondary to Quran. All secondary sources are tools of manipulation and distortion of Quranic Guidance and Hidayah. The point is that traditional translations are failed to apply these rules consistently. That inconsistent application requires a review of what is being actually said in Quran by Allah instead of what these man-made rules of grammar have us believing. Wherever these manmade grammar rules fail to keep their consistencies, these scholars give many explanations, but all these explanations are given as exceptions to these manmade grammar rules in order to save them from failure. Most of these are excuses, not explanations. Current Arabic Grammar rules especially based on masculine and feminine do not make sense at all, they are confusing, complicated and applied inconsistently throughout Quran. The way they have been established and applied to Quranic translation are extremely flawed and external to Quran and thus open to manipulation.
Complications in these Rules- complicated beyond a normal person’s comprehension:
There is no end to their excuses and explanations, making these rules too complicated for a normal Muslim to follow, let alone understand. Hence ensuring dependencies on these scholars. These Arabic Grammar Rules are extremely complicated and based on whims and wishes of these traditional translators. When Allah says in Quran that Allah has made Quran Simple/Easy for Zikr; then how we can even think that Allah would expect us, normal Muslims, Quran readers and students and especially new Muslims, to first go through these manmade complicated Rules of grammar and then understand Quran?
These Rules create dependencies on Scholars:
These are all External to Quran Sources and Open for manipulations, which are introduced/established only to create dependencies on these so-called Scholars & Experts. Best Example of creating dependencies through these manmade rules are the word Salaat translated as Ritual prayers/Namaaz and also Zakat as one time yearly meager, insufficient, inadequate and measly payment by Muslims, whereby majority of the Muslims needs to depend on these scholars (to be chosen as per the many divided sects) to teach him/her how to pray, what to say during each ritual prayer, what exact body movements should be done, when to turn your face here and there etc., as well as for Zakat, what is the Nisaab, how to calculate it, what would be the percentage, what is to be included and what not, when to pay, who to pay, from whom to get the payment, who can get the payment etc. These and many other complications are inserted ONLY to create a divide between Muslims and Quran to build a huge wall in between and to create dependencies on these experts.
These rules create discrimination & injustice in Quran.
These Arabic Grammar Rules of masculine and feminine are ONLY to induce misogyny to Quranic Translations. These rules are only there to justify the patriarchal mind sets of the so-called Islamic scholars. Their translations are based on these flawed grammar rules which are purely man made. The simple and plain reason is that they have fabricated this flawed grammar rules of masculine and feminine with a patriarchal mindset in order to use Quran as an aid to look down upon, consider women as inferior gender, to control and oppress them. There is no discrimination between genders when it comes to Quran and its divine guidance. All these are fabrications nothing else and nothing more. The so-called feminine versus masculine as per these established grammar rules when applied to Quran seems to promote the misogyny and patriarchal mind sets. The gender issues in these grammar rules and translations are constructs of a misogynistic mindset intent on relating women to a lower status than men. If it is applied to Quran, one cannot escape the understanding that promotes the degradation of women, which Allah’s words and Kalam could never do.
Basic Rules of Quranic Interpretations- Focus on the divine guidance:
All these grammar rules based on masculine and feminine are extremely flawed and do not hold off right till the end or can be applied consistently all across Quran. Whenever we look at applying the same grammar rule in Quran, it should hold true in all the instances which is not happening with these so-called established grammar rules of masculine and feminine. Hence these are flawed and unreliable. The real method to seek true grammar rule and divine guidance based on three key facts!
- the rule should apply consistently across all the Quran and should be easy and simple;
- there is no discrimination based on genders or any other forms of discrimination between humans, as Allah is the creator for all and
- Deen is Haqq- justice at its best and there is no injustice in Deen, in the Quran
Therefore, there is always singularity and plurality concepts in use of the word “TA” in Quran based on the context of the Ayah, but there would NOT be ANY possibility of gender based masculine or feminine discrimination in Quran. The Use of the word “TA” in Quran and in these ayahs 4:72 and 4:73 has nothing to do with masculine or feminine at all, but it relates to the concept of plurality and singularity. For instance, in 4:72 the word أَصَٰبَتْكُم is used for Mus’eebat which is for All of them whereas in Ayah 4:73 the أَصَٰبَكُمْ is used for Fazal which is blessed by Allah individually. So wherever the words and contexts includes individualistic/singular impact it is used without the word “TA” for instance in Ayah 31:24 where the Azaab is meant for whoever does Kufar (refer 31:23). Similarly in Ayah 11:3 is Mata’kum meant for individual perspective whereas in Ayah 4:102 the word is Mata’tekum meant for collective plural perspective.
CONTEXT OF THE AYAHS 4:71 to 4:75:
In the earlier ayahs up to Ayah 71 of Sura Nissa, we have learned that whenever people seek help, after committing sins, the best way to provide them protection of the harmful impacts of their sins, is through the Astighfar of Allah and the Rasool, which is the protection through the Kitaab. In earlier Ayahs, Allah also warned about hypocrites that they would never have Emaan on Allah, unless we decide matters in accordance with their wishes in complete submission to them; if they are asked to fight and be steadfast on the path of Allah and/or to ask for any sacrifice in the path such as to evict from their homes, they won’t ever do that, except only a few of them. We have also learned the benefits of Atiuu Allah and Atiuu the Rasool, i.e. the Atiuu the Risalat in terms of great Fazal from Allah and Nai’mat through the Allah’s Nabiyeen, S’wadiqueen, Shuhada’a (الشُّهَدَاءِ) and S’waliheen (الصَّالِحِينَ) as these are the best of the best companions for us. As of today, we may not have Nabiyeen among us but we do have the Kitaab, the Risalat and also those who truly follow the kitaab, as a result, they become S’wadiqueen, Shuhada’a (الشُّهَدَاءِ) and S’waliheen (الصَّالِحِينَ) and these people are truly the best of the best companions for us as Allah’s fazal. After describing for us, all that Allah’s Fazal reach to us, as Momineen and followers of Allah’s Kitaab, these ayahs from 4:71 and onwards then are giving us a head up as to what to expect in the Sabeel of Allah, warning about such hypocrite factions who are within us and around us and what to do in terms of our conducts on the Sabeel of Allah.
CONCEPT OF THE AYAHS 4:71 to 4:75:
In Ayah 4:71 Allah says “O you who you have Emaan (آمَنُوا)! Khuzu (خُذُوا) your Hizrakum (حِذْرَكُمْ)…” Here the two keywords which are mostly translated as hold your precautions are Khuzu and Hizrakum needs more in depth understanding. The word KHUZU (خُذُوا) is normally translated as hold or take, but the word is mostly used in meanings of seized, grasp, take hold of, confiscate, capture, apprehend or grab hold of something in the meanings of holding strongly and grasping tightly with strength and caution. The word HIZRA-KUM (حِذْرَكُمْ) is used in the meanings of warning, or forewarned, or expectations of something as being cautioned, warned, or to be extra careful. Therefore, here when Allah says “Khuzu Hizrakum” which is wrongly translated as “take precautions”, whereas the divine instruction is to Khuzu- pay attention, get ready, seize, grasp, take hold of, apprehend, grab hold on tightly, be ready by keeping in mind the Hizrakum – the forewarnings, the expectations, of what is expected in the Sabeel of Allah- this aspect is beautifully connected and linked through all these ayahs from ayah 4:71 to 4:75.
The next phrase is “…, then Anferu (فَانْفِرُوا) S’ubatin (ثُبَاتٍ), or Anferu (انْفِرُوا) together.” Here the two important key words are S’ubatin and Anferu. The word NAFARA (نَفَرًا) or ANFERU (فَانْفِرُوا) is normally mistranslated as advance, go forth, men, or party or group, which are all wrong translations. Nafaran is anything and everything other then Amwaal, and both combined together makes the Nahar (everything that we desire in order to reach a self-actualized state). Since Amwaal means wealth, property, money etc. Nafar includes power, might, prestige, title, respect, position, anything and everything which carries the concept of izzat (honor, respect, prestige, might etc.). The word S’UBATIN (ثُبَاتٍ) is normally mistranslated as in groups. The word is used only once in Quran in the ayah 4:71 but if we look at medieval classical Arabic we would come to know that the meanings of the word is in terms of strategy and Planning, Specified length of time, starting again after a long time without stopping; Close attention and persistent application; State of being careful to make sure that everything is in order; Endurance; Perseverance; Opposition; Observance of compliance; Maintenance of, abidance or adherence to something; State of tranquility or self- composure; Staying stable, remaining, staying or stabilization; The act of deciding something officially; Steadfastness, resistance, resolve and self-possession; The act of making certain; Examination to make certain of accuracy; etc. Therefore, when here when Allah says “O you who have Emaan, Khazu (grasp, sieze) Hizrakum (the forewarnings), then Anferu (put all your powers, resources, might etc.) S’ubaatin (used in all the above meanings) or Anferu together”. Here the word is used in All of these meanings thus when Allah says “Anferu S’ubaatin’ It means Anferu- put in all your powers, resources, might, connections, etc. S’ubaatin- with strategy and Planning, for a specified length of time; starting again after a long time without stopping; with close attention and persistent application; through state of being extra careful to make sure that everything is in order; with endurance and perseverance as well ’Anferu Jamee’an’ means all the Momineen apply their resources in unity, alongside and with help and support to one another, rather than doing it individually as per Anferu S’ubatin. Thus, the first part Anferu S’ubatin gives a complete strategy as to how to Khazu the Hizrakum, in terms of all-inclusive aspects of this strategy whereas the later phrase as Anferu Jamee’an calls for unified and combined action.
The next ayah 4:72 Allah says “And indeed, there is among you is the one who lags behind. Then, if a calamity befalls you all, he/she says, “Indeed, Allah Ana’ma (أَنْعَمَ) upon me, when I was not Shaheedan (شَهِيدًا) with them.” Since the Mus’eebat, the calamity, the disaster, strike to all of those who are Shuhuda’a, the word As’aabtukum is used to denote that the disaster befalls on all of you. Here the word Shaheedan is mostly mistranslated as present with them, which is a wrong translation, in fact Allah is telling us, warning us about those are with us, within us and in our communities. The word Shaheed is normally mistranslated as martyrs or present but the basic characteristics of the words Shuhada’a (in plural) and the word Shahadat (normally translated as act of witness) share the same set of meanings in terms of standing up for justice; i.e., doing whatever is in someone’s capacity to take side with the Haqq, to stand up for justice and to make sure that the justice prevails, which includes each and every step, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc. i.e., these words refer to each and every step to ensure that justice prevail, be it in terms of providing testimony or using evidence or proof, or taking of witness, taking testimony, witness, documentation, hiring judge, lawyer, drafting agreements or legal formalities etc. basically doing everything in one’s capacity to make sure that justice is done. Thus, the word Shuhudaa means those who stand firm with justice, in whatever capacity and role they could afford. So here when Allah says “And indeed, there is among you is the one who lags behind. Then, if a calamity befalls you all, he/she says, “Indeed, Allah Ana’ma upon me, when I was not Shaheedan with them” is talking about such factions within us, who pretend to be on our side, but do not contribute in any capacity as Shaheedan, when we strive to stand up for justice, they do not help, or contribute in anything. Therefore, if any disaster or calamity strike us, they feel blessed and thankful, that they have not been a part of our striving in the path of Allah. However, the next ayah, describe an entirely opposite situation of when Allah’s Fazal bestow upon us instead of a calamity.
In Ayah 4:73 “But if, Fazal (فَضْلٌ) from Allah befalls you, he/she would surely say as if there is not between you and between him/her affection – “Oh I wish, I had been with them, then I would have attained a great success.” Here since Allah’s Fazal, is entirely individualistic in nature, that is given to each person in a unique manner, therefore for the word “befalls you” the word As’abakum is used, without the addition of the word “TA” which is used in the earlier Ayah to denote the plurality concept as in the disaster or a calamity strikes all of the people, whereas Allah’s fazal is unique and individual to each other. So here when the same person witness that Allah’s Fazal upon you, then the person wishes that ‘oh I wish, there would have been greater affection with you” so as to get the same success and Fazal. The ayahs 4:72 and 4:73, is describing the behavior and the approach of these hypocrites who although are within the Momineen, and amongst our communities, they do not contribute to the justice, and are never among the shuhada’. Therefore if any disaster strikes, they think, they have been saved, and if any of Allah’s Na’imat is blessed upon you, they wish for greater affection. These two ayahs are not only giving us an inside story of these hypocrites but are in fact part of Allah’s forewarning as per the phrase “Huzu hazrakum” in Ayah 4:71. After warning us about such hypocrites who are going to be there whenever one strives to be steadfast in the Sabeel of Allah, Allah then is giving us direct divine instructions in terms of more of such Hazrakum- forewarnings, cautioning about what to expect in the Sabeel of Allah.
The next Ayah 4:74, Allah says “So let Qatelu (يُقَاتِلْ) in Sabeel (سَبِيلِ) of Allah those who barter the life of this world, with the Akhira (بِالْآخِرَةِ)…” It is a direct divine instruction to those who exchange/barter, the life of this world with the Akhira, meanings those who give preference to the Akhira, those who have firm Emaan on the day of Akhira and the certainty of returning to our Rabb for the purpose of accountability, has been given a firm and direct divine instruction to “Qatelu in Sabeel of Allah”. This is what is the Hazrukum as referred in Ayah 4:71 for those who Atiuu Allah and Atiuu the Rasool in terms of following and being obedient to the Risaalat, the Quran. When Allah says Qatelu in the Sabeel of Allah, we have to keep in mind that this is a direct divine instruction for us to put, invest, spend everything we have being steadfast in the Sabeel of Allah, in following these divine commandments, no matter what. The key point here is that our focus should be on the Akhira, and not on this world at all, since we have bartered and exchanged this temporary life here on this earth with the life of the Akhira, giving it more preference and focus. The same phrase So let Qatelu (يُقَاتِلْ) in Sabeel (سَبِيلِ) of Allah…” is also repeated in ayah 4:84 with the slight change in the next part of the ayah to explain this concept a bit more as “So let Qatelu in Sabeel of Allah; you are not held responsible except for Nafs…” tells us the concept of accountability and the fact that we are responsible for the use of each and every Fazal of Allah as aligned with Allah’s guidance and for our own Nafs, not the Nafs of anyone else.
The next phrase is “… And whoever Yuqatelu (يُقَاتِلْ) in Sabeel (سَبِيلِ) of Allah, then, Yuqtal (يُقْتَلْ) or Yaghlibu (يَغْلِبْ)…” Here Allah is giving two possible outcomes of being steadfast in the path of Allah,
- Either we would be Yuqtal- i.e. be killed metaphorically or physically. This shows that whenever we are steadfast in the Sabeel of Allah, there is a possibility of us being killed either physically, or metaphorically, in terms of being degraded, abused, humiliated, i.e., our confidence being killed and shattered, in terms of making us in-effective or dead by having our inbuilt faculties & abilities destroyed, or being deprived of knowledge, education, training, resources, or our ways and means being blocked so as to make us ineffective and metaphorically dead.
- or the second outcome by being steadfast in the Sabeel of Allah is Yaghlibu- the word is normally translated as victory, but the real characteristics of this word is much deeper and broader in terms of being predominant, impenetrable, covered, prevalent, the principal, leading, becoming powerful, leaders, victorious, successful or authority over others in terms of resources, titles and successes.
But regardless of the outcome of being steadfast in the path of Allah, Allah says in the next phrase that “…then soon WE will grant him/her a great reward.” Is meant in terms of the great reward by Allah to those who remain steadfast in the path of Allah, that Allah will give them a great reward in the Akhira and the life hereafter, wherein they will abide forever.
The next ayah starts with the rhetorical question that 4:75 “And what for you that you do not Tuqatiloon (تُقَاتِلُونَ) in Sabeel (سَبِيلِ) of Allah and those who are Mustaza’feena (مُسْتَضْعَفِينَ) from the Rijaal (الرِّجَالِ) and the Nisaa (النِّسَاءِ) and the Wildaane (الْوِلْدَانِ)…” Here Allah is asking a question with argumentative self-acknowledgement, as to why and how come you do not Qatal/fight/remain steadfast in the Sabeel of Allah, in terms of what is exactly stopping you from carrying out your duties towards Allah. In specific terms Qatal/fight in the Sabeel of Allah, means fighting for the rights, and justice for Mustaza’feena. The word ZAEEF (ضَعِيفًا) is normally translated as weakness and the word MUSTAZA’FEEN (مُسْتَضْعَفِينَ) reflects compound weakness, as in the weakness of a group of people, the whole society, or community, spread over generations so as to become extremely difficult to overcome. However, these words do not just reflect weakness but are used in Quran in much broader and deeper meanings. The word Astaza’a is used in Quran in meanings of those who are not just weak but oppressed or subjugated, burdened, overloaded, demoralized, exploited, coerced, dominated, repressed or afflicted by others- the oppressors, the dominated ones. This ayah is basically identifying three types of Mustaza’feen people among the following three types of categories of peoples;
- The Rijaal (الرِّجَالِ): is normally mistranslated as men in all of its usages except 2:239 and 22:27 where its mistranslated as to walk with your foot, which are all wrong translations in order to induce misogyny into Quranic Translations. The basic characteristics of the word is used in the meanings of resourceful or being given any aspect of resources, i.e., any part of Allah’s Fazal on the basis of which some action are required as per the Divine guidance. In terms of clear and explicit divine instructions, whatever aspect of Allah’s Fazal (knowledge, faculties, abilities, resources, wealth, money Amwaal, title, authority etc.) is one blessed with, after keeping the share for one’s own needs and responsibilities, whatever is over and above have to be spend for the benefit of others, such Allah’s fazal, can never be withheld, hoard or used for personal gains of gaining more control, wealth, Amwaal etc. or for suppressing others etc. As per Quran, whoever is given such Fazal, can be in any form or shape, for instance knowledge, faculty, ability, wealth, title, resources or authority etc. will be termed as Rijaal and that Rijaal has to use these Fazal in accordance with the divine guidance of Quran. More of Allah’s Fazal comes with more responsibility and hence more accountability. It is because of this fact that in some ayahs Quran discussed hell and only mentioned Rijaal not Nisaa. The word Rijaal is used for those people of all mankind – both men and women- regardless of their gender, who have been given Allah’s Fazal/resources to act.
- the Nisaa (النِّسَاءِ): In Quran the word is normally mistranslated as wives or women in order to inculcate patriarchal mindsets into the Quranic translation, in order to treat women as inferior gender and weaker than men, to look down upon them, to control and suppress them. Although it is used in the meaning of women as well in Quran, but the over-riding characteristics of these words as per their usage in Quran is in the meanings of that segment of community which is devoid of strength, resources, titles, powers, wealth, money, authority, connection, generally a resource-less segment of the society such as orphans, oppressed, Yateem, elderly, oppressed, destitute etc. including all genders, not just women or females only. In Quran the word Nissa appears as opposite to Rijaal. The word Nissa as opposite to Rijaal, means those who lacks of Allah’s Fazal/resources to act accordingly as per divine guidance. Thus, they are least likely to be in hell, since the accountability at their end is going to be much easier than that for Rijaal.
- The Wildaane (الْوِلْدَانِ): is mistranslated as children in this ayah, which is a wrong translation. Tauleed is the process of giving birth to off-springs either through an egg or birth delivery. That is the basic characteristics of this word is the process of Tauleed as a biological process of creation which is shared by both Animals and Humans. Therefore, when used for family tree, the father would be called walid, parent as Waledan, mother as Walida, the children as Aulaad. Walad is normally translated as son, but the word basically means someone who was given birth. The same word is used for male, female, singular as well as plural i.e., meanings of off springs, child/children, both son and daughter, child or offspring, parents, both mother and father and basically everyone who is related to oneself due to the blood relations or Touleed- for instance here in this ayah the word “Wildaane (الْوِلْدَانِ)”, includes each and every one connected to oneself through blood- i.e. all your blood relations, be it one’s parents, siblings, children, cousins, uncle aunts whoever that person is, if related to you by blood, through the process of Touleed is included in the word Wildaane.
Above three types of categories of peoples are basically covering a whole society, and among these people there are people who are Musta’zafa’een i.e. collective, combined and compound Za’eef- as in the concept of Za’eef of a group of people, the whole society, or community, spread over generations so as to become extremely difficult to overcome. Za’eef denotes those who are weak, oppressed, subjugated, burdened, overloaded, demoralized, exploited, coerced, dominated, repressed or afflicted by others, in a combined, compound, and collective sense, as well as mey be spread over generations in order to become un-defeat able. The one thought provoking aspect about Musta’zafaeen is from the Rijaal, like one can wonder how can a Rijaal be one of the Musta’zafeen. Since the basic characteristics of Rijaal is having the resources to act and the Nissa as those who don’t have the resources, this phrase is really indicative of those who, whether or not they have the resources to act, are in that state of compound oppression, i.e. they are too suppressed, to be able to act. This ayah is basically an expression to tell us that these people are too oppressed to participate, use their resources or contribute to the community. This is the case where oppression is so deep rooted that even resourceful segments of a society (Rijaal) are helpless and cannot make changes within the society. Therefore all these weak, oppressed, subjugated, burdened, overloaded, demoralized, exploited people from all the three above categories needs someone to rescue them, help them to get out of their situation and their combined call/desire is described in the next phrase “… – those who say “Our Rabb (رَبَّنَا) take us out of the Zaalim (الظَّالِمِ) Ahluha (أَهْلُهَا) of this town and appoint for us from yourself Waliyan (وَلِيًّا) and appoint for us from yourself Nas’eeran (نَصِيرًا).” This is a call for help, from people who are oppressed and suppressed. Since Allah has given us the resources, and the Hidayah with clear divine instructions. Allah does not intervene, but only through direct and explicit divine instructions to us, those who follow the Hidayah, to remain steadfast in the path of Allah, and stand up for justice to take such Musta’zafa’een out of the current situation of Zulm, injustice and oppression. That is how Allah appoints Waliy and Nas’eer for such people. When people argue as to why there is so much sufferings in the world, Why Allah does not intervene to help them; the response is in these ayahs. Allah has given us the clear divine instructions. If we don’t follow these divine instructions, that is a failure on our part which leads to continued sufferings and suppression in the world. Being steadfast in the Sabeel of Allah, means doing our jobs and duties to take any and all Musta’zafa’een out of the suppression, the zulm they are struck in; by investing all of our resources, our lives, our Amwaal, our efforts in order to fight for justice and to take them out of the condition they are in, is the meanings of Qatal/fighting in the Sabeel of Allah.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah An Nissa from Ayah no. 71 to 75 teach us the following Allah’s wisdom and guidance that we can practically apply in our day to day lives.
- These ayahs basically provide a snap shot of what is to be expected when one fights and remain steadfast in the path of Allah, which is a basic requirement from each and every one of us as Momin. These are a set of Hazrakum- precautions, forewarning, things to be cautious of and keep in mind that Allah wants us to grasp and hold on tight when we are going to fight in the Sabeel of Allah in terms of being steadfast in Allah’s path.
- As a part of the strategy Allah is giving us a complete plan as to how to implement our Nafar- our power, might, prestige, title, respect, position, resources, connections, etc. which are to be employed in the path of Allah in one of the two ways (1) Anferu S’ubatin – putting in all Nafar with strategy and Planning, for a specified length of time; starting again after a long time without stopping; with close attention and persistent application; through state of being extra careful to make sure that everything is in order; with endurance and perseverance or (2) ’Anferu Jamee’an’ means all of the Momineen apply our resources in unity, alongside and with help and support to one another, rather than doing it individually as per Anferu S’ubatin.
- These ayahs also warn us about such factions, groups of people among us, who are hypocrites, who are not among the Shuhada’a, who do not contribute in our acts of standing up for justice in any way whatsoever. When a disaster strikes us, they feel blessed that they have not been one of the contributors with us, and when we are blessed by Na’imat and Fazal by Allah, they wish and desire there would be more affection between us, in order to have a part in the success.
- These ayahs give clear divine instructions to all those who are certain of meeting our Rabb, who want to focus on and get the benefits of the Akhira by putting in and investing in all our resources, lives and efforts in the path of Allah in this worldly life. The clear and explicit instructions by Allah is to fight for justice for and to become Waliy and Nas’eeren for the Musta’zafa’een, those who are under the state of compound and collective suppression, from among the Rijaal- those who have the resources to act, Nissa- those who do not have the resources to act and Wlidaane, any and all relatives, who are among the collective and compound suppression, in order to fight for justice and take them out of the Zulm, injustice and suppression.
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/
KHUZU (خُذُوا) NEW the word KHUZU is normally translated as grasp or take, but the word is mostly used in meanings of seized, grasp, take hold of, confiscate, capture, apprehend or grab hold of something for instance in 2:63 “and when we Akhazna your Meesaq (contract) and raised over you the Toor (the moment, stage, level), Khuzu what WE have given you with strength…” here the first usage of the word as Akhazna is used in the meanings of Allah holding strongly and grasping, the Meesaq (of Bani-Israel) through the Hidayah. That is Allah’s Hidayah, has made the covenant with Bani Israel as strong unbreakable contract (Meesaq). The 2nd use of the same word as Khuzu is used as clear divine instruction to hold on tightly, grasp, take hold of, seize what Allah has given with strength. Used in the same meanings and the same two usages in ayah 2:93 as well. In ayah 7:171 the same phrase “Khuzu what We have given you with strength” is used in regards to earlier ayah of 7:170, holding on fast to the Kitaab, the establishing of Salaat and spending in the path of Allah. In ayah 4:71 the phrase “Khuzu Hizrakum” is wrongly translated as “take precautions” whereas the divine instruction is to Khuzu- pay attention, get ready, seize, grasp, take hold of, apprehend, grab hold on tightly, be ready by keeping in mind the Hizrakum- the forewarnings, the expectations, of what is expected in the Sabeel of Allah- this aspect is beautifully connected and linked all through these ayahs from ayah 4:71 to 4:76. In ayah 7:31 the direct divine instructions is “Khuzu Zeenatukum” which means to grasp strongly, hold on tight, seize, keep under control one’s Zeenat and with caution by being extra careful and attentive. Similar meanings of seizing, grasping, keeping in control are used in ayah 18:79 with the phrase “…Maalikun (King) who Khuzu every ship Ghazban (by force)”. In Ayah 33:61 “…whenever they are found, they are Au’eKhuzu and Qutelu (fight) Taqteelan (a fight)”. X-Reference – 2:63 , 2:93 , 4:71 , 7:31 , 7:171 , 18:79 , 33:61 . (خُذُوا)
HIZRA-KUM (حِذْرَكُمْ) NEW the word Hizra/Hazara is used in the meanings of warning, or forewarned, or expectations of something for instance in the phrase “Hazaraul Mout” as used in Ayahs 2:19 and 2:243 is used in reference of being cautioned, warned, expectations of or afraid of death. Similarly, the word ‘Haazeroon’ in the ayah 26:56 is used in the meanings of forewarned or cautious or extra careful. In ayah 17:57 “Those whom they call to seek their Rabb the Waseela (means, resources), which of for them is Aqrab (preferred, more valued) and they hope for His rahmat and they Khoof (concerned, worry) His Azaab. Indeed, Azaab of your Rabb is Mahzuuran” here the word is used in the meanings of warning sign, forewarned, cautioned about, etc. Similarly in Ayah 2:235 “…Allah knows what is in your Nafs, so Ahzuruhu (be warned)…”. Similar meanings of the word as be warned, cautioned and careful are used in the Ayah 9:64 “Yahzaru the Munafiquon (hypocrites) lest revealed a Surah about them informing them of what is in their Quloob (intentions, perceptions, convictions) …” Similar meanings are used in ayah 4:71 “O you who have Emaan, Khuzu (grasp, sieze, take, strongly hold) your Hizrakum…” X-Reference – 2:91 , 2:235 , 2:243 , 4:71, 9:64 , 17:57. (حِذْرَكُمْ)
NAFARA (نَفَرًا) ANFERU (فَانْفِرُوا) NEW the word is normally mistranslated as advance, go forth, men, or party or group, which are all wrong translations, for instance in ayah 18:33-34 “…And WE caused to appear for them within (the Jannateen- the gardens) Naharan. And indeed, was for him S’amarun (fruits of labor), so he said to his companion, ‘I am greater than you in Maalan (wealth, money, properties) and also more A’azu (Izzat, prestigious, esteemed, etc.) Nafaran” Here the word is not used in the meanings of men as is normally mistranslated as it does not make sense and also does not fit into the overall context as there is nothing in these ayahs which talks about any party or group. This Ayah is basically telling us that Nafaran is anything and everything other then Amwaal, and both combined together makes the Nahar (everything that we desire in order to reach a self-actualized state). Since Amwaal means wealth, property, money etc. Nafar includes power, might, prestige, title, respect, position, anything and everything which carries the concept of izzat (honor, respect, prestige, might etc.). Similarly in 17:6 “Then WE gave back to you the victory over them and We reinforced you with the Amwaal and Baneen (children) and WE made you more Nafeeran” the word is again used here in the meanings of powerful, mighty, prestigious, esteemed, well respected, and trusted, etc. Thus, when in Ayah 46:29 and 72:6 the phrase “Nafarun from the Jinn” is not talking about a group or a party of Jinn, but about the esteemed ones, the most powerful, respected and prestigious ones from the Jinn. In Ayha 9:38 the phrase is “Anferu in Sabeel of Allah” is talking about putting all one’s powers and resources in the Sabeel of Allah. In ayah 4:71 “O you who have Emaan, Khazu (grasp, sieze) Hizrakum (the forewarnings), then Anferu (put all your powers, resources, might etc.) S’ubaatin (With strategy, Planning, persistently) or Anferu together”. X-Reference – 4:71 , 9:38 , 17:6 , 18:33-34 , 46:29 , 72:6. (فَانْفِرُوا;نَفَرًا)
S’UBATIN (ثُبَاتٍ) NEW the word is normally mistranslated as in groups. The word is used only once in Quran in the ayah 4:71 but if we look at medieval classical Arabic we would come to know that the meanings of the word is in terms of Specified length of time, starting again after a long time without stopping; Close attention and persistent application; State of being careful to make sure that everything is in order; Endurance; Perseverance; Opposition; Observance of compliance; Maintenance of, abidance or adherence to something; State of tranquility or self- composure; Staying stable, remaining, staying or stabilization; The act of deciding something officially; Steadfastness, resistance, resolve and self-possession; The act of making certain; Examination to make certain of accuracy; etc. Therefore, when Allah says in ayah 4:71 71 “O you who have Emaan, Khazu (grasp, sieze) Hizrakum (the forewarnings), then Anferu (put all your powers, resources, might etc.) S’ubaatin (used in all the above meanings) or Anferu together”. Here the word is used in All of these meanings thus when Allah says “Anferu S’ubaatin’ It means Anferu- put in all your powers, resources, might, connections, etc. S’ubaatin- with strategy and Planning, for a specified length of time; starting again after a long time without stopping; with close attention and persistent application; through state of being extra careful to make sure that everything is in order; with endurance and perseverance or “Anferu Jamee’an” means all the Momineen apply their resources in unity, alongside and with help and support to one another, rather than doing it individually as Anferu S’ubatin. Thus, the first part Anferu S’ubatin gives a complete strategy as to how to Khazu the Hizrakum, in terms of all-inclusive aspects of this strategy whereas the later phrase as Anferu Jamee’an calls for unified and combined action. X-Reference – 4:71 (ثُبَاتٍ)
SHUHADA’A (الشُّهَدَاءِ) & SHAHEED (شَهِيدًا) MODIFIED the word is normally mistranslated as martyrs in few of its usages in Quran but the basic characteristics of the words Shuhada’a (in plural) and the word Shahadat (normally translated as act of witness) share the same set of meanings in terms of standing up for justice in terms of doing whatever in one’s capacity to side with the Haqq and to make sure that the justice prevails, which includes each and every step, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc. For instance, as detailed in ayah 2:282 with reference of entering into loan or obligation for a defined period of time, the word is used to refer to each and every step to ensure that the justice prevail. In Ayah 2:204 “And of the people is the one whose speech pleases you in this worldly life and he/she Yushadu of Allah upon what is in his/her Quloob…” Here the word is used in terms of providing testimony or using evidence or proof or as demonstration of Allah’s name to communicate what is in their own interests and intentions. Similarly in Ayah 4:6 when talking about handing over the Amwaal of the Yateem back to them Allah says “…then when you deliver to them their Amwaal, then Ashhedu upon them…” Here the word does not only include taking of witness, but doing everything in one’s capacity to make sure that justice is done. In ayah 5:105, the word is used in the meanings of taking testimony, witness, documentation, judge, lawyer etc. in order to draft a will. The word is wrongly translated as martyrs in ayah 4:69 which does not make sense, the phrase is “…Allah bestowed Allah’s Nai’mat upon them from the Nabiyeen, and the Swadiqueen, and the Shuhada’a and the Swaliheen…” Here the word Shuhudaa means those who stand firm with justice, in whatever capacity and role they could afford. Similarly in ayah 57:19 when Allah says “And those who have Emaan in Allah and the Allah’s Rusul, those are the Swadiqueen and the Shuhada’a near their Rabb…” Here again the word is mistranslated as martyrs which is a completely wrong translation. X-Reference – 2:204 , 2:282 , 4:6 , 4:69 , 5:105 , 57:19. (الشُّهَدَاءِ;شَهِيدًا;شَهِيدًا)
YAGHLIBU (يَغْلِبْ) NEW the word is normally translated as victory, but the real characteristics of this word is much deeper and broader for instance in ayah 80:30, while describing everything on earth that was created by Allah after raining in abundance Allah says “and gardens Ghulban” – here the word is used as helping noun describing, gardens or forests in terms of thick or dense foliage. Hence here the word Ghulban is described as something that is think, dense, covered, condensed, crowded or impenetrable. Similarly in Ayah 8:48 “And when Shaytaan made Zayyin (pleasant, attractive) to them their deeds and said ‘no one will Ghaalib to you today from the people and indeed, I am to you a Jaarun (extremely strong and close connected companion)” Here the word Ghaalib is used in meanings of penetrable, overcome, reachable, dominate etc. In ayah 12:21 the phrase “and Allah is Ghalibun over Allah’s Amar (affairs, rules, etc.)” wherein the word Ghalibun means Allah being predominant, impenetrable, covered, prevalent, the principal, leading, and all powerful being for Allah’s Affairs. In ayah 28:35 when Allah says, while talking to Nabi Musa and his brother Haroon “…WE will make both of you Sultanan (authority, leaders, kinds, supremacy) so that they will not reach both of you, with/through our Ayaat, you and those who follow you will be the Ghaliboon” Here the word is used in meanings of leaders, predominant, victorious, successful, authority over others etc. In Ayah 54:10 the word Maghloob is used in the phrase “so he made Duaa to his Rabb, ‘I am Maghloobun so Nas’ar (help, protect, rescue) me”. Here the word Maghloob is used in the meanings of overpowered, overwhelmed, subjugated, overcome, subdued, suppressed or being conquered. X-Reference – 4:74 , 8:48 , 12:21 , 28:35 , 54:10 , 80:30. (يَغْلِبْ)
ZAEEF (ضَعِيفًا) & MUSTAZA’FEEN (مُسْتَضْعَفِينَ) NEW the word Za’eef is normally translated as weakness and the word Musta’za’feen reflects compound weakness, as in the weakness of group of people, the whole society, or community, or town. For instance in ayah 4:75 is talking about helpless/weak/oppressed people among Zalim people in a community or town. These words are used however in Quran in much broader and deeper meanings than just weakness. The word Astaza’a is used in Quran in meanings of those who are not just weak but oppressed or subjugated, burdened, overloaded, demoralized, exploited, coerced, dominated, repressed or afflicted by others (the dominated ones). For instance in ayah 7:75 “said the chief of those who are Astakbaru (proud, arrogant, self-supreme etc.) among his people to those who were Austuza’efu…”. Similarly in ayah 28:4 “Indeed, Firaun exalted himself on the earth and its Ahliha (the people, those who are responsible, owners etc.) Shayyan (sects) Yastaza’efu…” The word is used here in the meanings of oppressed, subjugated, exploited, demoralized, coerced etc. Similarly in Ayah 34:31, the phrase “those who were Astuzea’u will say to those who were Astakbaru (proud, dominant, arrogant, oppressors), ‘if not for you, then certainly we would have been the Momineen’”. Thus, when Allah says in Ayah 3:146 about those who are Nabiyeen and the Rabbiyoon (the followers of the same Rabb) that “they do not lose heart for what befall them on the Sabeel of Allah, and not they Za’ufu’ and not they gave in…” this means that they did not let anyone dominate, overpower, coerce, demoralize, exploit or suppress them in any way while remaining steadfast in the path of Allah. X-Reference – 3:146 , 4:75 , 7:75 , 28:4 , 34:31. (مُسْتَضْعَفِينَ;ضَعِيفًا)
RIJAAL (رِجَالِ) & RIJAALAN (فَرِجَالًا) MODIFIED The word Rijaal 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 are all wrong translations in order to induce misogyny into Quranic Translations. The basic characteristics of the word is used in the meanings of resourceful or being given any aspect of resources, i.e., any part of Allah’s Fazal on the basis of which some action are required as per the Divine guidance. It means in terms of clear and explicit divine instructions, whatever aspect of Allah’s Fazal (knowledge, faculties, abilities, resources, wealth, money Amwaal, title, authority etc.) one is blessed with, that fazal has a part or portion which belongs to others, people who are needy, poor, etc. so after keeping the share for one’s own needs and responsibilities, whatever is over and above have to be spend for the benefit of others, such Allah’s fazal, can never be withheld, hoard or used for personal gains of gaining more control, wealth, Amwaal etc. or for suppressing others etc. As per Quran, whoever is given such Fazal, in any form or shape, for instance knowledge, faculty, ability, wealth, title, resources or authority etc. will be termed as Rijaal and that Rijaal has to use these Fazal in accordance with the divine guidance of Quran. More of Allah’s Fazal comes with more responsibility and hence more accountability. It is because of this fact that in some ayahs Quran discussed hell and only mentioned Rijaal not Nisaa. For instance, in Ayahs 7:48 and 38:62- the word Rijaal is used. The counter argument to those who translate Rijaal as only men, would be “Does it mean from these and many other ayahs of Quran mentioning word Rijaal in hell, that only men will go to hell?”. Here and in all ayahs of Quran, the word Rijaal is used for those people among all mankind – both men and women- regardless of their gender, who have been given Allah’s Fazal/resources to act accordingly as per divine guidance. The word Nissa is used as an opposite to Rijaal and therefore Nissa are those who lacks of Allah’s Fazal/resources to act accordingly as per divine guidance. Thus, they are least likely to be in hell, since the accountability at their end is going to be much easier than that for Rijaal. By extension, the Rijaal would include all influential and strong segments of the society. Therefore, 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, resourceful, resilient and tough. The similar meanings are used in the ayah 22:27 as “...they will come Rijaalan…” i.e. making themselves stronger, resourceful, powerful, resilient and tough. Therefore, when in the ayah 2:282 Allah asks to take two from your Rijaal as witnesses, its meant two from those who are more resourceful, influential, and stronger among you. X-Reference – 2:239 , 2:282 , 4:1 , 4:75 , 7:46 , 7:48 , 9:108 , 21:7-9 , 22:27 , 38:62. (الرِّجَالُ;فَرِجَالًا;رِجَالِ;رِجَالِكُمْ;رَجُلٌ;رَجُلَيْنِ;فَرَجُلٌ;لِلرِّجَالِ;فَرِجَالًا;رِجَالًا;الرِّجَالِ)
NISSA (نِسَاءَ) MODIFIED In Quran the word is normally mistranslated as wives or women, in order to inculcate patriarchal mindsets into the Quranic translation, in order to treat women as inferior gender and weaker than men, to look down upon them, to control and suppress them. Although it is used in the meaning of women as well for instance in ayah 2:222 and 2:187, but the over-riding characteristics of these words as per their usage in Quran is in the meanings of that segment of community which is devoid of strength, resources, titles, powers, wealth, money, authority, connection, generally a resource-less segment of the society such as orphans, oppressed, Yateem, elderly, oppressed, destitute etc. including all genders, not just women or females only. 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 those segments of the society that lacks Allah’s Fazal and resources such as orphans, oppressed, Yateem, elderly etc. In Quran the word Nissa appears as opposite to Rijaal. The word Rijaal means those people among all mankind – both men and women- regardless of their gender, who have been given Allah’s Fazal (knowledge, faculties, abilities, resources, wealth, money Amwaal, title, authority etc.) to act accordingly as per divine guidance. The word Nissa as opposite to Rijaal, therefore means those who lacks of Allah’s Fazal/resources to act accordingly as per divine guidance. Thus, they are least likely to be in hell, since the accountability at their end is going to be much easier than that for Rijaal. Similarly, in Ayah 2:49 if the word Abnaakum means Sons/males only, then it means that the nation’s males were being slaughtered and females/women were kept alive, meaning that if any nation’s males are killed in routine; the nation would disappear from the face of the earth after a certain passage of time. Therefore, this translation of slaughtering sons and sparing females/girls/women does not make sense. The correct translation of Abnaakum would be as an opposite to Nissaukum in Ayah 2:49 i.e. “slaughtering your resourceful/influential people and sparing your weaker segmants, resource-less ones”. X-Reference – 2:49 , 2:178 , 2:187 , 2:223 , 3:61 , 4:34 , 4:75 , 4:98 , 4:127 , 7:127 , 7:141 , 28:04 , 33:55 , 49:11. (النِّسَاءِ;َلِلنِّسَاءِ;نِسَاءِ;نِسَائِكُمُ;النِّسَاءِ;نِسَائِكُمْ;نِسَاءَكُمْ;نِسَائِكُمْ;النِّسَاءَ;النِّسَاءِ;بِالْأُنْثَىٰ;لِلنِّسَاءِ;نِسَاؤُكُمْ;نِسَائِكُمْ;نِسَائِهِمْ;وَالْأُنْثَىٰ;نِسَاءً;نِسَاءَنَا;نِسَاءً;النِّسَاءَ;النِّسَاءِ)
WALADAN (وَلَدًا) & TOULEED MODIFIED Tauleed is the process of giving birth to off-springs either through an egg or birth delivery. That is the basic characteristics of this word is the process of Tauleed as a biological process of creation which is shared by both Animals and Humans. Therefore, when used for family tree, the father would be called walid, parent as Waledan, mother as Walida, the children as Aulaad. Walad is normally translated as son, but the word basically means someone who was given birth. The same word is used for male, female, singular as well as plural i.e., meanings of off springs, child/children, both son and daughter, child or offspring, parents, both mother and father and basically everyone who is related to oneself due to the blood relations or Touleed- for instance in Ayah 4:75 the phrase for all those, one has to support and fight for justice in the Sabeel of Allah includes “Wildaane (الْوِلْدَانِ)”. It is also used for the child when the baby is within the mother’s womb, therefore the word Alwaleed is used for a small baby or child as well as for someone who is close to you like your own child, as well as to father, mother and parents. Whenever in Quran Allah refutes this claim that Allah has taken a Waladan, it does not only mean refuting the claim of Allah having Son as Easa or Daughters as Malaik but also establishing a fact that Allah has not created this universe on the basis of the process of Tauleed i.e., pro-creation, but on the basis of Takhleeq and through the process as defined in the word “Kun”. Therefore, in the ayahs 2:116-2:117, Allah gives this argument of how Allah has created the whole universe which is not Tauleed but the whole system of planning, designing and creation. For instance, in ayah 10:68 “And they said, “Allah has taken Aulaad. Subhanhu. Allah is Self-Sufficient. To Allah belong everything in the Skies and everything on earth. Do you have any proof for this? Or are you saying about Allah what you do not know?”. In the Ayah 17:111 Allah has given an argument that Allah does not have any partner, nor there is any weakness or insufficiency with respect to Allah nor does Allah need any other help in the creation and in sovereignty. X-Reference – 2:116-2117 , 4:75 , 10:68 , 17:111. (أَوْلَادِكُمْ;وَلَدًا;وَلَدٌ;الْوَالِدَانِ;وَبِالْوَالِدَيْنِ;الْوِلْدَانِ)