MEANING OF AYAAT

The word Ayaah [‫ ]آية‬itself signifies present and valid sign -

The signs which are not present and valid cannot be
called ayaats. The word ayaat [‫ ]آيات‬is derivative of word ‫َيا‬
which is used as a call to those present and near us. If we
are terming the verses of the Quran as Ayaat then you
should be damn sure that the verses is talking about
experiences which we are witnessing in our nafs at the
present moment. It is talking about the signs/ayaats in our
nafs/psyche. Therefore there is no history or past events
in Quran. The message of Quran is for the present
moment, appealing to psychology [nafsiyaat] of all
mankind.
QUESTIONS ARE SIMPLE KEYS

Questions are simple keys to any learning process; nevertheless they are useless if they cannot open the
lock. However, even if it opens the lock of the door, the holder of the key does not know what lies beyond
the door. Once the door is open, it could be small cavity, a small room, an apartment, a bungalow, a
stadium or maybe even a bigger place, much beyond the imagination of the key holder (questioner). The
simile of the questioner is like an innocent key holder, who wants to see what is beyond the lock but does
not hold the vision or the capacity to comprehend the beauty of the space beyond the keyhole.

Therefore to understand some answers are beyond the scope of the questioner. The questioner may ask
any type of simple questions but he does not have the idea of what the magnitude of the answer will be.
He even gets irritated if his/her questions are not answered according to his expectations but the fact is
that he has to give it some time for it to sink in, and gradually achieve the capacity to absorb the
magnitude of that answer.

There are many questions whose answers are not within our magnitude to understand. That does not
mean that the questions are not valid. The questions are valid but first we have to clear the basics of any
field, if we want to advance in that respective field.

Pardon me again if I am behaving like a teacher, but the fact is that I am a learner too. The general rule
before explaining the chapters; the educator should know whether the learner knows the basic
vocabularies or the terminologies of the chapters, without which it is hard to understand the subject
thoroughly or proceed further.
My genuine intention is not to discourage anyone to raise questions but my answers will create many
never ending questions and to avoid this my humble request is that we should concentrate more on the
basic words before venturing out on complete chapters. Picking selective verses for understanding will
complicate the matter even more.

IMHO - The best way to understand is to exercise patience, perseverance and persistence if you believe
it is important to learn the subject. Try to learn the basics before speeding your way to the highway. If
your intentions are sincere, remember you are the Best Teacher.

I am sorry, but my intentions are not to hurt anyone.

Posted in different group by me.... When to many questions were asked to me, continuously... without
having any basic idea of what Quran actually is...My humble appeal is if anyone wants to understand the
Quran it is important to know in what format it is written otherwise we will be just encircling around
historical personalities and their descendants meant to be taken as examples only but people assumed it
as real persons, and made their place of birth as pilgrimage centers.... PEACE / SALAM

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Sunday, 22 April 2018

WHY ARE WE UNABLE TO UNDERSTAND

THE QURAN?
WHY ARE WE UNABLE TO UNDERSTAND THE QURAN?

Let us try to evaluate the reasons behind our difficulty in understanding any subject or particularly ‘The
Quran’.

A nervous or an agitated mind always avoids doing things which it finds difficult to understand or handle.
It immediately sends signals to the heart to search for some easy and quick solutions/options, in order to
end the difficult situation or crisis it is facing due to its indecisive state. Nobody wants to burden their
own selves and remain continuously in an indecisive state of mind. Everybody yearn for quick, simple and
easy solutions so as to end their misery no matter if the solution achieved is right or wrong. The heart
comfortably accepts the signal of the agitated mind to look for easy and quick options. It is the nature of
the agitated mind to accept quick and easy available remedies as it wants to come out of the wavering
situation and relax immediately.

The heart does not like to put any extra pressure on the mind to think on its own, it only expects a
reconfirmation which it feels it is already aware of, thus making way for easy and readymade solutions
from outside to penetrate. In spite of the fact that the almighty mind has the potential to think deep and
develop reasonable solutions independently, it surrenders to the continuous whisper / feelings of the
impatient heart/ soul.

Finally the impatient heart/soul entraps itself into a vicious circle by succumbing to easy solutions in the
form of guides, readymade references, preconceived notions, copying, imitating and many other outside
resources thus ignoring the all powerful mind to do the thinking. A lot of beliefs are instilled by default
that comes from our parents and their parents, it is a cycle. The mind tries to find easy and readymade
solutions without taxing itself. We tend to have strong opinions about something that we have never
experienced. We can view something in a certain way simply because our great-grandfather did, and no
one wants to break the cycle.

The all important inherent sensible faculties are totally ignored in lieu of outside sensory organs or
influences. External influences or sensory organs can only bring information but to translate that
information into knowledge is the work of the inherent sensible faculties. Superficiality or popular notions
are foolishly accepted as research material in lieu of deep or thorough thought provoking processes. We
usually behave as if the adopted beliefs are products of our own deep thinking.

The ‘dictator’ heart compels the knowledgeable mind to take decisions on the basis of outside
information. The heart considers the outside information as the ultimate knowledge and compels the all
powerful mind to accept its findings without giving any chance to the knowledgeable mind to think on its
own. This easily available solution gradually becomes the base of our belief system.

Whenever we are going through a new concept/idea/information/knowledge the first step is to

understand the theme and purpose of the topic. We need to note down the consistently appearing words
which I call key words. By knowing the meanings of key words we can deduce the overall concept of the
book. In this process of self study you will get to know what is clear to you and what is not. It is really a
basic way of mastering things. And some of the best minds in the world use this method knowingly or
unknowingly. Make sure you understand the concepts first before you explain / translate or interpret to
others.

The tragedy with the noble Quran is that no space is given to understand its original message on our own
strength or on the basis of commonsense. There are readymade guidelines in the form of guides, lexicons,
canonical meanings, grammar books, “exegesis of holy personalities and scholars”. An irrational phobia is
created around the book Quran by the theologians that it is very difficult to understand its nuances.
Without the aid of the Master of various sciences one cannot grasp its essence thus closing the doors of
independent research.

Now the interested Quran readers have only four options to choose from,

1) To follow their religious master blindly

2) Understand the Quran with the help of readymade guides

3) Debunk the book Quran

4) Or do your own research independently by learning the basics of the original language.

It is very convenient for people to adopt the first three solutions; as the fourth solution is very difficult and
time consuming to adopt.

WHY IS IT DIFFICULT TO UNDERSTAND OTHERS POINT OF VIEW?

(1) Ego/pride (2) Mental block / Narrow mindedness (3) Superiority as well as inferiority complex (4)
Delusion of knowledge (5) Stigma from society (6) Influenced by popular notions/orators/suave writers
(7) Sentimental and emotional attachment with their own beliefs (8) High or low self esteem (9)
Underestimating the power of common sense (10) People usually listen to argue, not to understand (11)
We mock what we don't understand.

IS IT IMPORTANT/ NECESSARY FOR A MUSLIM TO UNDERSTAND THE BOOK QURAN?

Muslim means one who practices / experiences peace. Islam and Muslim share common root word and i.e
S-L-M ‫ – م ل ص‬Quran is the book of Peace [Islam] however extremely distorted by theologians. If you are
not attaining Peace from the Book of Peace [Quran] then there is something wrong in your understanding
and you cannot blame Quran for that. In spite reading/understanding the Quran, if you are not
experiencing peace or you are not peaceful then you are not a Muslim. There are many people who
experience peace, share peace and are peaceful without knowing the book Quran, they can also be called
or recognized as Muslims.

The fact is that it is impossible for every single person in the world to become sufficiently well versed in
Arabic, what is the best solution for addressing the misunderstanding?

My answer is that: the book Quran never said to its readers to learn Arabic and follow the book Quran. It
has always emphasized on using our own intellect (aqal) and not to follow anything blindly. We should
ponder on these important verses 55:1-2. Why does the Noble Quran say that Rehman is your teacher? If
we use our intellectual faculty for achieving peace then there is no need for any extra book for day to day
guidances or intense research relating to common sense.

THE QURAN WAS NEVER MEANT TO BE SPOON-FED

It was never Quran’s intent to instruct or impose on mankind on every single religious or irreligious topic,
but rather its main purpose is to serve the cognitive mind and do justice to it.

Quran does not authorize any “Divine Book” or “Divine personality” or “Divine Language” or Divine rules
to be followed by anyone.

Quran only encourages individuals to think rationally and independently according to their own capacity
on the words revealed specifically to them through their own script or understanding; and subsequently
reach his / her own, sometimes rather unique conclusions, on any subject which satisfies or bring peace to
their own mind.

It is not possible for any soul to believe except by the permission of Allah, and He throws filth on those
who do not use their commonsense [Aqal]. [10:100]

By Ahle Aqal.
Posted by Ahle Aqal at 04:58 No comments:
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Friday, 20 April 2018

HOW THE CULT MOHAMMEDANISM WAS

CREATED?
HOW THE CULT MOHAMMEDANISM WAS CREATED?

Although not much is known about the Ummayad period [661-744] but I believe Abd al- Malik [685-705]
did a commendable job by spreading the slogan of Islam [There is no ilah except Allah, Mohammed is a
rasul of Allah] - He was an Arab and his mother tongue was Arabic, he and his comrades very well knew
what they were spreading. He very well knew what the Islamic ideology is and what the book of Islam
[Quran] was all about. He printed / engraved "La ilaha illallah Muhammadur Rasulullah" on coins, arches
and domes he knew what he was doing. He and his contemporaries knew Mohammedun is not a name of
a person, they knew Allah is not a name of a deity and they very well knew what the actual connotation of
Rasul is.

But his main adversaries [Christians and Zoroastrians] could also sense the future impact of this effective
slogan "La ilaha illallah Muhammadur Rasulullah" will have on their respective ideologies. Thus
systematically all the history related to Ummayad period was wiped out. A series of mass assassinations
of learned Arabs were carried out. A parallel literature [Hadith] was created to counter the book of Islam
[Quran] and this marvelous slogan “La ilaha illallah Muhammadur Rasulullah" – This is why we don’t see
the true essence of Islam and Quran but see the baptized version of Islam. We should also understand
that Mohammed bin Abdullah is a different person than Mohammed ur Rasul Allah of the book Quran.
Mohammedanism is a cult built on the stories of personalities whereas the ideology of Islam does not
promote any personalities. PEACE

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Sunday, 18 March 2018

HOW IMPORTANT IS GRAMMAR

SOMEBODY ASKED ME HOW IMPORTANT IS GRAMMAR?

My answer: Grammar is a tool by which words are fixed together to form proper sentences. A translator
doesn’t just read the text but he has to listen to the voice in his head too. He has to deliberate on every
sentence over and over again till he thinks that he got the sensible and meaningful interpretation. The
original text would always remain original and translator cannot bring the same charm in the target
language he intends to translate. While translating a classical or pre-classical language one should
respect the register of the language as well as the era, which means he must have knowledge of the
format of the stories written in the past, researching to see what words were used then, and he has to
honestly apply the same meaning whether it is used in the modern context or not.

Grammar will remain the same for old, new or evolved languages but the main concern is meaning of the
vocabularies. There are many grammar books as far as grammar is concerned, but where meaning is
concerned majority of people go with the canonical meanings derived by the theologians thus doing
injustice to the author and the pre-classical language of the Quran. One cannot confine the meaning of
words to just single meaning. The meaning of the words has to change according to the context. The
Arabic language of Quran is pre-classical whose meanings are hard to trace in this modern era. The only
way to translate is to concentrate on prepositions, context and honoring the meaning of classical
vocabularies even if you don’t always respect syntax and rhythm.

Always respect the author’s intended message. Parenthesis is dishonesty or distorting the author’s
message.
Posted by Ahle Aqal at 09:58 No comments:
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Friday, 16 February 2018

AL- RIBA
AL-RIBA - ‫الربَا‬
ِّ
The word al-riba ‫الربَا‬
ِّ has been contextually misinterpreted by the traditional interpreters of the Quran who
have simply confined its meaning to only usury/interest. The meaning of many resounding Arabic words
are fixed to some specific ritual/acts or some practices thus depriving the sincere readers, the essence of
the charismatic message of the Quran. The word al-riba is one such word among the many vibrant words
whose more enriching meanings are suffocated due to wrong beliefs. The root word of riba is ‫ و ب ر‬, the
basic meaning simply means to be increased or augmented. It also means to swell, rise, magnify,
became high, become large, inflated, elevated ground, exceeded, multiply, myriad, excess,
superiority, one who exceeds what he has actually received or understood... Even if we take the
traditional meaning of al-riba as interest on lendings or loans, there is no clear-cut definition of riba as
interest or usury in the entire Qur'an. It is said that the message of the Quran is for all mankind, even if we
take the meaning of Ar-Riba as interest or usury, what does it have to do with unsophisticated people
living in Amazon, African, Indian and Australian jungles.

Please note the subject of the book Quran is not for social or cultural issues relating to society,
family or distribution or accumulation of "wealth", or feeding the poor or the new born baby. It is
neither a book of rituals, worship, history, science or killing of "infidels". There are no specific or
general instructions given about charity or kindness to parents, relatives or friends either. If human beings
required lessons on humanity or human rights then they don't possess human mind but they possess
animal mind in a human body. These are matter of empathy which are embedded in every human being
hence there is no need for any extra instructions or books from anyone to guide us on charity, helping
others or kindness. Empathy is a natural inherent process which everyone one of us follow according to
their own understanding or level of realization. Social issues are to be solved by various individuals of the
societies in which one lives. Common sense, level of knowledge and circumstances of individuals are
considered while dealing with issues like interest on lending, marriage, divorce, law of inheritance or other
civil and criminal laws. It is an irrational or wishful belief to look out or search for all our problems from a
single book, just because that book is sacred to everyone of us.

Human mind is forever a learning app which needs continuous self monitoring concerning what it is
consuming. The book Quran is the guide on how to function that app beneficially so that it bring peace to
human mind and humanity at large. The purpose of Quran is to evolve the animal mind into a human
mind. Today all the problem of the world is that an animal mind is operating beneath the human body. I
understand Quran the book as a masterpiece ofhuman psychology and all my interpretation of the
book Quran is based in that context only. The study of the human mind-set and its functions is the most
complicated subject of all times as it deals with human mind the most complicated of all complicated
machines. The study of psyche and those affecting the behavior in a given context is called psychology.
This is the reason why the book Quran was so important and dear because it dealt with the mental
characteristics/psyche or attitude/behavior of every individual. Its appeal can affect the overall growth of
every person provided it is perceived in its right essence.

Psychology is the study of how the mind behaves with certain thoughts or attitudes. We are unable to
physically see mental processes such as thoughts, memories, dreams and perceptions. All these mental
processes come under the ambit of the unseen and in Quranic terminology, it is called bil-Gayab; the
foundation of all Quranic narratives. The entire Quranic wisdom is narrated in parables because the
narration of the Quran is abstract [bil-gayab] that can only be experienced or felt by the visceral senses
but not having any physical or concrete existence. The mind is highly complex and enigmatic. Many
wonder how psychologists can study such an intricate, seemingly abstract and extremely sophisticated
thing. Even if scientists look inside the brain, as in an autopsy or during a surgical operation, all they see
is gray matter (the brain). Thoughts, cognition, emotions, memories, dreams, perceptions, etc. cannot be
seen physically, like a skin rash or a heart defect. The main charm of the book Quran is not its poetry
or rhyme but its powerful message which challenges its reader to experience, feel and witness its
narratives touching their very souls, in spite of having no physical or literary evidence of it. In my
view this is the only scripture if rightly understood can change or develop your core personality.

The main theme of the Quran is developmental and evolutionary psychology through the impact of
knowledge [ilm] or lack of knowledge on human psyche which promotes or demote our mental
evolution. Developmental psychology is the study of how a person develops psychologically over the
course of their life. Evolutionary psychology examines how psychological adjustments during evolution
affect human behavior. The message of the entire Quran is related to learning, guidance, intellect,
intelligence, insight and wisdom, sense and thoughts so obviously all the interpretation of the Quran will
be unfolded within these parameters only.

The subject of the entire Quran is based on personal experiences that's why form iv verbs are very often
used. The word Muslim is the one who experiences peace, same way Momin is the one who experiences
safety, security and tranquility. Mushrik is the one who experiences conflicting ideas in his mind - these all
are form iv verbal nouns. Bliss of Jannah and fire of Jahannum are feelings through which everyone goes
through. The peace of mind [Islam] is also an experience or a feeling of the mind. Peace of mind can
only be attained by knowing the anomalous behavior of our own consciousness. When we seek within
ourselves, only then can we find peace of mind waiting there. Peace of mind comes from not wanting to
change others or not keep on fulfilling desires one after other. We will never find peace of mind until we
listen to our own heart / intellect within our own limitations. We should set peace of mind as our highest
goal, and organize our life around it. When we look deep within ourselves, we should see peace and not
conflict.

We need to un-become that which we have become, as a result of excess or superficial layers of
information or desires which we deemed as ultimate knowledge or gratification and finally it is firmly
rooted in our belief system. When we remove all the excess baggage of superficiality from ourselves,
what remains? Simplicity and Purity... The artificial swelling up of knowledge or superficial desire that one
possesses is termed as Ar-Riba in Quranic context. The effect of such superficiality is very harmful to our
own system of consciousness. In the words of Quran it is a war from Allah and Rasul [2:279] against
those who transact in excess superficiality [Ar-Riba]. We all know that Allah and Rasul are inside us. The
Quran is talking about internal conflict / war in the minds of those who possess superficial knowledge or
desires. Such people cannot achieve peace of mind [Islam], which is the core aim of the book Quran.

If we hold on to pure and untainted treasure of knowledge or desire and let it grow, we reach a state
where only this purity exists. This becomes our nature and it oozes out of us, this process of growth is
called Zakah in Quranic context. Then our external world changes too: there is no rush, no internal or
external fight; nothing is done which is heavy or complicated. It is not that the world has changed, but we
have changed from within.

So anything external is but a manifestation of what is within us. As Mahatma Gandhi said, “Be the change
you wish to see in the world.” It all starts with us – you and me.

The term al-riba should be understood in the context of the theme of the Quran. The entire Quran is
about seeking and imparting knowledge or education that helps us to bring peace [Islam] to an agitated
mind [An-Naas].The word education/knowledge [‫ ]علم‬and its derivatives have occurred 854 times in the
entire Quran. The word kataba, he wrote [‫ ]كتب‬and its derivatives have occurred 319 times in the entire
Quran. The word iqra / read [ْْ‫ ]ا ْق َرأ‬and its derivatives are used 88 times in the entire Quran. The word
guidance [‫ ]هدي‬and its derivatives have occurred 316 times. The word Mubin ‫[ بينُْ ِّْم‬clarity] and its
derivatives has occurred 524times. The word َْ‫ َحك َْمت‬hikmat [wisdom] and its derivatives have
occurred 210 times. The word ْ‫[ كَل َمات‬words] and its derivatives have occurred 76 times in the Quran. The
word wahi ‫[ وحي‬inspiration] and its derivatives have occurred 78 times in the entire Quran. The word
insight [‫ ]بصر‬has occurred 148 times. The word balagh ْ‫[ ا ْلبَالَغ‬attaining utmost knowledge] is
mentioned 77 times in the entire Quran. The word intellect ‫ عقل‬is used 49 times in the entire Quran. The
word kalu ْ‫ كلوْا‬generally translated as eating but actually means using intelligence has occurred 109 times.
The word َْ‫[ تَتَفَكَّرون‬think] and its derivatives have occurred 18 times. The word tadabbur َْ‫يَت َ َدبَّرون‬
[ponder/follow] and its derivatives have occurred 44 times. The word study/read/follow [‫ ]تلو‬is
used 63 times..the word Hajj - ‫[ حجج‬arguments] and it its derivatives haves occurred 33 times ... the
word ‫[ حق‬facts] its derivatives occurred 287 times in the ... The word khabar ‫[ خبر‬aware] have
occurred 52 times in the entire Quran...The word bashar ْ‫[ بَشَر‬senses] and its derivatives have
occurred 123 times. The word Naba ‫[ نبا‬information] and its derivatives have occurred 160 times in the
Quran... The word rasul ‫[رسل‬transmitter of message] and its derivatives have occured in 513 times in
the entire Quran.

The recurrences of all these words and many more, very strongly suggest that the theme of the entire
Quran is related to factual knowledge that emits guidance, criterion and healing to an agitated mind [An-
Naas].

One who expects more out of what he has actually put in is the gist or the true meaning of Ar-Riba. The
scope of the meaning of Ar-Riba is very vast but unfortunately we have confined its meaning to just usury.
Desiring anything more than the efforts we have actually invested is Ar-Riba according to the Quranic
concept. Expecting more than what we really deserve is the root cause of unrest in our psyche or mind.
This is why Ar-Riba is not recommended by the Quran because it brings unrest to the mind which is the
cause of destroying peace of mind [Islam]. Here in Quran [2:275-279] the author of the Quran wants to
emphasis that expecting more, creates unnecessary desires that further creates artificial knowledge or
superficial intelligence which is the cause of magnifying of wrong concepts as right. Such phenomena are
recognized as al-riba in Quranic context. Not studying and expecting to pass or excel in exams can also
be categorized as Ar-Riba. There are four places in the Qur'an where riba is assumed as usury by the
traditionalists. When deducing the meaning of any word, one should evaluate the subject and the context
of the exposition from the treatise itself rather than referring to any other source, before arriving at any
conclusions.

2:275 َ ‫ون الَّذ‬

ْ‫ين‬ َْ ‫الربَا يَأْكل‬ ِّ ‫ون َْل‬ َْ ‫ش ْي َطانْ يَت َ َخبَّطهْ الَّذي يَقومْ َك َما إ َّْل يَقوم‬ َّ ‫ال‬
َْ ‫س م‬
‫ن‬ ِّْ ‫ْۗالربَا مثْلْ ا ْلبَيْعْ إنَّ َما قَالوا بأَنَّه ْْم لكَُْ َْذ ْۚاْْل َم‬
ِّ ‫ّللا َوأ َ َح َّْل‬
َّْ ‫ْۚالربَا َو َح َّر َْم ا ْلبَ ْي َْع‬
ِّ
‫ف َما فَلَهْ فَانت َ َهىْ َّربِّهْ ِّمن َم ْوع َظةْ َجا َءهْ فَ َمن‬ َ ْ‫ّْۖللا إلَى َوأ َ ْمره‬
َْ َ‫سل‬ َّْ ‫ن‬ ْْ ‫عَا َْد َو َم‬
َْ‫ص َحابْ فَأولَـئك‬ ْ َ ‫ون في َها ه ْْم ْۖالنَّارْ أ‬
َْ ‫َخالد‬

Those who always consume intelligence[َْ‫ ]يَأْكلون‬superficially [‫]الربَا‬

ِّ they cannot stand / establish except like
the one stands / establishes because of it being misdirected by the Satan [far from
truth] with the affliction. That is because they say, "Transaction of intellectual wealth is a paradigm for
superficial knowledge." But Allah [system of consciousness] has permitted transaction of intellectual
wealth and has prohibited superficial knowledge [Ar-Riba]. So whoever has received an admonition from
his Rabb [Consciousness] and then he refrains may have what is past, and his affair rests towards Allah
[system of consciousness]. But whoever repeats those are the companions of the Fire [inherent fire due
to useless knowledge or desire]; they will continue to live in it.

Man is a product of thought and intelligence is his food for consumption. He is called an intelligent
being [‫ ]اكيل‬because of this quality, a derivative of the above word َْ‫ يَأْكلون‬- generally translated as eat,
devour, swallow, gorge, take or consume; that is one who consumes .

In the above context the meaning of Ar-Riba is deliberated as superficial knowledge/desire because the
context [2:275-279] strongly suggests that it is inflated form of actual knowledge and exists or occurs
only on the surface. It is inflated knowledge that becomes distended and becomes enlarged or swollen.
The overall lexical meaning of riba is to swell, rise, increase, augment, magnify, became high, become
large, inflated, elevated ground, exceeded, multiply, myriad, superiority [one who exceeds or inflates
what he has actually received or understood].

276 ْ‫ّللا يَ ْم َحق‬ ِّ ‫ص َدقَاتْ َوي ْربي‬

َّْ ‫الربَا‬ َّْ ‫أَثيمْ َكفَّارْ ك َّْل يحبْ َْل َو‬
َّ ‫ّللا ْۗال‬
Allah [system of consciousness] destroys superficial knowledge and increases truthfulness. And Allah
does not like every sinning imposter.

Our Allah or system of consciousness does not accept any kind of superficiality [Ar-Riba], it destroys it
and promotes truthfulness. This small verse clearly defines what the Quranic Ar-Riba is. The superficiality
of knowledge or desire is destroyed by the genuine or true knowledge [ْ‫ص َد َقات‬
َّ ‫]ال‬.

277 َْ ‫صال َحاتْ َوعَملوا آ َمنوا الَّذ‬

ْ‫ين إ َّن‬ َّ ‫ص َال ْةَ َوأَقَاموا ال‬ َّ ‫عن َْد أَجْ ره ْْم لَه ْْم ا‬
َّ ‫لزكَا ْةَ َوآتَوا ال‬
‫علَيْه ْْم َخ ْوفْ َو َْل َربِّه ْْم‬
َ ‫ون ه ْْم َو َْل‬
َْ ‫يَحْ َزن‬

Indeed, those are the one who experience safety/security and do reconciliatory deeds and establish on
themselves the process of connection [salat] and they experience the process of growth [zakah], for
them their reward is with their Rabb [Consciousness], and there will be no fear upon them and nor will
they ever grieve.

278 ‫ين أَي َها يَا‬ ََّْ ‫ي َما َو َذروا‬

َْ ‫ّللا اتَّقوا آ َمنوا الَّذ‬ َْ ‫الربَا م‬
َْ ‫ن بَق‬ َْ ‫م ْؤمن‬
ِّ ‫ين كنتْم إن‬

O you who experience safety/security, practice cautiousness to Allah [system of consciousness] and
give up what remains of superficial knowledge/desire, if you want to be those who experience
safety/security/tranquility.

279‫ن ب َح ْربْ فَأ ْ َذنوا ت َ ْف َعلوا لَّ ْْم فَإن‬

َْ ‫ّللا ِّم‬ َ ‫َْل أ َ ْم َوالك ْْم رءوسْ فَلَك ْْم تبْت ْْم َوإن‬
َّْ ْ‫ْۖو َرسوله‬
َْ ‫ون َو َْل ت َ ْظلم‬
‫ون‬ َْ ‫ت ْظلَم‬
And if you do not, then be apprised with tussle [ْ‫ ]بح َْرب‬from Allah [System of Consciousness]and His
Messenger [inherent senses]. But if you repent, then for you is your primary intellectual wealth - [thus]
you do no wrong, nor are you wronged.

3:130 َْ ‫الر َبا تَأْكلوْاْ ْلَ آ َمنوْاْ الَّذ‬

‫ين أَي َها َيا‬ ْ َ ‫عفَ ْةً أ‬
ِّ ‫ضعَافًا‬ َ ‫ّللا َواتَّقوْاْ م‬
َ ‫ضا‬ َْ ‫ت ْفلْح‬
َِّْ ‫ون لَ َعلَّك ْْم‬

O you who experience safety/security! Do not consume superficial intelligence, making it double and
redouble, and be careful (towards your duty to) Allah [system of consciousness], that you may
be successful.

4:161 ‫الر َبا َوأ َ ْخذه ْم‬ َ ‫ين َوأ َ ْعت َ ْدنَا با ْل َباطلْ النَّاسْ أ َ ْم َوا َْل َوأ َ ْكله ْْم‬
ِّ ‫ع ْنهْ نْهوْاْ َوقَ ْْد‬ َْ ‫ل ْلكَافر‬
َ ‫أَلي ًما‬
‫ع َذابًا م ْنه ْْم‬
And for their absorbing superficiality though indeed they were forbidden it and for their consuming
intelligence the intellectual wealth of the agitated mind falsely, and We have Ourselves prepared for the
imposters from them a painful chastisement.

30:39 ‫ال النَّاسْ أ َ ْم َوالْ في لِّيَ ْرب َوْاْ ِّربًا ِّمن آتَيْتم َو َما‬
َْ َ‫ّللا عن َْد يَ ْربوا ف‬
َّْ ‫ِّمن آتَيْتم َو َما‬
ْ ‫ون َزك‬
‫َاة‬ َّْ َْ‫ون همْ فَأ ْولَئك‬
َْ ‫ّللا َوجْ هَْ تريد‬ َْ ‫ضعف‬ ْ ‫ا ْلم‬
And whatever superficiality you give up from your own selves, so that will not going to increase in the
intellectual wealth of agitated minds, certainly it shall not increase with Allah [system of
consciousness]; and whatever you give in from the process of growth, desiring for your self Allah's
countenance - it is these (persons) that shall get manifold.

Al-Riba, the superficial knowledge or desire, is strongly forbidden for peace of mind [Islam] to the extent
that there is a declaration of internal war from Allah and His Rasuls against the one who practices
it (Noble Qur'an 2:275-279).

However, the concept of Riba is a lot wider than is commonly understood. The term Ar-Riba is wrongly
applied to any amount charged on cash or commodity. Making profit on our hard earned money or
commodities is business and one should not feel guilty about it. Making profit does not make anyone
unhappy or depressed, on the contrary it brings peace and there is no internal conflict.

Any kind of excess expectations over and above our actual efforts makes us anxious and depressed.
Even if our extra expectations are fulfilled it does not last long because we have not earned it in the right
way. Any type of high expectations more than our efforts, brings depression, sadness, unhappiness,
gloom and anxiety. One who expects or desires more than what he has actually contributed; such
behaviour is recognized as Ar-Riba in the Quranic context. Unnecessary Expectations lead to
inherent conflict from our Consciousness (Rabb) and inherent senses (Rasools) against the
Psyche/Mind (Nafs) and Heart / Intellect (Qalb). This internal conflict destroys the Peace of Mind
(Islam), thus it has been advised to refrain from the practice of Ar Riba (Superficiality or High
Expectations).

Some of my acquaintances think my views to be outrageous and fanciful, to them without hesitation I
would say that the source of my views or articles is purely from the Noble Quran and its context. I am also
accused of changing the age old established meanings fixed by the "sacred authorities". I firmly believe
that all authorities are mortals and to err is human. I do not believe in fixing meanings and
manipulating the context around it to suit the preconceived ideas. My meanings are more contextual than
the predetermined ones. There is no room for any outside sources such as history, hadith or any edicts
from the "scholars" in my articles as the content of the Quran is enough to explain itself.

I reiterate that I derive my understanding only through the context of the Quran, lexicon, grammar and
above all common sense.
Posted by Ahle Aqal at 10:49 No comments:

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Saturday, 20 January 2018

Surah Aal-i-Imraan - [1-10]

‫عمران آل سورة‬
Aal-i-Imraan | 200 verses | The Family of Imran | Surah # 3

INTRODUCTION:

The content of the book Quran is not for the purpose of eulogy that continuously praises "The Author
God" or individuals in a rhythmic tone or speaks about the feats of "The Creator God" or some "Holy
Family" or pays tribute to someone for doing something special. It is neither a biography nor a moral
science book that gives an account of someone else's life or character so that we could emulate or learn
from them. In fact, the specialty of the script of the Quran is that it penetrates deep inside the reader's
mind through various captivating parables and makes its presence felt, as if it is directly talking to your
inner self. Basically it's a book of self realization but people perceive it superficially. If the parables are
understood in their right essence and sequence, it can repair our mind, body, soul or our overall psyche
[nafs]. The very first important character the Quran discusses after Adam {25 times} is Firaun {74 times}
and then comes Musa {136 times}. After explaining briefly the function / application of Aal of Ibrahim in
Surah Baqarah, Quran discusses the Aal of Imran in the following chapter.

It is important to know why "Allah chose Adam, Nuh {43 times}, the "family" of Ibrahim {69 times} and the
"family" of Imran above the Alamin" - 3:33 - Why so much importance given to family or individuals in
sequential manner? Why Mohammed cannot be the first messenger, why he has to be the last and not
number one? Why Isa [Jesus] is second last and not first or last. Why Bani Israel is the inheritor of Al-
Kitab [40:53]? These are all valid questions which only can be answered satisfactorily if we know the
theme and the format of the Quran correctly. But we blindly follow the majority, we only follow conjecture
or assumptions or rhetorics, in the process we have been misled from the right path. The questions
relating to the Quran should be answered from within the Quran itself but sadly we look up the history
books or life of its author for the answers. If we are in doubt about something in physics or chemistry or
mathematics we have to refer to books that are related to the relevant subject to clear our doubts. But
foolishly where the Quran is concerned, we try to search for the truth to clear our doubts in science,
geography and history books. The subject of the Noble Quran is human psychology so to know the
genuineness of the message of the Quran, we need to only look into the human psyche and correlate it
with the message of 114 chapters to verify the truthfulness of its interpretation. The message of the book
Quran is crystal clear, articulate and self explanatory that can be understood by any human as it deals
with human psychology [Nafsiyat].

To begin with, in the first place are we even sure that the word Aal ‫ آل‬means family ? The essence
of Aal ‫ آل‬contextually means like-minded, having same nature, object related to mind, which comes first in
relation or in mind, the foremost, first, originated, original state or condition - its root word is ‫ اول‬- It is
important to know in what context Quran uses this word - ْ‫ ف ْرع َْونَْ آل‬plus ْ‫سى آل‬ َ ‫ مو‬- then ‫ إب َْراهي َْم آ َْل‬and ْ‫آل‬
َْ ‫ يَعْق‬and ‫ لوطْ آ َْل‬- and ‫ دَاوو َْد آ َْل‬- We should also understand why Quran gives more importance to Aal of
‫وب‬
Firaun than the Aal of Ibrahim, Musa, Imran, Dawood and Lut all put together.

The essence of the word Imran is - a state in which one is living a long continuous life in a flourishing
manner or state, One who continuously remains, resides, dwells, stays, inhabits, occupies in a well
stocked, well prepared, well cultivated manner - The root word of Imran is ‫ عمر‬-

The word Imran in the religion Islam or in the parable is regarded as the father of Maryam. This chapter is
named after the family of Imran, which includes Imran (Joachim), Maryam (Mary), and Isa (Jesus).

If a man has a feeling of discomfort or unfulfilled desires caused by lack of adequate sustenance then
his/her topmost priority should be to fulfill his/her basic needs or desire. One cannot ignore their basic
need in order to seek knowledge. Imran is that position when one remains in a flourishing state with
regard to his mental state. Only in the state of Imran the birth of Maryam can take place. Maryam cannot
be born in a state of scarcity where desires are not satisfactorily fulfilled. Maryam can be born only when
one is at mental peace. The root word of Maryam is ‫ روم‬- which means desire/urge to seek, desire to
speak, utter or pronounce. In the light of 3:42 Maryam means one whose urge/desire [nisa] to seek the
best among all the knowledge [َْ‫ ]ا ْل َعا َلمين‬- When Maryam was pregnant with knowledge she gave birth to Isa
Masih who is a word of Allah [system of Consciousness] [3:45]. Note that the word of Allah [Isa ibn
Maryam] has the power to heal and bring back the dead senses to life.

Remember all the Quranic narratives are parables/exemplum and should not be taken literally. The
Arabic word for parable is misaal - ‫ال‬ ًْ َ ‫ َمث‬- This word and its derivatives have occurred 169 times in the
entire Quran. The meaning of ‫ال‬ ًْ َ ‫ َمث‬is to set up something for analogy or comparison. The purpose of these
vibrant parables is to direct us to the established path of Peace.

I have emphasized many times in my earlier articles as well that the entire topic of the book Quran is
based on bil-gayab which means the characters portrayed are not present physically nevertheless we
can feel, experience or witness them by our mental perception. The main characters of the book Quran
are Allah, Rasul, Nabi, Malaikah, Shaitaan, Iblis, Firaun, Jannat, Jahannum, Nur, Naar etc....Nobody has
seen these sacrosanct characters ever. They all come under the ambit of bil gayab. There is no proper
name, place or thing that exists in the entire Quran thus there are no proper nouns [‫ ]العلم اسم‬in the entire
Quran although it has definite articles [‫]التعريف أداة‬, but no proper nouns.

The entire parables of the Quran should be perceived in the light of such parabolic format in order to learn
some lessons from it. Otherwise we will be arguing our entire life about the virginity of Maryam, birth,
death and the father of Isa. All parables of the Quran should be understood as a simple story where
characters are used as a template to illustrate psychological aspect relating to structure or function of the
mind and consciousness.

‫بسم هللا الرحمن الرحيم‬

Interpretation:

1 ‫ الم‬- These letters are called ‫ مقطعات حروف‬ḥurūf muqaṭṭaʿāt "disjoined letters" or "disconnected
letters" because they are separate alphabets.

For detail refer 2:1

2 َّ ‫ا ْلقَيومْ ا ْل َحيْ ه َْو إ َّْل إلَـ ْهَ َْل‬

ْ‫ّللا‬
The position of Allah is not of an ilah [the one which we serve or adore / deity] except / but He, the
Ever-Living, the Eternal.
Allah is not an ilah, it is a nominative masculine noun. Our object of adoration [ilah] keeps on changing
according to our circumstances and situations. In the Quranic context our ilah is our system of
Consciousness [Allah], an attribute of Rabb [Consciousness] and Quran also termed Allah
as Samad [nothing for Him everything is for others as He is independent and tends to serve all
without expecting anything from others]. For detailed information refer to my articles on Allah and
Rabb.

َّ ‫ إلَـ ْهَ َْل‬- Nominative case - Allah is not a god but the system of consciousness. We cannot define
ْ‫ّللا‬
Allah by name but we can definitely identify Him by experiencing Him within us or feel Him by His
attributes / qualities describe in the book Al-Quran.

3 ْ‫علَيْكَْ نَ َّز َل‬

َ ‫اب‬ ِّْ ‫ص ِّدقًا با ْل َح‬
َْ َ ‫ق ا ْلكت‬ َ ‫ن لِّ َما م‬ َ َ ‫َو ْاْلنجي َْل الت َّ ْو َرا ْةَ َوأ‬
َْ ‫نز َْل يَ َديْهْ بَْْي‬

He has revealed upon you, the script with the facts, acknowledging the truth what was clearly within its
means. And He has made you experience revelation of the Torah [a guidance / instruction which is
given time and again] and the Injeel [guidance and light 5:46].

َ َ ‫ أ‬- form iv verb

ْ‫نز َل‬

4 َ َ ‫ان َوأ‬
‫نز َْل لِّلنَّاسْ هدًى قَبْلْ من‬ َْ َ‫ن ْۗا ْلف ْرق‬
َّْ ‫ينَُُِّال إ‬ َّْ ‫َذابَُْع لَه ْْم‬
َْ ‫ّللا بآيَاتْ َكفَروا ذ‬
َّْ ‫انتقَامْ ذو عَزيزْ َو‬
ْ‫ّللا ْۗشَديد‬

Since it accepted before, as guidance for the agitated / restless minds and He made you experience the
revelation of the Fur'qan [Criterion]. Indeed, those who are ignorant with the signs of Allah [system of
consciousness] will have a severe chastisement, and Allah is exalted in Might, the Owner of Retribution.

َ َ‫ أ‬-
ْ‫نز َل‬ form iv verb

5 ََّْ ‫علَيْهْ يَ ْخفَىْ َْل‬

ْ‫ّللا إْ َّن‬ َ ‫س َماءْ في َو َْل ْاْل َ ْرضْ في‬
َ ْ‫ش ْيء‬ َّ ‫ال‬

Indeed, from Allah [system of consciousness] no desire is hidden from Him in the lower consciousness
nor in the higher consciousness.
6 ْ‫ص ِّورك ْْم الَّذي ه َو‬ َْ ‫ْف ْاْل َ ْر‬
َ ‫حامْ في ي‬ َْ ‫كيمَُْا ْلح ا ْلعَزيزْ ه َْو إ َّْل إلَـ ْهَ اَُل ْۚيَشَاءْ َكي‬

It is He who inclined you in the relationships however He desires. There is no ilah [the one which is
served or adored] except Him [Rabb], the Exalted in Might, the Wise.

7 ْ‫نز َْل الَّذي ه َو‬ َ َ ‫علَيْكَْ أ‬ َْ َ ‫ن َماتَُْمحْ ك آ َياتْ م ْنهْ ا ْلكت‬

َ ‫اب‬ َّْ ‫ْۖمْتَشَاب َهاتْ َوأ َخرْ ا ْلكتَابْ أمْ ه‬
‫ين فَأ َ َّما‬
َْ ‫ون َزيْغْ قلوبه ْْم في الَّذ‬ َْ ‫ُواب ا ْلفتْنَةْ ابْتغَا َْء م ْنهْ شَا َبهََُْت َما فَيَتَّبع‬
َ ْ ‫تغَا َْء‬
ْ‫ّْۗللا إ َّْل ْت َأْويلَهْ َي ْعلَمْ َو َما ْۗتَأْويله‬
َّْ ‫ون‬ َْ ‫ون ا ْلع ْلمْ في َوال َّراسخ‬َْ ‫ن كلْ هُْب آ َمنَّا َيقول‬ ْْ ‫عندْ ِّم‬
‫ْۗربِّنَا‬َ ‫ْاْل َ ْل َبابْ أولو إ َّْل َيذَّكَّرْ َو َما‬

It is He who has caused you to experience upon you Al-Kitab [the inherent script]; from it are
signs [Ayaats] that are judgmental / wise [ْ‫ ]محْ َك َمات‬- they are the guide lines [‫ ]ُ ُِّأم‬of the script [Ummul
Al-Kitab] - and others are copied / imitated / influenced [ْ‫]متَشَابهَات‬. As for those in whose intellect / heart is
deviation, they will follow what is copied / imitated / influenced from it, seeking the trail [Fitna] and
seeking a final interpretation. And no one knows its final interpretation except Allah [system of
consciousness]. But those firms in knowledge say, "We feel / experience peace / security with it. All [of
these] are from our Consciousness [Rabb]." And no one will reflect except those that are foremost in
intellect / understanding.

8 ‫غ َْل َربَّنَا‬ ْْ ‫ْۚرحْ َم ْةً لَّدنكَْ من لَنَا َو َه‬

ْْ ‫ب َه َد ْيتَنَا إ ْْذ بَ ْع َْد قلوبَنَا تز‬ َ َْ‫ا ْل َو َّهابْ أَنتَْ إنَّك‬

"Our Consciousness, let not our hearts / intellect deviate after You have guided us and grant us from
Yourself self-nourishing knowledge. Indeed, You are the Bestower.

9 ‫ْب َّْل ليَ ْومْ النَّاسْ َجامعْ إنَّكَْ َربَّنَا‬ ََّْ ‫ا ْلميعَا َْد ي ْخلفْ َْل‬
َّْ ‫ّللا‬
َْ ‫نُإ ْۚفيهْ َري‬

Our Rabb [Consciousness], surely You will settle the agitated minds in a moment, there is no doubt in it.
Indeed, Allah [system of consciousness] does never supersede the promise."
10 َْ ‫ي لَن َكفَرْوا الَّذ‬
ْ‫ين إ َّن‬ َ ‫ن ْأ َ ْو َلدهم َو َْل أ َ ْم َواله ْْم‬
َْ ‫ع ْنه ْْم ت ْغن‬ َْ ‫ّللا ِّم‬ َ ْۖ َْ‫ه ْْم َوأولَـئك‬
َّْ ‫ش ْيئ ًا‬
ْ‫النَّارْ َوقود‬
Indeed, those who conceal / suppress [their thoughts] - never will be free from wants about them, their
inclination or what they have brought forth into existence is from Allah's [system of
consciousness] desire. And it is they who are in the state of burning of the Fire.

BRIEF SUMMARY OF THE PARABLE:

The urge to seek knowledge is Maryam, she can be born only when we are in a flourishing
state [Imran] - When Maryam becomes pregnant with knowledge from her consciousness [Rabb], Al-
ِّْ ْ‫سى ا ْل َمسيحْ اسْمهْ ِّم ْنهْ بكَل َمةْ يبَشِّرك‬
Messiah Isa ibn Maryam is born - A word from Him - ‫ّللاَ إنَّْ َم ْريَمْ يَا‬ َ ‫َم ْريَ َْم ابْنْ عي‬

TO BE CONTINUED...
Posted by Ahle Aqal at 09:37 No comments:
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Friday, 12 January 2018

SURAH 4 AN-NISA [1-10]

SURAH 4 AN-NISA - ‫ النساء سورة‬- An Urges

The topic of Nisa is a very important, and it is the most wrongly represented word of the book Quran. The
entire understanding of the word nisa is based on wrong premises. The book Quran is not for social or
cultural issues relating to man and woman. Social issues are to be solved by various brains of the
societies in which one lives. Common sense and circumstances of individuals are considered while
dealing with issues like marriage, divorce, law of inheritance or other civil and criminal laws. We cannot
have a blanket decree for such matters from a single book.

A point to be noted that the context of the surah has been grossly misconceived and misrepresented in a
orchestrated manner where the eminent scholars have unanimously tried to substitute the word nisa for
women and to justify that theme they translated the word Yatama [orphans] as “orphan girls” or “widows”
only because the word Nisa as women is used in that context. The meanings of many versatile and
vibrant Arabic words were given tailor-made meanings just to keep the meaning of Nisa as women alive
in the mind of the readers. The words which mainly suffered due to this high handedness are Nisa, Rajul,
Arḥāma, Yatama,ْAmwālahum, Nikah... and subsequently the entire message of the Noble Quran got
distorted.

Nisa is a key term of the Quran, but sadly it is the most misunderstood one. The learned translators and
interpreters have made a big mistake in choosing its root word, first in the influence of Shaan-e-Nuzool
then under the modern usage of the language. Actually the root word of Nisa is ‫ ا س ن‬but our translators
have taken it as ‫ – و س ن‬Here is the root of the entire problem and we cannot solve the problem in the
same way or method that we have initially created it.

The basic meaning of the root word ‫ نسو‬/ ‫ نسى‬according to William lane lexicon is to forget or to dismiss it
from mind. Gradually were made to believe the meaning of nisa as women or a weaker segment of the
society, thanks to the evolution of language. Subsequently we have built around on our assumpted
meaning interpretations to prove or justify that the meaning of Nisa is women, although classical Arabic
dictionaries does not support this meaning.

The root word which I have taken for Nisa is ‫ ا س ن‬/ ‫ نسا‬which means urge, desire, drove… As the majority
will not support this optional view as it is difficult for them to adjust to this new meaning with the context
and theme of the Quran because they already have so called established or popular meaning of Nisa as
woman in their mind.

If we want to take any optional meaning or a new root word from an already established or popular one,
we have to reset or reformat the entire theme of the Quran’s translation. By doing this the
truncated image of woman shown by the different translations would vanquish. But we are so used to
believe women as impure, weak, forgetful, farmland and can be beaten any time if not obedient… that we
accept or tolerate such unjustified interpretation. Why we digest such type of translations because it
supports the established and popular belief that women are evil but we forget that women means our
mother, sister, daughter and wife.

‫ النساء‬- The urges - An-Nisa = The root word is noon-seen-alif means urge, desire - I have no
idea why all scholars ignore this root word. The popular root word of nisa is noon-seen-waw. Please
check the basic meaning of Nisa in Edward William Lexicon page no 2785 for the basic meaning of
nisa - urge - Staff or stick with which cattles or beast are driven is called ‫ منساة‬- Quran 34:14 - ْ‫سأَتَه‬
َ ‫ من‬- his
stick/staff; ‫ منساة‬is one of the derivative of nisa [‫]نسا‬. Al-Nisa means specific urge of an individual.
When I enquired the reason for ignoring ‫ ا س ن‬as the root word of ‫سا ًْء‬َ ‫ ن‬they would simply defend by saying
it is against the convention, no valid reason was given.

Any word in Arabic pronounced in an elongated manner with added maddah on top of Alif [(‫ ]) ألف مدة) ( آ‬it
indicates the sense of eternity, ceaselessly, prolong, continuity, longevity, increase etc. The word Nisa
(ْ‫سا ًء‬
َ ‫ )ن‬is pronounced elongated in Arabic. These elongated pronounced words not only stretches the
sound of the letter but also carries the eternal sense along with its own meaning, like the word maa and
samaa (ْ‫س َماء‬ َّ ‫)ا ْل َماءْ( )ال‬, its sound is stretched with maddah over Alif while pronouncing. The meaning
of ْ‫ ا ْل َماء‬is water / specific thoughts - the meaning of ْ‫س َماء‬ َّ ‫ ال‬is " the higher consciousness / the sky," -
both these words have a sense of eternity in it.

When we take the root Nun-Sin-Alif (‫ن‬-‫س‬-‫ )أ‬it means Urge and it makes sense as per the rule of Arabic
phonetics and lexicon. The word Nisa is an urge which never dies, it is always present in man until they
die but the urge continues to live, these nuances of the language justifies the meaning of nisa as urge as
well.

Suppose we take the popular root-Nun-Sin-Waw (‫ن‬-‫س‬-‫ )و‬for Nisa. The original meaning of nisa is - to
forgot or dismissed from the mind, and the irony is according to classical Arabic it does not even
mean "women" or "weaker segment of the society" as popularly propagated. But the eminent translators
insist on taking the meaning of Nisa as women, daughters, wives completely against the lexicon meaning
- However according to Modern Standard Arabic it also signifies women but remember the language of
Quran is not in MSA but Old Arabic.
NISA if understood in the right perspective can open up many avenues of human
psychology [Nafsiyat] [4:1] [6:98] [7:189] on which our existence is based. That would help us in
understanding Quran as well as our mental mechanism in a much better way. I understand Quran as a
book of psychology and all my interpretation of the Quran is based in that context only. Nisa [Urge] is a
driving force of man's life, and we have to be very careful with this driving force reckoned as our
urge [Nisa]. In Quranic context An-Nisa is most often describe as an utmost urge which seeks to gain
knowledge because the word nisa is connected with the parable of Firaun who use to kill our basic
constitution and keep our urges of knowledge [Nisa] alive. Bani Israel means who travels by
mind [thinkers] and their urge to seek knowledge is enslaved to the fear of Firaun. Second example is
Marium who is described as nisa [urge]; is a keen seeker of knowledge thus her status is above all
knowledgeable [Aalameen] [3:42]. In the parable of Marium when she became pregnant with knowledge
she gave birth to the word from Allah who is identified as Isa Masih [3:45], a Saviour. Al-Quran has
dedicated a entire chapter of 176 verses on the topic of Nisa [urge]. AL with nisa indicates specific urges
and not specific women.

Basically the word nisa means an impulse, a wish or an urge particularly a prolonged one. Nisa can be
considered as a normal and fundamental part of human thought processes, but also one that can become
problematic, as in a condition like obsessive-compulsive disorder borderline personality disorder, and
attention deficit hyperactivity disorder.

Let us see how our traditional translators made the mockery of the message of the Quran by interpreting
the meaning of nisa as women, wives, females, daughters and ladies. The meaning of nisa is totally
twisted according to their own whims and fancy, no consideration is given to classical Arabic lexicons
while interpreting this important word. Their belief or limited understanding overcame the power of
reasoning. The meaning is distorted corresponding to their preconceived understanding of the word.
Some examples: Verse 2:187 does not talk about having sex with our wives in the night of fasting - but
about relieving our urges. Verse 2:222 does not talk about menstruating women - but it talks about the
flow of of urges. Verse 2:223 does not talk about having sex with the women the way we want - but it
discusses that our urges are like our tilth, we can grow it the way we desire. This is how we are made to
think about our women folks through the bogus interpretation of the Majestic Quran.

The entire traditional translation of surah An-Nisa is based on male chauvinism which degrades female
folks. In traditional version of surah 4:3 man is allowed to keep four wives. Again according to traditional
translation in verse 4:8 a strange instruction is given that is to share the part of your inherited wealth with
the poor and orphan relatives present during the time of division. I have not seen in my life people
following this instruction instead I have seen people encroach upon others wealth and property. Then
again in verse 4:11/176 the traditional interpretation is biased against women folks as every male gets
twice as much of the female in the inheritance. In 4:15 the traditional translation of the Quran says
confine the women in the house until death if you find lewdness in them. In verse 4:24 one can marry
women slaves / war captives. In verse 4:34 recommends wife beating if they disobey. I cannot be a part
of such misguided interpretations which inculcate in man to unjustly dominate their women folks and ill
treat them. If we continue to take the meaning of nisa as women the book Quran will always be accused
of being unjust to women and blunder will continue to happen while interpreting the Quran. If the chapter
of Nisa is about women it should be about women and their problems, why marriage and law of
inheritance is discussed here and that too are tilted against women folks?
How can any sensible person accept such translations which subjugate and humiliate the weaker sex in
such manner? I am a father of daughters, I am a brother of my sisters, I am son of my mother, I am
husband of my wife. I cannot accept such translations which degrade women folks. I am 100% sure this is
not the original message of the Noble Quran and I have nothing to do with such translations as such
translations degrade the message and shows the noble Quran in poor light.

Anyways the title of the above surah is Nisa and the topic and the central theme of the surah should be
about Nisa [Urge]. But because of the poor understanding of the subject all the translators are connecting
this surah either to laws of inheritance favourable to males or how to marry and control females.

The chapter is actually addressed to the agitated minds [‫ ]ال َّناسْ أَيهَا يَا‬- The entire chapter has only one
theme and that is about Nisa [Urge], and how one has to be cautious about our urges [nisa] so that we
can serve our own Consciousness [Rabb] better. The character of the urge is to force or compel the
agitated mind to evolve. The purpose of life is the evolution of our consciousness. And without the urge to
learn, seek information and convert them into knowledge one cannot evolve. Urge for knowledge is key to
evolution. Those who are content with what they know cannot evolve. Without the strength of self
sustaining inner dynamics [Rijal] of support one cannot achieve the fulfillment of our urges. Nisa and Rijal
are companions of each other and they have been evolved from single psychic [Nafs e Wahidah] our
emotional entity. These urges [nisa] and self determination forces [rijaal] are necessary ingredients of life,
without which no one can drive the wheel of their lives. But we must be careful about them as they can be
dangerous if not tackled properly.

INTERPRETATION OF SURAH AN-NISA 1-10 verse:

‫بسم هللا الرحمن الرحيم‬

‫ق ِم ْن َها َز ْو َج َها‬ َ ‫اح َد ٍة َو َخ َل‬ ُ َّ‫يَا أَيُّ َها الن‬

ِ ‫اس اتَّقُواْ َربَّ ُك ُم الَّذِي َخلَقَكُم ِ ِّمن نَّ ْف ٍس َو‬
‫ون ِب ِه َو ْاْل َ ْر َحا َم ِإ َّن‬ َ ُ‫سا َءل‬ َ ِّ ْ‫سا ًء َواتَّقُوا‬
َ َ‫ّللا الَّذِي ت‬ َ ‫يرا َو ِن‬ً ‫ث ِم ْن ُه َما ِر َجاالً َك ِث‬
َّ َ‫َوب‬
‫علَ ْي ُك ْم َرقِيبًا‬َ ‫َان‬ َ ‫ّللا ك‬َ ِّ
4:1 O agitated mind/body/soul [ْ‫ ]النَّاس‬be cautious/thoughtful/mindful of your own Consciousness (Rabb),
who has evolved you from a process of single psyche and evolved from it, its mate [Jannah] and spread
from it many strong self sustaining dynamics [Rijal] and urges [Nisa] so be careful / cautious / thoughtful
of your own Allah [system of Consciousness] through whom you reciprocate with it [to learn] which
means the self impregnations of knowledge [wal-arḥāma], indeed you are under a Watchful System.
The verse begins by addressing ‫[ النَّاسْ أَيهَا يَا‬agitated mind/body/soul], in contrast to other verses which
address specific characters among mankind (e.g.,‟O you who believe”,‟O men of Faith”,‟O Bani Israel”,
‟O men of understanding”,‟O people of the book” etc.). Certainly those verses that address specific
characters of human beings also carry advice related to those characters and lessons for those outside
these characters. The Quran does not choose words randomly, but rather chooses in order to disclose
specific meanings and to indicate specific importance. What follows then, in this verse, is a discourse
which affects all human beings - which provides information about human psyche / nature and the human
condition in general, and which provides principles that can be applied to humanity in general. As [ْ‫ ]النَّاس‬is
plural noun it is address to mind/body/soul.

By addressing agitated mind/body/soul, the Quran is trying to explain how our psyche [nafs] is thirsty for
more knowledge. Our mind evolves or run on our urges [Nisa]. So the Quran instruct us to be cautious of
our Consciousness as our evolution depends upon the quality of urges we choose or entertain.

To support our urges to reach its aspiration we need to have a strong self sustaining inner dynamics or
self determination [Rijal]. All agitated minds have the same common psyche [Nafs], that's why it is called
Nafs e Wahidah [single process of psyche]. Rijal is our own self sustaining dynamics and Nisa are
urge which forces or drives us. Urge [Nisa] would just be just a wish without the presence of self
sustaining dynamics or strong determination [Rijal] to complete and fulfill it.

ْ‫ النَّاس‬- Agitation, wavering - See Edward William lexicon page no 2866 for exact meaning

ْ‫ ات َّقوْا‬- second person masculine plural (form VIII) imperative verb

‫ نَّ ْف ٍس‬- Psyche, soul, self ...

‫ َز ْو َجهَا‬- Who is the companion of nafs / Adam? Refer 2:35 - And We said, "O Adam, calm down, you
and your pair Al-Jannah [the process of hidden knowledge underneath which rivers of enlightenment
flow [Nahr] - the hidden knowledge is Jannah the real mate or companion of our nafs referred
as zauj] and gather intelligence from it freely whenever you desire. But do not come near such process of
disagreement / differences, lest you be from the unjust [or in darkness]."

ً‫ ِرجَاال‬- Rijal is an innate self sustaining dynamics or self determination that can independently
support our urges to attain its aspirations. Without rijal we cannot fulfill our urges. Rijal is a
sustaining mechanism which carries the urges on its own strength to fulfill its goal. Without rijal
our urges would be like a dream with no physical reality. Please understand the basic lexicon
meaning of ‫ رجل‬very carefully - went on foot by himself for the purpose of accomplishing the
object of his want, Rijal is one who lift its own weight without riding on any beast or taking help of
anyone. The essence of rijal is that what is done on its own strength or own determination alone,
independent of others. In the above Quranic context rijaal is a part of our psyche [nafs] which
supports, strengthens, sustains, helps our mind independently to lift any stress, load arises due
to our aspirations, desire or urges [nisa].
ْ‫َو ْاْل َ ْر َحا َم‬ - wal-arḥāma - Accusative masculine plural noun - Rehman is an inherent mechanism which
impregnate knowledge [Allamal Quran] connected to the wombs of agitated mind/body/soul. This womb
of our consciousness nourishes the knowledge and produces the ties of relationship since we are in the
womb of Mother Nature. The knowledge which softens or inclines the heart towards mercy is Rehmat &
Rahim.

4:2 ْ‫يث تَت َ َبدَّلوْاْ َو ْلَ أ َ ْم َوالَه ْْم ا ْل َيتَا َمى َوآتوْا‬ َّ ‫إلَى أ َ ْم َوالَه ْْم تَأْكلوْاْ َو ْلَ بال‬
َْ ‫طيِّبْ ا ْل َخب‬
‫َان إنَّهْ أ َ ْم َوالك ْْم‬
َْ ‫يرا حوبًا ك‬ ً ‫كَب‬

And give from yourself the obscure / isolated urges [al-yatāmā] their due inclinations [ْ‫ ]أ َ ْم َوا َله ْم‬and don't
convert the low grade urges with the pleasant urges. And do not transmit intellectual [ْْ‫ ]تَأْكلوا‬curiosity
towards their inclination in lieu with your own inclination. Indeed, that would be a great grief.

The surah is about Nisa [Urges] and not about orphans so obviously the context would be about urges
and not about the orphans. There are many obscure urges [uncertain, unclear, doubtful] which forces us
to surrender ourselves to its influence and consumes all our inclination and intellectual curiosity towards
it. Giving unnecessary attention to wrong urges can occupy too much of our intellectual faculty plus it
consumes too much energy and time. And this unnecessary waste of precious time can cause us great
grief. So don't let the good urges suffer due to wrong or immoral urges. This is the warning we get from
the above verse.

[‫ ا ْليَتَا َمى‬are the confuse or obscure state of urges, untouch, isolated, still not married or engaged with our
intellectual curiosity]

ْْ‫تَأْكلوا‬ - Exercising intellectual curiosity [It is an inner search to verify facts, if you discover the facts it will
transmit it to your brain which will set your mind free, something which your system can digest] -The
intellectually curious person has a deep and persistent desire to know. [‫ اكيل‬means intelligent, one of the
derivative of ‫]كلو‬

ْ‫ أ َ ْم َوالَه ْم‬- Root word is ‫[ مال‬inclination] and not ‫[ مول‬wealth] as generally taken by the traditionalists.
‫ مال‬/ ‫ ميل‬means inclination, leaning...

ْ‫ آتوْا‬- form iv verb

4:3 ْ‫اب َما فَانكحوْاْ ا ْليَتَا َمى فْي ت ْقسطوْاْ أ َ ْل َّ خ ْفت ْْم َوإ ْن‬ َْ ‫ن لَكم َط‬ َ ِّ‫ث َمثْنَى الن‬
َْ ‫ساءْ ِّم‬ َْ َ‫َوثال‬
َْ ‫ن َوربَا‬
‫ع‬ ْْ ‫تَعولوْاْ أ َ ْلَّ أ َ ْدنَى َذلكَْ أ َ ْي َمانك ْْم َملَكَتْْ َما أ َ ْْو فَ َواح َد ْةً ت َ ْعدلوْاْ أ َ ْلَّ خ ْفت ْْم فَإ‬

If you fear that you shall not be able to deal justly to yourself, concerning the obscure urges, then
merge [fa-inkiḥū]what seems suitable from the urges [nisa] of your choice, two or three or four; but if you
fear that you shall not be able to deal justly (with them), then only one, or which you can control, that will
be more suitable, to prevent you from doing injustice to you.

Multitasking reduces your efficiency and performance because your brain can only focus on one thing or
can entertain one urge at a time. When you try to do more than two things at a time, your brain lacks the
capacity to perform all tasks with equal justice. This is what the above verse is trying to emphasize. You
may be having too many aspirations or urges [Nisa] but you won't be able to do justice with them if you
marry/entertain them all so focusing on only one urge is recommended.

‫ ت ْقسطو‬- you will be able to do justice to yourself - 2nd person masculine plural (form IV) imperfect verb,
subjunctive mood

4:4 ْ‫سا َْء َوآتوْا‬

َ ِّ‫ن الن‬ َ ً‫ْن فَإن نحْ لَ ْة‬
َّْ ‫صدقَاته‬ َْ ‫ش ْيءْ عَن لَك ْْم طب‬ ً ‫َهنيئ ًا فَكلوهْ نَ ْف‬
َ ْ‫سا ِّم ْنه‬
‫َّمريئ ًا‬

And give the specific urges [nisa] their due sincerity, a way of emancipation [niḥ'latan]; then if they are
pleasant, regarding any admiration from it on her own, then exercise its intellectual curiosity without
hesitation.

One is not free or liberated until he gives sincere attention to its urge, then if you find in them any
admiration use your intellectual curiosity.

ْ‫ آتوْا‬- form iv verb

4:5 َ‫ّللا َج َع َْل الَّتي أ َ ْم َوالَكمْ السفَ َها َْء ت ْؤتوْاْ َو ْل‬
ِّْ ‫ارزقوه ْْم ق َيامْا ً لَك ْْم‬
ْ ‫َوا ْكسوه ْْم في َْها َو‬
ْ‫َّم ْعروفًا قَ ْو ْلً لَه ْْم َوقولوْا‬
And do not give in to the foolish urges [the urges which is unrealistic] your inclination [ْ‫ ]أَ ْم َوا َلكم‬which
Allah [system of consciousness] made for you forever, and nourish them within it and enrich them and
converse for them a comment which is perceivable / identifiable.

If we give more inclination or hold on to an urge which is unrealistic it will only create sufferings. That
unrealistic urge would unnecessary consume our precious time and energy although they are established
in us by the system of consciousness [Allah]. So we cannot overlook them but we should understand
them first by conversing with them with words which they understand. The author of the book wants us
that we should understand our urges before giving them our time and energy. Such urges are
unproductive because they won't yield any positive result.

ْ‫ تؤْ توْا‬- form iv

4:6 ْ‫ح بَلَغوْاْ إ َذا َحتَّى ا ْليَتَا َمى َوا ْبتَلوْا‬ َْ ‫نَُف النِّكَا‬ ْْ ‫ستم إ‬ ْ َ‫شدًا ِّم ْنه ْْم آن‬ْ ‫إلَيْه ْْم فَا ْدفَعْوْاْ ر‬
‫س َرافًا تَأْكلو َها َو ْلَ أ َ ْم َوالَه ْْم‬
ْ ‫َارا إ‬ ً ‫َان َو َمن بَروْاُْْيَك أَن َوبد‬ َْ ‫غنيًّا ك‬ َ ‫ف‬ ْ َ‫َان َو َمن فَ ْلي‬
ْْ ‫ست َ ْْعف‬ َْ ‫ك‬
‫يرا‬ً ‫علَيْه ْْم فَأَشْهدوْاْ أ َ ْم َوالَه ْْم إلَْْيه ْْم َدفَ ْعت ْْم فَإ َذا با ْل َم ْعروفْ فَ ْليَأْك ْْل فَق‬ َ ‫الل َكفَىَُو‬ ِّْ ‫ب‬
‫َحسيبًا‬

And become acquainted with the obscure urges [uncertain, unclear, doubtful] until when they reached the
state of conceiving [a plan or idea merge with the mind - Al-Nikah], so if you feel right sense of amicability
from them, then deliver towards them their due inclinations and do not transmit intellectual
curiosity [‫ ]تَأْكلو‬excessively and let it attain maturity that they will grow, and whoever possess substantial,
then he [an-naas] should remain modest and whoever is in need [to know], then let them transmit their
intellectual curiosity with recognition, then if you deliver towards them their inclinations, then they testified
upon themselves and (it is) enough with Allah [system of consciousness] as a Reckoner.

One should become acquainted with the obscure urges [al-yatama], let them grow on their own towards
their realization [Al-Nikah]. There is no shortcut to maturity. Don't push or make haste towards them let
them grow on their own towards their full growth. Don't incline or give too much attention to them, let them
recognize their capacity, eligibility, interest and let them testify / merge with your system of
consciousness. The System of Consciousness is the best Accountant.

ْ‫ ا ْبتَْلوْا‬- form viii verb

‫ آنَسْتم‬- form iv verb
ْ‫ فَأَشْهدوْا‬- form iv

4:7ْ ‫لر َج‬

‫ال‬ ِّ ِّ‫ون ا ْل َوالدَانْ ت َ َركَْ ِّم َّما نَصيبْ ل‬ َْ ‫ساءْ َو ْاْل َ ْق َرب‬
َ ِّ‫ا ْل َوالدَانْ ت َ َركَْ ِّم َّما نَصيبْ َوللن‬
َْ ‫َّم ْفروضًا نَصيبًا كَث َْر أ َ ْْو م ْنهْ قَ َّْل م َّما َو ْاْل َ ْق َرب‬
‫ون‬
Surely the self sustaining dynamics [Rijal] is a kind of modulator from what is remained from the
development [of the urges] of the closest [urge], and for the urges has a modulation role from what is left
from the development [of the urges] of the closest [urges], from what shortened from it or increased, a
modulation specified / stipulated.

It is very important to know the role of rijaal and why I termed it as self sustaining dynamics. Rijaal is a
source where development our urges or our aspirations takes place. Our aspiration or urges cannot
develop without the regulation of rijaal present in our system. Without rijaal our aspirations are without
direction and are useless. Rijaal is a modulator [one who setup or rear] which fine tune our urges so
that it can grow to its goal. The basic meaning of ‫ رجل‬is a journey taken on foot without the help of any
beast or vehicle. For the purpose of accomplishing the task /desire when taken on its own strength and
preparedness is termed as Rijaal. Not relying on outside source just on our inbuilt strength, capacity or
talent is the quality of Rajul. ‫ ارتجل‬is a person who gives extemporized speech [without preparing
beforehand]. A lonely man is called ‫ مرتجل‬- in short one who is on his own strength.
 ْ‫ نَصيب‬- set up to show the way, erect, rear, modulate, regulate, - ‫ منصوب‬is the object or set up
which shows the way or direction, a sign - ‫ نصب‬signifies a goal or a limit setup, it signifies idol - ‫ نصيب‬also
means tank, container or portion, share.. ‫ نصاب‬- origin, source or a place where thing grows

ْ‫ ا ْل َوالدَان‬- One who develops, bring forth, delivers like parents do..

4:8 َ ‫س َم ْةَ َح‬

‫ض َْر َوإ َذا‬ ْ ‫ساكينْ َوا ْليَتَا َْمى ا ْلق ْربَى أ ْولوْاْ ا ْلق‬ ْ َ‫لَه ْْم َْوقولوْاْ ِّم ْنهْ ف‬
َ ‫ارزقوهم َوا ْل َم‬
ً‫َّم ْْعروفًا قَ ْو ْل‬

And when occurred in the mind the process of sorting, the foremost will be the dearest urge than the
obscure one and the standstill one, make provision for them from it, and talk to them words which is
perceivable.

Here the orders of priority of urges are given. Self talking is very important, the practice of talking to
oneself mentally brings out positive solution.

4:9 َ ‫ين َو ْليَ ْخ‬

ْ‫ش‬ ْْ ‫علَيْه ْْم َخافوْاْ ضعَافًا ذ ِّرْيَّ ْةً َخ ْلفه ْْم م‬
َْ ‫ن ت َ َركوْاْ لَ ْْو الَّذ‬ َ ‫ّللا واُفَ ْليَتَّق‬
َِّْ
ْ‫سديدًا قَ ْو ْلً َو ْليَقولوْا‬ َ
And those who have fear [in their mind], even though they left from following them scattered traces, they
would be afraid because of them, but let them be cautious system of consciousness [Allah], and
communicate words/quotes hitting the mark.

Those who are apprehensive that by leaving behind their urges their scattered litter would follow or haunt
them all their life. They should not be afraid of that but they should consult within them which will subdue
them.

4:10 َْ ‫ون إْنَّ َما ظ ْل ًما ا ْليَتَا َمى أ َ ْم َوا َْل َيْأ ْكل‬
َْ ‫ون الَّذ‬
ْ‫ين إ َّن‬ َْ ‫ارا بطونه ْْم في َيأْكل‬
ً َ‫نَُو ن‬
َْ ‫صلَ ْو‬
ْ ‫س َي‬
َ
‫يرا‬
ً ‫سع‬
َ

Indeed those who transmit intellectual curiosity towards the inclination of the obscure urges unjustly,
indeed they consume intellectual curiosity ignited deeply in their mentality, and they will continuously
roast/suffer/burn (from) inflame provocation.
Sincerity is the key to everything. Injustice or suppressing your obscure urges may land you in trouble.
You may be grief stricken all your life for not giving them their right due. Right urges are key to
development and success.