Grand Qur'aan has
prohibited domestic violence negating erroneous "belief" of beating
one's wife.
The first social relation amongst human
species is of "Intimate Partner"; Husband and Wife.





-
O you the
living mankind! Listen carefully:
-
You people
be mindful, cautious and fearsome of your Sustainer Lord.
-
Your Sustainer
Lord is He the Exalted Who
created you people from an entity that acts as individual; retains
individuality.
-
And He the
Exalted created his Intimate Partner-wife from a
part of that person.
-
And He the
Exalted separated and spread
majority
of men, and all women from that couple.
We will not discuss the niceties of
"intimate partner" that are inherent in Arabic word:
since they were naively overlooked in human history.
Resultantly, we have history of violence against women which is tied to
the history of women being viewed as property and a gender role assigned
to be subservient to men.
Grand Qur'aan addressed the subject and
condemned self made erroneous perceptions regards the role and
relationships of two partners of human species. However, majority of the
translators imported in Islam the concept of "beating
one's wife to keep her within the
bounds of duty" by
manipulatively treating and assigning meaning
to one Verb:
in Ayah 4:34 as signifying, "You the
husbands beat them-the mentioned wives".
This Verb is made from Arabic Root: "ض ر ب".
Twenty eight words made from this Root appear in Qur'aan; twenty five
verbs, and one Verbal Noun in three states. All Verbs are made from the
same Verbal Noun. Their occurrences in the Qur'aan are 58 times.
The erroneous and manipulative aspect
of translating one verb in the context of wives as to denote "beating"
can be adjudged from the fact that at other 57 occurrences this beating signification is NOT
attributed by the Original and Plagiarist translators.
The most unfortunate aspect of
advocating domestic violence is that it insults the Arabic Word:
Islam;
a verbal noun, and as is known it denotes action and a state. This
Verbal Noun is such which deserves attain the title of "sublime
interaction". It signifies a healthy state of exactitude,
validity, truth; and absolved causing wellness and tranquility. And
therein is no deviation, irregularity, oddity, and abnormality
disturbing wellness and tranquility. It portrays a state of peace,
safety, tranquility and dynamic balance wherein the man is secure from
all things causing damage and disablement.
Arabic words take birth from Roots. Each Root has
a specifically defined and
distinctly conspicuous perception folded in it.
Words,
originating from Roots on well defined
patterns-moulds-structuring frames,
retain the original
perception infolded
in its Root,
dominantly and
conspicuously;
with additional meanings and connotation, shades and colours added by the peculiar pattern-placing of vowels-syllabification,
and addition of consonants. Moreover, relational aspect of the semantic
field will also influence and add connotations to the word.
Hence;
the meanings,
perception and connotation of an Arabic Word is the composite whole of the perception infolded in its Root, coupled with meanings associated
with its pattern, and its relation to the semantic field where it is used.
It signifies that
the basic meanings of a Root and word do not exhaust when they are used
in a different semantic field, relational area, while necessarily
retaining the base meanings.
The basic perception, meanings and
signification infolded in this Root: "ض ر ب"
as stated in
Lane
Lexicon is,
[quote] "accord.
to Er-Rághib,
الضَّرْبُ
signifies the making a thing to fall upon another thing;"
[unquote]
The conceptual meanings of the Root
evidently reveal that its meanings in the real-world experience will be
reflected by the collocates or other words associated with it in the
context.
It reflects that its effect may
necessarily not be of causing hurt.
It reflects an instance;
an illustration or an occurrence. The most equivalent word in English
vocabulary to describe the basic perception and its various uses in
different semantic fields is verb "strike". "Strike" denotes;
to fall or shine on something; to make something noticed; make something
to be perceived or become audible-understandable for someone; to make
some idea enter somebody's mind or occur to somebody; to penetrate or
seem to go right through something; make something by stamping;
and to remove something
away-displace. And taking support and help of other
words, its use signifies to hit somebody or
something with a hand, tool, weapon, or other object. Obvious intention
in such strike is to hurt, damage, dislocate, dislodge, deform, shape or
stamp the target with force. Moreover, support words will be required if
the intention of the speaker is to indicate the instance
as involving repeated strikes to reflect what is denoted by English word
"beating"; punishment in which somebody is repeatedly hit.
We will firstly study all the 57
occurrences, other than one in 4:34, to see that Root
"ض ر ب"
is as if it is synonymous with English word "strike" as defined above.
1-Transit
of idea to other's mind and perception: Used
to strike example to make the thing or point prominent and detached from others making it projected, apparent, distinct and
visible to public eye and perception-31 occurrences;
2-
Transit in land:
Used with preposition
for moving out of a seclusion to transit in an open
place-society, which causes
appearance, signifying distancing away from [
]
earlier location/position- 6 occurrences;
3. Strike; making
something as stamped-distinguishing feature and identity- 3 occurrences;
4- Strike;
displace
things to make another thing emerge on surface- 4 occurrences;
5.
Strike may alternatively be for the
purpose of distancing away, enclosing, veiling, or obscuring
something which is otherwise noticeable.-3 occurrences.
6. Strike: other occurrences
where it does not denote "beating;
an attack or punishment in which somebody is hit repeatedly".
5 occurrences;
7. Strike:
using an instrument-object for purposes of one time hitting
-2 occurrences;
8.
Strike in the manner of repeated hitting
[beating] of certain parts of the bodies of criminals on the Day of
Resurrection while dragging them towards the Hell Prison.
9.
Grand Qur'aan has prohibited domestic
violence negating erroneous "belief" of beating one's wife-Ayah 3:34
1. The basic perception, meanings and signification of this
Root is made evident at the very first occasion of its use in the
Grand Qur'aan, and later by using it in this context for 31 times out of
58 occurrences, reproduced hereunder:

-
It is a fact that (what to
say of explaining with gigantic similitude, given earlier)
Allah the Exalted does not consider it a matter of
shyness-reluctance-embarrassment-constraint,
-
that He might
as well
strike a similitude-example that of a female mosquito or even that
of a smaller female than her. [Refer
word by word analysis
2:26]
The basic purpose of a book is to preserve knowledge for the posterity
of humanity. Moreover, if the information-data-knowledge preserved in a
book is for humanity, then it becomes all the more important that the
book should be easy for comprehension since level of intellect varies.
One method to make things easier for perception is to strike an example
of similarity or contrast. An example {مَثَلُ}
is representative by virtue of having
typical features
of the thing it represents.
An illustration supports or provides more information on an opinion,
theory, or principle. Example is one that is perceivable by
senses
that make the exemplified thing strikingly
prominent to perceive or to occur to somebody.
The desire, purpose or objective of:

is to project a thing, or idea by
moving it away from all other things, and equating it with some
thing similar to it, which is already quite familiar to people, whereby
it will make
the point elevated-shining, easy to perceive and occur to people who
already have the information-knowledge about the thing quoted as
example.

-
Like it, Allah the Exalted
strikes to let
shine in open the established fact-reality,
profitable and substance of permanence,
and strikes to expose in contrast the
بَاطِل scum/conjecture-filmy layer of extraneous matter or
impurities that rises up on the surface of a liquid; dross or refuse from
molten metal which becomes visible on surface. [Refer13:17]
o



-
Have you not yet reflected
how Allah the Exalted has struck equating the
example of a
pleasant, meaningful, benefiting and result yielding
assertion!
-
It is like a pleasantly
beneficial and result yielding female-fruit bearing tree.
-
Its Root is
firmly entrenched and its trunk rising high in to the Sky. [14:24]




-
It yields its fruit each and
every time with the permission of her Sustainer Lord.
-
And Allah
the Exalted strikes examples-similitude for the people.
-
The purpose of
striking examples is that they
might conveniently perceive
and retain in memory,
remember, take lesson and recall to narrate the point explained. [14:25]
o
And We have struck
the equating and contrasting examples for you people. [Ref 14:45]


-
Therefore, for reason
you people should not strike
examples for Allah the
Exalted.
-
Indeed Allah the
Exalted knows everything
while you people do not know everything.
[16:74]
Allah the Exalted is
the Omnipresent; already most prominently perceived and known. There is
no need of striking examples to highlight any aspect and information
regarding Him the Exalted. Moreover, striking examples is the job of one
who has absolute knowledge both about the example, and that thing which
is intended to be made prominently shining and perceivable.
Contrasting two things of diametrically opposite nature can also achieve
the objective of making things prominently
surfaced rendering it easy to perceive or occur to someone;






-
Allah the Exalted has
struck an example
of a contrast between a subjugated person whose peculiarity is that
he does not have power and prerogative over anything;
-
and a person whom We
have given from Our Grace affluent stable sustenance whereby he
spends out of that secretly and publicly.
-
Adjudge; are such
people considered equivalent in public eye?
-
[having understood the point
say]
The Infinite Glory and Praise stands specified
eternally, entirely and exclusively for Allah the Exalted.
-
However, the fact of
the matter is that most of them do not know;
retain such simple facts in their memory.
[16:75]





-
You, the Messenger
[Sal'lallaa'hoalaih'wa'salam]
just see how have they
struck semblances
for describing you.
-
Thereby, they are lost in neglectful straying.
-
Resultantly, they
cannot
not self acquire the way to guidance.
[17:48] [Replica
25:09]



-
And You the Messenger
[Sal'lallaa'hoalaih'wa'salam]
strike
for them an example of a contrast between two persons.
-
We had provided
two gardens of grapevine for one of them.
-
And We had bordered-surrounded both two gardens of
grapevine
with date palms;
and in between both the two We placed cultivated grain-crop
fields. [18:32]






-
O You the living
humanity! Be attentive.
An
example has struck the
equation evident.
Therefore, you people
be
attentive for that.
-
It is a fact that those whom
you people call,
apart from Allah the Exalted, will never ever be able to create housefly even if they all rallied
together and made collective effort for it.
-
What to say of creating housefly,
if the housefly takes-snatches away something from their front they
all cannot recover that thing from that housefly.
The seeker and the sought thus stand proved feeble.
[22:73]

And Allah the Exalted
strikes examples-similitude-equations-contrasts
for the people.
[R 24:35]

[Replica/Mirror
17:48]

-
You the Messenger
[Sal'lallaa'hoalaih'wa'salam]
just see how have they struck
semblances
for describing you;
-
Thereby, they are lost in neglectful straying,
whereby they at their own cannot acquire the way to guidance. [25:09]

And for each of them
We struck examples-similitude-equations-contrasts.
[R 25:39]



He the Exalted has
struck for you people
an example of a contrast relating to your selves. [Ref 30:28]
[Same in
39:27]
Notice that We have
struck-illustrated
all sorts of examples-similitude-equations-contrasts in this Grand
Qur'aan for the benefit of people. [Ref 30:58]





-
And he
struck
for Us an example and forgot the fact of his own creation.
-
He said, "Who
is he who will give life
to the bones while they were decomposed?"
[36:78]



-
Notice that We have
struck-illustrated
all sorts of examples-similitude-equations-contrasts in this Grand
Qur'aan for the benefit of people.
-
The purpose of
striking examples is that they
might conveniently perceive and retain in memory, remember, take lesson and recall to narrate the point explained.
[39:27]



-
Allah the Exalted has
struck citing a man
whose characteristic is that many persons of conflicting nature and
psyche have partnership rights of subjugation-subordination-service
in holding him;
-
and of another man
who is subservient-in obedience solely for one man.
-
Adjudge, do they
both equalize for purposes of citing?
[Ref 39:29]



-
And when anyone of
them is congratulated with news of that which
he struck-ascribed for
Ar'Reh'maan the Exalted,
-
his face is veiled blackish.
And he is in state of disconcert.
[43:17]


-
And when the Son of Maryam
[Siddiqa] was
struck
identifying his true credentials,
-
thereat, the Nation
of you,
the Messenger
[Sal'lallaa'hoalaih'wa'salam]
refrained from him talking aloud and perturbed. [43:57]



-
And they-ruling Elite
of Mecca said to people, "Are
our various
iela'aha
better or he-Son
of Maryam who is considered iela'aha by some others?
-
They have
struck-projected
that as an issue for you for nothing but to raise a meaningless
debate-controversy-wrangling.
-
Nay, the fact of the matter is that they are a people who indulge in vain wrangling. [43:58]




-
This end result is because
of the reason that those who refused to
accept-believe in Grand Qur'aan they consciously followed the
conjecture and scum.
-
And that those who
accepted-believed they consciously followed, in letter and spirit, the Grand Qur'aan-the
Absolute Fact communicated by their Sustainer Lord.
-
This is the manner Allah
the Exalted strikes for the people
citing their own credentials.
[47:03]

o

-
And these are the examples which We
strike for the benefit of the people.
-
The purpose of
striking examples is that they might incline to objectively
reflect-contemplate-deeply and honestly ponder.
[Ref 59:21]





-
Allah the Exalted has
struck the equation-example
for those people who have deliberately refused to believe by
disclosing the inevitable outcome for the Wife of Noah
[علیہ
السلام]
and the Wife of Luet
[علیہ
السلام].
-
They both were
respectively under the wedlock of Our two perfectly Sincere
Allegiants.
-
Despite that both of
them exhibited disloyalty in accepting their word for
exclusive allegiance to
Allah the Exalted.
-
Thereby, both
Sincere Allegiants could not help avert-rescue them both tangibly by
seeking grace from Allah the Exalted.
-
Therefore, it was said, "You
ladies both enter into the Hell-Prison along with other entrants"
[66:10]




-
And Allah the Exalted
has struck the example
of the Wife of Pharaoh for those who have heartily believed.
-
When she prayed, "My
Sustainer Lord! Build for me by Your Grace a house in the Paradise.
-
And rescue me from Pharaoh
and his deeds and rescue me from the people who are tyrants-evil
mongers-distorters".
[66:11]
One of the unique
features of Grand Qur'aan is that it has built in Lexicon for majority
of its words and terms minimizing chances for a truth seeker to be
misguided or influenced by distorters and psychological manipulators. We
read about the basic perception stated in Classical Lexicons about Root
"ض ر ب".
On that basis, we stated that the nearest word in English to transcribe
its perception is "strike" which signifies to make something noticed;
make something to be perceived or become audible-understandable for
someone; to make some idea enter somebody's mind or occur to somebody.
This perception and meanings have become self evident by the examples
struck in the aforementioned thirty-one occurrences of words made from
this Root.
The purpose to strike
an example, a reference, citation, and contrast is specifically
mentioned which doubly affirms the meanings and perception of this Root.
It is stated as:
in
Ayah 14:25 and 39:27; and in Ayah 59:21 it is stated as:

.
Both Verbs in indicative mood are of Form-V which has reflexive causative meanings. It generally depicts such
actions where the subject honestly and sincerely tries to transform
himself, and performs that action diligently. The verb:
is from Root "ذ ك ر
". The basic perception infolded is
to save and preserve something in the memory.
Things are stored in the memory only by comparison.
Information saved-recorded in the memory becomes a source of
reference, a link that can be retrieved or recalled. A thing retrieved
or recalled from the safe storage-memory is for reviewing-visualizing,
and for verbal narration to others.
The Verb:
is from Root "ف ك ر".
Basic perception infolded in the Root is described by Ibn Faris:
تردُّدُ
القَلْب في الشَّيء. يقال تفكّرَ إذا ردَّدَ قلبه معتبِرا
That it signifies the perception of employment of heart in repeated
consideration, and reflection in some matter or affair. This is said for a man when he has carefully
or repeatedly considered, reflected, contemplated, deeply pondered upon
a thing for attaining a clear knowledge and objective conclusion.
It may, however, be noted that the
outcome-conclusion of such an exercise is dependent upon the manner of
reflecting upon some information. When the passions, preconceived
notions, vested considerations keep interfering in the thought process
in analyzing the given information about the hitherto unknown realities,
the conclusion will be biased and tilted.
2. It
is now evident that the basic perception, meanings and signification of
Root " ض ر ب
" is to make some thing surfaced,
conspicuous, demarcated, evident, contrasted and emerged with the result
that it comes in the focus of public eye and perception.
We have also conspicuously noticed in
aforementioned Verbal Unitary Passage of Qur'aan that the Verbs of this
Root are transitive. The
perception of the Root is also in the nature of transit,
since the purpose to strike examples
is
to make some idea enter somebody's mind
or occur to somebody; to penetrate or seem to go right through something.
Similarly, when a man is at his home he is not apparent in public
eye.
However, the moment he transits in the Earth, i.e. city, locality and
society, he becomes emerged and noticed.
This Root has thus
the signification for transit-openly moving in the Earth
in contrast to the state of confinement-seclusion:


-
The secretly sending sustenance gifts are for
those needy people who have been restricted-restrained to
their places for the cause of Allah the Exalted.
-
They do not find it
feasible for openly
striking-transiting in the Earth-society.
[Ref 2:273]




-
O those people/you, who self
proclaim to have
accepted-become believers, listen;
-
You should not behave
like those who have refused to accept-believe.
-
And about their
brothers when they struck-transited in the land,
or went out being engaged-participating in battle, they remarked;
-
"Had
they remained with us they
would not have died accidental/natural death, nor would they have
been slain". [Refer 3:156]
It is thus manifest that the Root
" ض ر ب
" denotes to emerge from a
place of isolation-seclusion-restricted company to transit in land becoming noticeable by
majority . When
one moves out of his place in open land, he is bound to meet and confront
people.


-
O those-you, who
consciously proclaim to have accepted-become believers, listen;
-
In case you got out
of your houses striking-transiting in
the cause of Allah the Exalted, thereat you people self discriminate
and distinguish between non believer and a believer. [Refer 4:94]


-
And
When you have got out of your houses
striking-transiting in the Earth,
-
thereby in such circumstances, there is no
contraction-objection against you that you might shorten
protocol of Ass-sa'laat-Time Bound Formal Rite of
Servitude and allegiance. [Ref
4:101]




-
O, those/you who consciously
proclaim to have
accepted/become believers, listen!
-
Witnessing between you by two men of
your family-tribe who enjoy just repute is prescribed while making the
Bequest
[in compliance of injunction 2:180]
at the time the natural death has approached someone of you people.
-
Or witness two strangers-alien who
are other than of your people-tribe if you
were
striking-journeying in land whereat the trouble of natural death has reached you.
[Ref
5:106]

In this section we have seen
six occurrences of Root " ض ر ب
". One
is the Verbal Noun
which is source of other Verbs
,
and
which are
intransitive in such situation. Here the Subjects
are themselves moving out and away
[
]
from their houses in transit in the Earth or in
the cause of Allah the Exalted, that is, towards the battlefield.
Interestingly all the Verbs used in the Grand Qur'aan relating this Root
are made from Verbal Noun
.
3. The basic perception, meanings and signification infolded in the Root
" ض ر ب
", as we have until now evidently noticed from the
above quotes, is that of emergence causing the thing to become apparent, unveiled,
noticeable, and thus perceivable. It gives us the perception of distinct and distinguished state, condition
and feature stamped upon an entity.



It
is a passive perfect verb, third person, singular, feminine. The passive agent [in Arabic-نائب
فاعل] of it are
and
.
Both are noun: definite; singular; feminine; nominative. Both reflect a
state/condition.
has made these two evident and
distinguished features stamped upon them, which is the
basic perception, meanings and signification of Root
" ض ر ب
", and that is
distinctly reflected in 40 out of 58 occurrences of it we have so
far seen.
4. Strike;
displace
things to make another thing emerge on surface: Basic
perception infolded in Root "ض ر ب"
is to strike to make things marked, displaced away, conspicuous,
evident, emerged, unveiled, and perceptible. Depending upon the intended
objective, additional instruments or resources are
needed to execute the strike.



-
And recall when
Mūsā
[alai'his'slaam], acceding their request, prayed for
water for his nation.
-
Responding
his prayer We told him;
-
"You
strike; displace-move away the
particular stone with the help of your Staff."
-
Sequel to his displacing the
particular stone, twelve water-flows there from self emerged gushing
as springs. [Refer 2:60]


-
And responding, when his nation inclined him to pray for water,
We conveyed to
Mūsā
[alai'his'slaam]
that;
-
"You
strike; displace-move away the
particular stone with the help of your Staff."
-
Sequel to his displacing the
particular stone, twelve water-flows there from self emerged gushing
as springs. [Refer 7:160]
: It is
an imperative verb, second person; singular; masculine. The subject of
the verb "أَنْتَ-you"
is hidden, and he is
Mūsā alai'his'slaam.
This act was to be performed with the instrument
Prepositional + Possessive Phrase: بِّ
Inseparable preposition + Possessive Phrase
:
Noun definite; singular; feminine; genitive state + كَ
Possessive pronoun: Second person; masculine; singular; in genitive
state; and the object was
Noun: Definite;
singular; masculine; accusative; a particular stone.
It is known that water does not flow out of a stone in a
quantity which could flow in twelve paths.
We know from Grand Qur'aan that water is also stored within a stone but
that is just couple of drops and not streams of water.


-
And it is a fact that there is
certainly amongst the Stones one which on slipping-moving
away from its position lets the streams of water emerge from beneath.
-
Moreover, it is also a fact
that there is certainly a stone [like Opal] amongst the Stones which
when ruptures; thereat the water gets discharged out of it. [Refer
2:74]
Similarly, it is a matter of common sense that a stick is not
meant for "beating" to
break the stone;
rather the stick will break by such act.
Stick can be helpful to displace a stone lying as a lid
over water outflow points in
hilly areas. A little moving-pushing it away with the help of staff will let the water
and spring gush
forth, which is subject of the verb in the above two Ayah-Unitary Verbal
Passages.





-
Know the fact that We
had communicated to
Mūsā
[alai'his'slaam
in Egypt] that;
-
"You travel by
night with My servants.
-
Thereupon
reaching there [and because of chase by
enemy-26:52],
you strike to emerge a submerged
passage in the Gulf of Suez for them. The characteristic of this
passage is that it is dried up:
skeleton - Fringing
reef.
-
You will not have
fear of being overtaken,
nor you will have apprehension of other unpleasant eventuality."
[20:77]


-
Thereby, We
conveyed to
Mūsā
[alai'his'slaam]
that;
-
"You strike;
emerge the Gulf of Suez with the
help of your stalk [for them
the dried up passage/Fringing reef-as earlier told
20:77]".
-
He struck; thereat
the dried up passage made itself emerge on surface.
-
Thereat, each segment
of its many parts was like the Big Bone-Skeleton
[Fringing reef] stationed firmly at its position.
[26:63]
Prefixed
conjunction
فَ
which shows cause and effect +
Verb: Imperative; Second person; singular; masculine; the subject of the verb "أَنْتَ-you" is hidden, and he is
Musa alai'his'slaam.
This act of projection was to be done for them who
were to accompany him. And what was the
purpose and object of this verb which was to be projected/ surfaced? It was
Noun:
Indefinite; singular; masculine; accusative;
"a path, passage, dried and embedded walkway,
bridge".
And
where this passage/walkway/bridge was to be struck;
evident/ surfaced/emerged?

It
is a
prepositional phrase: Separable Preposition + Noun: Definite; singular; masculine; genitive,
"in the Gulf of Suez".
And what was the peculiar nature of that
"passage, walkway"?
It is mentioned as
Verbal
noun: masculine; accusative,
"dried up"
[interestingly original meanings of skeleton are also dried up]
And
later, that which emerged above the water surface, its each segment
comprising many parts is exemplified by a Possessive coupled with
Adjectival Phrase

signifying like
the big
bone-skeleton stationed firmly at its position.
It is thus evident
by plain words of Grand Qur'aan that what he was asked to
strike to project; bring on surface was a dried up
skeleton to serve as walk way, upon which
he might have been standing at that point in time; a fringing reef that
can get uplifted intermittently resulting in parallel, stepped sub
aerial terraces.
5. Let us revert back from Exodus to the Root " ض ر ب
" to
study its use in other semantic fields in Qur'aan, after having noticed
in 44 out of 58 occurrences, its basic perception, meanings and
signification as that of emergence; to cause the thing become apparent,
noticeable, unveiled and thus conveniently perceivable.
Alternatively a strike may be for the
purpose of distancing away, enclosing, veiling, or obscuring
something which is otherwise noticeable.


These young and determined Muslims had taken refuge in a Cave.
Therein, they did not die. They were, during all
that long period, in a state of deep sleep resembling coma.
Thereafter, on revival to their original state, they had the perception
of time as of a part of a day, indicating that nothing was in their
memory about the intervening period, since the perception of time is
dependant upon continuous recording of sounds and visuals in the memory.
Here the object of the verb is omitted but the effected
thing is indicated, "Upon their ears"; reflecting thereby that a
veil-partition-barrier was made to emerge causing they become
deaf to sounds in the surroundings.
Ears are such organ of human body that keep functioning during sleep,
and keep conveying sounds to the brain, which remain under analysis.
Hence, it is the 45th occurrence of
words made from Root " ض ر ب
"
where we do not perceive the feel of
"beating-act of striking repetitively with instrument and
use of force causing harm, hurt or damage".



-
And you
the Messenger
[Sal'lallaa'hoalaih'wa'salam]
pronounce for the Believing Women that they should
reduce their focused
attention upon men
[just for info:
it is most powerful stimuli to excite]
and that they should preserve their genitalia
[for into: it is the end area in sex process].
-
And that they should not make
eminently noticeable their attraction-bosoms. The exception to notice
is for that which has naturally become evident because of it raised
above the surface.
-
However, they should strike
barrier obscuring their surfaced bosoms by putting their
unsown sheets upon their chests. [Refer 24:31]

Things raised above-the-surface like the
protuberant breasts of a woman are obviously noticeable even if a woman
is not subtly exposing it to attract attention of men.
Here the third person, plural
feminine Verb in Jussive mood denotes such
strike
that is aimed at distancing away, obscuring a thing which is otherwise
protuberant. Objective is to be achieved with the help of unsown sheets
drawn over their chests. It will create a barrier over and above their
clothes helping obscure the bulge and its contours.
The purpose of a "strike" can either be
obscuring and hiding something or making it noticeable, vivid and known.
Both these find mention in the above Ayah.

-
Would, for reason
that you ask to bring other than this Qur'aan,
We strike alienating the
Memoir's narrative: Qur'aan away from you people, in the manner of avoidance-placing
it aside?
-
Would we strike
like this only because you people are a transgressing nation?
[43:05]
Here the object of the verb
"to strike"
is
:
an epithet for Grand Qur'aan; and action is related "
".
The preposition "
"
designates to distance from, motion away from, departure from a place or besides a
person; "distanced away from you people".
:
It is a verbal noun used as Cognate adverb in the sentence.
A cognate adverb is a verbal
noun/gerund with a meaning very similar to a
mentioned action - نَضْرِبُ.
This adverb is used for one of three purposes:
1 to explain the manner in which
the action takes place.
2 to provide the multitude in which the action takes place.
3 to place emphasis on the action.
And the manner of
carrying out action
designated by verbal noun
is "avoidance, alienation, to ignore,
placing aside".
When Root " ض ر ب
" is employed for openly roaming in the land, it
has simultaneously the connotation and effect of getting distanced away from the
point and company of his stationing at that point in time. And here we have seen
this effect by the use of preposition "
"
and verbal noun
denoting avoidance, ignoring and turning away.






-
The Day the Men of False and
Deceptive Claim of Belief and the Women of False and Deceptive Claim of
Belief will ask calling those who had truly
believed,
-
"you people wait for us
to let us acquire some light from your illumination".
-
It was replied, "Return
back to your past whereat seek for yourselves visible light".
-
Thereat, a partitioning
is struck between them by raising a walled enclave. It has the entrance gate.
-
The mercy is
everywhere inside the boundary. And its exterior, all around
facing boundary wall, there is the punishment. [57:13]
6. Apart from the 49 out of 58 occurrences which we have
studied so for, this Root is used in other semantic fields where
it does not
reflect meanings of striking with the perception of "beating"-an attack
or punishment in which somebody is hit repeatedly. Earlier we read that
"you strike" is used to push, remove away a stone with the help of
staff. We can also strike with hand to push back somebody, or push and throw
down some inanimate object which is standing on ground.






-
Thereat, he went unnoticed
towards
the temple of their various
iela'aha
[to execute
his plan
he had hinted to them-21:57].
-
Reaching thereat he said
to statues,
"Do you not eat;
[37:91]
-
what is the matter with you that you do not
speak". [37:92]
-
Thereat he went nearer positioning
himself upon/over them,
striking-pulling them down with
the right hand. [37:93]
The act done is:
.
It is intransitive perfect verb, third person masculine with hidden pronoun
referring back to
Iebra'heim alai'his'slaam.
a Verbal Noun;
indefinite; singular; masculine; accusative; is
used as cognate adverb [in
Arabic-مفعول مطلق] which describes
the manner in which the act was carried out. However, if a verbal noun from the same Root of verb
is used it denotes the intensity of the act. The
verb being intransitive, there is no object of it. Its manner of
execution is not through an instrument but only the right hand.
One can't beat and break the sculpted statues with
hand which will cause only pain and bleeding to oneself rather than any
harm to stone statues.
One can break the
placed-on-ground statues by striking-jerking them with hand over their
heads to make them fall on
ground to get broken. Accordingly he broke the smaller statues leaving bigger one
by design-21:58.




-
[reverting from parenthetic to cobra bite treatment suggested]
And take hold with your
hand-palm curved as bucket a handful of cleansing cool water;
thereby strike exposing-separating
the bite-venom
with cool cleansing water. Mind it; you should not desist-deviate this given
advice in quickly doing it".
-
It is a fact that
We had found him coolly perseverant.
What a remarkable sincere servant was he! It is a fact that he
was ever mindful-heedfully returning to Allah the Exalted. [38:44]
:
Prefixed conjunction
فَ,
shows cause and effect-logical sequence
+ Verb: Imperative; Second person;
singular; masculine.
Verb is transitive needing at least one
object. The mention of object is unnecessary since understood to the
person whom this advice was given. It is for us also evident since the
complaint of that person is mentioned prior to it in Ayah 38:41
that "when he called his Sustainer Lord, that "I
am in pain,
the Cobra has bitten me causing dizziness/ weakness and pain".
It is obvious that no one advises for "beating-striking" the wound with
anything, except raising the point of bite for washing the
wound in depth.
7. And now
when we have read 51 out of 58 occurrences of this Root, let us see Unitary Verbal Passages where
its use is for
striking someone using an instrument-object and for purposes of one time hitting.
Such
occurrences are four in the following semantic fields:




-
Thereby, for exposing what
they were hiding, We had communicated to them commanding; "You people strike him-the
murdered person with some part of her—
-
Like this revival to life
of the murdered person, Allah the Exalted will revive
the naturally dead.
-
And He the Exalted
will keep showing you people the tangible manifestations of created realm of Him
the Exalted—so that you people might conveniently save in memory
and objectively analyze for critical thinking. [2:73]



-
When your Sustainer Lord
communicated to the Angels that, "I am with you, therefore, you
strengthen those who have heartily accepted-believed.
-
I will keep casting terror in
the hearts of those who have refused to believe.
-
Therefore,
for terrorizing you strike from
place above the necks,
-
And you strike every chieftain
amongst them".
[8:12]



-
Thereby, when in response you are
face to face
in battlefield with those who denied believing,
-
The obvious target for both warring parties
is to strike hitting the necks-human bodies
till such point in time during the currency of fight that you have succeeded in
overpowering respective opponents-have made them exhausted-subdued-drop weapons.
-
Thereat you are hereby directed
not to kill but
firmly bind-arrest such subdued enemies as
prisoners of war since the question of releasing them as gesture of
obliging favour, or on ransom arises afterwards when the war may
surrender-lay down the weapons-enemy
has accepted defeat.
[Ref
47:04]
This is picturesque description of a
scene of a battlefield where troops are lined up face to face. Obvious
consequence is described by:

.
This is a Possessive Phrase prefixed
with Conjunction "فَ
"
which shows cause and effect. This signifies the
situation and point in time when the troops of believers and non
believers are lined up in the battlefield face to face.
Verbal Noun
ضَرْبَ
in accusative case is used as Cognate adverb [المفعول
المطلق].
A cognate adverb is
such verbal noun with a meaning very
similar to a mentioned action. Cognate adverbs need not to be from
same root as the mentioned action
but must
have a similar meaning. Mentioned action is
which
signifies that warring groups are face to face, and war means to kill and get
killed.
8. We also find two
occurrences of words made from this Root used to denote
strike in the manner of repeated hitting
of certain parts of the bodies of criminals on the Day of Resurrection
while dragging them towards the Hell Prison.






-
Imagine, if you could visualize
the scene after resurrection when
the Angels will undertake intensively to
alienate-segregate those who deliberately and
persistently denied and had died as rejecters;
-
They will be
alienating them smiting on their faces and backs until they
make them enter into Hell-Prison,
-
Saying, "You people
taste the torment of scorching Hell-Prison. [8:50]
-
This is the
result-outcome of that which your hands had sent in advance.
-
And certainly
Allah is never unjust to His created ones." [8:51]








-
Thereat, after
resurrection how would they interact secretively when the Angels
would have alienated them
while striking-beating their
faces and backs [until made them enter into Hell-Prison] [47:27]
-
This happened to them because
they consciously and purposely followed that which occasioned for Allah
the Exalted to
take criminal cognizance against them.
-
Indeed abominable
and result wise frustrating for them would be that
which they personally have forwarded for their selves
to occasion
that Allah the Exalted might take criminal cognizance against them.
-
And they had demonstrated
aversion in seeking appreciation and approval of Him the Exalted.
-
Thereby,
He the Exalted declared their acts as fruitless yielding nothing.
[47:28]
In these instances we have noticed that Root "ض ر ب"
is used for knocking or striking on
identified points causing mark of such
smiting visible on the body of person hit.
9. By
the grace of Allah the Exalted we have covered a long journey studying
all the semantic fields in 54 Unitary Verbal Passages where 57 times the
words emanating from Root "ض ر ب"
have been used. We have vividly
noticed that generally it does not denote what is signified by the
English word "to beat; beating". English word "beating" signifies;
the act of inflicting corporal punishment with repeated
blows; a
whipping or thrashing, as in punishment;
hit somebody or something repeatedly; knock against
something repeatedly; music
hit drum: to hit a drum repeatedly to produce a musical rhythm or
a signal; make something by hitting:
to shape or make something by pounding or trampling.
This sort of perception is noticed only in the
repeated strikes of the Angels, on the Day of Resurrection and
Segregation, on the faces and backs of Non-Believers who are being
dragged towards the Hell-Prison
[see above
8:50; 47:27].
It is intriguing to note that in almost
all traditional translations available on line, none of the translators
have used the word "beat, beating" in aforementioned 57
occurrences of this Root. Except few, majority have not even used it in 8:50 and 47:27
where it is evidently striking in the manner of beating because of
nominative mood of the Verb coupled with its transitivity.
Erroneous attitude of the original
translators as well as plagiarist translators becomes self evident when
we find solitary "beating" in their works for one occurrence of this
Root in the Qur'aan and that is for:
in Ayah 4:34 where suffixed object of the
Verb refers to earlier mentioned wives.
George Sale;
John Medows Rodwell
and Arthur John Arberry laid the foundation to interpret this word as
"scourge; chastise; beat them". Learned Yusuf Ali translated it
as "(And last) beat them (lightly)".
He seems to have expressed his "kindness" for
women by placing "lightly" in the parentheses. Learned Pickthal
like George Sale, on the contrary, seemed to have no sympathy for wives.
He translated it, "and
scourge them". It is
hard to think that by using this word he meant to severely criticize
them and not whip them.
Translators naively overlooked the basic
perception infolded in the Root. The basic perception, meanings and
signification infolded in this Root "ض ر ب"
as stated in
Lane
Lexicon is, [quote] "accord.
to Er-Rághib,
الضَّرْبُ
signifies the making a thing to fall upon another thing;" [unquote] It reflects that its effect may
necessarily not be of causing hurt. Further, it denotes a singular
stroke. On the contrary, "beating" is a repetitive action. Therefore,
Root "ض ر ب" and English word "strike" never convey
the perception of beating unless so qualified and depicted by the use of
supporting words that reflect repetitive nature of the action.
Recall the meanings made evident in 31 +
6 occurrences in part
1
and
2
above.
That is, it denotes to strike with
the purpose of highlighting and projecting something to become vivid for
comprehension and to occur to others.
When used with reference to
locations, one of which is of seclusion and the other of open, it
denotes to strike, meaning to transit in Earth.
The issue in Ayah 4:34 relates to that
obtaining in the privacy and seclusion of bed rooms in houses. Presence
of husband and wife in the seclusion of Bed Room of their houses is
indicative to others that they are maintaining matrimonial relationship.
In case they have strained relationship, and even
if they are not continuing matrimonial relationship, other members of
the House continue to have the positive perception of such linkage
between them. It is pivotal to understand the
delicacies of the issue discussed in this Ayah that we keep in mind the
location to which the issue relates.











o
-
And as for
those wives are concerned about whom you-the respective husbands remain afraid of
discordant conduct, the following course of action is hereby
prescribed:
-
Thereat,
politely and lovingly advise
them;
-
And you husbands
move them to separate bed
within the bedrooms;
-
And you people strike: transit them
out of the bedrooms
[عن
المضاجع]
open in house
making the suspended matrimonial relation apparent to entire
family.
-
In response to
any of aforesaid actions
if they accepted your word;
thereby, you should not pursue to find excuses against
them.
-
Be
mindful; certainly Allah the Exalted is eternally the Most Exalted,
the Greatest.
[Ref 4:34]



It is a Nominal Sentence beginning with
[wāw],
the Recommencing particle. It is a discourse coordinator, that signals the speaker's
identification of an upcoming unit which is coordinate in structure to
prior unit. Here the discourse is about the conduct of wives.
:
It is the Subject of sentence; a Relative Pronoun;
third person; feminine; plural in nominative state, in the meanings of a
condition. Its Relative Clause is:

a Verbal sentence in sequence Verb-Subject-Object. Verb
is:
Imperfect; Second person; plural; masculine; Mood: Indicative; [و]
Subject pronoun, in nominative state; مصدر-خَوْفٌ
Verbal noun.
The imperfect indicative mood verb does not restrict itself to any idea
of time; it indicates enduring existence, begun and incomplete, either
in past, present or future time.
The cause of this fear, that is the object of verb is:
.
It is a Possessive Phrase with suffixed possessive
pronoun; third person; feminine; plural in accusative state which refers
back to Relative Pronoun. The Object Noun is definite; Verbal Noun
signifying an act and state. It denotes discordant behaviour.
Please note that it is not peculiar to some of the wives. Some husbands
also have conduct this way:



-
And if a wife
feared-anticipated discordant conduct or "avoidance-desertion" by her
husband;
-
Thereat,
nothing at all objectionable is
blemished upon them
both that they might mutually
reconcile the [financial]
matter between them; a perfect
sincere reconciliation.
-
Take note that reconciliation is always
a better thing. [Ref 4:128]
Please retain in mind the
sensitiveness of issue and the objective to help and direct such couples
to remain united, which will facilitate us in easily understanding the
forthcoming imperative injunctions of Allah the Exalted.
When husbands are faced with such
situation, they are directed in the Apodosis clause:
.
It is a Verbal sentence; Verb-Subject-Object
preceded by Conjunction Particle
"فَ" which signifies cause and effect and serves as connecting apodosis
clause. Verb is Imperative;
second person; plural; masculine; [و]
Subject pronoun, in nominative state refers those husbands who are
facing such situation.
It is from
مصدر
وَعَظٌ
Verbal Noun. It signifies to
politely and lovingly
verbally advise
the object-their
respective wives of described conduct.



:
This Verbal Sentence is conjunct to the preceding clause with
Appositive Particle
which is evidently showing a sequence.
This verbal sentence is in sequence verb-subject-object. Both Subject
and Object of the Verb are the same as in previous verb. The Verb is Imperative; second person; plural; masculine; [و ]
Subject pronoun, in nominative state + [هُنَّ]
Object Pronoun: Third person; plural;
feminine, in accusative state. The verb is
from مصدرهَجْرٌ
Verbal Noun. Its Root is "ھ
ج ر".
The basic perception infolded in the Root is
that of moving away from one place/location to another
place/location which involves the act of breaking ties of nearness and
association with the former location.
This signifies the distancing away from the present situation-location
which obviously involves the disjoining and disconnection from the
former for the purpose to join/connect with another
place-location-situation. It thus seems an antonym to
الوصل
meaning association, joining, connectivity.
Where such wives
should be moved away from nearness and association with their previous
location? Allah the Exalted indicated it:

.
This is a Prepositional Phrase relating to the
preceding Verb. Preposition
signifies rest in a place or during a time,
and motion into a place. This signification is then transferred to the
relation subsisting between any two things, the one of which is regarded
as the place in which the other is, or happens, or into which it goes or
is put. The location is within:
the respective bed rooms of such couples.
Do I need to describe what it connotes when a husband is directed to
move-distance away his wife to a location not somewhere else but within the
same bed room where both are allowed to enjoy the privacies and its
extremes at three timings a day? This is
what some husbands might do at their own;
as mentioned in 4:128 above which is
other than
discordant conduct. Verbal Noun:
denotes an act and state of turned away,
avoidance, and deserting. And when
it happens within the bed room of a couple, it is obvious what it subtly
and decently denotes.
So as long as this state remains
restricted to the respective bed room of concerned husband and wife,
people around them remain unaware and unconcerned. This state of affairs
within the bed room of a married couple is obviously neither desirable
nor naturally can or should be allowed to continue for longer periods.
When such state is caused by the husband
at his own desire, not in compliance with the command of Allah the
Exalted, it is directed:



-
Period of state of self-restraint is
restricted to four months for conclusive decision for those husbands who
at their own undertake
an oath to refrain establishing intimate matrimonial relation with their wives.
-
Thereby, if husbands
compromise-return-re-establish matrimonial relation, in that case Allah the Exalted is indeed Oft-forgiving-overlooking faults, the
Merciful.
[2:226]
The husband has taken the oath that he
will not maintain the protocol of intimate partner with his wife. This
is secret to him and only his wife will become aware of it by avoidance
of natural protocol. Allah the Exalted, Who is privy to such secrets,
does not approve that such state should persist at the discretion of
husband. He the Exalted restricts it to a period of four months;
obviously the Creator best knows the nature and delicacies of biological
drives. Allah the Exalted encourages and prompts such husband to mend
their selves and return to their respective wives by telling that if
they do so they will find the fact that Allah the Exalted is repeatedly
forgiving and overlooking the faults of people and is always the
Fountain of Mercy. If he does not mend and revert, other course of
action is:



-
And
in case they have firmly
decided-are determined for publicly denouncing the matrimonial
protocol and bondage with their wives,
-
Thereby, it be known
that Allah the Exalted is the Listener and the Knowledgeable. [2:227]
The husband has resolved, made a
determined decision to make public his intention of terminating protocol
and bondage of matrimony.
In response clause, Allah the Exalted has not mentioned the trait of
overlooking and forgiveness. In this situation
matter cannot be overlooked, since it is now out of the
bed-room to others also.
In this situation, those traits are mentioned which
make instancing and dispensation of
justice incumbent upon Him the Exalted. The matter will be looked into
and disposed of on merit.
It is thus evident that the "Protocol of
Matrimonial Bondage" cannot be allowed to remain suspended at discretion
and will of the husband for an unlimited and unspecified period, abusing
the "distinction, distinguished feature" for initiating the protocol
granted to him. It will go beyond disrespecting the considerations of
biological drives of intimate partner, into the realm of insult and
indifference.
Allah the Exalted, for restoring harmony
and tranquility disturbed by the discordant conduct of respective wife,
commanded her husband to politely
and lovingly verbally persuade her,
and failing that express the disconcert
non-verbally
by distancing her away to separate bed within the bed room-suspend the
intimate protocol.
Unscrupulous husbands should not take it
as free hand given to them to avoid the protocol for indefinite period
they might like till they coerce their wives to surrender
unconditionally. That is not the purpose, nor this state is allowed to
persist longer. When husband does
it at his own will, Allah the Exalted restricts this period to four
months during which he is encouraged to restore relationship, or if he
had decided to alienate his wife then he must make it public.
Here, when Intimate Protocol is suspended under direction of Allah the
Exalted, it is limited to a very short duration by prescribing the
immediate next step, which is to communicate non-verbally to others
about the strained and suspended matrimonial protocol to involve them in
resolving the problem. It is

,
"and you people strike; transit them from the
bed rooms
exposing the suspended matrimonial relations to entire
family".

This Verbal Sentence is conjunct to the preceding clause with
Appositive Particle
which is evidently showing a sequence.
This coordinating
conjunction functions as an additive term within sentences to link
clauses, phrases, and words. It refers to affirming for the المعطوف the same meaning that is affirmed
for the المعطوف عليه,
which is here:


.
The suspension of Protocol of Matrimony happened within the bed room of
respective couple. It is in seclusion,
hidden and not occurring to others. Action
appositive to it is described by Verbal sentence
comprising Verb-Subject-Object. Verb is
Imperative; second person; masculine; [و]
Subject Pronoun in nominative state refers to the respective husbands.
Suffixed feminine plural third person pronoun refers to respective
wives. Action denoted by the verb
is to strike once;
and since it is associated with a
location; the bed rooms of respective couples, with no other words
linked with it that could add connotation of physical hitting with hand
or an object and target part of body; the only meanings are to
transit-move the wives from the bed room to other area of house.
This will reflect the basic perception infolded in the Root of Verb;
that is to make things manifest, become understandable for someone; to
make it occur to others.
Wife is now out of the bed room. It is a
non-verbal, but louder than verbal, conveniently understood by all
others that this couple is neither respecting nor maintaining the
Protocol of Matrimony. It is a dangerous and alarming state causing
concern for others. Therefore,
Allah the Exalted immediately gives in its continuation a course of
action to the concerned relatives of husband and wife to try avert the
situation before it worsens and ends in permanent break-alienation of
the couple.




-
And if finding
the wife excluded from the bed room you people
apprehended that it might
lead to separation between the husband and the wife:
-
Thereat, you
are directed to appoint a reconciliatory arbiter from husband's
family and a reconciliatory arbiter from wife's family.
-
Should the
husband and wife both have
the intention of straightening the affairs: Allah the Exalted would foster harmony
amongst the couple.
-
Indeed Allah
the Exalted is eternally the Knowledgeable and absolutely aware of what is
secreted and manifest. [4:35]
It is intriguing that despite such a
simple and straightforward solution imperatively prescribed by Allah the
Exalted to resolve a problem that emerged between a husband and wife,
the concept of violence against wives was brought in by manipulating an
otherwise semantically simple word. Such translators naively forgot that
it does not have the perception of "beating"-a repetitive action. It
signifies instance.
Majority of translators also naively
ignored that the Verb
is a Command Verb and the Authority-the
Sovereign Who is issuing this command is none but Allah the Exalted. And
they naively forgot that there is NO contradiction, arbitrariness in the
Commands and polite advices of Allah the Exalted incorporated in the
Qur'aan. Allah the Exalted politely advises at another place about such
wives who are lot more than merely discordant.





-
O those people/you, who self
proclaim to have
accepted-become believers, listen;
-
It is a fact that
some enemy like, dissatisfied of affiliation, for you are present
even within your wives and within your progeny.
-
Therefore, you people
be mindful of them.
-
Having identified them, if you people
overlook, and forbear, and
forgive,
-
thereby, if you do
this, know it that case Allah the Exalted is indeed Oft-forgiving-overlooking faults, the
Merciful. [64:14]
This is the only Ayah-Unitary Verbal
Passage in the Grand Qur'aan where three Verbs
;
;
and
are jointly used in view of the gravity of negative information given to
husbands. All the Verbs are second person; plural; masculine; imperfect
in jussive mood by conditional particle.
Kindly study
what is the difference between a charge against wives signified by
verbal noun
and that signified by
.
It is an Adjective resembling participle/Collective on
فَعولٌ
measure: Indefinite; accusative; used for singular, dual, plural
feminine/ masculine. The
Adjective resembling participle, or termed
as Verbal Adjective, is a noun derived from an
intransitive verb in order to signify the one who
establishes an action with the meaning of permanence.
This Adjective, like a verb, signifies the occurrence of
an action or state. It is the Subject Noun
of Verb Like Particle in the sentence. Its Root is "ع د و".
The
basic signification infolded in the Root, as stated by Ibn
Faris is:
يدلُّ على تجاوُزٍ
في الشيء وتقدُّمٍ لما ينبغي أن يقتصر عليه
"That it leads to
the perception to move away-traverse instead of remaining confined,
limited or reduced to the thing". It, therefore, denotes those who
have become enemy signifying disassociation of affiliation, nearness,
distancing. Element of heat, warmness, conflict, friction and agitation
is inherent in the action signified by the Root in whatever semantic
field it might be used. Lane's Lexicon, quoting Er-Raghib, describes its
primary signification as; "transition; or the going, passing beyond, or
transgressing: and incompatibility to coalescence".
Kindly apply your intellect and reason
that while a husband is advised to show par excellence patience and
restraint, portrayed by three verbs used consecutively, against a wife
who is persistently in the state of
-state
of animosity for him;
do you think that Allah the Exalted will
order another husband to thrash-beat his wife who is merely discordant?
No, there is never inconsistency in the Commands and advices contained
in Qur'aan.
Please remember that the concept of
violence, harassment and coercion is alien to Verbal Noun
Islam.
The action and state reflected by
and
does
not contain element of sexual turpitude. Just ponder what
could be the worst shock a husband could have from his wife? It is that
state when a husband is rightly or wrongly convinced of the
perception that his wife has indulged in illicit sex. If he registers a
case against her wife in circumstances:





-
Take note of
instructions about those husbands who allege charge
of illicit sexual intercourse respectively upon their wives while they
had no eye-witnesses
to produce in court of law except respectively their own selves;
-
In such case the
testimony of each such complainant is respectively
four testimonies
under oath by the name of Allah the Exalted:
-
To the effect that indeed he is certainly
of those who state nothing but truth; [24:06]
-
And the fifth testimony is
to the effect that the Curse and Condemnation of Allah the Exalted be upon him if he was
of those who are the liars. [24:07]
Please note the implications of the fifth
testimony. He is self agreeing to be thrown in Hell-Prison in the
Hereafter life. If he does this in the court of jurisdiction, the
complainant succeeds in establishing the alleged charge. But the court
cannot give the verdict without listening the accused.




-
But it will repel-remove away
from her—respective
wife the punishment prescribed for the offence that she submits four testimonies
under oath by the name of Allah the Exalted:
-
To the effect that indeed he is certainly
of those who are the liars. [24:08]
-
And the fifth
testimony is to the effect that the Curse and Condemnation of Allah
the Exalted be upon her if he were of those who state nothi
Just ponder that a husband; who has a
doubt of the strength of conviction about sexual misconduct of his wife,
is not allowed to resort to violence-beat his wife but is asked to take
the case to the court of law. Now adjudge yourself that can he be
allowed rather directed to beat his wife who is merely "guilty" of
:
-discordant
behaviour?
May Allah the Exalted have mercy upon us
all and give us strength to remove and throw away all erroneous
perceptions that got inculcated in our minds and to visit or revisit the
Grand Qur'aan-the Guide in time and space.

List of
Words in Qur'aan emanating from Root " ض ر ب"
1 |
Interrogative
particle + Particle
فَ
which shows cause/reason-sequence and
effect/consequence +
Verb: Imperfect; First Person; Plural/ Sovereign
Singular; Masculine; Mood: Indicative;
Subject Pronoun hidden; مصدر-ضَرْبٌ
Verbal noun. (1)43:05=1
الهمزة-للاستفهام
+ حرف فَ +
فعل مضارع مرفوع بالضمة/الفاعل:ضمير
مستتر جوازاً تقديره:نَحْنُ-جمع متكلم |
|
2 |
Verb: Imperative;
Second person; singular; masculine; Subject pronoun hidden;
مصدر-ضَرْبٌ
Verbal noun.
(1)2:60(2)7:160(3)26:63=3
فعل أمر
مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد
مذكر-حاضر |
|
3 |
Verb: Imperative;
Second person; singular; masculine; Subject pronoun hidden; مصدر-ضَرْبٌ
Verbal noun.
(1)18:32(2)18:45(3)36:13=3
فعل أمر
مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد
مذكر-حاضر |
|
4 |
Verb: Imperative; second person;
plural; masculine;
[و ] Subject Pronoun, nominative
state; مصدر-ضَرْبٌ
Verbal noun. (1)8:12=1
فعل أمر
مبنى على حذف النون-الواو ضمير متصل فى محل
رفع فاعل
-والألف-فارقة/جمع
مذكرحاضر |
|
5 |
Verb: Imperative; second person;
plural; masculine;
[و ] Subject Pronoun, nominative
state + Suffixed Object pronoun
هُ; third person; singular; masculine,
in accusative state; مصدر-ضَرْبٌ
Verbal noun.
(1)2:73=1
فعل أمر
مبنى على حذف النون-الواو ضمير متصل فى محل
رفع فاعل
/جمع
مذكرحاضر
ضمير متصل مبنى على الضم واحد
مذكرغائب
فى محل نصب مفعول به |
|
6 |
Verb: Imperative; second person;
plural; masculine;
[و ] Subject Pronoun, nominative
state + [هُنَّ]
Object Pronoun: Third person;
plural; feminine, in accusative state; مصدر-ضَرْبٌ
Verbal noun.
(1)4:34=1
فعل أمر
مبنى على حذف النون-الواو ضمير متصل فى محل
رفع فاعل
/جمع
مذكرحاضر
هُنَّ- ضميرمتصل مبنى على الفتح فى محل نصب مفعول به
جمع مؤنث
غائب |
|
7 |
Verb: Imperfect; second person; plural; masculine;
Mood: Jussive by Prohibitive Particle; [و ]
Subject Pronoun, nominative state; Transitive; مصدر-ضَرْبٌ
Verbal noun.
(1)16:74=1
فعل مضارع مجزوم بِلا
و علامة نصبة حذف النون/و- ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع
مذكرحاضر |
|
8 |
Verb: Perfect;
Third person; singular; masculine; Transitive; Subject Pronoun hidden,
if not mentioned; مصدر-ضَرْبٌ
Verbal noun.
(1)14:24(2)16:75(3)16:76(4)16:112(5)30:28(6)36:78(7)39:29(8)43:17(9)66:10(10)66:11=10
فعل ماضٍ
مبنى على الفتح /صيغة:الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب |
|
9 |
Verb: Perfect;
Third person; singular; masculine; Passive; مصدر-ضَرْبٌ
Verbal noun.
(1)22:73(2)43:57=2
فعل ماضٍ
مبني للمجهول-مبني على الفتح/صيغة:واحد
مذكرغائب |
|
10 |
Verbal Noun:
indefinite; accusative.
(1)2:273=1
مصدر:
منصوب |
|
11 |
Verbal Noun:
indefinite; accusative.
(1)37:93=1
مصدر:
منصوب |
|
12 |
Verb: Perfect;
Third person; singular; feminine;
Passive;
ت feminine marker;
مصدر-ضَرْبٌ
Verbal noun. (1)2:61(2)3:112(3)3:112=3
فعل
ماضٍ مبنى للمجهول
مبني على الفتح/ تَاء التانيث الساكنة/صيغة:-واحد
مؤنث غائب |
|
13 |
Verb: Perfect; Second Person; plural; masculine;
[التاء] Subject Pronoun, in nominative
state; مصدر-ضَرْبٌ
Verbal noun.
(1)4:94(2)4:101(3)5:106=3
فعل ماضٍ
مبنى على السكون لاتصاله بضمير الرفع/تُم-ضمير متصل في محل رفع
فاعل جمع
مذكرحاضر |
|
14 |
Verb: Perfect;
First Person; Plural/Sovereign Singular;
نَا Subject
Pronoun in nominative state; Transitive; مصدر-ضَرْبٌ
Verbal noun.
(1)14:45(2)25:39(3)30:58(4)39:27=4
فعل ماضٍ مبني على
السكون لاتصاله بضمير المتكلم/نَا-ضمير
متصل فى محل رفع فاعل/جمع متكلم
|
|
15 |
Verb: Perfect; Third person; plural; masculine;
Transitive; [و] Subject Pronoun,
in nominative state;
مصدر-ضَرْبٌ
Verbal noun.
(1)3:156(2)17:48(3)25:09=3
فعل ماضٍ مبنى على الضم لاتصاله بواو الجماعة/و-
ضمير متصل في محل رفع فاعل-والألف-فارقة/جمع
مذكرغائب |
|
16 |
Verb: Perfect; Third person; plural; masculine;
Transitive; [و] Subject Pronoun,
in nominative state;
Object pronoun: third person; singular; masculine, in accusative state;
مصدر-ضَرْبٌ
Verbal noun.
(1)43:58=1
فعل ماضٍ
مبنى على الضم لاتصاله بواو الجماعة/و- ضمير
متصل في محل رفع فاعل/جمع
مذكرغائب
ضمير متصل مبنى على الضم واحد
مذكرغائب
فى محل نصب مفعول به |
|
17 |
Prefixed
conjunction
فَ
which shows cause and effect +
Verb: Imperative; Second person; singular; masculine;
subject pronoun hidden; transitive; مصدر-ضَرْبٌ
Verbal noun
(1)20:77=1
حرف فَ
+ فعل
أمر
مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد
مذكر-حاضر |
|
18 |
Prefixedconjunction
فَ
which shows cause and effect +
Verb: Imperative; Second person; singular; masculine;
subject pronoun hidden; transitive; مصدر-ضَرْبٌ
Verbal noun.
(1)38:44=1
حرف فَ
+ فعل
أمر
مبنى على السكون/الفاعل ضمير مستتر فيه-أَنتَ/واحد
مذكر-حاضر |
|
19 |
Prefixed
conjunction
فَ
which shows cause and effect +
Verb: Imperative; second person;
plural; masculine;
[و ] Subject Pronoun, nominative
state; مصدر-ضَرْبٌ
Verbal noun
(1)8:12=1
حرف فَ
+ فعل
أمر
مبنى على حذف
النون/و- ضمير متصل في محل رفع
فاعل-والألف-فارقة//جمع
مذكر-حاضر |
|
20 |
Prefixed
conjunction
فَ
which shows cause and effect +
Verb: Perfect;
Third person; singular; masculine; Passive; مصدر-ضَرْبٌ
Verbal noun. (1)57:13=1
حرف فَ
+ فعل
ماضٍ مبني للمجهول-مبني
على الفتح/صيغة:واحد مذكرغائب |
|
21 |
Prefixed
conjunction
فَ
which shows cause and effect + Verbal
Noun definite; accusative.
(1)47:04=1
حرف فَ
+ مصدر:
منصوب |
|
22 |
Prefixed
conjunction
فَ
which shows cause and effect +
Verb: Perfect; transitive; First person; Plural/Sovereign
Singular;
[نَا]
Subject pronoun, in nominative state; مصدر-ضَرْبٌ
Verbal noun (1)18:11=1
حرف فَ
+
فعل ماضٍ مبني على
السكون لاتصاله بضمير المتكلم/نَا-ضمير
متصل فى محل رفع فاعل/جمع متكلم
|
|
23 |
Prefixed
particle of emphasis/imperative
لَ; + Verb: Imperfect;
Third person; plural; feminine;
Mood: Jussive; نَ
Subject pronoun, in nominative state; مصدر-ضَرْبٌ
Verbal noun.
(1)24:31=1
حرف
لَ +
فعل مضارع
مجزوم :نَ:
ضمير متصل في محل رفع فاعل-جمع
مؤنث
غائب |
|
24 |
Verb: Imperfect;
First person; Plural/Sovereign Singular; Masculine; Mood: Indicative;
Subject Pronoun hidden;
Suffixed Object Pronoun: third person; singular; feminine, accusative
state;
مصدر-ضَرْبٌ
Verbal noun.
(1)29:43(2)59:21=2
فعل مضارع مرفوع
بالضمة -الفاعل:ضمير مستتر جوازاً تقديره:أنَحْنُ-جمع متكلم
ضمير متصل مبنى على الفتح في محل نصب مفعول به /
واحد مؤنث غائب |
|
25 |
Verb: Imperfect;
Third person; singular; masculine; Mood: Subjunctive evidently
indicated by ـَ
vowel sign ;
Subject pronoun hidden; [ مصدر-ضَرْبٌ-[فَعَلَ-يَفْعِلُ
Verbal noun.
(1)2:26=1
فعل
مضارع منصوب و علامة نصبه الفتح/الفاعل:ضمير
مستتر جوازاً تقديره:هُوَ-واحد
مذكرغائب |
|
26 |
Verb:
Imperfect;
Third person; singular; masculine; Transitive; Mood: Indicative; مصدر-ضَرْبٌ-[فَعَلَ-يَفْعِلُ
Verbal noun.
(1)13:17(2)13:17(3)14:25(4)24:35(5)47:03=5
فعل مضارع مرفوع
بالضمة/صيغة:واحد مذكرغائب |
|
27 |
Verb: Imperfect;
Third person; plural; feminine;
Mood: Jussive by Prohibitive Particle; نَ
Subject pronoun, in nominative state; مصدر-ضَرْبٌ
Verbal noun
(1)24:31=1
فعل مضارع
مجزوم :نَ:
ضمير متصل في محل رفع فاعل-جمع
مؤنث
غائب |
|
28 |
Verb: Imperfect;
Third person; plural; masculine; Mood:
Indicative evident by "نَ"; and ;
[و ] Subject Pronoun in nominative state; مصدر-ضَرْبٌ
Verbal noun.
(1)8:50(2)47:27(3)73:20=3
فعل مضارع مرفوع بثبوت النون/و-ضمير
متصل في محل رفع فاعل-جمع
مذكرغائب |
|
ض ر ر
Main Page/Index
Word by Word
Grammar of Arabic of Grand Qur'aan