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List of Words in Qur'aan from Root " ض ر ب" is at the end of page.
We will link translations of 42 translators for each of 57 occurrences.
2:26 Translation by 42 Translators.
13:17 Translation by 42 Translators.
(4)24:35(5)47:03=5
14:24 Translation by 42 Translators
14:25 Translation by 42 Translators
14:45 Translation by 42 Translators
16:74 Translation by 42 Translators
16:75 Translation by 42 Translators
16:76 Translation by 42 Translators
16:112 Translation by 42 Translators
17:48 Translation by 42 Translators
18:32 Translation by 42 Translators
18:45 Translation by 42 Translators
22:73 Translation by 42 Translators
24:35 Translation by 42 Translators
25:09 Translation by 42 Translators
25:39 Translation by 42 Translators
29:43 Translation by 42 Translators 30:28 Translation by 42 Translators 30:58 Translation by 42 Translators
36:13 Translation by 42 Translators
36:78 Translation by 42 Translators
39:27 Translation by 42 Translators
39:29 Translation by 42 Translators
43:17 Translation by 42 Translators
43:57 Translation by 42 Translators
43:58 Translation by 42 Translators
47:03 Translation by 42 Translators
59:21 Translation by 42 Translators
66:10 Translation by 42 Translators
66:11 Translation by 42 Translators
2:273 Translation by 42 Translators
3:156 Translation by 42 Translators
4:94 Translation by 42 Translators
4:101 Translation by 42 Translators
5:106 Translation by 42 Translators
73:20 Translation by 42 Translators
2:61 Translation by 42 Translators
3:112 Translation by 42 Translators
2:60 Translation by 42 Translators
7:160 Translation by 42 Translators
2:74 Translation by 42 Translators
20:77 Translation by 42 Translators
26:63 Translation by 42 Translators
18:11 Translation by 42 Translators
24:31 Translation by 42 Translators
43:05 Translation by 42 Translators
57:13 Translation by 42 Translators
37:92 Translation by 42 Translators
38:44 Translation by 42 Translators
2:73 Translation by 42 Translators
8:12 Translation by 42 Translators
47:04 Translation by 42 Translators
8:51 Translation by 42 Translators
47:27 Translation by 42 Translators
47:28 Translation by 42 Translators
Exception is learned Dr. Laleh Bakhtiar: "and go away from them (f).". Though this translation is patently incorrect.
4:34 Translation of 42 translators.
64:14 Translations of 42 translators.
24:06 Translations of 42 translators.
24:07 Translations of 42 translators.
24:08 Translations of 42 translators. 24:09 Translations of 42 translators. 24:10 Translations of 42 translators. Translations of 42 translators.
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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.
We will not discuss the niceties of
"intimate partner" that are inherent in Arabic word:
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:
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:
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
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; 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;
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:
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:
o
o And We have struck the equating and contrasting examples for you people. [Ref 14:45]
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;
And Allah the Exalted strikes examples-similitude-equations-contrasts for the people. [R 24:35]
[Replica/Mirror
17:48]
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]
o
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:
The Verb:
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:
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.
In this section we have seen
six occurrences of Root " ض ر ب
". One
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.
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.
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.
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.
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".
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.
Here the object of the verb
"to strike"
is
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 "
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
The act done is:
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:
This is picturesque description of a
scene of a battlefield where troops are lined up face to face. Obvious
consequence is described by:
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.
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:
George Sale;
John Medows Rodwell 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
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:
Where such wives
should be moved away from nearness and association with their previous
location? Allah the Exalted indicated it:
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:
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:
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
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.
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
This is the only Ayah-Unitary Verbal
Passage in the Grand Qur'aan where three Verbs
Kindly study
what is the difference between a charge against wives signified by
verbal noun
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
Please remember that the concept of
violence, harassment and coercion is alien to Verbal Noun
The action and state reflected by
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.
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
:
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"
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:Verb: Imperfect;
Third person; singular; masculine; Mood: Subjunctive
indicated by ـَ
vowel sign ;
[هُوَ]
Subject pronoun hidden;[ مصدر-ضَرْبٌ-[فَعَلَ-يَفْعِلُ
Verbal noun.
(1)2:26=1
Verb:
Imperfect;
Third person; singular; masculine; Transitive; Mood: Indicative مصدر-ضَرْبٌ-[فَعَلَ-يَفْعِلُ
Verbal noun.
(1)13:17(2)13:17(3)14:25
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
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
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
Verb: Perfect;
Third person; singular; masculine; Passive; مصدر-ضَرْبٌ
Verbal noun.
(1)22:73(2)43:57=2
Verb: Imperfect;
First person; Plural/ Sovereign Singular; Masculine; Mood: Indicative;
Subject Pronoun hidden; 
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.
Verbal Noun:
indefinite; accusative.
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
Verb: Imperfect;
Third person; plural; masculine; Mood:
Indicative evident by "نَ"; and ;
[و ] Subject Pronoun in nominative state; مصدر-ضَرْبٌ
Verbal noun
Verb: Perfect;
Third person; singular; feminine;
Passive;
ت feminine marker;
مصدر-ضَرْبٌ
Verbal noun. (1)2:61(2)3:112(3)3:112=3
Prefixed
conjunction
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
Prefixed
conjunction
Verbal Noun:
indefinite; accusative.
(1)37:93=1
Prefixed conjunction
Prefixed
conjunction
Prefixed
conjunction
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. 
for moving out of a seclusion to transit in an open
place-society
]
earlier location/position- 6 occurrences;
in
Ayah 14:25 and 39:27; and in Ayah 59:21 it is stated as:
and
.
Both are noun: definite; singular; feminine; nominative. Both reflect a
state/condition.
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.
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?
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. 
".
The preposition "
:
It is a verbal noun used as Cognate adverb in the sentence.
.
It is intransitive perfect verb, third person masculine with hidden pronoun
referring back to
Iebra'heim alai'his'slaam.
which
signifies that warring groups are face to face, and war means to kill and get
killed. 
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.
discordant conduct. Verbal Noun:
