THE TRUE ESSENCE OF AL- RIBA IN THE LIGHT OF QURA'N

AL-RIBA - الرِّبَا

The word al-riba الرِّبَا has been contextually misinterpreted by the traditional interpreters of the book Quran. They have simply confined its meaning to only usury / interest. The meaning of many resounding Arabic words are fixed to some specific rituals / actions or some practices thus depriving the sincere readers to taste the essence of the charismatic message of the book Quran. The word al-riba is one such word among the many vibrant words whose more enriching meanings are suffocated due to wrong beliefs. The root word of riba is ر ب و , the basic meaning simply means to be increased or augmented. It also means to swell, rise, magnify, became high, become large, inflated, elevated ground, exceeded, multiply, myriad, superiority. 


In Quranic sense al-riba is an opposite of al-zakah. In zakah mental growth happens in a pure and positive way whereas in al-riba one desires / expects to grow without contributing enough or contributes in an unscrupulous way. Al-riba has a negative effect on the mind whereas al-zakah helps to develops the mind in a positive and peaceful way. Both these are mental thought process which have negative and positive impact on our consciousness / mind. 


Even if we confine the meaning of al-riba as interest on lending or loans, there is no clear-cut definition or explanation of usury in the entire Qur'an. It is said that the message of the book Quran is equal and clear for all mankind but the subject of Riba is not at all clear and open to lot of debate. If we take the meaning of Ar-Riba as interest or usury, what does it have to do with primitive people living in Amazon, African, Indian and Australian jungles.


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


I understand Quran the book as a masterpiece of human psychology and all my interpretation of the book Quran is based in that context only. The study of the human mind-set and its functions is the most complicated subject of all times as it deals with human mind, the most complicated of all complicated machines. The study of psyche and those affecting the behavior in a given context is called psychology. This is the reason why the book Quran was so important and dear because it dealt with the mental characteristics / psyche or attitude / behavior of every individual. Its appeal can affect the overall growth of every person provided it is perceived in its right essence. 


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

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

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

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

If we hold on to pure and untainted treasure of knowledge or desire and let it grow, we reach a state where only this purity exists. This becomes our nature and it oozes out of us, this process of growth is called Zakah in Quranic context. Then our external world changes too: there is no rush, no internal or external fight, nothing is done which is heavy or complicated on our nafs or mind. Then we will find that the world has changed, but in fact we have changed from within.

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

The term al-riba must be understood in the context of the theme of the book Quran. The entire Quran is about seeking and imparting knowledge or education that helps us to bring peace [Islam] to an agitated mind [An-Naas].The word education/knowledge [علم] and its derivatives have occurred 854 times in the entire Quran. The word Allah / Rabb / Rehman which signifies consciousness, nourisher and educator appeared more than 4000 times in the entire Quran. The word Rasul [inner voice / sense / transmitter of message / signs] and its derivative have appeared 513 times in the entire Quran. The word ayat [signs] and its derivatives have occurred 382 times in the entire Quran. The word kataba, he wrote [كتب] and its derivatives have occurred 319 times in the entire Quran. The word iqra / read / express [اقْرَأْ] and its derivatives is used 88 times in the entire Quran. The word guidance [هدي] and its derivatives has occurred 316 times. The word Mubin مُّبِينٌ [clarity] and its derivatives has occurred 524 times. The word حَكَمْتَ hikmat [wisdom] and its derivatives have occurred 210 times. The word كَلِمَاتٍ [words] and its derivatives have occurred 76 times in the Quran. The word wahi وحِي [inspiration] and its derivatives have occurred 78 times in the entire Quran. The word insight [بصر] has occurred 148 times. The word balagh الْبَلاَغُ [attaining utmost knowledge] is mentioned 77 times in the entire Quran. The word intellect عقل is used 49 times in the entire Quran. The word kalu كُلُواْ generally translated as eating but actually means using intelligence has occurred 109 times. The word تَتَفَكَّرُونَ [think] and its derivatives have occurred 18 times. the word tadabbur يَتَدَبَّرُونَ [ponder/follow] and its derivatives have occurred 44 times. The word study /read / follow [تلو] is used 63 times..the word Hajj - حجج [repairing own self by arguing within] and it its derivatives haves occurred 33 times ... the word حق [facts] its derivatives occurred 287 times in the ... The word khabar خبر [aware] have occurred 52 times in the entire Quran...The word bashar بَشَرٌ [senses] and its derivatives have occured 123 times. The word Naba نبا [information] and its derivatives have occurred 160 times in the Quran... 


The entire recurrences of all these terms and many more in the context of the book Quran very strongly indicates that the theme of the book Quran is only related to factual knowledge, guidance, criterion concerning self that helps in healing individuals agitated mind [An-Naas] and knowing the self. 

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


2:275 الَّذِينَ يَأْكُلُونَ الرِّبَا لَا يَقُومُونَ إِلَّا كَمَا يَقُومُ الَّذِي يَتَخَبَّطُهُ الشَّيْطَانُ مِنَ الْمَسِّ ۚ ذَ‌ٰلِكَ بِأَنَّهُمْ قَالُوا إِنَّمَا الْبَيْعُ مِثْلُ الرِّبَا ۗوَأَحَلَّ اللَّهُ الْبَيْعَ وَحَرَّمَ الرِّبَا ۚ فَمَن جَاءَهُ مَوْعِظَةٌ مِّن رَّبِّهِ فَانتَهَىٰ فَلَهُ مَا سَلَفَ وَأَمْرُهُ إِلَى اللَّهِ ۖ وَمَنْ عَادَ فَأُولَـٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ


Those who cleverly gulps [يَأْكُلُونَ] Al-Riba [الرِّبَا] they can never stand, except like one who stands obediently abasing himself [يَتَخَبَّطُهُ] from the affliction of the satan. That is because they say, "Model of Al-Riba is only due to allegiance of engagement[الْبَيْعُ]." But Allah [system of consciousness] has permitted the allegiance to engagement [proper planing] but has prohibited inflated growth with unscrupulous planing [Ar-Riba]. So whoever has received an admonition from his Rabb [Consciousness] and then he refrains may have what is in past, and his affair rests towards Allah [system of consciousness]. But whoever repeats those are the companions of the Fire [inherent fire due to useless knowledge or unreasonable desire]; they will continue to live in it. 

Man is a product of thought and intelligence is his food for consumption. Because of this he is called an intelligent / clever being [اكيل]. The above word يَأْكُلُونَ  is a derivative of word [اكيل] - generally translated as eat, devour, swallow, gorge, take or consume; that is one who consumes cleverly. The book Quran says proper engagement [الْبَيْعُ]  is allowed, without showing loyalty to our engagement [الْبَيْعَ] with our consciousness / mind we cannot expect good result. To expect in excess without showing allegiance / loyalty to our work is Al-Riba in the context of the above verse. 


In the above context I have deliberated the meaning of Ar-Riba as a desire of accumulation of things or attachment by having or showing no moral principles; no honest / truthful planning or fair dealing. The verse strongly suggests that it is inflated or hollow form of accumulation of things or desire to exist or appear pompous but with no real substance inside. I construed it as inflated or wrong knowledge or thought process that becomes distended and becomes enlarged or swollen. Swollen ego or inflated ego hinders us to gain actual knowledge and it can also be termed as Ar-Riba in Quranic context. The overall lexical meaning of riba is to swell, rise, increase, augment, magnify, became high, become large, inflated, elevated ground, exceeded, multiply, myriad, superiority [one who exceeds or inflates what he has actually received or understood].


276 يَمْحَقُ اللَّهُ الرِّبَا وَيُرْبِي الصَّدَقَاتِ ۗ وَاللَّهُ لَا يُحِبُّ كُلَّ كَفَّارٍ أَثِيمٍ

Allah [system of consciousness] annuls al-riba and increases truthfulness. And Allah does not like all duplicitous ignorant.


Our Allah or system of consciousness does not accept any kind of superficiality [Ar-Riba] as it deprives the blessing of genuine knowledge that promotes truthfulness. This small verse clearly defines what the Quranic Ar-Riba is. The dual personality [أَثِيمٍ] develops superficial desire to accumulate unscrupulously and this destroys the essence of seeking genuine or truthful way of proper planning [الصَّدَقَاتِ].


2:277 إِنَّ الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَأَقَامُوا الصَّلَاةَ وَآتَوُا الزَّكَاةَ لَهُمْ أَجْرُهُمْ عِندَ رَبِّهِمْ وَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ 

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

Al-Zakah has reward from our consciousness and there will be no fear and grievances. But Al-Riba is harmful for mental growth.


2:278 يَا أَيُّهَا الَّذِينَ آمَنُوا اتَّقُوا اللَّهَ وَذَرُوا مَا بَقِيَ مِنَ الرِّبَا إِن كُنتُم مُّؤْمِنِينَ


O you who establish safety/security, practice cautiousness to Allah [system of consciousness] and give up what remains Al-Riba, if you want to be those who establish safety / security / tranquility.


For peace and tranquility of mind it is important to avoid Al-Riba.



2:279 فَإِن لَّمْ تَفْعَلُوا فَأْذَنُوا بِحَرْبٍ مِّنَ اللَّهِ وَرَسُولِهِ ۖ وَإِن تُبْتُمْ فَلَكُمْ رُءُوسُ أَمْوَالِكُمْ لَا تَظْلِمُونَ وَلَا تُظْلَمُونَ


And if you do not, then be apprised with internal tussle [بِحَرْبٍ] from Allah [System of Consciousness] and His Rasul [inherent senses / voices]. But if you repent, then for you is your primary / basic / true intellectual wealth - [thus] you do no wrong, nor you will be ever be wronged.



Have we ever witness Allah coming out of heaven and Rasul coming out of grave to fight bankers, money lenders and excessive profiteers who engage in levying interest? - So Riba is wrong thought process to earn anything. Interest on money or commodity is business.


3:130 يَا أَيُّهَا الَّذِينَ آمَنُواْ لاَ تَأْكُلُواْ الرِّبَا أَضْعَافًا مُّضَاعَفَةً وَاتَّقُواْ اللّهَ لَعَلَّكُمْ تُفْلِحُونَ


O you who seek to have safety / security! Do not consume cleverly [تَأْكُلُواْ] Al-Riba, making inordinately excessive, and be careful (towards your duty to) Allah [system of consciousness], that you may be successful.

Those who want to have safety / security for self must nor unscrupulously consume Riba inordinately, they have to face the wrath of their own system of consciousness.


4:161 وَأَخْذِهِمُ الرِّبَا وَقَدْ نُهُواْ عَنْهُ وَأَكْلِهِمْ أَمْوَالَ النَّاسِ بِالْبَاطِلِ وَأَعْتَدْنَا لِلْكَافِرِينَ مِنْهُمْ عَذَابًا أَلِيمًا

And their holding of Al-Riba though indeed they were not desirable about it and for their cleverly consuming the inclinations of the agitated mind falsely, and We have Ourselves prepared for the ignorants from themselves a painful chastisement.


30:39 وَمَا آتَيْتُم مِّن رِّبًا لِّيَرْبُوَاْ فِي أَمْوَالِ النَّاسِ فَلَا يَرْبُوا عِندَ اللَّهِ وَمَا آتَيْتُم مِّن زَكَاةٍ تُرِيدُونَ وَجْهَ اللَّهِ فَأُوْلَئِكَ هُمُ الْمُضْعِفُونَ


And whatever you brought from Riba surely it increased in the inclinations of agitated minds, but it shall not increase near Allah [system of consciousness]; and whatever you brought in from the process of growth [zakah], desiring attention of Allah's countenance - then those are the multipliers.

Riba increases the inclination of agitated minds but of no use for your system of consciousness - Zakah the process of purity / development is good for mental development and it brings good results.

Al-Riba, the superficial / inflated thought process of desire to growth unscrupulously. It is strictly forbidden for peace of mind [Islam] because nothing happens without contributing in the right way. If our thought process desire to grow not on a right path then there is a declaration of internal war [حَرْبٍ] from Allah and His Rasuls against the one indulge in Ribah. (Noble Qur'an 2:275-279).

However, the concept of Riba is a lot wider than is commonly understood. The term Ar-Riba is very narrowly confined by the traditionalist scholars to interest on any amount charged on cash or commodity. Making profit on our hard earned money or commodities is business and one must not feel guilty about it. Making profit does not make anyone unhappy or depressed, on the contrary it brings peace and there is no internal conflict. But expecting inordinately in excess is not reasonable and it is indeed termed as Al-Riba.

 Any kind of excess expectations without right process is just a dream without a proper plan that leads to anxiety and depression [a war like situation in our mind]. Even if our extra expectations are fulfilled it does not last long because we have not earned it in the right way. Any type of high expectations more than our efforts, brings depression, sadness, unhappiness, gloom and anxiety. One who expects or desires more than what he has actually contributed; such behavior is recognized as Ar-Riba in the Quranic context. Unnecessary Expectations lead to inherent conflict from our Consciousness (Rabb) and inherent senses (Rasools) against such psyche/mind (nafs) and Heart / Intellect (Qalb). This internal conflict destroys the Peace of Mind (Islam), thus it has been advised to refrain from the practice of Ar Riba (Inflated superficiality or high expectations without proper plan or exaggeration of facts).

SURAH 4 AN-NISA [1-10]

SURAH 4 AN-NISA - سورة النساء - An Urges 

The topic of Nisa is a very important, and it is the most wrongly represented word of the book Quran. The entire understanding of the word nisa is based on wrong premises. The marvellous book Quran does not discusses petty issues related to social or cultural concern of man and woman. 

Social issues are to be sorted out by various intellectuals of the society in which one lives, we don't need a divine instructions for it, common sense is sufficient. Circumstances of individuals are considered while dealing with issues like hygiene, marriage, divorce, law of inheritance or other civil and criminal laws. Do we really need a divine decree or special messengers to handle such trivial matters? Don't we have divine intellect to deal with these issues? 

Brain and Mind are the most complicated mechanism of human beings and to understand that we need a catalogue, a book of instruction, a book of do and don'ts and this Arabic Quran is an expert book of guidance for all mankind in this subject.

A point to be noted that the context of the surah al-nisa has been grossly misconceived and misrepresented in a orchestrated manner where the eminent scholars have unanimously tried to substitute the word nisa for women and to justify their theme they translated the word Al-Yatama [orphans] as “orphan girls” or “widows” only because the meaning of word Nisa is used for women in that manipulated context. Al-Yatama are not orphans in the context but they are our unique urges that need to be taken care of. I have seen some orphans who are more wealthier than those who have parents alive, they take care of those who are poor.

The meanings of many versatile and vibrant Arabic words were given tailor-made meanings just to keep the preconceived meaning of Nisa as women alive in the mind of the readers. The words which mainly suffered in the context due to this high handedness are Nisa, Rajul, Arḥāma, Yatama, Amwālahum, Nikah... subsequently the entire message of the Noble Quran got distorted and manipulated to their traditional theme.

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


The basic meaning of the popular root word of nisa is نسو / نسى but according to William Lane Lexicon the actual meaning of the word nisa is to forget or to dismiss it from mind. Gradually we were made to believe the meaning of nisa is women is women as women forget easily that's why two witnesses are required in case of any judgement. We have also been indoctrinated to believe that they are weaker segment of the society, thus the meaning of nisa became women, thanks to the evolution of language. 

Subsequently we have built around on our assumed meaning the entire interpretation just to prove or validate the meaning of Nisa as women, although classical Arabic dictionaries does not support the basic meaning of nisa as women.


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

If we want to take any optional meaning or a new root word from an already established or popular one, we have to reset or reformat the entire theme of the Quran’s translation. By doing this the truncated image of woman shown by the different translations would disappear. But we are so used to believe women as impure, weak, forgetful, farmland and can be beaten any time if they are not obedient… that we accept or tolerate such unjustified misleading interpretation and misrepresentation of women. 

Why we digest such type of translations because it supports the established and popular belief that women are evil however we forget that women means our mother, sister, daughter and wife.

النساء - The urges - An-Nisa = The root word is noon-seen-hamza  means urge, desire - I have no idea why all scholars ignore this root word. The popular root word of nisa is noon-seen-waw. Please check the basic meaning of Nisa in Edward William Lexicon page no 2785 for the basic meaning of nisa - urge - Staff or stick with which cattle's or beasts are driven is called منساة - In Quran 34:14 - مِنسَأَتَهُ means his stick/staff; - منساة is one of the derivative of nisa [نِسَاءً]. Al-Nisa means specific urge of an individual. When I inquired the reason for ignoring ن س اء as the root word of نِسَاءً they would simply defend by saying it is against the convention, no valid reason was given.

Any word in Arabic pronounced in an elongated manner with added maddah on top of Alif [(ألف مدة) ( آ )] it indicates the sense of eternity, ceaselessly, prolong, continuity, longevity, increase etc. The word Nisa (نِسَاءً) is pronounced elongated in Arabic. These elongated pronounced words not only stretches the sound of the letter but also carries the eternal sense along with its own meaning, like the word maa and samaa (السَّمَاءِ) (الْمَاءُ), its sound is stretched with maddah over Alif while pronouncing. The meaning of الْمَاءُ  is water / specific clear thoughts  - the meaning of السَّمَاءِ is " the higher consciousness / the sky," signifies limitless - both these words have a sense of eternity in it.


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


Suppose we take the popular root-Nun-Sin-Waw (ن-س-و) for Nisa. The meaning of nisa is - to forgot or dismissed from the mind, moreover the irony is according to classical Arabic it does not even mean "women" or "weaker segment of the society" as popularly propagated. But the eminent translators insist on taking the meaning of Nisa as women, sometimes they translate nisa as wives and sometimes girls which is completely against the lexicon meaning - However according to Modern Standard Arabic it also signifies women but remember the language of Quran is not in MSA but Old Arabic or Classical Arabic.

NISA if understood in the right perspective can open up many avenues of human psychology [Nafsiyat] [4:1] [6:98] [7:189] on which our existence is based. The subject of psychology would help us in understanding the book Quran as well and our own mental mechanism in a much better way. I understand Quran as a book of psychology and all my interpretation of the Quran is based in that theme or context only. 

Nisa [Urge] is a driving force of man's life, and we have to be very careful with this driving force reckoned as our urge [Nisa]. In Quranic context An-Nisa is most often describe as an utmost urge which seeks to gain knowledge because the word nisa is connected with the parable of Firaun who use to kill our basic constitution and keep our urges of knowledge [Nisa] alive. Bani Israel means who travels by mind [thinkers] and their urge to seek knowledge is enslaved to  Firaun [fear / arrogance]  Second example is Marium who is described as nisa [urge]; is a keen seeker of knowledge thus her status is above all knowledgeable [Aalameen] [3:42]. In the parable of Maryam when she became pregnant with knowledge she gave birth to the word from Allah who is identified as Isa Masih [3:45], a Saviour. Al-Quran has dedicated a entire chapter of 176 verses on the topic of Nisa [urge]. AL with nisa indicates specific urges and not specific women.


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

Let us see how our traditional translators made the mockery of the message of the Quran by interpreting the meaning of nisa as women, wives, females, girls and ladies. The meaning of nisa is totally twisted according to their own whims and fancy, no consideration is given to classical Arabic lexicons while interpreting this important word. Their belief or limited understanding overcame the power of reasoning. The meaning is distorted corresponding to their preconceived understanding of the word. Some examples: 

Verse 2:187 does not talk about having sex with our wives in the night of fasting - but about relieving our urges before contemplation. Verse 2:222 does not talk about impure menstruating women - but it talks about the strong flow of of urges or rush of blood. Verse 2:223 does not talk about having sex with the women the way we desire  - but it discusses that our urges are like our fertile land, we can grow it the way we desire, so we need to take precaution while sowing seeds of desire. This is how we are made to think about our women folks through the bogus interpretation of the Majestic Quran.


The entire traditional translation of surah An-Nisa is based on male chauvinism which degrades female folks. In traditional version of surah 4:3 man is allowed to keep four wives. Again according to traditional translation in verse 4:8 a strange instruction is given that is to share the part of your inherited wealth with the poor and orphan relatives present during the time of division. I have not seen in my life people following this instruction instead I have seen people encroach upon others wealth and property. They will discuss on polygamy but they will never discuss on verse 4:8. Then again in verse 4:11/176 the traditional interpretation is biased against women folks as every male gets twice as much of the female in the inheritance. In 4:15 the traditional translation of the Quran says confine the women in the house until death if you find lewdness in them, no instructions for man for their promiscuous behaviour. In verse 4:24 one can marry women slaves / war captives. In verse 4:34 recommends wife beating if they disobey. Are women are so evil that we need such harsh verses for them?

I cannot be a part of such misguided interpretations which inculcate in man to unjustly dominate their women folks and ill treat them. If we continue to take the meaning of nisa as women the book Quran will always be accused of being unjust to women and blunder will continue to happen while interpreting the Quran. If the chapter of Nisa is about women it should be about women and their problems, why marriage and law of inheritance is discussed here and that too are tilted against women folks?


How can any sensible person accept such translations which subjugate and humiliate the weaker sex in such manner? By such translations in the name of Allah we are defaming the author of the book and destroying it's marvellous message. 

I am a father of daughters, I am a brother of my sisters, I am son of my mother, I am husband of my wife. I cannot accept such translations which degrade women folks. I am 100% sure this is not the original message of the Noble Quran and I have nothing to do with such translations as such translations degrade the spirit of the message and shows the noble Quran in poor light.


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

The chapter is actually addressed to the agitated minds [يَا أَيُّهَا النَّاسُ] - The entire chapter has only one theme and that is about Nisa [Urge], and how one has to be cautious about our urges [nisa] so that we can serve our own Consciousness [Rabb] in a better way. The character of the urge is to force or compel the agitated mind to evolve. The purpose of life is the evolution of our consciousness. And without the urge to learn, seek information and convert them into knowledge one cannot evolve. Urge for knowledge is key to evolution. Those who are content with what they know cannot evolve. Without the strength of self sustaining inner strength [Rijal] of support one cannot achieve the fulfillment of our urges. 

Nisa and Rijal are companions of each other and they have been evolved from single psychic [Nafs e Wahidah] our emotional entity. These urges [nisa] and self determination forces or one who carry his / her own weight on his / her own strength [rijaal] are necessary ingredients of life, without which no one can drive the wheel of their lives. But we must be careful about them as they can be dangerous if not tackled properly. In short nisa is an urge and rijal is that mechanism which is capable to fulfill that urge on his/her own strength or feet; not expecting others to fulfill his/her urge / desire.


INTERPRETATION OF SURAH AN-NISA 1-10 verse:

بسم الله الرحمن الرحيم 

يَا أَيُّهَا النَّاسُ اتَّقُواْ رَبَّكُمُ الَّذِي خَلَقَكُم مِّن نَّفْسٍ وَاحِدَةٍ وَخَلَقَ مِنْهَا زَوْجَهَا وَبَثَّ مِنْهُمَا رِجَالاً كَثِيرًا وَنِسَاءً وَاتَّقُواْ اللّهَ الَّذِي تَسَاءَلُونَ بِهِ وَالْأَرْحَامَ إِنَّ اللّهَ كَانَ عَلَيْكُمْ رَقِيبًا 

4:1 O agitated mind/body/soul [النَّاسُ] be cautious/thoughtful/mindful of your own Consciousness (Rabb), who has evolved you from a process of single psyche and evolved from it, its mate and spread from it many strong self sustaining programmes [Rijal] and urges / desire [Nisa] so be careful / cautious / thoughtful of your own Allah [system of Conscience / Consciousness] through whom you reciprocate with it [to learn] which means the self impregnation of knowledge [wal-arḥāma], indeed you are under a Watchful System.

The verse begins by addressing يَا أَيُّهَا النَّاسُ [agitated mind/body/soul], in contrast to other verses which address specific characters among mankind (e.g.,‟O you who believe”,‟O men of Faith”,‟O Bani Israel”, ‟O men of understanding”,‟O people of the book” etc.). Certainly those verses that address specific characteristics of human beings also carry advice related to those characters and lessons for those outside these characters. The book Quran does not choose words randomly, but rather chooses in order to disclose specific meanings and to indicate specific importance. What follows then, in this verse, is a discourse which affects all human beings - the surah   provides information about human psyche / nature and the human condition in general, and which provides principles that can be applied to humanity in general. As [النَّاسُ] is plural noun it is address to mind/body/soul/spirit.

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


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


النَّاسُ - Agitation, wavering, commotion, - See Edward William lexicon page no 2866 for exact meaning, the meaning also signifies vibrating nature of human mind.

اتَّقُواْ - second person masculine plural (form VIII) imperative verb
 نَّفْسٍ - Psyche, soul, self ...

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

 رِجَالاً - Rijal is an innate strong self sustaining dynamics or self determination that can independently support our urges to attain its aspirations. Without rijal we cannot fulfill our urges. Rijal is a strong self sustaining mechanism which carries the load of urges on its own strength to fulfill its goal. Without rijal our urges would be like a dream with no physical reality. Please understand the basic lexicon meaning of رجل very carefully - went on foot by himself for the purpose of accomplishing the object of his want, Rijal is one who lift its own weight without riding on any beast or taking help of anyone. The essence of rijal is that what is done on its own strength or own determination alone, independent of others. In the above Quranic context rijaal is a part of our psyche [nafs] which supports, strengthens, sustains, helps our mind independently to lift any stress, load arises due to our aspirations, desire or urges [nisa].


وَالْأَرْحَامَ  - wal-arḥāma - Accusative masculine plural noun - Rehman is an inherent mechanism which impregnate knowledge [Allamal Quran] connected to the womb / gut of agitated mind/body/soul. This womb of our consciousness nourishes the knowledge and produces the ties of relationship since we are in the womb of Mother Nature. The knowledge which softens or inclines the heart towards mercy is Rehmat & Rahim. 

4:2 وَآتُواْ الْيَتَامَى أَمْوَالَهُمْ وَلاَ تَتَبَدَّلُواْ الْخَبِيثَ بِالطَّيِّبِ وَلاَ تَأْكُلُواْ أَمْوَالَهُمْ إِلَى أَمْوَالِكُمْ إِنَّهُ كَانَ حُوبًا كَبِيرًا

And bring forth into existence the isolated/unmatched/unique urges / desire [al-yatāmā] their due inclinations [أَمْوَالَهُمْ] and don't convert the low grade (urges) with the pleasant (urges). And do not transmit intellectual [تَأْكُلُواْ] curiosity towards their inclination in lieu with your own inclination. Indeed, that would be a great grief.

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

[الْيَتَامَى - Al-Yatama - are fresh virgin urges in the context of verse, unique, untouched, incomparable, one who is not married or explored or engaged with our intellectual curiosity] - also orphan urges - source Lisan i Arab - The Hans Wehr Arabic English Dictionary

تَأْكُلُواْ - Exercising intellectual curiosity [It is an inner search to verify facts, if you discover the facts it will transmit it to your brain which will set your mind free, something which your system can digest] -The intellectually curious person has a deep and persistent desire to know. [اكيل means intelligent, one of the derivative of كلو] -  the phrase رجل ذو اكل means a man possessing intelligence and judgement - please check page 72 ewl lexicon.

أَمْوَالَهُمْ - Root word is مال [inclination] and not مول [wealth] as generally taken by the traditionalists. مال / ميل means inclination, leaning... 

آتُواْ - form iv verb 

4:3 وَإِنْ خِفْتُمْ أَلاَّ تُقْسِطُواْ فِي الْيَتَامَى فَانكِحُواْ مَا طَابَ لَكُم مِّنَ النِّسَاءِ مَثْنَى وَثُلاَثَ وَرُبَاعَ فَإِنْ خِفْتُمْ أَلاَّ تَعْدِلُواْ فَوَاحِدَةً أَوْ مَا مَلَكَتْ أَيْمَانُكُمْ ذَلِكَ أَدْنَى أَلاَّ تَعُولُواْ


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

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


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

مَلَكَتْ أَيْمَانُكُمْ - what is in rightly or legally in your control

4:4 وَآتُواْ النِّسَاءَ صَدُقَاتِهِنَّ نِحْلَةً فَإِن طِبْنَ لَكُمْ عَن شَيْءٍ مِّنْهُ نَفْسًا فَكُلُوهُ هَنِيئًا مَّرِيئًا

And bring forth the specific urges [nisa] with their due sincerity / honesty, it is a process of emancipation [niḥ'latan]; then if they are good / pure, for you of any desire from it on the psyche (nafs), then exercise its intellectual curiosity without hesitation.

One is not free or liberated until he gives sincere attention to its urge. Urges are pollinators of our soul / nafs then if you find in them any good desire / intention use your intellectual curiosity to fulfill it.

آتُواْ - form iv verb

  نِحْلَةً - process of emancipation, lean, to give, duty, donate - النَّحْلِ also wrongly translated as The Bee in 16:68 - مَا نِحْلَتُكَ - what is your deen? 

4:5 وَلاَ تُؤْتُواْ السُّفَهَاءَ أَمْوَالَكُمُ الَّتِي جَعَلَ اللّهُ لَكُمْ قِيَاماً وَارْزُقُوهُمْ فِيهَا وَاكْسُوهُمْ وَقُولُواْ لَهُمْ قَوْلاً مَّعْرُوفًا

And do not bring forth into existence the foolish urges [the urges which is unrealistic] your inclination [أَمْوَالَكُمُ] which Allah [system of conscience / consciousness] made for you forever, and nourish them within it and enrich them and converse for them a quotation which is perceivable / identifiable.

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

 تُؤْتُواْ - form iv 

4:6 وَابْتَلُواْ الْيَتَامَى حَتَّى إِذَا بَلَغُواْ النِّكَاحَ فَإِنْ آنَسْتُم مِّنْهُمْ رُشْدًا فَادْفَعُواْ إِلَيْهِمْ أَمْوَالَهُمْ وَلاَ تَأْكُلُوهَا إِسْرَافًا وَبِدَارًا أَن يَكْبَرُواْ وَمَن كَانَ غَنِيًّا فَلْيَسْتَعْفِفْ وَمَن كَانَ فَقِيرًا فَلْيَأْكُلْ بِالْمَعْرُوفِ فَإِذَا دَفَعْتُمْ إِلَيْهِمْ أَمْوَالَهُمْ فَأَشْهِدُواْ عَلَيْهِمْ وَكَفَى بِاللّهِ حَسِيبًا

And become acquainted with the unmatched / unique urges until when they reached the state of maturity [able to conceive a plan or idea merge with the mind - Al-Nikah], so if you feel right sense of amicability from them, then deliver towards them their due inclinations and do not consume intellectual curiosity [تَأْكُلُو] excessively and let it attain maturity that they will grow, and whoever possess sound judgement, then he should remain modest and whoever is in need [to know], then let them use their intellectual curiosity with recognition, then if you deliver towards them their inclinations, then they testified upon themselves and (it is) enough with Allah [system of conscience / consciousness] as a Reckoner.

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

ابْتَلُواْ - form viii verb
آنَسْتُم - form iv verb
فَأَشْهِدُواْ - form iv

4:7 لِّلرِّجَالِ نَصيِبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ وَلِلنِّسَاءِ نَصِيبٌ مِّمَّا تَرَكَ الْوَالِدَانِ وَالْأَقْرَبُونَ مِمَّا قَلَّ مِنْهُ أَوْ كَثُرَ نَصِيبًا مَّفْرُوضًا

Surely the self sustaining strength [Rijal] is a kind of modulator from what is remained from the development [of the urges] of the closest [urge], and for the urges has a modulation role from what is left from the development [of the urges] of the closest [urges], from what shortened from it or increased, a modulation specified / stipulated.

It is very important to know the role of rijaal and why I termed it as self sustaining strength. Rijaal is a self governing source of our own strength where development of our urges or our aspirations takes place. Our aspiration or urges cannot develop without the regulation or power of rijaal present in our system. Without rijaal (power to operate) our aspirations are without direction and are useless. Rijaal is a modulator [one who setup or rear on its own strength] which fine tune our urges so that it can grow towards its goal. The basic meaning of رجل is a journey taken on foot without the help of any beast or vehicle. For the purpose of accomplishing the task /desire when taken on its own strength and preparedness is termed as Rijaal. Not relying on outside source just on our inbuilt strength, capacity or talent is the quality of Rajul. ارتجل  is a person who gives extemporized speech [without preparing beforehand]. A lonely man is called مرتجل - in short one who is on his own strength.

 نَصيِبٌ - set up to show the way, erect, rear, modulate, regulate, - منصوب is the object or set up which shows the way or direction, a sign - نصب signifies a goal or a limit setup, it signifies idol - نصيب also means tank, container or portion, share.. نصاب - origin, source or a place where thing grows

الْوَالِدَانِ - One who develops, bring forth, delivers like parents do..

4:8 وَإِذَا حَضَرَ الْقِسْمَةَ أُوْلُواْ الْقُرْبَى وَالْيَتَامَى وَالْمَسَاكِينُ فَارْزُقُوهُم مِّنْهُ وَقُولُواْ لَهُمْ قَوْلاً مَّعْرُوفًا


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

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

4:9 وَلْيَخْشَ الَّذِينَ لَوْ تَرَكُواْ مِنْ خَلْفِهِمْ ذُرِّيَّةً ضِعَافًا خَافُواْ عَلَيْهِمْ فَلْيَتَّقُوا اللّهَ وَلْيَقُولُواْ قَوْلاً سَدِيدًا

And those who have fear [in their mind], even though they left from following them scattered traces, they would be afraid because of them, but let them be cautious system of conscience / consciousness [Allah], and communicate words/quotes hitting the mark.

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

4:10 إِنَّ الَّذِينَ يَأْكُلُونَ أَمْوَالَ الْيَتَامَى ظُلْمًا إِنَّمَا يَأْكُلُونَ فِي بُطُونِهِمْ نَارًا وَسَيَصْلَوْنَ سَعِيرًا

Indeed those who consume intellectual curiosity towards the inclination of the unique / matchless urges unjustly, indeed they consume intellectual curiosity ignited deeply in their mentality, and they will continuously roast/suffer/burn (from) inflame provocation.

Sincerity is the key to everything. Injustice or suppressing your unique urges may land you in trouble. You may be grief stricken all your life for not giving them their right due. Unique urges are key to development and success.

RESEARCH TO BE CONTINUE...