Research on the word Al-Nashz in the Qur’an

Introduction:

This research is about the connotation of the word Nashz in the Arabic language according to my semantic methodology in which I return any derivation to its triple origin and the triple word usually consists of two binary words that share a letter that connects them, for example, the word (Shukran) has its triple origin (Shukr) and consists of (Shukr) and (Kr) and they are linked by the letter K in the middle, and the word (Nashzha) has its triple origin is (Nashz) and Nashz consists of (Nash) and (Shaz) and they are linked together with the letter Shin, and so on.

Then I search for the meaning of the word by knowing the commonality of meaning between it and other words that share two letters, in addition to knowing the meaning of each of the letters that make up the word, and all these means to reach a meaning for the word that is the best possible to give us an optimal indication of the meaning of the word specified in the Qur’an and the triple meaning is always abstract from any convention, trend or time.

Direction of meaning:

Triple words in the Arabic language have a meaning devoid of any direction of movement of the verb, and the direction is determined by continuous or separate pronouns or the context of the discourse, and the movement of the meaning is determined by the formation on the word, for example, the word “resurrection” has no direction, but in each verse it indicates that the resurrection has a different direction, such as the following examples:

• (Then we resurrected you from your death)
• (Lord, send a messenger from among them)
• (Allah killed him for a hundred years and then resurrected him)
• (So send an arbitrator from his family and an arbitrator from hers)
• (Then We sent after them Moses with Our signs)
• (And when your Lord gave permission, He would send someone upon them until the Day of Resurrection who would give them the worst of the punishment.)

From the concept of (direction of meaning), we came to the conclusion that the word (Nashz) has a specific meaning according to its literal components, but the meaning does not indicate the direction of its movement, which means that in each verse it can have a different direction but with the meaning remaining constant in each case, and this is the approach we did by trying to derive the meaning of the word in each different verse.

Significance of the word Nashz:

The word consists of (Nun), (Shin) and (Zay) and shares with the words (publish, publish, publish, publish, publish, publish) in the letters Nun and Shin, which indicates a shared part of the meaning with them and (publish) implies a movement of liberation or change from a previous state to a new state.

As for the meaning of the letters, I took them by entering common words and their meanings into an AI system and asking it to determine the meaning of the specific letter according to the meanings of the words, so I came up with the following meanings for the three letters that make up the word Nashz:

The letter N:

1. Beginning and emanating from an origin or location, with a tangible effect or transition.
2. The letter nun represents the essence of a light, rapid, or gradual movement that involves a change in position or state.
3. Indicates the beginning of an exit movement or a shift from an implicit to an explicit state.
4. Nun (n) is a sound (nasal voiced) with softness and internal extension that comes out with openness as air passes through the nostrils, indicating emanation or initiation from a stable origin with a visible trace.

The universal meaning of noun: To move or start from a fixed point accompanied by movement or a perceptible effect.

The letter Shin:

1. The letter shin adds to the root the meaning of freedom from restriction or center in multiple directions, creating a state of extension, bifurcation, or roughness.
2. The shin appears as a symbol of movement that goes upward or outward.
3. Shin denotes an emissive or explosive movement from the inside out, taking various forms: Spreading, vibrating, rising.
4. Shin (u): An extended whispered fricative sound in which the air spreads out over a wide surface, bifurcation, emission, release, and diffusion.

The universal meaning of shin: Spreading Freedom and extension from a central point outward , movement out of a restricted or concentrated state toward a wider, more widespread or elevated state.

The letter G:

Shake, shake, shake.

1. The letter symbolizes a compressed force that explodes, emanates, rises, or compresses.
2. A type of strong movement, whether it is upward (rising), pushing (stabbing), or shaking and disturbing.
3. Stress and accumulated pressure that is looking for release or causing difficulty.
4. Zai (g): A whistling sound with vibratory sharpness and intensity, stronger and firmer than shin, and a compressed or impulsive force.

The overall meaning of G: A vibratory impulsive movement caused by pressure.

and therefore:

• Noun: A letter that denotes a movement that begins and involves a change of position or state.
• Shin: A letter that signifies bifurcation and spreading.
• G: A letter that signifies pressure, vibration, and impulse.

The meaning of the word rupture: A movement that involves a localized or conceptual change from a previous state to a new state with bifurcation, diffusion, and impulse or denotes a change from a fixed state to an unstable or extended movement.

It means a movement of change from one state to another with a bifurcation, spread, and impulse.

We will read all the verses in which the word Nashz is mentioned with its different derivations to derive its meaning in each location.

1/ Bone spurs:

(Or like the one who passed by a village while it was lying fallow, and said, “How can Allah revive this village after its death?” Allah put him to death for a hundred years, and then resurrected him, saying, “How long did you stay?” He said, “I stayed a day or some day,” and said, “No, you stayed a hundred years. Look at your food and drink that have not gone bad, and look at your donkey, and let us make you a sign for people, and look at the bones how we weave them and then clothe them with flesh, and when it became clear to him, he said, “I know that Allah is all-powerful.)

Al-Baqarah 259

It is a movement that leads to a change from a previous state to a new state with a bifurcation and impulse, and the bones here are the ones on which it is based, and the pronoun on the word leads us to the direction of the movement of the verb and the formation of the word gives us the wave movement of the meaning or the semantic curve of the meaning.

The shape of the floor:

The shape on the word is the movements of opening, joining, breaking and resting, which is above each letter of the word, and each shape has a connotation, and the shape of the word together gives the curve that shows the movement of the meaning or the ripple of the meaning, so scrutinizing the shape of the word gives us a deeper indication of the movement of the meaning. We will apply this approach to the word whose meaning we want to reach, which is the word(Nunzha).

We notice that the first nun has a consonant, the second nun has a consonant, the shin has a break, the zay has a consonant, the eh has an opening, and the end of the word is a thousand madd or a thousand azhar.

It’s a semantic movement:

A fraction on a letter indicates the direction of the meaning is inward.

The opening on a letter signifies that the meaning is opening outward.

The capitalization of a letter indicates that the meaning is joined and combined.

Stillness implies immobility and that the meaning is directionless.

Therefore, according to the semantics of the form, the movement of the meaning of(Nunzha) is as follows: Addition to the nun indicates the gathering of the signifier, then its stillness, then the fracture indicates the direction of the signifier inward, then the inclusion indicates its gathering, then the opening and showing according to the alif, and since the movement of the bones is done on the bones, the statement of the movement of the bones or the movement of the change that was done on the bones is as follows:

The bones join and assemble, then rest, adhere, overlap, overlap, join and assemble again, then open and emerge, i.e. the graph of the movement is joining, followed by rest, overlap, joining, opening and emergence.

This means that in the bones verse here, the movement of change on the bones starts from their assembly and adhesion and finally their appearance in their final form, after which they are broken by flesh, which means that their movement is not complete adhesion or separation, but rather an overlapping movement.

2 / 2 Women’s promiscuity:

We said that the word nashuz is a word that means change from one state to another with bifurcation and impulse, but it has no direction of meaning, and the direction of meaning is known from the context of each verse, so we will study the movement and direction of the word nashuz in the Qiyamah verse:

(“Men are superior to women because of what Allah has given them over each other and because of what they have spent from their wealth, so the righteous women are faithful, guarding what Allah has preserved, and those who fear their disobedience, exhort them, leave them in the closet, and beat them, and if they obey you, do not seek a way against them, for Allah is high and mighty.” Al-Nisa 34

Without getting into the abstract connotations of the two words, we deal with them in the prevailing concept that they are the type of men and the type of women. Men are the guardians of women according to two principles. The first principle is virtue and virtue here includes all the qualities of protection, supervision, responsibility and care for the family, which varies between one man and another, so (God preferred some over others) is related to the differentiation of men and the second principle is spending money on the family, and these are the duties of men on women and their rights over them. On the other hand, if men fulfill their duties on women, they have specific rights on them, and if they abide by them, it means that they are righteous according to the principle of qawwama, which includes rights and duties.) This is the right of men over them, based on their guardianship over them, and it is limited to being faithful and guarding the unseen by what God has preserved, and faithfulness according to the connotation of the word is submission and stopping oneself from speaking, meaning that they are committed to the agreement and submissive to it, and the preservation of the unseen. Accordingly, here, men’s fear of women’s disobedience is limited only to the fact that they are righteous in fulfilling their duty, which is (being faithful, guarding the unseen), in the saying (and those who fear their disobedience).

(The use of the word “lati” here has a connotation of prolongation in time or form. The use of the word “lati” here has an indication that there are precursors to men noticing women breaking the reconciliation of mutual rights by not qunut and not keeping the unseen, which leads to the fear that the relationship will collapse and thus requires men to intervene with precautionary remedial measures.

Here we come to know the direction of the connotation of the word Nushuzun according to this context, starting from the diacritical marks.

Their disobedience: This means that the men began to notice a movement of change in their women that began to join and appear, so they began to complain a lot, rebel against their duties and talk about the secrets of the house in their communities, and this led the men to fear that these introductions are rushing to reach a state of complete departure from the relationship of rights and duties between them, and the collapse of the house, which requires a therapeutic and precautionary intervention to prevent the complete departure from the relationship of rights and duties between them. This leads men to fear that these introductions are driven to reach a state of complete departure from the relationship of rights and duties between them and the collapse of the house, which requires a precautionary therapeutic intervention to prevent the complete departure from the relationship of the house, so here we see that the direction of the movement of nashuz here is a departure and not adhesion, and it is a departure from the realization of their specific rights unlike the direction of the movement of nashuz in the verse of bones, which indicates gathering, which means that nashuz here has nothing to do with adhesion and jealousy and nothing to do with moving away from the marital bed, but rather nashuz from qunut and keeping secrets of the house. We note that the next verse continues the same theme by having the parents intervene as arbitrators between them for fear of realizing discord:

(And if you fear discord between them, send an arbitrator from his family and an arbitrator from hers, if they want to reconcile, Allah will reconcile between them, for Allah is all-knowing and all-knowing.) Al-Nisa 35

3 / Hubby’s cuckoldry:

The third verse in which the word nashz is mentioned is:

(If a woman fears that her husband is disobedient or disobedient, it is not forbidden for them to reconcile between them, and reconciliation is better, for the souls of men are full of greed, and if you are good and pious, then Allah was well aware of what you are doing. (And if you are righteous and pious, then Allah is forgiving and merciful) (And if they separate, Allah will provide for each of them out of His abundance, and Allah is vast and wise) (Women 128/130)

Here, the verse talks about the other perspective of disobedience in the marital relationship, which is the disobedience of the man and not the woman, and it is noticeable here that the man is called Baal, and this name is the key that leads us to know the woman’s fear of her husband’s disobedience.

(Baal) is a word that shares two letters with the word (after), which indicates that the connotation of the word (Baal) has to do with distance and ends with the letter L, which indicates prolongation in time or form, so the husband when he is called (Baal) indicates that he is far away from his wife for a long time by absence or aversion or the beginning of a divorce project or any reason that leads to distance. Therefore, fear is generated after the relationship has turned from marital to marital, and with reading the context with the sentence “The souls are stingy” and reading it with the spending verse in Al-Nisa 34 (Men are stronger than women because of what Allah has favored them over each other. The woman’s fear revolves around her fear that her husband will stop spending money on her, based on the connotation of the word “nashz” which, as we said earlier, implies a change from one state to another and a rush in the direction of change, and according to specific data, the woman notices the husband’s nashz and his change in In other words, nashuz and irradiation are not two words that differ in direction, but rather they agree in direction but differ in magnitude between the change of state from spending to stopping spending, or to complete abandonment of all responsibilities.

The following two verses revolve around the same topic, namely the relationship of rights and duties between men and women: (And you will not be able to do justice between women, even if you strive to do so, so do not lean so far that you leave them as if they were suspended, and if you are righteous and pious, then Allah is forgiving and merciful) (And if they separate, Allah will provide for each of them from His abundance, and Allah is vast and wise).

The part of the verse (and you will not be able to do justice between women, even if you try hard) needs to be reread according to the system of rights and duties that we referred to in the previous verses.

The balance of justice between men and women:

Note that this verse refers to the general relationship between the two genders (men and women) and is not about one man with multiple women, as all previous readings say, because the discourse is plural for men (you will not be able to) and plural for women (among women) and then switched to singular (so do not lean too far, so that you scatter them as if they were suspended).

(And you will not be able to do justice between women, even if you try hard) is a description of the relationship between the type of men and the type of women in general. Justice between men and women is in the rights and duties between the two parties, which began in verse 34 of Al-Nisa, where he said: (Men are stronger than women because of what Allah has preferred some of them over others and because of what they have spent of their wealth, so the righteous women are faithful, guarding the invisible for what Allah has preserved …).

The speech (you can) here does not address husbands, but any system of government that wants to make the balance of justice between women in general and men in any relationship of rights and duties will inevitably tilt the scales of justice in favor of men, and this shows us that men, no matter what they do for women out of a desire for justice in return for what they provide in life, starting with the periodic menstrual pain before marriage and passing through pregnancy, childbirth and education, in addition to qunut and keeping the unseen in return for the duties of men of spending, prestige and protection. And because the relationship is a relationship of give and take, it is like a scale with two scales, you can lean to your scales all the way and the other scales will be suspended, which will upset the balance of justice, so he said (do not lean all the way) to emphasize that justice will not be achieved even if you are careful, which means that there will inevitably be some leaning to the man’s scales.

Therefore, the verse “And you will not be able to do justice between the women, even if you are careful” does not describe the justice of a man with his wives, but describes the relationship of rights and duties in the worldly life between the two genders, including their relationship in the marital home, so God Almighty addressed the parties to reform, piety, forgiveness and mercy.

If the balance of marital justice is disturbed and the wise men are unable to fix it, then the next verse explains the best solution: “And if they separate, Allah will provide for each of them from His abundance, and Allah is vast and wise.” (If they separate, Allah will provide for each of them from His abundance, and Allah is vast and wise).

In other words, the first verse talks about the unmarried state between the spouses, the second verse talks about the general relationship in terms of rights and duties between the two genders, and the third verse refers to the final solution to the unmarried relationship. And God knows best.

4 / 4 Being active in councils:

In all the previous verses, we noticed that the meaning of the word Nashaz is consistent, which is (a localized, intellectual or moral change from a previous state to a new state with an impulse towards this change), and in each verse the direction and type of this change varies according to the context in which the word is used.

The last verse in which the word (Nashz) is mentioned, we notice that it is related to councils and the most important note is that the verse of councils is in the middle of the Najwa verses, which makes us think that councils and Najwa have an objective relationship, and this is what made us try to know what Najwa is in order to know councils, so we can understand the significance of (Nashz) in the context of the verse:

(Haven’t you seen that Allah knows what is in the heavens and what is in the earth. There is no three but He is their fourth, no five but He is their sixth, no lesser or greater than that but He is with them wherever they are, and then He will inform them of what they have done on the Day of Resurrection, for Allah is all-knowing.)

(Haven’t you seen those who were forbidden to argue, and then return to what they forbade , and argue in unrighteousness and aggression and disobedience to the Messenger, and when they come to you, they greet you with what Allah has not greeted you with, and they say in their hearts, “Would that Allah would not punish us for what we say?)

(O you who have believed, when you converse with each other, do not converse with unrighteousness, aggression and disobedience to the Prophet, but converse with righteousness and piety, and fear Allah, to whom you will be gathered).

(The argument is from the devil in order to grieve those who have believed, and it does not help them except by the permission of Allah, and upon Allah may the believers put their trust.)

(O you who believe, when it is said to you to make room at the table, make room, and Allah will make room for you; and when it is said to you, make room, and Allah will raise those who have believed among you and those who have acquired knowledge by degrees, and Allah knows what you are doing).

(O you who have believed, when you call upon the messenger, give an alms before your call, that is better for you and purer, and if you do not have any, then Allah is forgiving and merciful). Al-Mujadala 7/12

According to the context of the verses, we notice that they started with talking about najwa and ended with talking about najwa, and the Majlis verse entered in the middle, which indicates that it is about the same topic, but from the perspective of Majlis rather than najwa.

Najwa:

Najwa consists of (naj) and (jo). The word in all verses refers to intellectual, moral or physical separation from the state of the group, but the content or style of the najwa varies according to the context, as in some of the following verses:

1. (We know what they listen to when they listen to you and when they are najwa, when the unjust say, “You are following nothing but an enchanted man.”) Al-Israa’ 47(When they listen to you and when they are najwa) refers to their physical presence and those who see them think that they are listening to the speaker, but they are in a state of moral and intellectual separation from the speaker: This refers to their physical presence and whoever sees them thinks that they are listening to the speaker, but they are in a state of moral and intellectual separation from the speaker.
2. (He said, “O Moses, you have come to us to bring us out of our land by your magic, so let us bring you similar magic, so make between us and you a date that neither we nor you will break.” * He said, “Your date is the Day of Decoration, and the people will be gathered at noon.)

(Pharaoh turned away and gathered his cunning, then came) (Moses said to them, “Woe to you, do not commit a falsehood against Allah, and He will bring a punishment upon you, and those who commit a falsehood will be disappointed”) (They disputed their affairs between them and confided in each other, and they confided in each other). (They said, “These two are magicians who want to take you out of your land with their magic and go back to your ideal way.”) (So gather yourselves together and then come together in a line, for whoever is high and mighty has already won the day.) 57/64

(According to the context of the verses, it indicates that there was an agreement between Pharaoh and his entourage on one side and between Moses and Aaron on the other side that whoever proves to the other the strength of his evidence will have the upper hand, and the one who has the upper hand will be successful today, but (they kept the argument secret) that is, they secretly confided among themselves that whatever the outcome, they will break away from it and break the agreement in order to maintain their power on earth (these two magicians want to get you out of your land).

(They do not come to them from any new remembrance from their Lord, but they listen to it while they are playing * Their hearts are idle, and they confide in those who have been wronged, saying, “Is this but a human being like yourselves, do you perform magic while you are seeing * My Lord knows what is said in the heavens and the earth, and He is the All-Hearing and the All-Knowing.) Al-Anbiya 2/4

(Their hearts were careless, but they concealed the najwa): Here, they listened to the updated dhikr, but they concealed their reluctance and separation from following the Prophet under the pretext that he is a human being like them and what he came up with is magic.

1. (Have you not seen that Allah knows what is in the heavens and what is in the earth; there is no three but He is their fourth, no five but He is their sixth, no less than that or more than that, but He is with them wherever they are, and then He will tell them what they did on the Day of Resurrection, for Allah is all-knowing). The verse here indicates that Allah is all-knowing and all-encompassing, so if a group of two or more individuals try to take a position of intellectual and spatial separation from the rest of the people and work on that (i.e. separate from the group and work in conspiracy against it), Allah says that He is with them wherever they are and then He will inform them of what they did on the Day of Resurrection, which indicates that najwa here includes action, not just intellectual and spatial separation, which is similar to the case of rebellion against the group.

5. (The argument is from Satan to grieve those who have believed, and it does nothing to help them except by the permission of Allah, and upon Allah may the believers put their trust.) Al-Mujadala 10 (Have you not seen those who were forbidden to argue, and then return to what they were forbidden, and argue in unrighteousness and aggression and disobedience to the Messenger, and when they come to you, they greet you with what Allah has not greeted you with, and they say in their hearts, “Would that Allah would not punish us for what we say,” but for them is Hellfire, where they will pray, and what a miserable destination is that) Al-Mujadala 8

Councils:

We have reached the conclusion that najwa is a state of intellectual or moral separation and may be a separation from the group to gain some privacy with the Messenger, as in the verse: “O you who believe, when you call upon the Messenger, give an alms before your najwa, that is better for you and purer.” (O you who believe, when you call upon the Messenger, give an alms before your najwa, that is better for you and purer). Separation from the congregation leads to distance and then to limited knowledge, which ultimately leads to unrighteousness and aggression, and in order to bring them back, He called them to righteousness and piety.

From all this, we arrive at the conclusion that the najwa, on the other side of the coin, are the councils.

The word sat: According to the connotation of its constituent letters, gem means to gather, lam means to elongate, and sine means to whisper. (Jal and Jalu refer to exposure and visibility.

Majlis is a description of the state of gathering for a rather long period of time, in which there is a guided dialogue that leads to the disclosure and emergence of knowledge and sciences that were hidden from everyone, and the letter “F” indicates that Majlis is characterized by gathering and being visible, unlike Najwa, which is characterized by separation and secrecy.

Therefore, in the framework of the systematic reform of society, God Almighty ordered them not to argue with iniquity and aggression, but to argue with righteousness and piety, then told them that najwa is from Satan (the najwa is from Satan to grieve those who believe), and finally led them to councils as an alternative to najwa, which is why the verse of councils was inserted in the middle of the najwa verses.

Majlis is an adjective for people’s apparent and visible coming together over a long period of time in a smooth and easy manner, which indicates intellectual agreement between them, and majlis indicates a dialogical act to reach results.

The places where the process took place took the name (majlis) even though it is an adjective of the event and not the place, which means that the majlis can be on Zoom.

Meetings are councils, regardless of the subject matter of the meeting, as long as it runs smoothly and leads to a result on which those sitting are unanimous, and the places of social gatherings for dialogues are councils, so we say the Council of Ministers and the Council of Representatives, which does not refer to the place but to the homogeneous group that meets in order to reach results and solutions to the issues.

Therefore, the following verse is an instructional verse for us to come up with the best possible majlis instead of a state of discord and separation:

(O you who believe, when it is said to you to make room in the seats, then make room, and Allah will make room for you; and when it is said to you to make room, then make room, and Allah will raise those of you who have believed and those who have acquired knowledge by degrees, and Allah knows what you are doing.)

The first mechanism is the process of intellectual and cognitive expansion that the council revolves around. The more we expand our ideas and liberate ourselves from the narrow-mindedness and limitations of patriarchal ideas, the more God will expand the knowledge of those who sit in the council, which is a case that is close to the verse of self-cultivation (the more successful those who cultivate it).

The second mechanism is that of nashwa, through which Allah raises those who believe and those who have knowledge by degrees.

The difference between tolerance and disobedience in the councils:

We note that the command to expand is accompanied by the lam and the pronoun (how much), which indicates that expansion is an ability that they possess, and we must note that the councils are not the places and not the people, but the topics that they discuss, and the expansion in the councils then indicates the expansion of the ideas that they sit around, and the more they expand, the more God opens them with new ideas, then after that he said (and if it is said, you spread out) without (for you).

Councils are group dialogues about matters concerning the group, and traveling in them expands knowledge, and then the command came (Anshazu) and Anshazu said that it is the state of change from one state to another, which makes us try to know the difference between traveling in councils without Anshazu after it, and traveling in councils with Anshazu after it, and traveling in councils with Anshazu after it:

As we said, any council is a case of a group gathering to talk about specific topics, and the more knowledge space in the council, the better solutions will be offered to the issues, but if the group is disbanded and everyone is entrenched in his opinion, any member of the group will come out with the same convictions and opinions that he entered with, which brings us back to fragmentation, separation, and solitude.

But when individuals change their convictions and ideas according to the knowledge they have gained from the majlis, i.e., they move from their convictions and ideas before the majlis to the ideas and knowledge they have gained, then the inevitable result is elevation (Allah raises those who have believed among you and those who have acquired knowledge by degrees), and they spread from cognitive humility to scientific elevation.

Hence, we conclude that the word al-Nashz here is not a contradiction to al-Fasih, but two connotations that have nothing to do with each other, as al-Fasih refers to the breadth of knowledge and al-Nashz refers to the state of change from scientific humility to scientific elevation, and God knows best.

Conclusion.:

The word nashz, according to its various conjugations in the Qur’an, has no direction in connotation, but the direction of its connotation is determined in each separate verse. God knows best.