Genders classification in Arabic
In Arabic, every noun is classified either as masculine or feminine. For every object, creature, or thing there is a grammatical gender. Which one is masculine and which one is feminine cannot be decided by us through rules. It is determined by how native Arabic speakers historically used those words.
For example, if we take animals like goat, cow, donkey, horse, pig, dog, or any other creature, we cannot decide ourselves whether the word should be masculine or feminine. We must simply follow the custom of the Arabic language.
Whatever the Arabs used as masculine must be used as masculine, and whatever they used as feminine must be used as feminine.
“Ankabūt” (Spider) – The weakest shelter in the world
Now in this verse the word “ankabūt” (spider) is used. In Arabic usage, the word for spider is treated as feminine. Because of that, the verb connected to it must also appear in the feminine grammatical form.
This does not mean the spider itself must biologically be female.
We understand that in the Qur’an there are words that are not always used in their direct literal meaning but are sometimes used with a different meaning. We recognize this as a form of literary expression. In the same way, conveying a message through examples is also a type of literary style.
Instead of simply stating a message directly, when an example is shown, the meaning becomes clearer. That is why people often speak using examples.
In the same way, Allah also presents certain actions through examples. Such examples belong to the category of literary expression.
One such example appears in the 29th chapter, verse 41. In this verse, Allah gives an example. The example of those who take allies other than Allah is like that of the spider who takes a home. And indeed, the weakest of homes is the home of the spider, if they only knew”
For whom is this example given?
It is for those people who abandon the worship of Allah, or who worship Allah while also worshipping others like Avliya(Darga) along with Him. Whether they worship under the name of Islam or outside of it, they direct their requests to saints, great personalities, idols, deities, and similar figures instead of asking Allah.
For such people, Allah presents an example. You have a Creator called Allah. Instead of asking Him, you ask others. To explain the nature of what you are doing, Allah gives an example in this verse.
What example does He give? He refers to the spider’s web. In the Qur’an, the spider’s web is described as the house of the spider.
Allah says that the condition of those people is like the house of a spider.
Why does Allah use the spider’s house as an example?
A spider spins a web for itself to live in. But if something is meant to be a house, should it not be suitable for living?
Some birds build nests. They live in those nests. The nest protects them from the sun and the rain. At the very least, the nest serves to protect their eggs.
So in some way the nest provides a suitable place to live. But what does the spider do?
It spins a web like a net and lives in it. It does not have a separate shelter where it hides. When we look at a spider web, we can clearly see the spider. It cannot even hide from our sight.
But what should a house provide first? It should provide privacy. It should hide the occupant from the sight of others.
Does the spider’s house provide that? No.
Also, a house should protect from rain, sunlight, and cold.
If rain falls, our houses protect us. If the sun shines, our houses shield us from the heat. But if rain falls on a spider web, the rain simply falls through it. If the sun shines, the sunlight falls directly on it. The web does not protect the spider from rain or sun.
It does not even protect it from people’s view. Thus, the spider’s house is extremely weak.
Yet if we examine the material used to make the spider’s web, scientists say it is actually very strong.
Scientists have studied spiders and discovered how they spin their webs. Inside the spider’s abdomen there is something like a pouch containing various types of liquids.
These liquids are used to produce the web.
One liquid is used to create the radial framework of the web — the cross lines. Those cross lines do not have a sticky property. When the spider walks on them, it does not get trapped.
That is why the spider does not get stuck in its own web, while other insects do. When the spider moves around the web, it carefully walks only along the non-sticky radial lines. But the circular threads — the spiral pattern — are coated with a very sticky substance. If an insect lands on those threads, it cannot escape.
People today use sticky boards to trap rats. Once the rat steps on the paste, it cannot escape.
Similarly, spiders use this sticky web to trap insects. Mosquitoes, flies, and small flying creatures get caught in it, and the spider eats them. So, the spider’s web is not truly a place for living. It is primarily a trap for hunting.
Thus the spider’s web functions less as a home and more as a device to capture other creatures.
In Arabic, the word used for spider is “ankabūt.”
This word is treated grammatically as feminine.
Even if the spider being referred to is male, the word still takes the feminine grammatical form. Even if it is female, the same form is used. For example, in Tamil we might say “the spider built a house.” But in Arabic grammar the verb attached to the word “spider” must follow its grammatical gender.
So, one would say “the spider built her house.”
But this does not mean the spider being referred to is female. It simply follows the grammatical gender of the word.
Therefore, saying that the Qur’an used a feminine verb and therefore it refers specifically to a female spider is incorrect. The feminine verb form belongs to the word “spider” itself. Whether the spider is male or female, the same grammatical form is used.
For example: When referring to a spider dying, Arabic would say “the spider died (she died).”
But for another insect such as a locust, Arabic grammar may treat the word as masculine, so it would say “the locust died (he died).”
This difference is purely grammatical.
Therefore, when the Qur’an uses the feminine verb “ittakhadhat” (she took or she made), it does not necessarily mean that the spider is female. It simply follows the grammatical rule of the Arabic language.
Now, the spider example is one type of literary expression in the Qur’an. There are many other such expressions.
What your right hands possess
One famous phrase that appears many times in the Qur’an is: “Mā malakat aymānukum.”
Literally it means: “What your right hands possess.”
Whenever this phrase appears in the Qur’an, it refers to slaves.
During the time of the Prophetﷺ, slavery existed in the world. There were male slaves and female slaves. How did slaves come into existence?
Usually through war.
When wars occurred, one side would win and the other side would be defeated. The defeated people would be captured. If the victors imprisoned all the captives and had to feed them in prisons, it would create a huge financial burden.
At that time there were no prison systems like modern times. So what did they do? Captured people were distributed among households. Someone might be given a captive and told:
“Keep him with you. Let him work for you and feed him.” In this way, the system of slavery emerged historically from warfare. Later, if someone owned a slave, he might even sell that slave in the market.
Now, when the Qur’an refers to slaves, it does not simply say “slave.” Instead it uses the phrase: “Those whom your right hands possess.”
Why does Allahﷻ use the phrase “right hand”? Because, the right hand represents strength and authority.
If I hold something loosely in my left hand, someone may easily snatch it away. But if I hold something firmly in my right hand, it is harder to take.
Generally, in most people the right hand is stronger. Heavy tasks like cutting wood, swinging an axe, lifting tools, or performing hard work are done with the right hand.
Therefore, the phrase “right hand” symbolizes power and control.
When the Qur’an says, “those whom your right hands possess,” it is reminding people that this ownership occurred through strength in battle, not because humans are naturally meant to be owned. Human beings are not created as merchandise.
A goat or cow can be bought by anyone who has money. But a human becomes a slave only when he is overpowered in war.
If two armies fight and one side loses, the defeated people become weak and the victorious side becomes strong. The weaker side falls into the control of the stronger side. That is how slavery arose historically. So when the Qur’an uses the phrase “what your right hands possess,” it is reminding people that this situation happened because of power and war, not because human beings were created as commodities.
In Tamil translations you will often see the phrase translated as: “Those whom your right hands possess (slaves).”
The word “slaves” is placed in brackets so readers understand the meaning.
But the deeper point is this: the Qur’an’s wording reminds us that human beings are not naturally objects for sale. Slavery happened because of human power and conflict, not because humans were meant to be owned.
This is another example of literary expression in the Qur’an.
Best garment is the garment of taqwa (Piety)
Another example appears when Allahﷻ speaks about clothing.
Allahﷻ says that He has provided clothing that covers your nakedness and also clothing for beauty and adornment. But then Allahﷻ says something remarkable. He says the best garment is the garment of taqwa (Piety).
This is in Surah Al-A‘raf, verse 26.
Allahﷻ says: “O children of Adam! We have sent down clothing to cover your nakedness and clothing for adornment. But the garment of taqwa — that is the best.”
Now think about this. Taqwa is something inside the heart. It is not literal clothing. Clothing is something external that we wear on our bodies. But taqwa is internal. Yet Allahﷻ describes taqwa as a garment. Why? Because clothing protects us from heat, cold, and exposure.
Similarly, taqwa protects a person from sins and wrongdoing.
If someone has taqwa in his heart, it acts like a protective covering.
Just as clothing protects the body from harm, taqwa protects the soul and character of a person.
That is why Allahﷻ describes taqwa metaphorically as a garment.
If taqwa — the fear and consciousness of Allahﷻ — comes into a person’s heart, then he will not steal. In other words, it protects him from certain kinds of wrongdoing.
If you wear the garment of taqwa, the garment of God-consciousness within your heart, then that garment prevents you from going toward evil.
If a person wears the garment of taqwa,
- He cannot lie.
- He cannot deceive.
- He cannot cheat.
- He cannot commit injustice against others.
- He cannot commit evil acts.
- He cannot murder.
- He cannot commit adultery.
- He cannot exploit others.
- He cannot engage in corruption.
In many matters, taqwa acts like a shield. So taqwa is compared to a garment because a garment provides certain types of protection. Clothing is a material thing, and because it is material it protects us from certain harms.
But taqwa is not material. Taqwa is a quality, a moral state. Yet through that quality a person receives protection. Once taqwa enters a person’s heart, it begins to protect him.
That is why even when Allahﷻ speaks about fasting, He explains its purpose in terms of taqwa.
Allahﷻ says: “We have made fasting obligatory upon you just as it was made obligatory upon those before you, so that you may attain taqwa.”
So fasting is prescribed so that a person becomes someone who possesses Piety.
When a person is fasting, a lesson continuously remains in his mind:
“Allahﷻ is watching me.”
Imagine this: you are extremely hungry. Food is placed before you. You could easily eat it. Nobody else is present. No one would know if you ate it.
Yet you do not eat it.
Why? Because you feel that Allahﷻ is watching you.
Even if nobody sees you, you still refrain from eating because deep inside your heart there is the awareness that Allahﷻ is observing you.
That awareness becomes firmly planted in your heart. Because of that belief you are able to resist the food in front of you.
If you train yourself like this, will you steal someone else’s property?
If you fear Allahﷻ enough not to eat what belongs to you during fasting, how could you take what belongs to another person?
So fasting develops taqwa.
Salat – Prayer prevents people from indecency and wrongdoing
Likewise when Allahﷻ speaks about prayer, He says that prayer prevents people from indecency and wrongdoing.
When a person stands in prayer, he thinks: “Allahﷻ is watching me. If I neglect this prayer, Allahﷻ will question me.”
That awareness influences him. After prayer, for some time he behaves with honesty and discipline. Then he may gradually forget. But when the next prayer time arrives, he again recharges himself through prayer.
Human beings are created in such a way that they constantly need this renewal. At the foundation of all these practices lies taqwa.
If taqwa exists in a person, many good actions will emerge from him, and he will be protected from evil deeds.
Taqwa as Garment
If taqwa — the fear and consciousness of Allahﷻ — enters a person, he will not steal. In other words, taqwa protects him from certain kinds of wrongdoing.
When it is said that you have worn the garment of taqwa, it means that you have clothed your heart with the garment of God-consciousness. If you clothe yourself with that garment of fear of Allahﷻ in your heart, it will prevent you from going toward evil.
If you wear the garment of taqwa, you cannot lie.
You cannot cheat.
You cannot deceive.
You cannot commit injustice against another person.
You cannot perform evil deeds.
You cannot commit murder.
You cannot commit adultery.
You cannot exploit others.
You cannot engage in corruption.
For many matters, taqwa functions as a shield, a protective barrier.
So taqwa is compared to a garment, because a garment provides certain forms of protection. Clothing is a material thing, and because it is material it can protect a person from certain harms.
But taqwa is not material. Taqwa is a quality, a moral state. Yet through that quality a person receives protection. Once taqwa comes into a person, it begins to protect him.
That is why when Allahﷻ speaks about fasting, He explains it in this way. Allahﷻ says: “We have made fasting obligatory upon you just as it was made obligatory upon the communities before you — so that you may attain taqwa.”
So fasting has been made obligatory so that people may become those who possess God-consciousness.
When a person observes fasting, what kind of realization develops inside him?
A constant awareness arises: “Allahﷻ is watching me.”
Food may be placed in front of you. You may be extremely hungry. Yet you do not eat it.
Why do you not eat it? There is no one there. You could eat it easily. Nobody would know.
Even if nobody is present, you do not eat it.
Even if nobody sees you, you do not eat it.
Suppose you are alone at home. Food is available. If you take it and eat it, would anyone know? No one would know.
Yet you still do not eat it. Why? Because you have the fear that Allahﷻ is watching you.
Even though no human being sees you, the thought that Allahﷻ sees you is firmly planted in your heart. Because that awareness is deeply embedded in your mind, you refrain from eating the food. If you train yourself like this, will you steal another person’s property?
If you fear Allahﷻ enough not to eat food that belongs to you during fasting hours, how could you take someone else’s property?
This is exactly the reasoning behind fasting: it builds taqwa.
Thus, fasting prevents a person from wrongdoing.
Prayer(Salaat) prevents a person from indecency and evil deeds
Similarly, when Allahﷻ speaks about prayer, He says that prayer prevents a person from indecency and evil deeds.
When a person comes to prayer, he feels: “Allahﷻ is watching me. If I neglect this prayer, Allahﷻ will question me.”
When that thought comes, after finishing the prayer he behaves honestly for some time. He walks with discipline for some time. Later he may forget again. Then when the next prayer time arrives, he must recharge himself again through prayer.
Human beings are created in such a way that they need this constant renewal. The foundation of all these things is taqwa. If taqwa exists within you, many good actions will continue to arise from you, and you will be protected from evil deeds.
Another point: clothing remains attached to the body.
Clothing is not something that we place somewhere like a screen. It stays attached to the body. Any garment must remain closely attached to the human body.
Likewise, the fear of Allahﷻ should remain attached to you.
By calling taqwa a garment, Allahﷻ is indicating that God-consciousness should remain closely woven into your life, clinging to you the way clothing clings to your body. Allahﷻ says that He has given you clothing. Clothing provides many benefits. But do not be satisfied only with that.
You may think: “We have good clothes. We have respectable garments. That is enough.”
But Allahﷻ says you need another garment. The clothing you wear outwardly is an external garment. But there is also an inner garment. You must strive for that garment.
That garment cannot be bought from a shop.
You must create the garment of taqwa within yourself. Just like a spider spins its web, you must weave the garment of taqwa yourself. When you create this garment, it will protect you in many ways.
The clothes you wear protect your modesty and dignity, do they not?
Similarly, taqwa protects your honor. When taqwa exists, a person will not commit shameful acts.
That is why taqwa is compared to clothing.
It is not literally clothing. It is a quality, a moral character. But because it performs some of the protective functions that clothing performs, Allahﷻ uses this comparison.
This is a literary expression.
When something that is not literally clothing is called clothing, that is figurative language. Taqwa is not clothing in a literal sense. It is a moral quality.
But Allahﷻ calls it clothing because certain protective aspects of clothing exist within taqwa as well. Just as clothing protects the body, taqwa protects a person from certain wrong actions.
So Allahﷻ presents this as an example.
Hunger and Fear as garments
In a similar way, Allahﷻ also describes hunger and fear as garments.
Just as taqwa is described as a garment, hunger and fear are also described as garments.
Where does this appear?
In Surah An-Nahl (16:112). Before that, the verse about the garment of taqwa appears in Surah Al-A‘raf (7:26).
In Surah An-Nahl, Allahﷻ presents an example of a town.
Allahﷻ says: “Allahﷻ sets forth an example of a town.”
This town was secure. It was peaceful. The people lived without fear. They were safe from enemies.
Everyone lived calmly and peacefully.
When Allahﷻ says the town was peaceful, it means the people of the town were peaceful.
Food came abundantly to them from every direction. Their own land produced food, and food also arrived from other regions. Just imagine the prosperity of that town.
Crops flourished. Fruits, vegetables, grains from many parts of the world reached them. It was truly a great blessing.
But what happened?
Despite receiving all these blessings, the people became ungrateful to Allahﷻ . They enjoyed Allahﷻ’s favors but did not show gratitude. o Allahﷻ removed those blessings. Allahﷻ made them taste the garment of hunger and the garment of fear. Hunger was described as a garment. Fear was described as a garment.
Why? Because of their evil actions.
Previously they lived without fear. Allahﷻ removed that security. They began to live in fear.
Previously food came abundantly. Allahﷻ stopped those provisions.
Two protections had existed in that town:
- They lived without fear.
- They had abundant food.
When those two protections were removed, hunger and fear spread among them.
Instead of simply saying “We made them hungry and fearful,” Allahﷻ says: “We clothed them with the garment of hunger and the garment of fear.”
Why use the word garment?
Because hunger does not affect only the stomach. When a person becomes hungry, it shows everywhere in the eyes, mouth, speech, walking and in the movements of hands and feet.
Hunger weakens the entire body. Even though hunger begins in the stomach, its effects spread throughout the whole body. Likewise fear begins in the heart, but its signs appear everywhere in the body.
You can see fear in someone’s eyes.
His tongue trembles.
His hands shake.
His body trembles.
Both hunger and fear affect the entire body.
That is why Allahﷻ describes them as garments — because garments surround the entire body.
Just as clothing envelops the body completely, hunger and fear envelop a person completely.
That is the meaning of the metaphor.
Earth like a resting place or a spread (carpet) for you
Another example appears when Allahﷻ speaks about the Earth.
In Surah Al-Baqarah (2:22) Allahﷻ says that He has made the Earth like a resting place or a spread (carpet) for you.
In reality, the Earth is not flat. It is a sphere rotating at tremendous speed. The Earth rotates on its axis and also revolves around the sun. If you were to observe the Earth from space, you would see that it is spinning at incredible speed. But when we live on Earth, we do not feel that motion.
Imagine trying to live on a platform that is spinning rapidly. It would be impossible.
Yet Allahﷻ has arranged things so that we live on this spinning planet without feeling its motion.
Similarly, beneath the Earth’s surface there are layers of molten rock — intense heat and magma. If such heat were directly exposed to us, we could not survive. Yet, Allahﷻ has arranged the Earth in layers so that life can exist safely on the surface.
If the Earth were entirely hard rock like mountains, we could not cultivate crops or build homes. But Allahﷻ has arranged soil and terrain suitable for living. Allahﷻ has also given the Earth gravity, pulling us toward it like nails fastening something firmly in place.
Because of this gravitational pull, we move along with the Earth without sensing its motion.
So although the Earth is spinning and moving at tremendous speed, Allahﷻ has made it feel like a stable resting place for us. That is why the Qur’an says Allahﷻ made the Earth a “spread” or “carpet” for you.
Not that the Earth literally became flat, but that for you it functions like a stable resting place. Within that single phrase lies many layers of meaning.
Allahﷻ is saying: “I arranged the Earth with many settings so that it becomes suitable for you to live on.”
When such ideas are expressed through literary language, the meaning becomes more vivid and powerful than if they were described only in plain scientific terms.
That is the beauty of the Qur’anic style. And that is the point being explained here.
Similarly, another example appears when Allahﷻ speaks about the Earth.
In Surah Al-Baqarah (2:22) Allahﷻ says that He made the Earth like a spread or a resting place for you. In reality, the Earth is spherical. It rotates at tremendous speed. If you were outside the Earth observing it with a camera, you would see how fast it spins. But when we live on Earth, we do not feel that movement.
Imagine living in a house that constantly shakes and spins — no one could live there.
Yet the Earth rotates thousands of miles per hour. It rotates on its axis, creating day and night. It also revolves around the sun. But do we feel this motion? We do not.
Why? Because Allahﷻ created the Earth in a special way.
The Earth has layers. The outer layer is where we live. Beneath that layer there is molten magma — intense heat.
If we placed a pot above fire, the heat would affect us immediately. But the Earth has been structured so that the heat beneath does not harm us on the surface. Sometimes when volcanoes erupt, we see the molten rock rising to the surface. Only then do we realize that beneath the Earth there is burning magma.
Yet despite this, life continues safely on the surface. If the Earth were entirely solid rock like mountains, we could not live on it. But Allahﷻ made the surface with soil suitable for agriculture and habitation.
Moreover, Allahﷻ created gravity. This gravitational force pulls everything toward the Earth. Because of this gravitational pull, we move along with the Earth without realizing its motion.
Thus although the Earth is spinning and moving, Allahﷻ has made it function for us like a stable spread or carpet.
When Allahﷻ says, “We made the Earth a spread for you,” He does not mean the Earth literally became flat.
Rather, He means that for you it functions like a stable resting place. Within that single phrase lies many layers of meaning.
Allahﷻ is saying: “I arranged the Earth with many settings so that it becomes suitable for you to live on.”
When such meanings are expressed through literary language, the idea shines more clearly and more beautifully than if it were stated in plain words. That is why the Qur’an sometimes uses metaphor and literary expression — to convey deeper meaning and clarity.