The Qur’anic root B W L
Condition, circumstances, and the ordering of affairs: from thoughts and concerns to setting human affairs right
Qur’anic and lexical forms
بَال
(bāl)
Mind,condition,or affairs; the noun of this branch used in the Qur’an
بَالُ
(bālu)
Nominative; Yūsuf 12:50 and Ṭā Hā 20:51
بَالَهُمْ
(bālahum)
Accusative noun with pronoun; Muḥammad 47:2 and Muḥammad 47:5
بَالَى
(bālā)
Form III: cared; not Qur’anic
يُبَالِي
(yubālī)
Imperfect of caring; not Qur’anic
مُبَالَاة
(mubālāh)
Verbal noun of caring; not Qur’anic
بَوْل
(bawl)
Urine; bodily branch; not Qur’anic
بَالَ / يَبُولُ
(bāla / yabūlu)
Verb of urination; not Qur’anic
بَائِل
(bāʾil)
Active participle of the bodily verb; not Qur’anic
بَوَّال
(bawwāl)
Intensive form in the bodily branch; not Qur’anic
بُوَال
(buwāl)
Name for excessive urination; not Qur’anic
Arabic B W L has two semantic branches: urination, and bāl meaning condition, concern, mind, and what occurs in human life or inward experience. Early lexicons place them under shared letters, but the evidence does not establish either as the certain semantic source of the other.
Only the second branch occurs in the Qur’an: once about a group of women’s affair, once about former generations’ condition and history, and twice in setting people’s bāl right.
Bāl therefore extends beyond a passing feeling or thought. It can concern a person’s or group’s situation and affairs. Asking about someone’s bāl can ask about their condition or story; setting it right can concern their circumstances and affairs.
The root occurs four times in three surahs: bālu in Yūsuf 12:50 and Ṭā Hā 20:51, and bālahum in Muḥammad 47:2 and Muḥammad 47:5.
Quranic Arabic Corpus: four occurrences of the noun bāl
All four use the noun bāl. Neither bāla, “urinated,” nor bālā, “cared or paid attention,” occurs from this family in the Qur’anic text.
Thought and concern, condition and circumstances, someone’s affair or story, and setting their affairs right must be distinguished. They are related, but each verse requires an equivalent fitting its syntax and subject.
1. Two semantic branches in early Arabic
Ibn Fāris identifies two principles for B W L in Maqāyīs al-Lughah:
«أَحَدُهُمَا مَاءٌ يَتَحَلَّبُ وَالثَّانِي الرُّوعُ»
aḥaduhumā māʾun yataḥallabu wa-al-thānī al-rūʿu
One concerns fluid issuing from the body; the other concerns the mind or inward self. Al-rūʿ here has ḍammah on rāʾ and means the inward mind, rather than al-rawʿ, fear.
Lisān al-ʿArab: al-rūʿ with ḍammah,mind and heart
The distinction matters: urine and the mind or human condition are treated as different branches.
Maqāyīs and lexical sources: bodily and inward branches
Bawl: bodily waste fluid
Bawl is the Arabic name for urine.
Bāla yabūlu denotes urination by a human or animal.
Bāʾil is its active participle; bawwāl can describe someone who urinates frequently.
Buwāl is also recorded for a condition involving excessive or frequent urination.
Some early uses extend this family to fluid issuing forth, something flowing, or even procreation.
Ibn Fāris, for example, quotes al-Farazdaq using the urination-related verb figuratively for offspring and procreation.
These uses belong to the bodily branch.
None directly supplies the meaning of the four Qur’anic occurrences.
Aṣlaḥa bālahum should therefore not be explained through an invented image of fluid discharge, bodily cleansing, or expelling something from the body.
Shared letters alone would produce that image; the verses’ construction supplies no independent support for it.
Bāl: mind, condition, and affairs
The second branch concerns human thought and condition.
Ibn Fāris explains bāl through bālu al-nafsi, what belongs to a person’s inward awareness.
His example mā khaṭara bi-bālī means that something did not occur to my mind.
Al-Khalīl also connects bāl al-nafs with iktirāth, the attention or concern directed towards something.
One central use therefore belongs to attention and inward preoccupation.
Khaṭara bi-bālī means something came to mind.
Saying that someone does not care negates their attention or concern regarding the subject.
Arabic bāl nevertheless denotes more than an idea in the mind.
Lisān al-ʿArab and other lexicons also gloss it as al-ḥālu wa-al-shaʾnu: condition and the affair concerning someone.
This broader use permits mā bālu questions about someone’s state or a group’s story.
A person’s bāl may also improve or deteriorate: their circumstances and affairs become ordered or disturbed.
This branch ranges from human thought and attention to condition and affairs, but every use should not be translated simultaneously in every sentence.
2. Bāl in everyday Arabic
Established expressions clarify its relation to attention, worry, ease, and living circumstances.
Mā khaṭara bi-bālī
Someone uses this expression to say a matter did not occur to them.
Bāl concerns inward thought and attention here.
It does not consequently mean only mind or memory in every sentence.
A question about someone’s condition need not ask about a thought they entertained.
It may concern their life, conduct, or an occurrence involving them.
Rakhiyyu al-bāli and nāʿimu al-bāli
These describe someone at ease, living relatively peacefully and without pressing concern.
Bāl here is broader than a passing thought: it concerns a person’s state of peace and ease.
Rakhiyyu al-bāl can describe someone free of oppressive worry.
Nāʿimu al-bāl likewise concerns ease and a pleasant condition in early usage.
An untroubled mind does not necessarily mean wealth. Someone with few resources may remain inwardly peaceful.
Conversely, substantial possessions can coexist with worry.
Living circumstances and inward peace are closely related to bāl, but are not invariably identical.
Kāsifu al-bāli
In contrast, kāsifu al-bāl describes someone whose mind is clouded by concern.
Bāl concerns sorrowful condition or inward pressure in this use.
Bāl itself does not mean sorrow: kāsif specifies its condition.
The same noun can express ease or tranquillity with another qualifier.
Amrun dhū bālin
This describes an important matter deserving attention.
Bāl concerns the subject’s importance and its claim upon human attention.
It is not by itself a synonym for greatness, honour, or moral worth.
The expression concerns something attracting attention through its significance or consequences.
These expressions connect bāl both with inward attention and with the condition and importance of affairs.
3. Early Arabic poetic witnesses
A witness attributed to Zuhayr ibn Abī Sulmā: concern over departure
A line attributed to Zuhayr ibn Abī Sulmā reads:
لَقَدْ بَالَيْتُ مَظْعَنَ أُمِّ أَوْفَىٰ
وَلَكِنْ أُمُّ أَوْفَىٰ لَا تُبَالِي
la-qad bālaytu maẓʿana Ummi Awfā / wa-lākin Ummu Awfā lā tubālī
Translation: “Umm Awfā’s departure has indeed concerned and occupied me, but Umm Awfā does not care.”
Bālaytu and tubālī concern attention and caring.
The departure matters to the speaker, while he perceives indifference in the other person.
The bāl family can therefore describe caring about a subject and being inwardly occupied with it.
The verb does not mean urination here.
Nor is this merely a passing thought: it matters emotionally to the speaker.
Lexical and grammatical sources attribute the line to Zuhayr. Al-Yazīdī’s Amālī, however, reports Muḥammad ibn Ḥabīb judging the two lines containing this witness to be falsely attributed to Zuhayr. It remains evidence of Arabic usage, but neither certain authorship nor a pre-Qur’anic date should be assumed.
Al-Yazīdī’s Amālī,pp.67–68: Ibn Ḥabīb’s objection to the Zuhayr attribution
ʿAdī ibn Zayd: ease of mind
A line attributed to ʿAdī ibn Zayd reads:
فَلَيْتَ دَفَعْتَ الْهَمَّ عَنِّي سَاعَةً
فَبِتْنَا عَلَىٰ مَا خَيَّلَتْ نَاعِمِي بَالِ
fa-layta dafaʿta al-hamma ʿannī sāʿatan / fa-bitnā ʿalā mā khayyalat nāʿimī bāli
Translation: “Would that you drove grief from me for an hour, so that, whatever the circumstances, we might pass the night at ease.”
Nāʿimī bālin concerns ease of condition and mind.
Its association with removing grief connects bāl with inward condition and peace.
It is semantically close to rakhiyyu al-bāl and nāʿimu al-bāl.
Grammarians also cite the sentence after layta. Some transmissions read rafaʿta at the opening, others dafaʿta. Analyses supply an omitted nominal argument of layta, as in fa-laytaka or fa-laytahu; this poetic witness does not license ordinary prose to attach layta directly to a verb.
The variant does not decisively affect nāʿimu al-bāl, but should remain visible in scholarly quotation.
ʿAdī ibn Zayd is a pre-Islamic poet, and the line is well known in literary and grammatical sources.
Ibn al-Shajarī’s Amālī: the ʿAdī witness and omitted layta argument
Comparing the witnesses
The Zuhayr-attributed line foregrounds concern over departure.
The ʿAdī line concerns ease of mind and removal of grief.
One lexical family can thus express attention to a particular subject and the mind’s general condition.
Neither line independently determines every Qur’anic use of bāl.
The verses must be examined for whether they ask about an affair or describe setting human circumstances right.
4. Mā bālu al-niswati: Joseph asks about the women’s affair
Yūsuf 12:50
Verse text:
وَقَالَ الْمَلِكُ ائْتُونِي بِهِ ۖ فَلَمَّا جَاءَهُ الرَّسُولُ قَالَ ارْجِعْ إِلَىٰ رَبِّكَ فَسْأَلْهُ مَا بَالُ النِّسْوَةِ اللَّاتِي قَطَّعْنَ أَيْدِيَهُنَّ ۚ إِنَّ رَبِّي بِكَيْدِهِنَّ عَلِيمٌ
wa-qāla al-maliku iʾtūnī bihi fa-lammā jāʾahu al-rasūlu qāla irjiʿ ilā rabbika fa-sʾalhu mā bālu al-niswati allātī qaṭṭaʿna aydiyahunna inna rabbī bi-kaydihinna ʿalīmun
Translation:
“The king said: Bring him to me. When the messenger came to him, he said: Return to your master and ask him about the affair of the women who cut their hands. My Lord knows their scheming.”
Bālu appears in the question mā bālu al-niswati.
After interpreting the king’s dream, Joseph is summoned to attend him. He asks the messenger to have the women’s earlier involvement examined before he leaves prison.
Yūsuf 12:31 previously describes the women cutting their hands when they saw Joseph.
Yūsuf 12:50 returns to that event.
The meaning of mā bālu
Mā is an interrogative noun.
Bālu denotes the condition, affair, or matter questioned.
Al-niswati identifies the women concerned.
Mā bālu al-niswati can therefore ask, “What is the matter with those women?” or “What was their affair?”
“Affair” suits this context better than “psychological state,” since Joseph concerns himself with a past event.
He is not asking whether the women are currently happy or sad.
Nor does he seek their passing thoughts.
Their past behaviour concerns the accusation and his imprisonment.
“What was the affair of those women?” therefore preserves the contextual meaning more clearly.
Is Joseph seeking personal information?
Joseph himself knows the women’s affair.
He was involved in the earlier event and now wants the king to investigate.
The narrative’s continuation also makes this clear.
In Yūsuf 12:51, the king questions the women about seeking to entice Joseph, and their answer further reveals the truth.
Mā bālu al-niswati is therefore more than a request for information about an unknown incident.
It creates the occasion for examination and clarification.
That function should not become bāl’s lexical meaning.
Bāl does not mean judicial investigation, proving innocence, or exposing a scheme.
Those are the question’s purpose and result within the narrative.
The word itself denotes the women’s affair.
Bāl versus kayd
At the verse’s end, Joseph declares that his Lord knows kaydihinna.
Kayd belongs to an independent root and denotes a plan or strategy associated here with scheming.
Bāl and kayd therefore differ in this verse.
Bāl al-niswah is their affair or story.
Kayduhunna concerns their scheming conduct and strategy.
An affair may involve a scheme without bāl itself meaning scheming.
Translation and explanation should preserve the difference.
5. Fa-mā bālu al-qurūni al-ūlā: Pharaoh asks about former generations
Ṭā Hā 20:51
Verse text:
قَالَ فَمَا بَالُ الْقُرُونِ الْأُولَىٰ
qāla fa-mā bālu al-qurūni al-ūlā
Translation:
“He said: Then what of the condition and history of former generations?”
The verse belongs to Pharaoh’s conversation with Moses.
In Ṭā Hā 20:50, Moses describes the Lord who gives each thing its creation and appropriate order, then guides it.
Pharaoh responds:
«فَمَا بَالُ الْقُرُونِ الْأُولَىٰ»
fa-mā bālu al-qurūni al-ūlā
“Then what of the condition and history of former generations?”
The question concerns generations who previously lived and passed away.
Bāl in this verse
Bālu again accompanies interrogative mā.
Its subject, however, is no longer a group of women in one particular affair.
Al-qurūni al-ūlā denotes former human generations or periods.
The question concerns their condition, circumstances, and history.
Their eventual fate may also form part of the contextual question.
Bāl itself nevertheless does not mean punishment, salvation, or afterlife destiny.
Those questions must be examined through the conversation and Moses’ answer.
What does Moses’ answer clarify?
In Ṭā Hā 20:52, Moses answers that knowledge of them belongs to his Lord, who neither errs nor forgets.
Pharaoh’s question therefore concerns former generations’ condition and knowledge about them.
This does not establish that Pharaoh asks solely about physical death.
Nor should he be said to ask exclusively about their afterlife punishment with certainty.
Exegetes discuss different possible purposes, including diverting Moses’ argument or asking the fate of predecessors following other beliefs.
Those concern the conversation’s interpretation rather than independent lexical meanings of bāl.
The shared sense remains former generations’ condition and affairs.
Al-Ṭabarī: inquiry about former generations
Comparing Joseph’s question
In Yūsuf 12:50, mā bālu concerns a particular affair involving women.
In Ṭā Hā 20:51, it concerns earlier generations’ condition and history.
Both ask about a situation or matter concerning people.
The first foregrounds examining an incident and establishing its truth.
The second concerns former generations and knowledge of their fate.
Bāl is broad enough for both, but its companions and the conversation identify the particular question.
6. Wa-aṣlaḥa bālahum: setting believers’ condition and affairs right
Muḥammad 47:2
Verse text:
وَالَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ وَآمَنُوا بِمَا نُزِّلَ عَلَىٰ مُحَمَّدٍ وَهُوَ الْحَقُّ مِنْ رَبِّهِمْ كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ وَأَصْلَحَ بَالَهُمْ
wa-alladhīna āmanū wa-ʿamilū al-ṣāliḥāti wa-āmanū bi-mā nuzzila ʿalā Muḥammadin wa-huwa al-ḥaqqu min rabbihim kaffara ʿanhum sayyiʾātihim wa-aṣlaḥa bālahum
Translation:
“Those who believe, do righteous deeds, and believe in what was sent down upon Muḥammad, which is truth from their Lord: The God removed their wrongs from them and set their condition and affairs right.”
Bālahum appears within aṣlaḥa bālahum.
This clearly differs from the preceding two uses.
In Yūsuf and Ṭā Hā, bāl was the subject of a question.
Here it is the object of aṣlaḥa.
The concern is condition and affairs being put right.
The meaning of aṣlaḥa
Aṣlaḥa belongs to the independent root Ṣ L Ḥ.
It concerns rectifying, ordering, and removing an unsuitable condition.
Bāl itself does not mean rectification.
It is what receives that rectification.
Some translations restrict the expression to a particular result, such as peace of heart, economic wellbeing, or corrected intentions.
Aṣlaḥa bālahum has a wider scope.
Does setting bāl right mean only psychological peace?
Arabic bāl relates to the inward mind.
Its rectification can therefore include tranquillity, relief from worry, and an ordered inward condition.
That is not the expression’s only possible meaning.
Lexicons and early explanations also gloss bāl here through condition, circumstances, and affairs.
Al-Ṭabarī uses explanations such as aṣlaḥa shaʾnahum and aṣlaḥa ḥālahum.
“The God gave them psychological peace” may therefore convey part of the meaning while narrowing its full capacity.
Setting bāl right can concern a person’s direction, condition, and affairs.
This breadth does not promise that every believer will be wholly free of illness, poverty, sorrow, or social difficulties in earthly life.
Neither bāl nor aṣlaḥa alone establishes that conclusion.
Is rectifying bāl only worldly prosperity?
Some lexical explanations also associate it with improving livelihood and living circumstances.
That falls within the broader field of condition and affairs.
There is nevertheless no reason to restrict the whole promise to wealth and material comfort.
The verse concerns faith, righteous conduct, and removal of wrongs.
Its setting therefore includes human life and conduct as well as their relationship with the outcome of actions.
“Set their condition and affairs right” preserves the basic meaning without adding one exclusive instance.
Al-Ṭabarī: rectifying believers’ affairs and condition
The relationship with removing wrongs
Two expressions appear together:
«كَفَّرَ عَنْهُمْ سَيِّئَاتِهِمْ»
kaffara ʿanhum sayyiʾātihim
“He removed their wrongs from them.”
And:
«أَصْلَحَ بَالَهُمْ»
aṣlaḥa bālahum
“He set their condition and affairs right.”
The first concerns people’s wrongs and divine treatment of them.
The second concerns rectifying their condition and affairs.
They can be related without being identical.
Removing past wrongs does not itself express everything that rectifying someone’s situation can involve.
Nor should setting bāl right be restricted to clearing a record of past actions.
The verse states two aspects through two separate verbs; translation should preserve that distinction.
7. Wa-yuṣliḥu bālahum: rectification in an after-death horizon
Muḥammad 47:5
Verse text:
سَيَهْدِيهِمْ وَيُصْلِحُ بَالَهُمْ
sa-yahdīhim wa-yuṣliḥu bālahum
Translation:
“He will guide them and set their condition and affairs right.”
Its linguistic structure closely resembles Muḥammad 47:2.
Bālahum is the object of rectification in both.
Context and verbal tense nevertheless matter.
Muḥammad 47:2 uses the past aṣlaḥa.
Muḥammad 47:5 uses imperfect yuṣliḥu, coordinated with future sa-yahdīhim.
The preceding verse identifies hum’s referent.
Whom does hum refer to?
In Muḥammad 47:4, the Ḥafṣ reading qutilū used as this study’s basis concerns those killed in The God’s path, whose deeds will not be lost.
Muḥammad 47:5 promises their guidance and rectification.
Muḥammad 47:6 then describes their admission to Paradise.
In this context, setting bāl right therefore concerns the outcome of people whose earthly life has ended.
It cannot here be limited to improved income, domestic ease, or material comfort in this world.
The verse concerns people killed and subsequently promised guidance and entry to Paradise.
Setting bāl right after earthly life
Early explanations offer different possibilities. Another reading, qātalū, concerns fighting; accordingly, some commentaries, including al-Ṭabarī, explain guidance and ordered circumstances in this world and the next. This section’s after-death analysis follows qutilū; the reading difference should remain explicit.
Al-Qurṭubī: qutilū and qātalū readings
Some relate guidance and rectification to the afterlife outcome and reaching Paradise.
Others discuss acceptance of deeds, satisfaction, and an ordered afterlife condition.
These explanations relate to Muḥammad 47:4, Muḥammad 47:5, and Muḥammad 47:6.
Bāl itself does not completely specify their psychological, bodily, or social condition after death.
Nor does the phrase name a particular afterlife stage or one specific reward.
Bālahum still denotes their condition and affairs, with context showing a scope beyond earthly circumstances.
Al-Ṭabarī: the qātalū reading and worldly and afterlife rectification
Comparing the two uses in Muḥammad
Muḥammad 47:2 concerns believers doing righteous deeds and believing the revelation sent down.
Muḥammad 47:5 uses the same expression concerning those killed in The God’s path.
Setting bāl right can therefore occur in different circumstances of life and human outcome.
The tense distinction should also remain.
Aṣlaḥa bālahum in Muḥammad 47:2 is past.
Wa-yuṣliḥu bālahum in Muḥammad 47:5 expresses a future promise.
The different inflections do not by themselves establish two wholly independent kinds of rectification.
The shared lexical meaning remains; each verse’s timing and subject clarify its scope.
8. Morphology and syntax
Qur’anic bāl is a singular noun.
All four occurrences share one semantic family; syntactic position and an attached pronoun explain their visible form differences.
Bālu in Yūsuf and Ṭā Hā
Bālu is nominative in mā bālu al-niswati and fa-mā bālu al-qurūni al-ūlā.
A common grammatical analysis treats interrogative mā as the subject and bāl as its predicate.
Bāl stands in a genitive construction with the following noun in both.
Bāl al-niswah and bāl al-qurūn therefore denote the women’s and former generations’ condition or affairs respectively.
Neither is the object of a rectifying verb or the name of one particular psychological state.
Bālahum in Muḥammad
Muḥammad 47:2 and Muḥammad 47:5 have accusative bālahum.
Bāl is the object of aṣlaḥa or yuṣliḥu; hum is the attached pronoun “their.”
Translation should therefore show their condition and affairs as the object of rectification.
These occurrences should not be read as the verb bāla.
Bālahum is a noun with a pronoun here, rather than a past verb meaning urinated.
Bāl and the root B W L
Lexicons place bāl under B W L on morphological and attested grounds.
Ibn Sīdah explains that its alif is assigned to wāw because forms with the wāw pattern are more frequent.
This classification does not prove a semantic connection between condition or mind and urine.
A shared index root does not always establish that every sense arose from one historical image.
Qur’anic bāl should be understood through its own uses and relevant linguistic witnesses.
Ibn Sīdah’s Al-Muḥkam: morphological assignment of bāl’s alif to wāw
10. Translation proposals for Forqan
For thought-related bāl, use “mind,” “thought,” or “concern.”
For caring expressions such as mā bālaytu, use “I did not care” or “I paid no attention.”
For condition-related bāl, “condition,” “situation,” “matter,” or “affair” can fit.
The choice should follow the syntax and subject.
Yūsuf 12:50
«مَا بَالُ النِّسْوَةِ»
mā bālu al-niswati
Proposed translation:
“What was the affair of those women?”
This fits examination of a past event and clarification of its truth.
“How are those women?” is lexically possible, but can suggest their current condition rather than the intended contextual inquiry.
Ṭā Hā 20:51
«فَمَا بَالُ الْقُرُونِ الْأُولَىٰ»
fa-mā bālu al-qurūni al-ūlā
Proposed translation:
“Then what of the condition and history of former generations?”
The question concerns the condition and matter of earlier generations.
Bāl alone should not be restricted to punishment or afterlife destiny.
Muḥammad 47:2
«وَأَصْلَحَ بَالَهُمْ»
wa-aṣlaḥa bālahum
Proposed translation:
“And He set their condition and affairs right.”
This preserves condition and affairs while expressing the rectifying verb separately.
Muḥammad 47:5
«وَيُصْلِحُ بَالَهُمْ»
wa-yuṣliḥu bālahum
Proposed translation:
“And He will set their condition and affairs right.”
The future follows from the verb’s coordination with sa-yahdīhim.
In the setting of those killed in The God’s path and the next verse, rectification should not be limited to worldly prosperity and comfort.
Equivalents that should not replace the basic meaning
In these four verses, bāl should not directly become heart, memory, psychological peace, wealth, punishment, wabāl, or urine.
Some approach a particular use but do not cover the Qur’anic word’s whole range.
“Condition and affairs” provides a broad, natural equivalent for the two Muḥammad occurrences.
For the questions, “affair” and “condition and history” clarify the sentences.
11. Conclusion
Arabic B W L has two semantic branches.
The first concerns bawl and bodily fluid discharge.
The second, bāl, relates to thought, attention, condition, and affairs.
Ibn Fāris treats them as separate principles; shared letters alone do not connect urination with human condition.
Early Arabic uses bāl for thought and concern, ease and worry, and a subject’s importance.
The line attributed to Zuhayr illustrates caring and attention.
The ʿAdī line connects bāl with ease of mind and removal of grief.
Only the noun bāl occurs in the Qur’an, four times.
Yūsuf 12:50 asks about women involved in Joseph’s affair.
In Ṭā Hā 20:51, Pharaoh asks about former generations’ condition and history.
Muḥammad 47:2 concerns believers’ condition being set right alongside their righteous conduct.
Muḥammad 47:5 uses the expression following those killed in The God’s path and their outcome.
Bāl concerns a person’s or group’s condition and affairs, with the companion verb and context determining its particular sense.
The first two occurrences make bāl the subject of inquiry.
In Muḥammad, human condition and affairs receive divine rectification.
Final definition in Qur’anic usage: Bāl denotes the condition, affairs, or matter concerning a person or group; its broader Arabic range also connects with thought and attention. Mā bālu asks about someone’s situation or affair; aṣlaḥa bālahu describes setting their condition and affairs right.
Its main Qur’anic feature is relation to human condition, rather than merely a passing thought, inward tranquillity alone, or one economic situation.
“Those women’s affair,” “former generations’ condition and history,” and “setting their condition and affairs right” preserve the shared meaning across three different settings.
The bodily bawl branch should remain an independent historical use rather than being imposed upon clear Qur’anic bāl.