Surah Aal-e-Imran Ayah No. 10 to 17
Surah Aal-e-Imran Ayah #10-17 (3:10 – 3:17)
A- Translation
١٠ إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا ۖ وَأُولَٰئِكَ هُمْ وَقُودُ النَّارِ
[Quran 3:10] Indeed, those who do Kufr (كَفَرُوا), neither will prevail for them their wealth nor their children against Allah’s will. And they are the ones who will be fuel of the Fire.
١١ كَدَأْبِ آلِ فِرْعَوْنَ وَالَّذِينَ مِنْ قَبْلِهِمْ ۚ كَذَّبُوا بِآيَاتِنَا فَأَخَذَهُمُ اللَّهُ بِذُنُوبِهِمْ ۗ وَاللَّهُ شَدِيدُ الْعِقَابِ
[Quran 3:11] Like the behavior of the people of Fira’un and those before them. They disrespectfully deny our Ayaat (بِآيَاتِنَا), so Allah seized them for their sins. And Allah is severe in the retribution.
١٢ قُلْ لِلَّذِينَ كَفَرُوا سَتُغْلَبُونَ وَتُحْشَرُونَ إِلَىٰ جَهَنَّمَ ۚ وَبِئْسَ الْمِهَادُ
[Quran 3:12] Say to those who do Kufar (كَفَرُوا), “You will be overcome and gathered towards Hell. And Bai’sa (وَبِئْسَ) of the resting-place.”
١٣ قَدْ كَانَ لَكُمْ آيَةٌ فِي فِئَتَيْنِ الْتَقَتَا ۖ فِئَةٌ تُقَاتِلُ فِي سَبِيلِ اللَّهِ وَأُخْرَىٰ كَافِرَةٌ يَرَوْنَهُمْ مِثْلَيْهِمْ رَأْيَ الْعَيْنِ ۚ وَاللَّهُ يُؤَيِّدُ بِنَصْرِهِ مَنْ يَشَاءُ ۗ إِنَّ فِي ذَٰلِكَ لَعِبْرَةً لِأُولِي الْأَبْصَارِ
[Quran 3:13] Surely it was for you an Ayat (آيَةٌ) in two armies that met. One army Tuqatil (تُقَاتِلُ) in Sabeel (سَبِيلِ) of Allah, and the other Kaafiratun (كَافِرَةٌ). They perceived them as similar to them as seen by the eyes. But Allah supports with Allah’s help whomever Yasha’u (يَشَاءُ). Indeed, in that is a lesson for those with the Abs’aare (الْأَبْصَارِ).
١٤ زُيِّنَ لِلنَّاسِ حُبُّ الشَّهَوَاتِ مِنَ النِّسَاءِ وَالْبَنِينَ وَالْقَنَاطِيرِ الْمُقَنْطَرَةِ مِنَ الذَّهَبِ وَالْفِضَّةِ وَالْخَيْلِ الْمُسَوَّمَةِ وَالْأَنْعَامِ وَالْحَرْثِ ۗ ذَٰلِكَ مَتَاعُ الْحَيَاةِ الدُّنْيَا ۖ وَاللَّهُ عِنْدَهُ حُسْنُ الْمَآبِ
[Quran 3:14] Zayyin (زُيِّنَ) for the people is love of which they desire, from, the Nisaa*9 (النِّسَاءِ), and the sons, and heaped-up stored sums of gold and silver, and the fine-branded horses, and the Ana’aame (الْأَنْعَامِ), and the Haras’e (الْحَرْثِ). These are Mata’a (مَتَاعُ) of the worldly life, and with Allah is the Husnu (حُسْنُ) place of return.
١٥ قُلْ أَؤُنَبِّئُكُمْ بِخَيْرٍ مِنْ ذَٰلِكُمْ ۚ لِلَّذِينَ اتَّقَوْا عِنْدَ رَبِّهِمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا وَأَزْوَاجٌ مُطَهَّرَةٌ وَرِضْوَانٌ مِنَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
[Quran 3:15] Say, “Shall I Nabbea’u-kum (أَؤُنَبِّئُكُمْ) you in Khair (بِخَيْرٍ) from that? For those who do Taqwa (اتَّقَوْا), with their Rabb (رَبِّهِمْ) is heaven flowing underneath the Nahar (الْأَنْهَارُ), wherein they will Khaliden (خَالِدِينَ), and Mutahitartun (مُطَهَّرَةٌ) Azwaaj (أَزْوَاجٌ ), and approval from Allah.” And Allah is Bas’eer (بَصِيرٌ) for Ebaad (بِالْعِبَادِ).
١٦ الَّذِينَ يَقُولُونَ رَبَّنَا إِنَّنَا آمَنَّا فَاغْفِرْ لَنَا ذُنُوبَنَا وَقِنَا عَذَابَ النَّارِ
[Quran 3:16] Those who say, “Our Rabb (رَبَّنَا), indeed, we have Emaan (آمَنَّا), so A’ghfir (فَاغْفِرْ) for us our sins, and save us from Azaab (عَذَابَ) of the Fire.”
١٧ الصَّابِرِينَ وَالصَّادِقِينَ وَالْقَانِتِينَ وَالْمُنْفِقِينَ وَالْمُسْتَغْفِرِينَ بِالْأَسْحَارِ
[Quran 3:17] The S’abireen (الصَّابِرِينَ), and the Swadequeen (الصَّادِقِينَ), and the Qaneteen (الْقَانِتِينَ) and those who spend, and the Mustaghfireen (الْمُسْتَغْفِرِينَ) in the Sahaar (لْأَسْحَارِ).
B- THE CONCEPT:
With the context of the earlier ayahs 3:1-9 which talks about the Kitaab, as Haqq from Allah, the Mohkimaat Ayaat being the foundation and are often repeated in the form of Motashabihaat – the look alike, similar ayahs; the criteria of those who got misled to be followers of other books which they consider look-alike and similar to the Kitaab, and a statement from those who are with intelligence, understanding and knowledge to have a firm conviction on the Kitaab being from their Rabb, doing Zikr of it, reading, understanding and following it with Deep and Strong Emaan. These proceeding ayahs from 3:10 and onwards are then talking about those who not only do Kufr of Allah’s Ayahs, but they also reject them, deny them and disrespect them by making fun of them.
In the ayah 3:10 “Indeed, those who do Kufr (كَفَرُوا), neither will prevail for them their wealth nor their children against Allah’s will. And they are the ones who will be fuel of the Fire” Allah is telling us that those who do Kufar, nothing will prevail, benefit them, be it their wealth, property, status, title, etc. or their children, nothing will be able to prevail against the will of Allah and their final ebode will be hell. In the next ayah 3:11 “Like the behavior of the people of Fira’un and those before them. They disrespectfully deny our Ayaat (بِآيَاتِنَا), so Allah seized them for their sins. And Allah is severe in the retribution.” Is telling us that those who do Kufar, it is like the same behavior as done by the people of Fira’un. Allah had given them Allah’s Fadal, in terms of wealth, properties, title, power, status etc. but instead of being humbly submissive to Allah’s commands, being Shakir, by spending Allah’s fadal for the benefits of others, they became proud and arrogant, rejecting and denying Allah’s Ayaat with extreme disrespect and dishonor. For all such people, Allah is saying that Allah would seize them for their sins of Kufar and disrespect and denial of Allah’s commandments, and they would be facing extreme Azaab as their recompense, the retribution. Which is further explained by the subsequent ayah 3:12 “Say to those who do Kufar (كَفَرُوا), “You will be overcome and gathered towards Hell. And Bai’sa (وَبِئْسَ) of the resting-place.” Allah is reminding them of the day of Hashar, when they all will be gathered, and these Kaafireen will be gathered towards hell. In the next phrase, as we know the word Bai’sa, means announcement of facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty because of one’s own actions and as a consequence of and as a recompense of their wrongful acts and Kufr. Hence this ayah is telling them that the Hell is actually their resting place, as Baisa- consequences of their own acts of Kufar.
The next ayah 3:13 is mostly misinterpreted and mistranslated as “They saw them as twice their numbers through their sight…” this is a wrong translation of this phrase and also goes against the Haqq, the absolute justice by Allah. Had Allah would have interfered to give them any illusion in their eyesight to see the opposing army as twice their numbers, this would have been going against Haqq and Justice to one party over another, which is not Allah’s Sunnat/practice, and it is also not a logical, sensible and reasonable understanding of this ayah. The word MITHLUHUM is translated as Twice their numbers, which does not means twice or two, Word MITHLEEN means two or twice. The word MITHLUM, means similar to them, or like them. The correct translation and interpretation of this ayah is 3:13 “Surely it was for you an Ayat (آيَةٌ) in two armies that met. One army Tuqatil (تُقَاتِلُ) in Sabeel (سَبِيلِ) of Allah, and the other Kaafiratun (كَافِرَةٌ). They were perceived them to be similar to them as seen by the eyes. But Allah supports with Allah’s help whomever Yasha’u (يَشَاءُ). Indeed, in that is a lesson for those with the Abs’aare (الْأَبْصَارِ).” This ayah is basically talking about two armies which met, one of which is fighting in the Sabeel of Allah whereas the other one was from Kaafireen. Although they might look similar to each other as seen by the eyes, but they are not the same as per their cause. As mentioned in Quran time and time again those who have Emaan, those who fight in the way of Allah are NOT similar to those who do Kufar or not fight in the way of Allah. Hence this ayah is telling us the same thing, that although the two armies might look the same to them (Mithluhum) but they are not the same due to their cause, as Allah supports with Allah’s help only those who are with Emaan and fight in the way of Allah. Indeed, in this is a lesson for those with the Abs’aare, means that only those who utilize their faculties of reasoning and intellect, would be able to get the Ibrat, the lesson from this.
The next ayah 3:14 describes for us the Zayyin, its definitions and its many aspects. Keep in mind that Zayyin are those things which are beyond the basics of living such as food, shelter, clothing etc., that is these are adornments, jewelry, beautification, our desires, things that we love and that attract us. Therefore ayah 3:14 “Zayyin (زُيِّنَ) for the people is love of which they desire, from, the Nisaa (النِّسَاءِ), and the sons, and heaped-up stored sums of gold and silver, and the fine-branded horses, and the Ana’aame (الْأَنْعَامِ), and the Haras’e(الْحَرْثِ)…” Is describing following aspects to be part of Zayyin as (1) the Nissa – here the word is used in the meaning of women, which means that women, as a whole, is Zayyin for us as humans; (2) the sons – means that our sons, are Zayyin for us, which means that as parents, we are attracted to and desire sons as they are Zayyin; (3) the heaped-up stored sums of gold and silver, does not only include wealth, money, gold, silver, but also the concept of hoarding as heaped up sum, is a part of Zayyin; this shows that not only we want these things, we want to hoard and store these as well, as part of our desire and Zayyin; (4) the fine -branded horses – includes all means of transportations and with the expression, fine-branded means looking for higher and finer brands of such means of transportation; (5) the Ana’aame – is normally mistranslated as cattle, it is the same word as Nai’mat which includes all the definitions of Nai’mat as being included in Zayyin such as success and prosperity in all walks of life including financial, social, personal, professional, family, religious, etc.; peace, tranquility, law and order, being at the height of the word in terms of leader, whom people look up to and inspire from, i.e. being able to reach the top in the chosen field; and (6) the Haras’- is meant here in all the meanings of land, title, ownership, property etc. The next phrase “…These are Mata’a (مَتَاعُ) of the worldly life…” After defining Zayyin and telling us what are the different types of Zayyin as per our Fitrat, Allah has termed Zayyin as Matta’a of this worldly life, that is they are part and parcel as Mataa’ for us here in this world.
With the next phrase, “….and with Allah is the Husnu (حُسْنُ) place of return….” Allah is telling us besides the fact that all these worldly Zayyin or Mattaa which makes this worldly place looks beautiful to us is nothing as compared to the most beautiful Husna place of our final abode, which is with Allah. This is further explained in the next ayah 3:15 as “ Say, “Shall I Nabbea’u-kum (أَؤُنَبِّئُكُمْ) you in Khair (بِخَيْرٍ) from that?…” Thus this Ayah is now going to explain further, as to what is Khair from the final abode of Husna with Allah and for whom. Therefore the next phrase is “…For those who do Taqwa (اتَّقَوْا), with their Rabb (رَبِّهِمْ) is heaven flowing underneath the Nahar (الْأَنْهَارُ),…” Normally the phrase is translated as heaven with rivers flowing underneath. This is a wrong translation of the word Nahar. Nahar means all those things that we crave for, desire for, in addition to wealth, children and Jannat (that is a serene and comfortable environment to live in) such as peace and tranquility, prestige, etc. basically all those things that fulfill our needs, requirements and desires for a psychologically and mentally fulfilled living. Therefore, in this ayah when Allah is describing the Jannat, in addition to Jannat the phrase is “Tajri min Thethehol Al-Anhar (plural of Nahar)” meanings where peace, tranquility and all ways and means necessary to a life would be flowing, or amply provided or in ample manner. The next phrase “… wherein they will Khaliden (خَالِدِينَ), and Mutahitartun (مُطَهَّرَةٌ) Azwaaj (أَزْوَاجٌ ),…” Again the word Azwaaj Mutahitarun is wrongly translated as virgin wives. This phrase does not mean virgin women, it is a complete misinterpretation. It means those righteous partners/spouses/companions, man and woman both. The word Mutahiratun has nothing to do with virginity, it means righteous believers who lived their lives as Muttaquee and within the commandments and parameters of Deen, remaining lawful and within the laws. The next phrase “… and approval from Allah.” And Allah is Bas’eer (بَصِيرٌ) for Ebaad (بِالْعِبَادِ)” as well as they will have pleasure and approval from Allah as Allah is all-perceiving and all knowing in depth of Allah’s Ebaad.
The next two ayahs are basically the statement by such Ebaad of Allah, who do Taqwa of Allah. 3:16 “Those who say, “Our Rabb (رَبَّنَا), indeed, we have Emaan (آمَنَّا), so A’ghfir (فَاغْفِرْ) for us our sins, and save us from Azaab (عَذَابَ) of the Fire.” It is a statement, a duaa from those who have Emaan on Allah, so they are asking for Allah’s Ghafar as protection, shield and safety from the harmful impacts of their sins and asking Allah to save them from Azaab. The next ayah basically describing those people with all such characteristics the combined of which is Muttaqueen. 3:17 “The S’abireen (الصَّابِرِينَ), and the Swadequeen (الصَّادِقِينَ), and the Qaneteen (الْقَانِتِينَ) and those who spend, and the Mustaghfireen (الْمُسْتَغْفِرِينَ) in the Sahaar (لْأَسْحَارِ)” Note that the last phrase Mustaghfireen bilashaar is normally mistranslated to as seek forgiveness in the early hours of the dawn which does not make sense. The word Mustaghfireen means those who remain protected, on guard and shielded from the harmful impacts of the wrong deeds – the word Sahar means illusions, delusions and influences of worldly life. Living in this influential world with all sorts of attractions, glamour and influences which might mislead people, is Sahar, which is an influential magical world which influences our mind to believe something which is not true and we get indulged into this worldly life’s many attractions and delusions. Therefore these (Muttaqueen) would include people who struggle in the way of Allah with perseverance and persistent efforts (S’abireen); say and stay with truth and Haqq (swadiqueen); stay within the boundaries of Deen (Qaneteen), spend in the way of Allah for the benefits of others, through one’s efforts and wealth (Munfiqueen), and stay away from wrong path, or avoid committing any wrong deeds, in this influential magical world which influences our mind to believe something which is not true and we get indulged into this worldly life. The combination of all these behavior, characteristics and qualities is the word Muttaqueen and these are the qualities of those people who are Ebaad of Allah and who do Taqwa of Allah.
C- IMPLEMENTATION IN TODAY’S LIFE
These Ayahs of Surah Aal-e-Imran from 10 to 17 gives us the following important guidance that we can practically apply in our day-to-day lives.
- Those who do Kufar and those who have Emaan/fight in the way of Allah can never be equal in the eyes of Allah. They might look alike, same to us as per our sights, but they are different as always those who fight in the way of Allah would have Allah’s help and support. Whereas for those who do Kufar, their final abode will be hellfire.
- We need to understand our fitrat and nature, what attracts us and for which things we desire. Therefore, as Allah being our creator, who has created us and have outlined for us, the things we get attracted to, these are the 6 aspects such as (1) Women, (2) Sons, (3) heaped up sums of gold and silver, (4) fine branded horses, (5) property, title, ownership, (6) Nai’mat- success, prosperity, peace, height, top of the world etc. Definitely these things are the beautification of our life in this world and with Allah there is a way more the best beautiful place for us for which we must strive for through the implementation of the commandments of Allah in our lives as ordained in Quran.
- Understanding our Fitrat, it is important that our focus always remains on the life in the hereafter, the final abode. These attractions of life, might attract us and/or create an impression of something to be true which it is not, but we need to be mindful of such Sahar, such delusions. While always striving for Allah’s Fadal, and Allah’s bounties in this worldly life as a Saabir, we need to remain within the boundaries of Deen, always spending for the benefit of others, remaining truthful and supporter of Haqq in all our interactions, we need to remain protected and on guard against the wrong deeds, and impacts of wrong path, that’s how we live our lives as Muttaqi.
Footnotes:
D- THE KEY-WORD VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kafireen) is the one who does Kufr as opposed to Momin is the one who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kafir, as is darkness covers everything; A farmer is called Kafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, or with-holding of information, provisions, rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. Therefore, in Ayah 2:254- Allah says “O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the Kaafireen – they are the Zalimeen/wrongdoers”. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. For instance, refer 2:39- “And those who do Kufr (Kufr) and deny Our Ayaat – those will be companions of the Fire; they will abide therein eternally”, which shows the meaning of the Kufr as the one who denies/conceal/reject Allah’s Ayaat”. X-Reference – 2:24-28, 2:39 , 2:108 , 2:109 , 2:121 , 2:126 , 2:254 , 4:37 , 4:150-151 , 7:179 , 27:81 , 27:81 , 39:32.
AYAT (آيَاتِنَا) & AYAAT (الْآيَاتِ) – means a sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. For instance, if we are going somewhere, in a distance see smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of the fire at the bottom of that smoke, but by looking at that smoke we realize the existence of the confirmed truth, which is the burning of the fire at the bottom of that smoke. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. For instance, the smoke in the earlier example will remain a smoke only, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our God-given faculties. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mentions Two types of Ayaat. (1) Word of God- the words of Quran itself (2) Work of God- the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind both of these Ayaat. X-Reference – 2:39, 2:118, 2:187, 2:248, 3:41, 3:98, 3:113, 4:140, 5:86, 6:37, 6:98, 6:109, 6:158, 7:37, 7:147, 10:7, 10:92, 13:4, 16:101, 19:10, 22:72, 29:49, 30:21-25.
BA’ISA (َبِئْسَ) & BAS’AA (الْبَأْسَاءِ)– normally translated as wretched, evil or punishment, but the word basically means earning of or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty could be as a test or trial or even to shake someone towards the right path or because of one’s own action. For instance, in the ayah 18:02, the word ‘baas shaded’ is used instead of Extreme Azaab, as an opposite word of ‘Ahsan Ajar’ which means that the word Baas here in basically means to face extreme hardship, difficulty and problems as a consequence of and as a recompense of their wrongful acts and Kufr. Similarly, in the ayah 7:04 the same word is used as a form of Azaab, a punishment as a consequence of their own deeds and actions. The word is used in similar meanings in the ayah 2:214. The word is also used alongside with the word Zarar (Damage & Destruction) as a means to wake up/shake up a nation from their Kufar for instance in the ayah 6:42 and 2:214. Similarly, in the ayah 7:94 “We sent to no city a Nabi, except that we seized its people with Basaa and Zarre that they might humble themselves”. At times the only way one can open his/her eyes and wake up is when the person is shaken to his/her ground by such situations. In the ayah 2:177 the word is also used for those who chose righteous path and face extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, and poverty in the path of Allah. X-Reference – 2:90 , 2:177 , 2:214 , 3:162 , 5:63 , 6:42 , 7:4 , 7:94 , 8:161 , 9:73 , 11:36 , 12:69 , 22:13 , 58:08 , 62:05.
QATAL (الْقَتْلِ) & QITAAL (الْقِتَالُ)- means to Kill or to take the life out of someone physically; It’s also used in the meanings of fighting and also to degrade, abuse or humiliate someone, to kill confidence; To make someone in-effective dead by destroying the inbuilt faculties & abilities, or not to use or nurture those abilities. Or to deprive someone of knowledge, education & training or block the means in any way; for instance in ayah 6:140, when Allah says that “they Qatal their children out of foolishness without knowledge and prohibited what Allah has given as Rizq for them inventing untruth about Allah”, it does not mean that would kill the children physically but instead it means that they prohibited what is allowed as Riz by inventing untruth about Allah, and in that foolishness would have hindered the ways and means of personality and character development for their Children and hence would have Qatal them out of foolishness without knowledge. The same meanings are there in the ayah 6:137 and in ayah 6:151. Therefore, in the ayah when it says to Qatal your Nafs, it does not mean to kill your own selves it means to suppress you bad nufs, kill the evil thoughts, hinder the development and growth of that part of your nafs that excite you to do evil deeds, weaken that evil nufs inside you and not to let it get strengthened. X-Reference – 2:54 , 2:61 , 2:191 , 3:21 , 3:156-157 , 4:29 , 4:66 , 4:74-76 , 4:157 , 5:27-28 , 6:137 , 6:140 , 6:151 , 17:31 , 18:74 , 20:40.
SABEEL (سَبِيلِ) means a way, an option, a route or a path. It’s used in Quran more in the meanings of a metaphoric sense, not a physical path or road to physically walk on it. For instance, in the ayah 2:154 “…in the sabeel of Allah” here the word Sabeel means path or way of Allah. It’s used in the similar meanings in the ayah 2:190, 2:217-218, 2:244, 2:195, 3:13, 4:74-75 etc. In the ayah 4:51 the word Sabeel is referred to the right way “They say the Kafireen are on the Hidayah and Sabeel rather than those who have Emaan..”. Similarly, in the ayah 4:115 the word Sabeel is used in the meanings of methods or ways in the phrase Sabeel lil Momineen – i.e., the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in the ayah 4:15 “..or if Allah would make for them a way” or in the ayah 4:34 “..if they obey then seek no Sabeel..” The word Sabeel is better explained in ayah 4:98 “Except for the oppressed/burdened/ distressed among the Rijaal (strong segments of society) and Nissa (weaker segments) and children who cannot afford a way/a choice nor they are on guided to a Sabeel (way out, exit out)”. X-Reference – 2:154 , 2:159 , 2:177 , 2:190 , 2:215 , 2:218 , 2:244 , 2:195 , 3:13 , 4:36 , 4:76 , 4:98 , 9:110 , 66:11 , 61:4.
SHAYYIN (شَيْءٍ) & MASHIAT – INSHALLAH (إِنْشَاءَاللَّهُ)- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ normally is translated as ‘Will’ – But there is a difference between ‘Will’ and ‘Mashiyyat’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. Thus, the Quranic terms “Ma Yasha” and “Mun Yasha” would mean “According to the set of Laws originated by Allah which are unchangeable. “The word Mashiat also means powers, abilities, earnings and it also means fact, event, anything which exists such as in ayah 2:20 إِنَّاللَّهَعَلَىٰكُلِّشَيْءٍقَدِيرٌ means Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. This means that each and everything in this universe is based on these cause-and-effect laws that have been put in place by God Almighty. Therefore, whenever we use the phrase InshaAllah (إِنْشَاءَاللَّهُ), it does not mean that “we will do this ONLY when Allah wills” as is commonly translated; the actual meanings are that “we will do whatever is in our capacity, willingness and ability to do this, and only ALLAH with Allah’s infinite power and ability can stop us”. X-Reference – 2:20 , 2:213 , 2:253 , 3:26 , 3:129 , 4:49 , 5:42 , 6:39 , 6:101 , 7:156 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.
BAS’ARAT (الْأَبْصَارِ) & BAS’EER (بَصِيرٌ) NEW is normally translated as Vision or All-Seeing when comes to the expression as Allah is Baseer, but the meanings of these words are much deeper and broader. There is a difference in the meanings of the word Nazar and Bas’ar for instance in the ayah 7:198 “And if you invite them to the Hidayah, they do not hear you and you see them Yunzuroon (looking at you), but they do not Yubs’aron”. Both the words are also used in the ayah 10:43 as well and clearly telling us the difference between these two words of Nazar and Bas’ar. Therefore, the meaning of the word Bas’arat is not seeing or sight but of perceiving, i.e., understanding, or getting the knowledge after the use of all human faculties. Similarly, in the ayah 28:11 “…so she Bas’urat from a distance…” is also used in the same meanings. In the ayah 6:104 “There has come to you Bas’aero from your Rabb, then whoever Abs’ar then it is for his/her own Nafs…” Here the word Bas’aero is used in the meanings of enlightenment, i.e., the knowledge that comes after the use of all faculties, including once rational thinking, open mind, intellectual and reasoning faculties. Therefore, the second use of the same word in this ayah as Abs’ar as an instruction, is basically all encompassing not just in the meanings of seeing, but using all faculties to understand and practically apply the divine guidance. Similarly, in the ayah 3:15 the same word is used for Allah as Baseer for Allah’s Aabid, it means Allah is All-knowing in depth of whatever is being done by the Aabid. X-Reference – 3:13 , 3:15 , 6:104 , 7:198 , 10:43 , 19:38 , 20:96 , 27:54 , 28:11 , 32:12 , 43:51.
ZAYYIN/ ZUYYINA (زُيِّنَ) normally translated as beautification or adornment, but as per Quran it’s used in the meanings of anything that attracts us or anything that looks beautiful or attractive to us aesthetically or as per our fitrat. It’s also used in Quran in the meanings to decorate, Adornment, Jewelry, ornaments etc. for instance in the ayah 15:16 “and we have placed within the Jannat great stars and have made it Zayyin for the Nazirren (those who look at them)”. It’s also used in the meanings to beautify anything or make it look attractive. The ayah 3:14 describes the word Zayyain while at the same time is highlighting all the areas which are Zayyin to us as humans – as part of our nature or fitrat. Therefore, as per this Ayah the word means anything which people love, desire and is there for the enjoyment of this worldly life. Similarly, in the ayah 7:32 Allah says “Who has forbidden the Zayyin/Zeenat of Allah which Allah has produced for Ibaadihi (those who do Abd of Allah) and Tayyebaat things of Rizq?” Say, “They are for those who have Emaan during the worldly life, exclusively for them on the Day of Resurrection….” shows that Zayyin/Zeenat are also provided by Allah as Rizq- that is ways and means of our personality and character development and is provided to Allah’s Ibaad (those who do Abd of Allah) as enjoyment of this worldly life and hence cannot be prohibited/considered Haram. Additionally, these would be exclusively for them on the day of Resurrection. When Allah says in Quran that ‘what the Kaafireen were doing was made Zayyin for them as in the ayah’s 6:43 & 6:122, it’s used as seems attractive, pleasing, desirable to them. X-Reference – 2:212 , 3:14 , 7:32 , 6:43 , 6:122 , 6:137 , 8:48 , 9:37 , 10:12 , 13:33 , 15:16 , 16:63 , 27:4 , 35:8, 40:37 , 47:14.
NISSA(نِسَاءَ) NISSA-KUM (نِسَائِكُمْ) your Nisaa; In Quran the word is normally translated as wives or women as in the ayah 2:187. It also means, that segment of community which is devoid of strength or the weaker segments of the society such as orphans, oppressed, Yateem, elderly, etc. including men and women both. For instance, in ayah 4:127 “they ask you about Nissaa..” when the matter under discussion is the rulings related to Nissa, it means weaker segments of society such as oppressed, Yateem, elderly, orphans etc., because the ruling that follows relates to oppressed children, orphans etc. How is it possible that the ayah would start with the rules related to women and then include children, orphans, Yateem, oppressed or weaker segments of the society? This proves that the word Nissa in this ayah is used in an all-comprehensive manner for the weaker segments of the society such as orphans, oppressed, Yateem, elderly etc. Similarly, in Ayah 2:49 if the word Abnaakum means Sons/ males only, then it means that the nation’s males were being slaughtered and females/women were kept alive, meaning that if any nation’s males are killed in routine; the nation would disappear from the face of the earth after a certain passage of time. Therefore, this translation of slaughtering sons and sparing females/girls/women does not make sense. The correct translation of Abnaakum would be as an opposite to Nissaukum in Ayah 2:49 i.e. “slaughtering your strong people and sparing your weaker ones”. X-Reference – 2:49 , 2:178 , 2:187 , 2:223 , 3:61 , 4:34 , 4:75 , 4:98 , 4:127 , 7:127 , 7:141 , 28:04 , 33:55 , 49:11.
NA’IMAT(نِعْمَتِي), my Naimat & ANA’MTA (اَنۡعَمۡتَ)- bestowed Na’mat- normally translated as Favors or Blessings of Allah, the word Na’mat has four broad meanings as per Quran (1) Success & Prosperity in all walks of life. (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. (3) Height, Benchmark, Role-model as in Na’mat-khaana. (4) Unity of nations in terms of common purpose and same set of values and beliefs. X-Reference – 2:47 , 2:122 , 2:150 , 3:171 , 5:06-7 , 5:65 , 7:152 , 8:53 , 14:28 , 14:34 , 16:53 , 16:80 , 31:20 , 31:31 , 37:57 , 44:27 , 73:11 , 88:08.
HARAS’ (حَرْثٌ) normally translated as crop or cultivation for instance as used in the ayah 2:71. But the basic characteristic of the word is in the meanings of sowing of seed. Therefore, it’s used in the Quran to sow the seeds for cultivation later, to strive towards earning something for the hereafter, to put forward for oneself for the future or the next life in the meanings of earnings, deeds etc. For instance, in the ayah 42:20 “Whoever desires the Haras of the Akhira, we will increase for him in the Haras. And whoever desires the Haras of this world, we give him thereof, but there is not for him any share in the Akhira”. Similarly, in the ayah 56:63 “Have you thought about what you have Tahresoona” Here the word is used in the meanings of sowing the seed for, that is in a much broader sense of “have you thought about what you have done, your deeds, in the meaning brought forward for the day of accountability. The concept is further clarified in ayah 2:223 “Your Nissa are Haras for you, so approach your Haras as you wish and put forward for your Nafs…” here it’s very obvious that the Haras is one’s earnings, one’s deeds and actions that he/she has put forth for your Nafs in the hereafter. Similarly, in the ayah 2:205 when it is mentioned that “…by destroying your Haras and Nasaal…” it means that they destroy your earnings, the good deeds that you had put forward for your Nafs in the hereafter as well as your future generations. X-Reference – 2:71 , 2:205 , 2:223 , 3:14 , 3:117 , 6:136 , 21:78 , 42:20.
MATA’A (مَتَاعًا) & MATTIUHUNNA (مَتِّعُوهُنَّ) is used in Quran in the meanings of the necessities of life, the provisions, the requirements to take care of one’s needs and requirements, in order to live life in this world with comfort, ease and one’s satisfaction, such as food, clothing, shelter, provisions, etc. as used in the ayah 4:102 or 12:17. Therefore, the earth is called Mata’a in the ayah 2:36 the phrase is “for you is the earth as a place of settlement and Mata’a for a time”. Here the word is used in the meanings of all those things, the ways and means and requirements which required for our lives physically as the necessities of life. In the ayah 3:14 when describing all the aspects of Zeyyan/Zeenat, Allah says “..these are the Mat’aa of this worldly life.. ”shows that all aspects of Zeenat are also Mata’a that is anything that looks good to us, that we need in order to live life comfortably in this world such as aspects of Zeenat, which look good to us not just physically but also in regards to all aspects of our nature, is also regarded as Mata’a by Quran. Similarly, in the ayah 3:185 the word Mataa is used along with delusion to describe the worldly life, i.e. in the meanings of enjoyment, pleasure, satisfaction or amusement in this worldly life. X-Reference – 2:36 , 2:236 , 2:240-241 , 3:14 , 3:185 , 3:197 , 4:102 , 9:38 , 10:70 , 12:17 , 16:80 , 21:111 , 28:60 , 43:35 , 80:32.
AHSAAN (بِإِحْسَانٍ) HUSN (أَحْسَنُ), HUSANAN (حَسَنًا) MOHSIN (مُحْسِنٌ) – the one who does Ahsan, MOHSENEEN (الْمُحْسِنِينَ) – in plural: means Ahsaan (1) Something that looks good/pleasant to your eyes, other faculties, spirit and soul; (2) it is also used in Quran as an opposite to the word Fas’ad – therefore it means to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. not in expectation of any return & (4) Best/excellent, a step up of Ad’al – adal means that whatever is owed as an Haqq, you give to that person that Haq and whatever you are owed as your Haqq you take that Haqq. As a step up of Adal, the word Ahsan would mean that you give someone more than what their Haqq is and you take from someone less than what your Haqq is. X-Reference – 2:195 , 3:172 , 4:69 , 4:128 , 5:50 , 5:93 , 6:154 , 10:26 , 16:96-97 , 17:07 , 17:34-35 , 18:31 , 19:73-74 , 23:14 , 25:76 , 28:77 , 32:07 , 33:52 , 35:08 , 39:10 , 40:64 , 41:33-34 , 46:15 , 55:76 , 57:18, 64:03.
NABI & & NABO’AT (وَالنُّبُوَّةَ)- AN’BIYA (أَنْبِيَاءَ)/ NABIYYUN (النَّبِيُّونَ)– plural. The word Nabi normally translated as prophet, which is an incorrect translation, since it has nothing to do with the concept of prophecies or the person who gives prophecies. Naba as per Quran means to inform, to give news about authentic or confirmed truth, or to move from one place to another. It’s also used in the meanings of news, condition, situation, or an expression of actual facts, events and situations. This information could be either false or true for instance in the ayah 49:6 “O you who have Emaan, if there comes to you a Faasiq, with Naba, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful”. Nabi as per Quran is someone who communicates such information/naba which is devoid of lies, fabrications or falsehood and which would result in benefits and giving advantage; and on whom Allah has bestowed Nabo’at. The word also has meanings of height, status, pride, stature, elevation, altitude and pinnacle. For instance, the word Annabiyye is that piece of land which is higher than others in height and elevation. Therefore both the words Nabi and Nabo’at are the combination of both these set of meanings – for instance refer the ayah 3:79 “No person to whom Allah has given the Kitaab and the wisdom and the Nabo’at would ever say to the people, “Be my Aabid rather than Allah’s.” Rather, would say, “Be people of the Rabb, according to the book you learn and study.”Notice in this ayah the phrase “Al Kitaab, wa Al Hikm wa An Nabo’at” are all mentioned together as in the ayahs 6:89, as well as the ayah 45:16, whereas in the ayahs 29:27 and 57:26, the phrase “An Nabo’at wa Al Kitab” showing that Kitaab includes Hikmat, means a NABI has all the three blessing “Al Kitaab, wa Al Hikm wa An Nabo’at”. X-Reference – 2:31-33 , 2:61 , 2:91 , 2:136 , 2:246-247 , 3:79-81 , 6:89 , 9:94 , 10:53 , 12:36-37 , 19:56 , 26:69 , 29:27 , 45:16 , 54:4 , 57:26 , 58:6-7 , 64:5 , 66:3.
KHAIR (خَيْرًا)normally translated as better or good, the word Khair basically means anything that one desires or is his/her most favorite. Khair has been used in Quran in many Ayahs in the meanings of money, property, state and wealth for instance in the ayahs 2:180 the word Khair is used to refer to a person’s estate, wealth, property, money etc, whereby the person is advised to write a will to take care of the relatives, parents and near and dear ones. Similarly, in the ayah 100:03 it is used in the meanings of the wealth. In the ayah 2:61, the word Khair is used as an opposite to Adna as in “…Would you exchange Khair for Adna?…” Therefore, it means better or superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life. To give priority or virtue to another, to select or chose someone to give benefits or honor or grace. In the ayah 6:17 it is used in the opposite of Zarree meaning adversity or trouble. In many ayahs in Quran it is used as an opposite of the word Sharr as in ayah 2:216. Sharr basically means death destruction or wastage of human efforts, faculties and potential. As an opposite of the word Sharr means best/good, utilization of human efforts and faculties producing desired results as per the utilized efforts. In the ayah 16:76, the word is used for any and all types of Good things, good sayings or good works etc. Therefore, the word Khair includes anything that is done or there for the benefit or wellbeing of an individual which is aligned with his/her most needed and desired aspects. X-Reference – 2:61, 2:103, 2:180, 2:184, 2:197, 2:215-216, 2:220-221, 2:271-273, 3:110, 3:198, 4:46, 4:127-128, 6:17, 7:87, 100:03.
TAQWA (َاتَّقُوا) MUTTAQI/ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) & MUTTAQUOON (الْمُتَّقُونَ) in plural. Muttaqueen are those who are at the highest level of being a Muslim – by doing Taqwa – The word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. X-Reference – 2: 21 , 2:44 , 2:123 , 2:177 , 2:180 , 2:224 , 3:15 , 3:101-102 , 3:114 , 5:02 , 5:93 , 6:51 , 6:153 , 9:123 , 13:34-37 , 38:28 , 47:15-17 , 91:08 , 92:17-18 , 96:12.
RABB (رَبِّ) & RABBOIBIAT – RABBIHIM (رَبِّهِمْ)- their RABB: The Quality of Rab is Rabobiat. The word RABB cannot be translated in one English word as the quality of Rabobiat covers a wide range of meanings. The word Rabobiat conveys not only the idea of creating, fostering, bringing up or nourishing, but also that of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until the thing- the creation reaches the goal of completion & perfection. All the above processes are called the Rabobiat. And this is the meaning of Allah as Rabb meaning the one who is doing this Rabobiat for each and everything in this world and the universe hence the phrase- Rabb ul Alemeen i.e. the Rabb of all the worlds. X-Reference – 1:01, 2:05, 2:112, 2:131, 2:136, 2:139, 2:258, 2:285-286, 3:51, 3:147, 3:193, 5:68, 5:117, 12:39.
NAHAR (بِنَهَر) is normally translated as streams, or rivers. But the real meanings of the word is truly reflected in the ayah 71:12 as “And give you increase in wealth and children and provide for you Jannat and provide for you Nahar.” Therefore, Nahar are all those things that we crave for, desire for in addition to wealth, children and Jannat (that is a serene and comfortable environment to live in). Would include all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health. The word is used in the similar meanings in the ayah 7:43 “And we will remove whatever is within their hearts of the resentment, flowing from it, Nahar..” used in the meanings of peace, tranquility, self-actualized state. It is used as a means of getting Hidayah through ways and means as in the ayah 16:15 “…and Allah has made therein (the earth) the sabeel and the nahar, so that you may get Hidayah”. Therefore, in the ayahs wherever Allah is describing the Jannat, in addition to Jannat the phrase is “Tajri min Thethehol Al-Anhar (plural of Nahar)” meanings where peace, tranquility and all ways and means necessary to a life would be flowing, or amply provided for in ample supply. Similarly, in the ayah 2:249, the Nabi is warning his nation, the phrase is “Indeed, Allah will be Mubtala-utum you with a Nahar…” Includes all those things which would be provided as a situation or condition, that one craves for and desires such as peace, popularity, spouse, prestige, etc. through which the person would be tested and tried in terms of bringing out real characteristics of the person. X-Reference – 2:249 , 3:15 , 3:198 , 4:13 , 5:85 , 7:43 , 9:100 , 16:15 , 71:12.
KHALIDON (خَالِدُونَ) it means ‘Everlasting’, ‘Forever’, ‘Immortality’ or ‘Eternally’. This concept is normally misinterpreted by most translators, according to many, the hell or hellfire does not necessarily convey the idea of a never-ending state by mistranslating these terms as a long, continuous but definite period of time, indicating that although the Hell itself is eternal, but a person’s time there may not be. Some believe that, hell is not only a punishment, but it is also a purifying process and after a person has spent appointed time in Hell, the person will have opportunity to repent and receive salvation by being transferred to heaven where that person will remain forever. Such misconceptions are not backed by Quran. As per Quran the accountability in the hereafter is based on scale of justice; if the right side, which referred as good deeds, will be heavier, the person will be inhabitant of Heaven, otherwise will be destined for hell, either of the situation, the place will be their maskan, the eternal residence forever. In these ayahs of Surah Baqara, the same word khalidoon is used for both As’haab e Naar in the ayah 2:81 and As’haab e jannnat in the ayah 2:82 in equal manners, meaning they will remain therein forever. X-Reference 2:25, 2:81, 2:82, 2:257, 3:15, 3:107, 3:136, 3:198, 4:13, 4:13-14, 5:80, 10:52, 20:120, 21:34, 25:15, 25:69, 26:129, 32:14, 41:28, 50:34.
TAHARAT/ATHARU (وَأَطْهَرُ) & MUTATAHIREEN (الْمُتَطَهِّرِينَ) Normally mistranslated as pure or clean, but the word is not used in Quran in these meanings for instance in the ayah 2:232 when Allah is talking about allowing the remarriage of divorcee, the phrase is “…that is Zaka (Tazkiyaa) for you and Atharu..”. As we know the work Tazkiya or Zaka means cleansing, purity of souls, but the word Atharu or taharat in Quran is not used in the meanings of cleansing or purity but in the meanings of lawful, legal, acceptable or permitted as per the laws of the Deen. Similarly, in ayah 33:53 when Allah is giving instructions to the people asking for something in the house of the Nabi they need to ask them from behind a Hijaab, the phrase is “…it is more Atharu..”. It’s used in similar meanings in ayah 11:78, when talking about the nation of Lut that “…he said’ o my people, these are my daughters, they are more Atharu for you” Here again its used in the meanings of lawful, allowed, legal, permitted or permissible. Similarly, in the ayah 58:12 “O you who have Emaan, when you privately consult with the Rasool, then before your consultation, do Sadaqa. That is Khair for you and Atharu”. Again, it’s used in the meanings of lawful. Mutahireen are those who remain within the laws of the deen and follow the laws as used in the ayah 2:222 and 9:108 as “Allah loved those who are Mutahireen. X-Reference – 2:222 , 2:232 , 9:108 , 11:78 , 33:53 , 58:12.
ZOUJ (أَزْوَاجٌ) AZWAAJ (أَزْوَاجًا) – normally translated as wives only, the word ZOUJ means something similar, or of the same kind or similar beings/things. It also means partner, spouses, pairs, – It also means partners, or associates as well as its used to means of the same kind or type as well. Zouj is used in Quran as in Pair- one plus one, either they are alongside with each other such as the pair of Shoes or pair of glasses, or apposite to each other, such as day and night, darkness and light. But the unique characteristics of Zouj is that whether they are alongside or apposite, one cannot exist without the other, or the concept of one cannot exist without the other. For instance, if one of the shoes breaks apart, the whole pair of shoes is rendered useless. Similarly, if one glass in the pair of the eye glasses breaks, the whole pair of Glasses is of no use. We cannot explain the concept of light without the darkness or day without the night or vise versa, i.e. one cannot exist without the other. It’s because of this unique characteristic that they are called Zawjaan i.e., part of the same jaan, nafs, soul and each is called Zouj of another. X-Reference 2: 25 , 4:01 , 4:20 , 16:72 , 30:21 , 33:37 , 33:50 , 39:06 , 42:11 , 44:54 , 55:52 , 60:11 , 66:03 , 70:30 , 75:39 , 78:08 , 81:07.
ABD (عۡبُدُ) & EBAAD (الْعِبَادِ) & A’BIDI (بِالْعَبْدِ)- the one who does abd – the word means submission to someone or someone’s laws with one’s complete being, obedience & following. The concept of Abd has a dual meaning of “efforts & comfort” i.e. one has to do efforts and go through difficulties first in order to achieve true benefits of and comfort later- for example; When a horse is being trained to utilize all its strength and abilities, there is a process of harnessing and breaking that horse wild nature, which is called “Ta’abed” in Arabic. Similarly, Abd is also a plant which has huge benefits for camel in terms of strength, nourishment and increased milk. But when camel eats this plant, it becomes thirsty. Therefore, the consumption of plant although has initial difficulties, efforts but finally leads to strength, nourishment and increase of milk for the camel. Another example is when the road is being made to make it hard, strong and smooth; the whole process that it goes through in order to get strengthened is also called “Ta’beed”. Therefore, keeping in mind, the concept of “efforts and comfort”, to do Abd of Allah basically means to follow Allah’s commandments and rules and regulations as per the Divine guidance. X-Reference – 2:21 , 2:90 , 2:133 , 2:138 , 3:79 , 5:60 , 7:70 , 10:104 , 11:62 , 12:40 , 16:35-36 , 26:71 , 29:17, 34:41 , 36:61 , 51:57.
AMAN (آمَنَ) EMAAN (الْإِيمَانِ) & MOMIN (مُؤْمِنٌ) Emaanukum (إِيمَانَكُمْ) your Emaan; female Momin (مُؤْمِنَةٌ) & Momineen (لِلْمُؤْمِنِينَ) plural- those who have Emaan. The word Aman means safety, security, contend and tranquility. These words also have the basic characteristics of the meanings such as to be calm and quiet (in one’s heart); to be protected from fear; trustworthiness, and with complete truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction, and to verify something, to rely upon or have confidence in something. The Word Emaan as per Quran means to have strong faith on, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction on something. It’s not a blind faith but is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind. X-Reference – 2:9, 2:85, 2:108, 2:121, 2:126 , 2:143 , 2:254 , 2:257 , 4:136 , 5:10 , 7:179 , 8:21-22 , 10:101 , 25:73 , 27:81 , 29:2-3 , 49:14.
GHAFOORUN (غَفُورٌ) & MAGHFIRATI (بِالْمَغْفِرَةِ)- noun, ASTAGHFIR (اسْتَغْفِرُو)- verb; means to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it’s like following the right path which covers/hides/protects the harmful impacts of previously taken wrong path and previously done sins. Just Like one would take a preventive/healthy lifestyle through diet, etc. to ward off/protect against diseases. It’s not a cure, it’s a prevention! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr. The word Maghfirat (بِالْمَغْفِرَةِ) is basically a noun in the meanings of things/aspects/beings that do Ghafr. X-Reference – 2:58 , 2:173-5 , 2:221 , 2:268 , 2:285 , 11:114.
AZAAB (عَذَابٌ) is used in Quran in different meanings. Azaab means as opposite of Na’mat&Bark’aat i.e. harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease. It’s also used in Quran as division in sects – confusion in Deen. The word is also used as someone’s due right (more on the punishment side) – as penalty or punishment based on what that someone deserves, based on justice system. In the ayahs of Surah Baqra no. 2: 6-7, the word is used for those who are kafireen as an opposite of Al-Muflehon in 2:4-5 – Thus Azaab is the word used for those who are unsuccessful in their efforts as a result of a combination of Beliefs ( Kufar versus Emaan) & Deeds, as in opposite to those who are true believers, muttaqueen and successful ones. X-Reference – 7:182 , 4:25 , 2:4-5 & 2:6-7 , 2:114 , 2:126 , 3:105 , 6:65-66 , 7:134 , 17:15-17 , 13:11 , 15:4-5 , 29:34 , 41:15-16.
SABAR (بِالصَّبْرِ) & S’abireen (الصَّابِرِينَ) those who do Sabar: normally mistranslated as patience, basically means to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach. Its actual meanings are in terms of to strive, to make efforts with one’s whole being, to be persistent in terms of striving towards something, in order to achieve it through persistent efforts day in day out until the objective/the goal is attained. The word S’abireen (الصَّابِرِينَ) are those who do Sabar and their chrematistics are explained in details in Quran in the ayahs 2:153 to 2:157 as those who have Emaan; who seek help from Salat and Sabr; who are not even hesitant in getting Qatal in the path of Allah; who remain steadfast on the face of All (Balaa) test and trails where they have to reflect in return with their pure eeman; who when calamity strike them, they know everything including our own selves are from Allah, to Allah we will return, showing their utmost faith and tawakul on Allah and on the certainty of Akhira with this life and all Balaa therein as a temporary trials. These are the ones who are as per Hidayah and these are the ones for whom Allah’s Salawat and Rahmat are destined. X-Reference – 2:45 , 2:61 , 2:153-155 , 2:175 , 2:250 , 3:120 , 3:142 , 3:145 , 3:200 , 7:87 , 8:65-66 , 10:109 , 11:11 , 14:21 , 18:28 , 19:65 , 20:132 , 25:42 , 38:06 , 49:05 , 54:27.
SADAQA (صَدَقَةٍ) & SAADIQ (الصَّادِقِ) normally translated as charity, but as per Quran it is the qualities of the Saadiq, the one who does Sadaqa. The one who is pure in heart and deeds, and whose deeds are the reflections of one’s pure intentions is called Saadiq – the one who is truthful and honest. Therefore, the word Sadaqa is spending in the path of Allah with purest of intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intensions and honesty. For instance in the ayah 2:263 when Allah is defining the spending of Amwaal in the path of Allah, in the earlier Ayah, it is followed by saying that “Maroof speech and Maghfirat is better that Sadaqat followed by Azzyat (Hurt)..” Here the word is used in the meanings of spending of wealth in the path of Allah with purity of intentions, whereby deeds and intentions are aligned without any pretense or faking. This is further explained in the ayah 2:264 and 2:271. However, Sadaqat is not only in the form or wealth or money from one’s Amwaal (wealth, property, resources etc.) but also can be done as efforts, hard work, utilization of one’s abilities, capabilities, talents, knowledge for the benefit of others as referred in the ayah 9:79- X-Reference – 2:196 , 2:263-264 , 2:271 , 2:276 , 9:58 , 9:60 , 9:79.
QANETEEN (قَانِتِينَ) & QANETON (قَانِتُونَ) QANETAAT normally translated as obedient, the word basically means to establish God’s Laws & Rules; To guard one’s abilities & resources & To Use these abilities to establish and follows Allah’s Rules and systems, remaining within the boundaries of Allah’s defined rules and parameters, to carry out one’s responsibilities by remaining within the boundary of instructions and guidelines as established by Allah. Therefore, in the ayah 33:35 one of the characteristics of those who will have great reward with Allah is Qaneteenwa Qanetaat, meaning those men and women who guard their abilities & resources & by using them to establish and follows Allah’s Rules and systems, remaining within the boundaries of Allah’s defined rules and parameters. X-Reference – 2:116 , 2:238 , 3:43 , 3:117 , 4:34 , 16:120 , 30:26 , 33:31 , 33:35 , 39:9 , 66:05 , 66:12.
SAHAR (لْأَسْحَارِ) & SAAHIR NEW is normally translated as magic, but it is used in Quran to refer all such enchantment and influences, which are appealing to us in this world, i.e., look thrilling, delightful or wonderful to us and therefore attract us and cause illusion, or a charming delusion. Therefore, in the ayah 2:102, the term Sehar is used for such knowledge which does not make sense to people in general and therefore create an illusion or a delusion of being a magic. Therefore, Sahhir is magician or a person who does Sehar for instance as used in the ayah 26:37 and 7:109. In the ayahs 3:17 and 51:18, in both these ayahs, the word Yastaghfiron, or Mustaghfireen is used along with the word Sahar, which is normally mistranslated as dawn, the correct understanding of these ayahs and why the word Sahar is mentioned alongside with Ghafar is to seek protection, shield against the harmful impacts of such delusions, enchantment, which attract us to cause us misled from the path of Allah. Similarly, in the ayah 54:34, talking about the believing people of Lut, the phrase is “…We saved them from the Sahar…” Again the general translation was done as dawn, which does not make sense here, but the word is used in the meanings of enchantment, Influences, illusions, something that is attractive and thrilling. X-Reference – 2:102 , 3:17 , 5:110 , 7:109 , 10:77 , 18:51 , 11:7 , 20:63 , 28:36 , 51:18 , 54:34.