Surah Aal-e-Imran Ayah No. 31 to 34
Surah Aal-e-Imran Ayah #31-34 (3:31 – 3:34)
A- Translation
٣١ قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ وَيَغْفِرْ لَكُمْ ذُنُوبَكُمْ ۗ وَاللَّهُ غَفُورٌ رَحِيمٌ
[Quran 3:31] Say, “If you love Allah, then follow me, Allah will love you, and Yaghfir (يَغْفِرْ) for you your sins.” And Allah is Ghafoor (غَفُورٌ) Raheem (رَحِيمٌ).
٣٢ قُلْ أَطِيعُوا اللَّهَ وَالرَّسُولَ ۖ فَإِنْ تَوَلَّوْا فَإِنَّ اللَّهَ لَا يُحِبُّ الْكَافِرِينَ
[Quran 3:32] Say, “Ate’uu (أَطِيعُوا) Allah and the Rasool (وَالرَّسُولَ).” Then if they turn away, then indeed, Allah does not love the Kaafireen (الْكَافِرِينَ).
٣٣ إِنَّ اللَّهَ اصْطَفَىٰ آدَمَ وَنُوحًا وَآلَ إِبْرَاهِيمَ وَآلَ عِمْرَانَ عَلَى الْعَالَمِينَ
[Quran 3:33] Indeed Allah Aus’t’afaa (اصْطَفَىٰ) Adam (آدَمَ), and Noah, and the people of Ibrahim, and the people of Imran, over the worlds.
٣٤ ذُرِّيَّةً بَعْضُهَا مِنْ بَعْضٍ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ
[Quran 3:34] Descendants, some of them from others. And Allah is Same’yun (سَمِيعٌ) All-knowing.
B- THE CONCEPT:
Before we discuss these ayahs, it is important to understand the concept of At’euu Allah wa Rasool. As we know Allah has appointed Many Anbiya and Rasool in order to deliver Allah’s Message to us as mankind. Emaan (آمَنَ) on Nabiyyin and Rasool is the basic foundation of Emaan. Allah has appointed many human beings (Bashar like us) over the course of human history whose basic job and responsibilities were to deliver Allah’s Hidayah – the message and to practically demonstration its implementation and to bring the people out of darkness to light through the Hidayah. The concept of Emaan on Allah’s Nabi and Rasool is closely linked to the concept of each of these Nabi and Rasool being a Bashar only – a normal human being and they are the messenger of Allah’s message and they are truthfully delivering Allah’s message as it is us. In order to understand the concept of At’euu Allah wa Rasool, it is important to understand following three important points as communicated to us, through Allah’s Kitaab.
- Emaan on Allah’s Nabi and Rasool means there must be no distinction, no difference whatsoever between any of Allah’s Nabi and Rasool. It is also linked to not making any distinction, differentiation or separation between any of Ambiya. Emaan on Allah’s Nabi and Rasool means Emaan on ALL of them on equal footings, without any distinction, differentiation between any of them. This is the basic foundations of Deen, otherwise, whoever differentiates between any of them, it means he/she is not the follower of Deen-e-Islam and this would not be acceptable to Allah. So, if we are to follow Mohammad pbuh through other sources instead of Quran, then what about the hadith and Sunnah of all the other Anbiyaa and Rasool. This way we are making a distinction in favor of Nabi Mohammad pbuh, by giving him more preference, then the other Anbiya and Rasool of Allah which is going against Quranic guidance, on the other hand if we follow Quran then it means we are following al the Anbiya and Rasool. Please refer the ayah
[2:136] Say, “We have Emaan on Allah and on what has been revealed to us and on what was revealed to Ibrahim and Ismael and Ishaq and Yaquoob and their Al-As’baati and on what was given to Mosa and Easaa and on what was given to the Nabiyunna from their Rabb. We do not differentiate between any of them. For we are Muslimuun to Allah.”
[3:84] Say, “We have Emaan on Allah and in what was revealed to us and what was revealed to Ibrahim and Ismael and Ishaaq and Yaquoob and their Al-As’baati and on what was given to Mosa and Easaa and on what was given to the Nabiyyuna from their Rabb. We make no distinction between any of them. For we are Muslimuun to Allah.”
[3:85]- “And whoever desires other than Islam as Deen – never will it be accepted from him/her, and he/she, in the Akhira, will be among the losers”.
The above ayahs show that the basic characteristics of Emaan on Allah’s Nabi and Rasool means Emaan on ALL of them on equal footings, without any distinction, differentiation between any of them and clearly the common factor between all the Anbiya as per Quran is Allah’s kitaab which is the same among all of them. This is the basic foundations of Deen, otherwise, whoever differentiates between any of Anbiya, it means he/she is not the follower of Deen-e-Islam and this would not be acceptable to Allah. There are other ayahs in Quran that also highlights the significance of Emaan on Allah’s Anbiyaa and Rasool on equal footings – For instance refer
[2:285] The Messenger has Emaan on what was revealed to him from his Rabb, and Mominoon. All of them have Emaan on Allah and Allah’s Malaik, and Allah’s Kitaab and Allah’s Messengers, “We make no distinction between any of His messengers…”
[4:150 -152] Indeed, those who do Kufr on Allah and His messengers and wish to discriminate between Allah and Allah’s messengers, they say, “We have Emaan on some and reject/deny others,” and wish to adopt a way in between -Those are the kaafiroon in reality/certainty. And Allah have prepared for the kaafireen a humiliating Azaab. But to those who have Emaan on Allah and Allah’s messengers and do not discriminate between any of them – to those Allah is going to give their rewards. And ever is Allah Ghafoor and Raheem.
Thus the ayahs 4:150-152 beautifully explains the whole concept, in terms of Kufr as someone who would differentiate or make any distinction between any of Allah’s Nabi and Rasool, giving preference to some and ignoring others – by wishing to adopt a way in between; is the behavior of a kaafir. Momin is someone as per Quran who makes no distinction between any of Allah’s Nabi or Rasool. No distinction means follow all the Anbiya and the only way to follow all the Anbiya is to follow the common teachings, the common factor, Allah’s kitaab among them. Therefore, if anyone would elevate the position/status of one Nabi or Rasool from the rest, then that is making a distinction a difference for instance if as Christian one would elevate the position of Nabi Easa from the rest of Allah’s Nabi or Rasool, (whether or not if the status equal to Allah is assigned or not) or if a Muslim would elevate the status of Nabi Mohammad over other Rasool and Anbiya, or a Jew would elevate the status of Nabi Mosa over others. In all of these cases, a distinction has been made between the chosen Nabi, (Easa, Mohammad, Mosa) and the rest of Allah’s Nabi and Rasool and this is Kufr on Allah’s Rasool and Anbiya.
- In Quran, whenever Allah addressed Nabi as a person, Allah used the word Nabi, and whenever Allah addressed his revelation, hidayahs along with the person who delivered that hidayahs to us, Allah used the word Rasool and Resaalat. Therefore, in terms of being addressed personally without the connection with the Naboo’at or Risaalat, either the word ‘Nabi’ or the name of the Nabi is used Quran not the word Rasool. For instance, the phrase used is Ya Aiyhuhan Nabi as used in the ayahs 33:28 “O Nabi say to your Azwaaj…” or in the ayah 66:1 ”O Nabi why do you make it Haram what Allah has made Halal for you seeking approval of your Azwaaj?…” Similarly in the ayah 33:1 “O Nabi do Taqwa of Allah and do not obey the Kaafireen and Munafiqueen..” in 66:9 & 9:73 “O Nabi, strive against the Kuffar…” The same phrase as a person address is used in many ayahs of the Quran such as 8:64-65, 8:70, 33:59, and 33:50 – Which shows that whenever Allah is referring to the Nabi as a person, in terms of his personal life or an hidayah to him for his personal specific situations and events, the word used is Nabi and not Rasool. We also know that Quran has used Nabi Mohammad pbuh name in Quran as well 4 times for instance ayah 3:144 “Muhammad is not but a Rasool…” ; 33:40 “Mohammad is not father of anyone of your Rijaal but Allah’s Rasool..” ; 47:2 “…Have Emaan on what is revealed on Mohammad and it is Haqq…” and 48:29 “Muhammad is Rasool of Allah..” Therefore, had Allah intended us to follow the Nabi, in his personal capacity or the Muhammad, instead of mentioning At’euu Allah wa At’euu Rasool, Allah would have mentioned At’euu Allah wa At’euu Muhammad. Since neither the word Nabi, nor Muhammad is mentioned in this phrase, which makes it very clear that the intention by Allah is not to follow the Muhammad as per his personality, but follow the Risaalat, the hidayah, the Kitaab.
- As Momineen we cannot make any distinction between Allah and Rasool too. Refer Ayahs 4:150 “Indeed, those who do Kufar in Allah and Allah’s Rasool and wish to discriminate between Allah and Allah Rasool …” Since Nabi & Rasool are Bashar just like any of us humans, there cannot be any parallels drawn between a human and Allah. The only thing that is common between Allah and Rasool, on the basis of which we cannot make any distinction between Allah and Rasool, is the Allah’s Risaalat, the message, the Kitaab – there is no any other common ground between Allah and Rasool. It is only Allah’s message the Kitaab. The Ayahs 4:150-151 further tell us that “…and say, “We have Emaan in some and do Kufar in others,” and wish to adopt a way in between. Then surely those are the Kaafireen. And We have prepared for the Kaafireen a humiliating Azaab” Thus we cannot make any distinction between neither Allah and Allah’s Rasool (Allah’s Message and Risaalat) nor any distinction between any of Allah’s Nabi and Rasool. If we do that then this is Kufar, again here the common factor among all the Anbiya is Allah’s Message and Risaalat. Therefore, wherever Allah says At’euu Allah wa Rasool, means following the message which is Allah’s revelation and as delivered and communicated by Rasool.
Concepts of Ayahs 3:31 to 3:34- In ayah 3:31 “Say, “If you love Allah, then follow me…” (1) What does it mean by Love by Allah? The word Yuhub used in this ayah means essentiality and stability. It means to think that something is essential and to stay with it with perseverance. Few common words that share the same characteristics of these meanings are Muhabbat محبة (love/attachment), Habib حبيب (beloved/one to whom you are attached), Ahbaab احباب (friends/companions/ people you are attached to). So, what does it mean by the expression, Allah will love you – In Quran we get many references of the qualities of those loved by Allah, for instance Allah loves those who rely and depend on Allah (3:159); just people, who do justice (5:42) ; who do Touba (2:222); who Do Tazkiyaa – clean /purify themselves (2:222); who fight in the path of Allah (61:4); who are Sabireen – steadfast and perseverant (3:146); who are doers of Amle-e-Swaleehat (3:148 and 134) and who does Taqwa of Allah (3:76). This is what we get from Allah’s message in the Kitaab, as to what Allah loves. As we know that following the Nabi/Rasool is basically the following of Allah, as communicated to us via Allah’s Risaalat, Naboat, Kitaab and Hidayah. Therefore, loving Allah means to follow Allah’s guidance communicated through Allah’s messengers. The next phrase “… Allah will love you, and Yaghfir (يَغْفِرْ) for you your sins. And Allah is Ghafoor (غَفُورٌ) Raheem (رَحِيمٌ).” If we follow Allah’s Hidayah, we would come to know all the characteristics of those people that Allah love, and when followed with complete submission, we would be like those and hence Allah will love us, in terms of giving us protection and shielding us from the harmful effects of wrong path, wrong deeds and wrong people. Thus we are protected when we follow Allah’s guidance and Hidayah – This is what Allah’s love for you means. So our love for Allah is to follow Allah’s Hidayah and Allah’s love for us is the protection as a result of following Allah’s Hidayah.
The next ayah 3:32 “Say, At’euu (أَطِيعُوا) Allah and the Rasool (وَالرَّسُولَ).” Therefore, with complete Emaan on Allah and Allah’s Rasool and Kitaab, when we are deeply and truly convinced of the benefits of following Allah’s Hidayah, we would be obedient followers out of our likes and abilities, without any force or compulsion, due to our own internal inclination, enthusiasm, motivation, eagerness and commitment to follow the Hidayah, the Risaalat of Allah. The next phrase “…Then if they turn away, then indeed, Allah does not love the Kaafireen (الْكَافِرِينَ).” Tells us the basic Quranic guidance that the only duty of the Rasool is to deliver the message. For those who turn away, after Allah’s Risaalat, the message has reached them, they are Kaafireen, that is those who deny, conceal, reject and hide the Haqq, the absolute truth, in this case the Allah’s Hidayah.
Before we discuss the next ayah, let’s discuss the Concept of Adam as Allah’s Nabi/Rasool or a Stage of Mankind: Unlike the general misunderstanding, Adam was not the name of the first human as nowhere it is mentioned in Quran. The word Adam is used in Quran as a distinct word for Insaan or Human – while the later means as mankind or humanity. The meaning of Adam is more in the meanings of knowledge, love, harmony and compatibility. Through the evolutionary process Homo Sapiens had now reached the stage of Adam “Civilized Humans” with faculties to seek knowledge and have capacity for intellect as referred in the ayahs 2:30-2:39, and Ayah 7:11- the conversation between Malaik and Allah re-appointment of Adam as Khalifa on earth. Humans were given autonomy and freedom of the will which implied that they could even disobey the Laws of Allah. Although in these ayahs, Adam is illustrated as a singular person but it is a representation of all the humanity at that stage of evolutionary development of mind and knowledge which was then reached to the point where able to be made as Khalifa on earth. The word Adam is also used in Quran in the meanings of Nabi or Rasool as in the ayah 3:33 “Indeed Allah elevated Adam and Nuha and children of Ibrahim and children of Imran over the worlds” as obvious from this ayah, the word Adam is not used here in the meanings of the stage of mankind which makes it to be made as khalifa on earth but instead as the name of Allah’s Nabi and Rasool. Similar meanings of Adam as Allah’s Nabi and Rasool is used in ayah 19:58 as well with the phrase “…the Nabiyyin from the decedents of Adam…”
The next two ayahs are talking about the names and the family, the people of four of Allah’s Nabi and Rasool – as 3:33 “Indeed Allah Aus’t’afa Adam (آدَمَ), and Noah, and the people of Ibrahim, and the people of Imran, over the worlds.” 3:34 “Descendants, some of them from others…” this ayah is telling us that Allah has raised the status, given preference and elevated Nabi/Rasool Adam and Noah as well as the people (children, family, nation) of Ibrahim and Imran over the worlds, while at the same time is telling us the some of them are decedents of some of others. The last phrase “… And Allah is Same’yun (سَمِيعٌ) All-knowing” after telling us about At’euu Allah wa Rasool, and the importance of becoming obedient followers of Allah and Rasool by following Allah’s Risaalat, and about how Allah has elevated the status of Nabi/Rasool Adam and Noha as well as the Aal of Nabi/Rasool Ibrahim and Imran, Allah is now telling us that Allah is All-observing and All-knowing of everything. Therefore, whatever is mentioned in the Kitaab is Haqq and we must know and follow it, and whatever is not mentioned in the Kitaab with respect to these Anbiya and Rasool is not for us to know. Therefore, we should have Emaan on Allah’s Rasool and Anbiya by having firm Emaan on Allah’s Kitaab and knowing that whatever Allah has told us in the Kitaab is the Haqq, the absolute truth, as it is a part of Allah’s immense knowledge that Allah has revealed to us as humans.
C- IMPLEMENTATION IN TODAY’S LIFE
These Ayahs of Surah Aal-e-Imran from 31 to 34 give us the following important guidance that we can practically apply in our day-to-day lives.
- At’euu Allah wa Rasool is an important concept as per Quran and repeated times and times again. Emaan on Allah’s Nabi and Rasool means that we cannot make any distinction, any difference between any of Allah’s Nabi and Rasool. Wherever Nabi is addressed in Quran, in terms of being a person without the connection with the Naboo’at or Risaalat, either the word ‘Nabi’ is used Quran or the name of the Nabi/Rasool is mentioned. Since neither the word Nabi, nor Muhammad is mentioned in this phrase, the intention is not to follow the Muhammad as per his personal capacity, but follow the Risaalat, the hidayahs, the Kitaab. With complete Emaan on Allah and Allah’s Rasool and Kitaab, when we are deeply and truly convinced of the benefits of following Allah’s Hidayah, we would be obedient followers.
- If we Love Allah, we have to follow Allah’s Rasool – following the Nabi/Rasool is basically the following of Allah, as communicated to us via Allah’s Risaalat, Naboat, Kitaab and Hidaya. Therefore, loving Allah means to follow Allah’s guidance communicated through Allah’s messengers. If we follow Allah’s Hidayah, then Allah will love us, in terms of giving us protection and shielding us from harmful effects of wrong path, deeds and people.
- Allah is All-observing and All-knowing- whatever is mentioned in the Kitaab is Haqq and we must know and follow it, and whatever is not mentioned in the Kitaab with respect to these Anbiya and Rasool is not for us to know. Therefore, we should have Emaan on Allah’s Rasool and Anbiya by having firm Emaan on Allah’s Kitaab and knowing that whatever Allah has told us in the Kitaab is the Haqq, the absolute truth, as it is a part of Allah’s immense knowledge that Allah has revealed to us as humans.
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/
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.
RAHEEM (الرحيم) as discussed and explained under the word Rahman, the word Raheem share the same characteristics as Arham- a mother’s womb during pregnancy. Unlike Allah being Rahman, which is applicable for everyone regardless of anything else; Allah being Raheem to us is basically a privilege and it will only be with us as long as we keep choosing the right path and stay as righteous by doing Amle-Swalehaat. This concept of Allah being Raheem is closely linked to the Tauba as per Quran. If we are on the right path and chose to be righteous, we need Allah’s help and blessings to keep doing good deeds and stay on the right path. With Allah as Raheem with us, we get peace, contentment, Sakoon, prosperity and tranquility in our lives. Whenever we commit a wrong deed willingly or unwillingly, knowingly or in ignorance, we lose that privilege of Allah being with us as Raheem. In order to get back that Privilege, we need to do pure TOUBA, a whole process as per Quran. It’s only after pure Touba (refer Touba vocabulary) , that we will get the privilege of Allah being Raheem back to us. X-Reference – 2:54, 2:128, 2:143, 2:160, 3:89, 4:18, 5:34-39, 6:54, 9:102.
AT’EUU (أَطِيعُوا) AUSTAT’A’T – T’AAEEN NEW is translated as obey but the word share much broader characteristics of meanings for instance in ayah 41:11 “…come willingly or karhan – they said we come T’a’aeen” here the word T’a’aeen is used as an opposite meanings of word Karhan which means unwillingly, by force, something which is hateful or despised, done as hardship or compulsion. Therefore, as an opposite to Karhan, the word Ta’a’een are those who are obedient followers out of their likes and abilities, without any force or compulsion, due to their own internal inclination, enthusiasm, motivation, eagerness and commitment. Similarly, in ayah 5:112 “…said O Esa son of Maryam, is your Rabb Yast’eeu to us…” the word is used in the meanings of willingness and ability. In ayah 6:35 the word Austat’a’t is used in similar meanings. The word is used as obedient followers in ayah 3:100 as “o you who have Emaan, if you Tut’eyu a Fareeq from those who were given the book, they would turn you back after your Emaan as Kaafireen” thus used here in the meanings of following them as willing, and obedient followers, out of one’s own desires. Therefore, whenever Allah uses the phrase At’eu Allah wa At’eur Rasool, the word At’eu is used in the meanings of being obedient followers of Allah and Rasool out of one own internal inclination and commitment. X-Reference – 3:32 , 3:100 , 5:112 , 6:35 , 41:11.
RASOOL (وَالرَّسُولَ) & RISAALAT NEW The word Rasool is normally translated as messengers who deliver the Risaalat- the message. The role and duties of the Rasool is described in the ayah 2:129 as “…send from among them a Rasool who will Yatlu (recite) to them your Ayaat and will give them Ilm (knowledge) of the Kitaab and the Hikmat and Yuzakiy them…” Thus, Rasool is the one who deliver Allah’s message/recite Allah’s Ayaat, teach the knowledge (ilm) of the Kitaab, and give Hikmat to people and cleanse, purify, grow them. The same is described in ayahs 7:61-62 by Noha as “…I am a Rasool from the Rabb of the Aailmeen, I convey to you Risaalat of my Rabb and I advise you and I know from Allah what you do not know”. In the ayah 5:99 “Not upon the Rasool anything except the Balagha (deliver, convey, communicate)…” Therefore, the only duty of the Rasool is to deliver the Risaalat. Similarly in the ayah 5:67 “O Rasool, Balagha (convey/deliver) what has been revealed upon you from your Rabb and if you do not then you have not balaghat (delivered) Risaalat (Allah’s message)…” Is telling us the meanings, duties and responsibilities of Rasool. Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in connected manner. Therefore, there is no Nabua’t without Risaalat and vice versa. X-Reference – 2:129, 3:32, 5:67, 5:99, 7:61-62.
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kaafireen) 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 its 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…”. 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” shows the meaning of the Kufr as the one who denies, conceals, or rejects 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.
AUS’T’AFAA (اصْطَفَىٰ) NEW normally mistranslated as chosen or to choose, but the word is not used in the meanings of chosen for instance in the ayah 27:59 “ Say “all Hamd is for Allah and Salam upon Allah’s Ebaad those Allah has Aus’t’fa…” Here if we take the meaning of the word as chosen, it does not make sense, since we as humans have to choose the right path first with our free will, then Allah help us to stay on the right path and elevate us being Momin. Actual meaning of the word is elevated, given preference, preferred, or raised in status for instance in the ayah 2:130 “…indeed Allah has Aus’t’afeenahu (the Ibrahim) in this world and indeed in the Akhira would among the swaleheen” Similar meanings of being preferred, raised in status, or elevated is used in the ayah 2:132 as “...Indeed Allah has Aus’t’afa for you this Deen…” since Allah has only one Book one Deen, there is no logic to choose one from one, therefore it means Allah has elevated the Deen for us. Similarly it is used in the ayah 3:42 “…O Maryam Indeed Allah has Aus’tafake (elevated) you and Taharake you and Aus’t’afake (elevated) you over the Nissa (women) of the worlds” Similarly, in the ayah 7:144 the same word and meanings are used “O Musa Indeed I have Aus’t’fatuka over the people with my Risalaat and my Kalamaat…” Shows not only the meanings of the words as elevated, preferred, raised in status but also how that was done, i.e., through Allah’s Risaalat and Kalamat. Similar meanings are used in the 22:75 as “Allah Yus’t’afa from the Malaik and the Mankind Rasool…”. X-Reference – 2:130, 2:132, 3:33, 3:42, 7:144 , 22:75 , 27:59.
ADAM (آدَمَ) MODIFIED Unlike the normal misunderstanding Adam was not the name of the first human as nowhere its mentioned in Quran. The word Adam is used in Quran as a distinct word to Insaan – while the later means mankind as a social animal; the meaning of Adam is more in the meanings of knowledge, love, harmony and compatibility. Through the evolutionary process Homo Sapiens had now reached the stage of Adam “a social animal” with faculties to seek knowledge and have capacity for intellect as referred in the ayahs 2:30-2:39, the conversation between Malaik and Allah re appointment of Adam as Khalifa. This also qualified the Adam to be a Khalifa on earth. Man was given autonomy and freedom of the will which implied that he could even disobey the Laws of Allah. Although in these ayahs, Adam is illustrated as a singular person but is representative of all of mankind at that stage of evolutionary development which was then made Khalifa. In addition to these ayahs it is also referred in Ayah 7:11. The word Adam is also used in Quran in the meanings of a Nabi or Rasool as in the ayah 3:33 “Indeed Allah elevated Adam and Nuha and children of Ibrahim and children of Imran over the worlds” From this ayah it shows that Adam is also the name of Allah’s Nabi/Rasool, could be before Nabi Nuha. Similar meanings of Adam as Allah’s Nabi and Rasool is used in ayah 19:58 with the phrase “…the Nabiyyin from the decedents of Adam…” X-Reference 2:31 , 2:33-35 , 3:33 , 3:59, 7:10-11 , 19:58 , 20:117 , 20:121 , 22:41 , 24:55 , 36:60.
SAMA’ENA (سَمِعْنَا)& ASAMAO (اسْمَعُوا) The word Sama’ is that ability of the ear because of which one is able to listen and hear. Therefore, it is used for the ability to hear and listen as well as for the ear itself. Astama’ aleh means to listen to someone carefully, to give someone undivided attention and focus. The word Sama is not used simply to listen but to listen with complete attention, focus in order to follow and practically apply whatever is being listened to. Therefore, the word is used for the combination of both listen to something with complete focus attention and intellectual presence but also to apply with complete obedience whatever is listened. Therefore, in the ayah 2:93, when Allah asked Bani-Israel Asa’mao (وَاسْمَعُوا) the word is used in both meanings of listen carefully with undivided attention and complete intellectual presence as well as follow- similar meanings are used in Ayah 2:104. X-Reference 2:93 , 2:104 , 3:186 , 5:83 , 5:108 , 6:36 , 8:20-21 , 18:26 , 27:80-81 , 30:52-53 , 37:8 , 41:26 , 63:4 , 64:16 , 67:10.