Surah Aal-e-Imran Ayah No. 48 to 57
Surah Aal-e-Imran Ayah #48-57 (3:48 – 3:57)
A- Translation
٤٨ وَيُعَلِّمُهُ الْكِتَابَ وَالْحِكْمَةَ وَالتَّوْرَاةَ وَالْإِنْجِيلَ
[Quran 3:48] And Allah will teach him the Kitaab (الْكِتَابَ) and the Hikmat (وَالْحِكْمَةَ) and the Tourah (التَّوْرَاةَ) and the Injeel (الْإِنْجِيلَ).
٤٩ وَرَسُولًا إِلَىٰ بَنِي إِسْرَائِيلَ أَنِّي قَدْ جِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ ۖ أَنِّي أَخْلُقُ لَكُمْ مِنَ الطِّينِ كَهَيْئَةِ الطَّيْرِ فَأَنْفُخُ فِيهِ فَيَكُونُ طَيْرًا بِإِذْنِ اللَّهِ ۖ وَأُبْرِئُ الْأَكْمَهَ وَالْأَبْرَصَ وَأُحْيِي الْمَوْتَىٰ بِإِذْنِ اللَّهِ ۖ وَأُنَبِّئُكُمْ بِمَا تَأْكُلُونَ وَمَا تَدَّخِرُونَ فِي بُيُوتِكُمْ ۚ إِنَّ فِي ذَٰلِكَ لَآيَةً لَكُمْ إِنْ كُنْتُمْ مُؤْمِنِينَ
[Quran 3:49] and Rasoolan (َرَسُولًا) to the Children of Israel: “Indeed, I have come to you with Ayaat (بِآيَةٍ) from your Rabb (رَبِّكُمْ). Indeed, created you out of clay like the form of the bird; then blow into it, and then it Fayakun (فَيَكُونُ) a bird by Allah’s permission. And the blind and the leprous are Aubriyu (أُبْرِئُ) and living to the death, by Allah’s permission. And I give Naba (أُنَبِّئُكُمْ) to you of what you Takulun (تَأْكُلُونَ) and you store in your homes. Indeed, in all these is the Ayaat (َآيَةً) for you, if you are Momineen (مُؤْمِنِينَ).”
٥٠ وَمُصَدِّقًا لِمَا بَيْنَ يَدَيَّ مِنَ التَّوْرَاةِ وَلِأُحِلَّ لَكُمْ بَعْضَ الَّذِي حُرِّمَ عَلَيْكُمْ ۚ وَجِئْتُكُمْ بِآيَةٍ مِنْ رَبِّكُمْ فَاتَّقُوا اللَّهَ وَأَطِيعُونِ
[Quran 3:50] “And confirming that which was before me of the Toorah (التَّوْرَاةِ), and make Halal (لِأُحِلَّ) for you some of that which was Hurrema (حُرِّمَ) upon you. And I have come to you with Ayaat (بِآيَةٍ) from your Rabb (رَبِّكُمْ); so, do Taqwa (َاتَّقُوا) of Allah, and obey me.”
٥١ إِنَّ اللَّهَ رَبِّي وَرَبُّكُمْ فَاعْبُدُوهُ ۗ هَٰذَا صِرَاطٌ مُسْتَقِيمٌ
[Quran 3:51] “Indeed, Allah is my Rabb (رَبِّي) and your Rabb (رَبُّكُمْ), so do Abd (فَاعْبُدُوهُ) of Allah. That is a straight path.”
٥٢ فَلَمَّا أَحَسَّ عِيسَىٰ مِنْهُمُ الْكُفْرَ قَالَ مَنْ أَنْصَارِي إِلَى اللَّهِ ۖ قَالَ الْحَوَارِيُّونَ نَحْنُ أَنْصَارُ اللَّهِ آمَنَّا بِاللَّهِ وَاشْهَدْ بِأَنَّا مُسْلِمُونَ
[Quran 3:52] Then when Easa sensed Kufar (الْكُفْرَ) from them, he said, “Who are my allies towards Allah?” The disciples said, “We are Allah’s allies; we have Emaan (آمَنَّا) in Allah, and we bear witness that we are Muslimoon (مُسْلِمُونَ).”
٥٣ رَبَّنَا آمَنَّا بِمَا أَنْزَلْتَ وَاتَّبَعْنَا الرَّسُولَ فَاكْتُبْنَا مَعَ الشَّاهِدِينَ
[Quran 3:53] “Our Rabb (رَبَّنَا), we have Emaan (آمَنَّا) in what You have revealed, and we have followed the Rasool (الرَّسُولَ), so count us among the witnesses.”
٥٤ وَمَكَرُوا وَمَكَرَ اللَّهُ ۖ وَاللَّهُ خَيْرُ الْمَاكِرِينَ
[Quran 3:54] And they schemed, and Allah schemed; And Allah is the Khair (خَيْرُ) of the planners.
٥٥ إِذْ قَالَ اللَّهُ يَا عِيسَىٰ إِنِّي مُتَوَفِّيكَ وَرَافِعُكَ إِلَيَّ وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا وَجَاعِلُ الَّذِينَ اتَّبَعُوكَ فَوْقَ الَّذِينَ كَفَرُوا إِلَىٰ يَوْمِ الْقِيَامَةِ ۖ ثُمَّ إِلَيَّ مَرْجِعُكُمْ فَأَحْكُمُ بَيْنَكُمْ فِيمَا كُنْتُمْ فِيهِ تَخْتَلِفُونَ
[Quran 3:55] When Allah said, “O Easa, Indeed I terminate your life, and raise your status for ME, and Mutahiruka (مُطَهِّرُكَ) you for those who do Kufar (كَفَرُوا) and I will make those who followed you superior to those who do Kufar (كَفَرُوا) on the Day of Resurrection. Then to Me is your return; then I will do Hakumu (فَأَحْكُمُ) between you about what you were disputing.
٥٦ فَأَمَّا الَّذِينَ كَفَرُوا فَأُعَذِّبُهُمْ عَذَابًا شَدِيدًا فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ
[Quran 3:56] As for those who do Kufar (كَفَرُوا), I will punish them with a severe Azaab (عَذَابًا), in this world and the Akhira (َالْآخِرَةِ), and there will not be any Nas’ireen (نَاصِرِينَ) for them.
٥٧ وَأَمَّا الَّذِينَ آمَنُوا وَعَمِلُوا الصَّالِحَاتِ فَيُوَفِّيهِمْ أُجُورَهُمْ ۗ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ
[Quran 3:57] And as for those who have Emaan (آمَنُوا) and do Swalihaat (الصَّالِحَاتِ) deeds, Allah will give them their rewards in full. And Allah does not love the Zwalimeen (الظَّالِمِينَ).”
B- THE CONCEPT:
With reference to the context of these ayahs, the earlier ayahs tells us about the Easa son of Maryam and his qualities, these ayahs are continuation of this discussion, in terms of conversation of Malaik with Maryam, telling her about Easa, what he would be taught by Allah, his conversation with his people, their scheming against him and Allah’s kalam with Easa.
Therefore, the Ayah 3:48 and 3:49 are in continuation of Ayah 3:47’s discussion by Malaik to Maryam, of which the first phrase are telling us all that was taught by Allah to Nabi Easa and his roles and responsibilities. Such as 3:48 And Allah will teach him the Kitaab (الْكِتَابَ) and the Hikmat (وَالْحِكْمَةَ) and the Tourah (التَّوْرَاةَ) and the Injeel” So here Allah’s Malaik is telling Maryam and Allah is telling us that Nabi Easa was given the Kitaab, which was full of Hikmat. The words Toorah and Injeel are used here not as the names of the books, but the aspects of the Kitaab- such as Toorah as Mohkimaat or rules and regulations by Allah, and Injeel as Waa’az, i.e., explanation about the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice. Therefore, it is basically used to stop someone from doing wrong deeds by informing the consequences of such actions. In terms of duties of Nabi Easa, the first phrase of the ayah 3:49 “and Rasoolan (َرَسُولًا) to the Children of Israel. Indeed, I have come to you with Ayaat (بِآيَةٍ) from your Rabb (رَبِّكُمْ)…” is telling us that Nabi Easa was also appointed for Children of Israel as their Rasool. As we know Rasool is the one who deliver Allah’s message/recite Allah’s Ayaat – the Kitaab, teach people the knowledge (ilm) of the Kitaab, and give Hikmat to the people and cleanse, purify and grow them.
The ayah 3:49 is perhaps one of the most misinterpreted ayahs, which has been mistranslated to convey the Nabi Easa could bring life into someone, cure the blind and the leper and revive the dead. This is a wrong concept, translation and interpretation of this ayah. Keeping in mind the context of this ayah, this is basically the conversation of Malaik with Maryam which started in ayah 3:45, kept continued in ayah 3:46 to ayah 3:49, whereby these ayahs are telling us that “Indeed, I have come to you with Ayaat (بِآيَةٍ) from your Rabb (رَبِّكُمْ)…” Here Malaik are telling Maryam that these are the Ayaat from Rabb that “…Indeed, created you out of clay like the form of the bird; then breathe into it, and then it Fayakun (فَيَكُونُ) a bird by Allah’s permission….” Is telling Maryam about Allah’s creation process “… And the blind and the leprous are Aubriyu (أُبْرِئُ) and living to the death, by Allah’s permission…” Malaik are telling Martyam about Allah’s immense wisdom and justice in considering the blind and the leper free of any obligations and considered innocent who are born blind or suffer from any birth defects of disabilities. The next phrase “…And I give Naba (أُنَبِّئُكُمْ) to you of what you Takulun (تَأْكُلُونَ) and you store in your homes. Indeed, in all these is the Ayaat (َآيَةً) for you, if you are Momineen (مُؤْمِنِينَ).” Here it is in reference to the earlier ayah with reference of providing of Rizq to Maryam by Allah, thus here in this ayah as well, Allah’s Malaik are telling her what she consumes and what she stores. And indeed these all are Ayaahs of Allah if she is one of the Momineen.
However, if we consider Ayah no. 5:110 then another interpretation of ayah 3:49 could be “…Indeed, created you out of clay like the form of the bird; then blow into it, and then it Fayakun (فَيَكُونُ) a bird by Allah’s permission…” This ayah is not talking about Easa’s ability to create life, as nowhere here it is mentioned that the bird came to life, or it became a life bird. Only Allah can do that, this is the conversation of Nabi Easa to the people telling them about the different ayahs of Allah and Allah as creator and Rabb. Therefore, when Nabi Easa is telling the people that Indeed, created you out of clay like the form of the bird, It is not Nabi Easa who is creating the people like the form of a bird, but Allah who is the creator. This concept of Allah’s creation process is further explained in the corresponding phrase as “and then blow into in and then it Fayakun a bird by Allah’s Permission” As we all know the phrase Kun Fa YaKun” describes the process of creation from clay and then the final step before it is made alive, or cause to exist is belongs to Allah’s words by Saying Kun Fayakun. Therefore, through this conversation of Nabi Easa to the children of Israel, Nabi Easa is describing the process of creations of all of them, all of us as humans by our creator Allah.
The next phrase “…And the blind and the leprous are Aubriyu (أُبْرِئُ) …” The word Aubariyu is normally mistranslated as cure or heal and the phrase is misinterpreted as to cure the blind and the leper. But the word does not mean to cure or to heal but it is used in Quran in the meanings of become innocent, or considered, regarded or set as innocent or free from obligations or blame. So this phrase is telling the children of Israel and all of us that those who are blind by birth, or leper or suffer from any birth defects, they are considered free of obligations, or blame, they are termed innocent. This is also supported by other Quranic ayahs which tells us about this concept in more detail, for instance in the ayah 48:17 “There is not upon the blind any guilt or upon the lame any guilt or upon the ill any guilt and whoever obeys Allah and the Rasool…” Similarly, in another ayah 24:61 “There is not upon the blind constraint nor upon the lame constraint nor upon the ill constraint…”. The next phrase of the ayah “…and living to the death, by Allah’s permission….” Normally mistranslated as giving life to the death, the word used here is not in the noun form, but in terms of verb form, as in living to the death. Therefore, this phrase is talking about the ayah of Allah as living, completing a life, until the death for each of Allah’s creations, including us as human beings with the permission of Allah. The next phrase “…And I give Naba (أُنَبِّئُكُمْ) to you of what you Takulun (تَأْكُلُونَ) and you store in your homes…” Nabi Easa is telling the Children of Israel that he is giving Naba/news, to them about Allah’s Ayah for what they consume and what they store in their homes. The last phrase as “…. Indeed, in all these is the Ayaat (َآيَةً) for you, if you are Momineen (مُؤْمِنِينَ).” Is referring to All the ayahs of Allah as described in this ayah, which includes, Allah’s creation of everything from clay, then Allah breathing Life in it, then causing it to Fayakun/exit, then considering of the blind since birth and lepper free of any obligations, being innocent, then for all the life forms, living their lives until their deaths, then Allah’s knowledge being aware of and Allah’s commandment as well how to deal with for what the children of Israel, and we as humans, consume in our lifetimes, undertake, engulfed in as well as hoard and store in our homes, in all of this is Ayaat (sign of Allah, to seek knowledge, to connect with us, by the use of our faculties and intellect, commandments) for us, only if we are one of the Momineen, that is only if we have Emaan.
This is further confirmed by Ayah 5:110 “When Allah will say, “O Easa son of Maryam, recall My Na’imat upon you and upon your mother, how I strengthened you with the Rooh il Quduus. You Kalam to the people in the Habitat/community, and mature. How I taught you the Kitaab and the Hikmat, and the Torah and the Injeel. And recall that you created from clay the shape of a bird, by My permission, and then you blow into it, and it became a bird, by My permission. And you Bariy the blind and the leprous, by My permission; and you exited the death, by My permission. And recall that I restrained the Children of Israel from you when you brought them the Mubiyyinaat. But those who did Kufar among them said, `This is nothing but Bayyin Sahar.’ ”. Notice here that the phrase “you exited the death by my permission” is referring to death of Nabi Easa himself, when he was killed by his people and Allah terminated his life, while raising his status and prestige. Another worth noticing thing is that the Bayyin Sahar, i.e. clear, distinct magic is not referring to all the so called magics of Nabi Easa but it is referred to Mubiyyinaat, i.e. Bayyin Ayaat of the Kitaab as revealed by Allah. And this is supported in Quran time and again with regards to many Rasool’s and Nabiyyin’s people that when they would listen to Allah’s Ayaat from the Kitaab, those who do Kufar on it, would term it as Sahar, or Bayyin Sahar, i.e., Clear and distinct magic.
The next ayah 3:50 “And confirming that which was before me of the Toorah (التَّوْرَاةِ),…” Here the word Toorah is used not in the meanings of Mohkimaat, rules and regulations but as the name of the Kitaab that was revealed on the Children of Israel before Nabi Easa. The next ayah “…and make lawful for you some of that which was Hurrema (حُرِّمَ) upon you. And I have come to you with Ayaat (بِآيَةٍ) from your Rabb (رَبِّكُمْ); so, do Taqwa (َاتَّقُوا) of Allah, and obey me.” This is a self-explanatory ayah, however the point to note is that following the instruction by Nabi Easa to the children of Israel to do Taqwa of Allah, i.e. follow the laws of Allah by being extra careful and vigilant, the next instruction is to do obey the Nabi. That is for those among whom the Nabi is alive and living, doing Taqwa of Allah basically means obeying the Nabi. Since Nabi is teaching the people the Kitaab, the Hikmat, the revelations of Allah. The next ayah 3:51 “Indeed, Allah is my Rabb (رَبِّي) and your Rabb (رَبُّكُمْ), so do Abd (فَاعْبُدُوهُ) of Allah. That is a straight path.” Here again the word Abd does not mean to be involved in any ritual of worship of Allah, but to follow and be obedient of Allah’s Laws whereby one goes through a combination of struggle and comfort, that is striving and struggling to follow the Allah’s laws, which might involve a short period of struggle but will ensure long term benefits and comfort.
The next three ayahs is telling us about the Munafiqat and the scheming of the people of Nabi Easa, because although Nabi Easa sense their Kufar, they assured Nabi Easa of them being Momin and Muslim, but they were planning and making schemes against Nabi Easa, in order to Qatal him. This is explained in these ayahs as 3:52 “Then when Easa sensed Kufar (الْكُفْرَ) from them, he said, “Who are my allies towards Allah?” The disciples said, “We are Allah’s allies; we have Emaan (آمَنَّا) in Allah, and we bear witness that we are Muslimoon (مُسْلِمُونَ).” n3:53 “Our Rabb (رَبَّنَا), we have Emaan (آمَنَّا) in what You have revealed, and we have followed the Rasool (الرَّسُولَ), so count us among the witnesses.” 3:54 “And they schemed, and Allah schemed; And Allah is the Khair (خَيْرُ) of the planners.” How Allah has countered their plan is explained in the next ayahs in details, as to what would happen to those who had Emaan on Nabi Easa, who followed him and what would happen to those who Kufar on him and Qatal him. 3:55 “When Allah said, “O Easa, Indeed I terminate your life, and raise your status for ME, and Mutahiruka (مُطَهِّرُكَ) you for those who do Kufar (كَفَرُوا)…” Notice the phrase “I will make you Mutahiruka for those who do Kufar” It means that Allah would not only raise the status and prestige of Nabi Easa for all those who do Kufar, also Allah is going to make Nabi Easa Mutahir – i.e., lawful, allowed, legal, permitted or permissible, or acceptable, since during his life, they did not accept him. And that is the reason they did Qatal of him. The next phrase and remaining ayahs are very clear and self explanatory “…and I will make those who followed you superior to those who do Kufar (كَفَرُوا) on the Day of Resurrection. Then to Me is your return; then I will do Hakumu (فَأَحْكُمُ) between you about what you were disputing.” 3:56 “As for those who do Kufar (كَفَرُوا), I will punish them with a severe Azaab (عَذَابًا), in this world and the Akhira (َالْآخِرَةِ), and there will not be any Nas’ireen (نَاصِرِينَ) for them.” 3:57 “And as for those who have Emaan (آمَنُوا) and do Swalihaat (الصَّالِحَاتِ) deeds, Allah will give them their rewards in full. And Allah does not love the Zwalimeen (الظَّالِمِينَ).”
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 48 to 57 give us important guidance that we can practically apply in our day-to-day lives as follows.
- It is the same Kitaab that was revealed on All of Allah’s Nabi and Rasool. Each of the Kitaab as was revealed, was full of Hikmat from Allah, Toorah as Mohkimaat or rules and regulations by Allah, and Injeel as Waa’az, i.e., explanation about the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice. Therefore, one of the fundamentals of Emaan is Emaan on Kitaab, meaning that we have this firm conviction of our heart and mind that comes out of seeking knowledge of the Kitaab as Emaan on Allah’s Revelations as Hidayah and we become Muslim, by utter and complete obedience to Allah’s Laws and regulations and Hidayah as given in the Kitaab
- Allah’s Ayaat are not only the Ayaat of the Kitaab as the words of Allah, but also All of Allah’s creations, as the works of Allah; the process of creation by Allah, Allah’s Rooh being part of each and every life, Allah’s consideration of the blind since birth and lepper as Bariy, i.e. free of any obligations, being innocent; the living of the lives by all the life forms as created by Allah until their deaths, Allah’s knowledge of each and every moment of the past, present and the future, the Ghayeb, Allah’s commandments in respect of how to handle all our consumptions and storage, all of these are also Allah’s Ayat, which means that Emaan on Allah means Emaan on Allah’s Ayaat. Only by seeking knowledge of Allah’s Ayaat, through the utilization of our faculties and intellect, can we strengthen our Emaan, connect to Allah and become one of the Momineen.
- These ayahs also tell us about the right path, and the wrong path as well as the consequences of each. For those who have Emaan and do Swalihaat/righteous deeds, they will be recompensed in full the rewards. As for those who did Kufar of Allah’s Kitaab, Allah’s Ayaat, and the Nabi/Rasool, they will not only have the painful Azaab in this worldly life but will also face a terrible azaab in the hereafter and there will not be any helpers for them.
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/
KITAAB (الْكِتَابَ) & KUTIBA (كُتِبَ) Kutab means recording, writing or to write/record; something being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book and AL-Kitaab means The Book of Revelations as revealed by Allah that has been fard/obligatory to follow and comply with on all Ahle-kitaab. It’s the Hidayah, the Deen, the guidance that’s given as blessings by Allah. When we read something and never act upon it, it is called reading or ‘Reciting’ a BOOK, the word used in the ayah 2:44 is tatloon تَتْلُونَ or the word Tilawat – it does not mean just recitation, it means reading the book, with Eman in the book and have firm intention to follow the commandments and hidayahs in the BOOK. However, when we read the Kitaab, understand it, act upon it and distribute it to others through our behaviors – verbal as well as non-verbal, then this is called Iqra, a Haqq-e-Tilawat and The Kitaab becomes Quran to us. This is precisely the difference between Kitaab and Quran. Kitaab is the book of Hidayah and guidance from Allah. Therefore, Kitaab is the Hidayah by Allah, it’s the same Kitaab that was revealed on all the Rasool and Nabi- which embodies the Kutub. i.e., all the rules and regulations by Allah. X-Reference – 2:44 , 3:78, 4:136 , 5:05 , 5:15 , 5:48 , 6:38 , 6:114 , 7:156 , 7:169 , 9:120-121 , 13:38-39 , 17:71 , 158:49 , 24:33 , 58:22.
HIKM & MOHKIMAAT (مُحْكَمَاتٌ) the word Hikm is normally translated as judge or an arbitrator for instance as used in the ayah 4:35. It is also used in the meanings of lawmaker, or a legal decree for instance in the ayah 5:01, it is used for Allah as a lawmaker, or Allah being the one who decrees. Similarly, in the ayah 6:114 “Then it is other than Allah, that you seek as Hikaman while Allah is the one who has revealed to you the Kitaab…” Therefore, the broad scope of the meaning of the word Hikm is in the meanings of lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, laws and regulations. The word Mohkimaat therefore anything that embodies all these meanings of laws, regulations, decree, rulings, verdicts etc. It is also used in the meanings of precisely clear or obvious divine instructions, that have been made clear and obvious for instance as used in the ayah 47:20, “…when a Mohkimaatun surah is revealed,” is used in the meanings of precisely clear and distinctly obvious, as well as identifying the divine commandments, rules, decree, regulations, in precisely clear manner. X-Reference – 3:07 , 4:35 , 5:01 , 6:114 , 47:20.
TOURAH (التَّوْرَاةَ) is normally referred to as one of the books of revelations revealed. Although normally understood to be revealed on Nabi Musa, this is however not established from Quran- the only information we get from Quran is that, it is one of the books that was reveled on Bani-Israel before Nabi Easa, for instance in ayah 3:50 and 61:06 when Easa was addressing Bani Israel, his statement was “confirming that which was before me of the Toorah…”. Here the word Toorah is used as a name of the book which was revealed before Easa. In ayah 3:93 “All food that was lawful to the Bani Israel except what they had made unlawful upon their own nafs from before the Toorah was revealed, Say ‘bring the Toorah and recite it…” Here again it is used as a name of the book that was revealed to the Bani Israel. It is referred as the name of the book in Ayah 5:43. However, in Quran it is not just used as a name of the book, for instance in the ayah 5:44, Allah mentions the word Toorah for ALL the Anbiya – term is Nabiyyun – as “Indeed we have revealed the Toorah, in it is the Hidayah and Noor; the Nabiyyun who Aslamu to Allah, Yahkumu (judged) by it, for those who were the yahood, the Raabyy, the scholars, with what they were entrusted with Kitaab of Allah…” Therefore, in this Ayah, the word Toorah is referred to all the Mohkimaat, the rules, the regulations, the Hikm by Allah. Therefore because of the word being used as rules and regulation Allah says in the ayah 62:05 “The example of those who were entrusted with Tourah and they didn’t bear it, is like that of a donkey who carries loads for journey”. In ayah 5:66 – Allah talks about Aqamu the Tourat and the Injeel, i.e., establishing and implementing the Toorah as Laws and Regulations and Injeel as Waa’az. In the ayah 5:68 while asking to establish Toorah and Injeel, the address is Ahle-Kitaab, i.e., all of us who were given the Kitaab. Quran has used Toorah as name of the Kitaab in ayah 3:65 and not as Mohkimaat/laws “O Ahle-Kitaab, why do you argue concerning Ibrahim while the Toorah and the Injeel was not revealed except after him?”. Here the word is not used in the meanings of the Mohkimaat or laws, but as the name of the book that were revealed by Allah after Ibrahim to other Anbiyaa. As we know it’s the same Kitaab, the same book of revelation which was revealed on all the Anbiya, therefore Ibrahim got the same Kitaab as well, including the Mohkimaat and Injeel too- it’s not possible that the Kitaab for the Ibrahim lacked Mohkimaat, thus both Toorah and Injeel are used here as names of the Books. X-Reference – 3:03 , 3:48 , 3:50 , 3:65 , 3:93 , 5:43-44 , 5:46 , 5:66 , 5:68 , 5:110 , 7:157 , 9:111 , 48:29 , 57:27 , 61:06 , 62:05.
INJEEL (َالْإِنْجِيلَ) is normally referred as the name of the book which was revealed on Nabi Easa Son of Maryam – for instance in the ayah 5:46 “and We sent afterwards Easa son of Maryam confirming that which was in his hands of Toorah and We gave him Injeel…” Here it shows is the name of the book that was revealed on Easa as also confirmed in the subsequent ayah 5:47 as Ahle-e- Injeel- i.e. people of the Injeel. However, Quran has used the word Injeel not just as a name of the book revealed on Easa but also as aspect of the Kitaab which are Wa’az in the Ayah 5:46. Wa’az means to explain someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice. Therefore, it is basically used to stop someone from doing wrong deeds by informing the consequences of such actions. Quran is also called Maw’ezatan Min Rabbakum in ayah 10:57. Therefore Waaz includes the combination of identifying the wrong deeds as well as the consequences of those wrong deeds. Thus, when Allah is talking about Easa son of Maryam in 3:48 “Allah will teach him (Easa) the Kitaab , and the Hikmat and the Tourah and the Injeel”-Here all the aspects of the Kitaab is mentioned such as Hikmat, the Tourah (Mohkimaat-the laws and regulations) and the Injeel as Wa’az. Thus, here in this ayah it cannot be referred as the name of the book, as the word revealed is not mentioned but Injeel is referred in this ayah as one aspect of the Kitaab, such as Hikmat- the wisdom, the Toorah- The Ahkimaat- the laws. Therefore, in ayah 5:66 – Allah talks about Aqamu the Tourat and the Injeel, i.e., establishing and implementing the Toorah as Laws and Regulations and Injeel as Waa’az. In the ayah 5:68 while asking to establish Toorah and Injeel, the address is Ahle-Kitaab, i.e., all of us who were given the Kitaab. As we know it is the same Kitaab, the same book of revelation which was revealed on all the Anbiya, therefore when Allah talks about Ibrahim in ayah 3:65 “O Ahle-Kitaab, why do you argue concerning Ibrahim while the Toorah and the Injeel was not revealed except after him?”, Ibrahim got the same Kitaab as well, including the Toorah as Mohkimaat and Injeel as Wa’az, it is not possible that the Kitaab for the Ibrahim lacked Mohkimaat i.e., Toorah or Wa’az- Injeel, hence used here as names of the Books. X-Reference – 3:03 , 3:48 , 3:65 , 5:46-47 , 5:66 , 5:68 , 5:110 , 7:157 , 9:111 , 48:29 , 57:27.
RASOOL (وَالرَّسُولَ) & RISAALAT 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.
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.
RABB (رَبِّ) & RABBOIBIAT- 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.
KUN (كُنْ) & Then IT KUN- FYAKUN (فَيَكُونُ) The concept of the word as in the phrase Kun-Fa ya-Kun in ayah 2:117 is used in Quran 8 times. For instance, in the ayah 3:59, Allah says “Surely, the example of ‘Isa (Easa) in the sight of Allah is the same as that of Adam whom Allah formed from clay, then said Kun Fa YaKun”- Describes the process of creation of humans from clay and then the final step before it’s made alive, or cause to exist is Allah Saying Kun and it Kun. Similarly, in the ayah 40:68 “Allah is the One Who gives life and causes death. Then when Allah Amar a thing, He says Kun Fa YaKun”. Again, showing the steps of Kun as the final step of causing any creation to come into existence by Allah. Similarly in all the other ayahs of the use of the phrase and the word ‘Kun’ is basically the steps of creation, refer ayahs 2:117, 3:47, 3:59, 6:73 ; 16:40 and 36:82. The Ayah 2:117 and 19:35 are similar in the sense that both are arguments given by Allah against Allah taking Waladun by saying that Subhanahu (All Subhan is for Allah) and that Allah’s Immense power and capabilities of causing anything to exist simply by saying Kun shows causing something to exist out of nothing, steps in the creation process. When Allah decides to create an ‘Amar’, meaning at this stage the thing/being has not taken on any physical/live form, and once Allah cause it to exist by saying ‘Kun” then it’s caused to exist, takes the physical/live form. X-Reference – 2:117, 3:47, 3:59, 6:73 ; 16:40 ; 19:35 ; 36:82 ; 40:68.
BARIY & AUBRIYU (أُبْرِئُ) NEW is normally translated as cure. As in the ayah 3:49, misinterpreted to say that to cure the blind and the leper. But the word does not mean to cure or to heal, it used more in the meaning of free, disassociate from something, become innocent, considered or set as innocent. For instance, in Ayah 6:19 “…Indeed I am Bariy of what you tashkuron (do Shirk)” used here in the meanings of free from obligations or blame or disassociated. Used in the similar meanings in 9:03. In ayah 59:16 “…shaiytan says ‘ Indeed, I am Bariy from you Indeed I fear Allah rabb of the worlds”. Used here in meaning of disassociated. Similarly, in another ayah ayah 4:112 “Whoever earns a fault or an Is’m and then blames it on a Bariyan then surely he has burdened a salander and a Bayyin Is’m” Used here in the meanings of innocent, considered or set as innocent. Similar meanings are used in the ayah 10:41 “ …you are Bariyuna from what I do and I am bariyyu from what you do” X-Reference – 3:49 , 4:112 , 6:19 , 9:03 , 10:41 , 11:54 , 26:216 , 59:16 , 60:04.
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, only the two words of this phrase “An Nabo’at wa Al Kitab” are mentioned 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.
KULU (كُلُوا) YAKULUUNA (يَأْكُلُونَ) they do Kulu– normally translated as to eat or eating, the word basically means using, utilizing, carrying or consuming, not just through one’s mouth in the form of eating, but using, spending, consuming, within one’ self or for one’s benefits. For instance in the ayah 2:174 “ ..they yakuluuna nothing except fire in their bellies” here the word is used in the meaning of consuming or carrying. Similarly in the ayah 3:49 “…I inform you of what you Ta’kaloon and what you store (tadakhirun – Zagheera)…” here the word is used as opposite of storing or saving or hoarding, in the meanings of consuming, or utilizing. In the ayah 4:02 when Allah is talking about Yateem’s wealth” …and do not Ta’kalu their wealth/properties into your wealth/properties…” Here the word is used in the meanings of mixing, merging or taking over. It is used in the similar meanings in the ayah 4:04 as “…but if they give up willingly to you anything of it, then Fakulu in ease and satisfaction “ means in the meaning of taking it over, consuming it, utilizing it or taking it as one’s own. X-Reference – 2:168 , 2:172 , 2:174 , 3:49 , 4:02 , 4:04 , 4:10 , 5:04 , 5:66 , 5:88 , 6:118 , 6:141-142 , 7:31 , 7:161, 8:69 , 15:3 , 16:69 , 16:114 , 20:54 , 20:81 , 22:28 , 22:36 , 23:51.
AMAN (آمَنَ) EMAAN (الْإِيمَانِ) & MOMIN (مُؤْمِنٌ) 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 in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in 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, 4:136 , 5:10 , 7:179 , 8:22 , 10:101, 25:73, 27:81, 29:3, 49:14.
HALALAN (حَلَالًا) normally translated as Lawful or permitted. It basically means something which has been legally acquired or is permitted to be consumed as per the laws of the land and by Allah as per the laws of the Deen. For instance in the ayah 8:69 “ so Fakulu from the Ghanimtum which halal and tayyiban…” Here the word halal is used in the meanings of whatever has been legally acquired and allowed to be consumed as per the laws of the land and the laws of the Deen. W.r.t. the laws of the Deen, Allah says in the ayah 10:59 “Say ‘Have you realized what Allah has sent down to you of the Rizq, of which you created some as haram and some as halal’ Say ‘Has Allah permitted (izn) you to do that or do you invent lies about Allah”. This ayah is telling us that either the Halal is as permitted by the law of the land, something legally acquired or is allowed as per the laws of the Deen by Allah only. When Allah uses the phrase “Kulu Halalan and Tayyiban” in Quran for instance in the ayahs 2:168 , 5:88, 8:69 , 16:114 ,it is used as a combination of all such things, which are pleasant to someone, in terms of all our senses; are most favorite and valuable to someone and legally acquired and allowed as per the laws of the land and the laws of the deen. X-Reference – 2:168 , 5:88 , 8:69 , 10:59 , 16:114 , 16:116.
HARAM (الْحَرَامِ) & HURUMAATU (الْحُرُمَاتُ) the basic characteristics of the meaning is in terms of prohibitions or stopping with extreme caution to do or say anything. Mahroom is the person who has been prohibited. It’s also used in the meanings of specific place or time period within the boundary of which, everything as per defined rules are strictly prohibited. For instance, in the ayah 2:194الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ means that a sacred specific period/duration/times of peace and no violation has to be return to each other in the same manner as a sacred specific period/duration/times of peace and no violation, wherein the retribution is to be given for all the violations – That is “…and Qisaas is for Hurumaatu..”. The word is used in the similar meanings in the ayah 5:97 “Allah has appointed the Kaabah, the ba’ait il Haram, a sanctuary for the people, and the Month of Haram and the al hudaa…”. X-Reference – 2:144 , 2:149-150 , 2:173 , 2:191 , 2:194 , 2:196 , 2:198 , 2:217 , 5:2 , 5:97 , 8:34 , 9:5 , 9:19 , 9:28 , 17:1 , 22:25 , 48:25 , 48:27.
TAQWA (َاتَّقُوا) MUTTAQI/ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) in plural- those who observe 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.
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 , 2:23 , 2:83 , 2:90 , 2:133 , 2:138 , 3:79 , 5:60 , 7:70 , 10:104 , 11:62 , 12:40 , 16:35-36 , 26:70-71 , 29:17, 34:40-41 , 36:60-61 , 51:56-57.
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.
ASLAM (أَسْلِمْ) & ISLAAM (السِّلْمِ). Muslim- the one who Aslam- The word is used in five broad meanings (1) to get pure and clean from all sorts of impurities, insufficiencies and faults; something that is devoid of any impurities, strains or contaminations for instance in the ayah 2:71 when describing the cow, the word is used to refer to the one free from any faults with no spots or strains upon her. Therefore, to achieve that level where there is no fault, insufficiency or impurity left. (2) to be at peace, save and protected from all sorts of dangers, troubles and incidents in terms of remaining healthy and protected as in the ayah 4:90-91. In describing Allah among many names in the ayah 59:23, one of the names is As Salaamu, which is a combination of both these meanings in terms of Allah being pure and perfect devoid of any impurities as well as Allah being the protection and shield for everything and every being in terms of health and safety and the way Allah’s universe is kept-running with the elements of safety and security and health for all of its inhabitants. (3) It also means ladder as in the ayahs 6:35 & 52:38; that is the source and tool to reach a Height. Therefore, anything on the basis of which a person can reach with safety, security and confidence to the height of health, perfection, purity and success (4) The word also means to remain with others in harmony, peace, care and contentment, to ensure peace, law and order for everyone and to live with peace with everyone through mutual cooperation and care. (5) Also used in the meanings of submitting and obeying in complete submission and obedience. Therefore, it means to obey, follow, and submit to the laws of Allah in perfect submission and obedience. If we combined all these meanings to define the word Islam, it’s that code of conduct- a way of life, which is given in Quran as per the laws of Deen, a complete submission and obedience of which fills the gap for an individual’s insufficiencies, correct own flaws, to make the person a perfect and pure being whereby an individual’s faculties and abilities are utilized to their maximum, protecting the person through all the troubles, lawlessness, destruction as well as pushing the individual towards new heights ensuring long term success, peace, prosperity, security not just for the individual but for all the members of the society. X-Reference 2:71, 4:90-91, 6:35, 8:61, 10:25, 16:87, 25:75, 37:103, 52:38, 72:14.
KHAIR (خَيْرًا)normally translated as better or good or best- 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 – 2:180, 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.
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.
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 – 2:4-5 & 2:6-7 , 2:126 , 3:105 , 6:65-66 , 7:134-135 , 7:165-166 , 9:26 , 13:11 , 15:4-5 , 17:15-17 , 29:34 , 41:15-16.
AKHIRA (الْآخِرِ) & AKHIRAT (الْآخِرَةِ). – The word Akhir is the opposite of Awwal– Awwal means the first and Akhir means the last. Basically, it means the last of a continuous series of events, things, people, generation etc. after which there is nothing further of the same series- the last of that particular series after which the next one will be different. Similarly, Quran has referred the day of Akhira as the last of the temporary life here on this earth and the start of the hereafter. I.e., Hiyaat-ud-Duniya is the life on this earth and Qayyam Akhira is the life hereafter, where in we will abide forever. After the day of Akhira, the life is referred in Quran as the Akhira- i.e., the life hereafter. Another word is taakhir, means postpone something, to delay, to give respite, to be left behind. Quran has also used this word for future generations as in 26:84. X-Reference – 2:62 , 5:114 , 7:38-39 , 9:18-19 , 9:38 , 15:05 , 17:45 , 22:11 , 26:84 , 27:3-5 , 42:20 , 53:25-27.
NAS’EER & ANS’URNA (فَانْصُرْنَا) The word Naseer is normally translated as “Helper” but it is used in Quran in much broader meanings. Basic characteristic of the word is like water as a source of life, nourishment, and basic requirement to produce results and S’amaraat. Therefore, without the water, all efforts of farmer are rendered useless. Therefore, it’s used for anyone or anything, that is required as a source of life, a source of nourishment, the main catalyst on the basis of which one’s efforts and struggle would produce results. Therefore, when in the ayah 3:111 Allah says “They will not be Yuns’aron” the word here is not only used in terms of they will not be aided or helped, but also in the meanings of their efforts will not produce results, and they will not be protected, from the harmfull effects of their choices and will not be taken out of it. It is also used in the meanings of the source of Khair (in all its meanings of the word Khair), gift, bestowment or contribution of any kind. It is also used in the meanings of helper or assistance as in the ayah 47:7. Also used in the meanings to protect/shield and remove harmful impacts for instance in the Ayah 2:250, the word is used in the meanings of assistance, help, protection, catalyst to turn efforts & struggles into results, taking out from a difficult situation etc. In the ayah 3:160 “if Allah yans’urkum, then no one can overcome you, overpower you…”- here the word used in the meanings of victory or success, as in the ayah 3:147 where ever the phrase “…and Ans’urna us over the Kaafireen People…” similarly used in the ayah 2:286. It is used in all of these meanings of asking for Allah’s help and assistance, for success, for victory, to produce results of one’s efforts and struggles, as protector, shield, and as a source of Khair. X-Reference – 2:250 , 2:286 , 3:81 , 3:111 , 3:123 , 3:147 , 3:160 , 40:51 , 47:7 , 57:25 , 67:20.
IS’LAAH (إِصْلَاحٌ) & S’WALEHAT (الصَّالِحَاتِ)- noun, MUS’LIHI (الْمُصْلِحِ) who does Is’lah; AS’LAHU (وَأَصْلَحُوا) verb;. The word is used in meanings of reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier. For instance, in the ayah 5:39, Allah says “But whoever does Touba after the Zulm and does Aslaha, indeed, Allah will accept his Touba and Allah is Ghafoor and Raheem”. Here the meaning of the word becomes very obvious in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. It is also used as an opposite of Fasaad (To create imbalance/corruption etc) – therefore the meanings of the word are to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in the meanings to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair. In the phrase of Quran Aml-e-S’walehat with the same meanings would mean such deeds which are Islah and in accordance with Deen. X-Reference – 2:25, 2:62, 2:182, 3:46, 3:82, 4:69, 5:39, 7:73, 8:01 , 11:61, 13:23, 18:82, 24:05, 25:71, 40:8 , 42:40, 49:10.
ZALIM (ظْالَمُ) & ZULM – means to go against justice, haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. Zulm basically means to not put something in its rightful place, or something not used by its rightful owner; or rightful quantity- either increasing it or reducing it beyond the requirements; to imbalance something; to snatch some else’s property or thing by force. Quran has used Zwalimeen as those who cross the boundaries of laws & rules, those who are oppressors, the wrong doers in terms of going against other’s due rights and haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others; Mazloom is that the one against whom the Zulm takes place; For instance in the ayah 3:117 “The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have done Zulm on themselves and destroys it…” Zulm also means darkness for instance in ayah 2:19-20 it is used as an opposite of Noor. Therefore Zulm also could refer to things that are confused, not clear, kept in the dark, not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the daylight- X-Reference – 2:19-20 , 3:117 , 6:122 , 7:44 , 14:05 , 17:33 , 33:72 , 36:37 , 36:54 , 42:21-22 , 42:44-45 , 76:31.