Surah Aal-e-Imran Ayah No. 65 to 74
Surah Aal-e-Imran Ayah #65-74 (3:65 – 3:74)
A- Translation
٦٥ يَا أَهْلَ الْكِتَابِ لِمَ تُحَاجُّونَ فِي إِبْرَاهِيمَ وَمَا أُنْزِلَتِ التَّوْرَاةُ وَالْإِنْجِيلُ إِلَّا مِنْ بَعْدِهِ ۚ أَفَلَا تَعْقِلُونَ
[Quran 3:65] O People of the Kitaab (الْكِتَابِ)! Why do you Tuhajjon (تُحَاجُّونَ) about Ibrahim, when the Torah (التَّوْرَاةُ) and the Injeel (الْإِنْجِيلُ) were not revealed except after him? Will you not Ta’qaloon (تَعْقِلُونَ)?
٦٦ هَا أَنْتُمْ هَٰؤُلَاءِ حَاجَجْتُمْ فِيمَا لَكُمْ بِهِ عِلْمٌ فَلِمَ تُحَاجُّونَ فِيمَا لَيْسَ لَكُمْ بِهِ عِلْمٌ ۚ وَاللَّهُ يَعْلَمُ وَأَنْتُمْ لَا تَعْلَمُونَ
[Quran 3:66] Here you are—those who Hajajtum (حَاجَجْتُمْ) about what you have knowledge of, but why do you Tuhajjon (تُحَاجُّونَ) about what you have no knowledge of? And Allah knows, and you do not know.
٦٧ مَا كَانَ إِبْرَاهِيمُ يَهُودِيًّا وَلَا نَصْرَانِيًّا وَلَٰكِنْ كَانَ حَنِيفًا مُسْلِمًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
[Quran 3:67] Ibrahim was neither a Yahood nor a Nasara, but he was a Hanifan (حَنِيفًا) Musliman (مُسْلِمًا). And he was not of the Mushrekeen (الْمُشْرِكِينَ).
٦٨ إِنَّ أَوْلَى النَّاسِ بِإِبْرَاهِيمَ لَلَّذِينَ اتَّبَعُوهُ وَهَٰذَا النَّبِيُّ وَالَّذِينَ آمَنُوا ۗ وَاللَّهُ وَلِيُّ الْمُؤْمِنِينَ
[Quran 3:68] Indeed, the Awliya (أَوْلَى) of the mankind with Ibrahim are those who follow him. And this Nabiyy (النَّبِيُّ) and those who have Emaan (آمَنُوا) and Allah are Waliyy (وَلِيُّ) of the Momineen (الْمُؤْمِنِينَ).
٦٩ وَدَّتْ طَائِفَةٌ مِنْ أَهْلِ الْكِتَابِ لَوْ يُضِلُّونَكُمْ وَمَا يُضِلُّونَ إِلَّا أَنْفُسَهُمْ وَمَا يَشْعُرُونَ
[Quran 3:69] A group from the people of the Kitaab (الْكِتَابِ) would love if they could Yuzillonakum (يُضِلُّونَكُمْ) you, and not they Yuzillon (يُضِلُّونَ) except their Nafs (أَنْفُسَهُمْ) and they do not Yusha’uron (يَشْعُرُونَ).
٧٠ يَا أَهْلَ الْكِتَابِ لِمَ تَكْفُرُونَ بِآيَاتِ اللَّهِ وَأَنْتُمْ تَشْهَدُونَ
[Quran 3:70] O People of the Kitaab (الْكِتَابِ)! Why do you do Kufar (تَكْفُرُونَ) of Ayaat (بِآيَاتِ) of Allah, even as you bear witness?
٧١ يَا أَهْلَ الْكِتَابِ لِمَ تَلْبِسُونَ الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُونَ الْحَقَّ وَأَنْتُمْ تَعْلَمُونَ
[Quran 3:71] O People of the Kitaab (الْكِتَابِ)! Why do you mix the Haqq (الْحَقَّ) with the Baatil (بِالْبَاطِلِ) and conceal the Haqq (الْحَقَّ) while you know?
٧٢ وَقَالَتْ طَائِفَةٌ مِنْ أَهْلِ الْكِتَابِ آمِنُوا بِالَّذِي أُنْزِلَ عَلَى الَّذِينَ آمَنُوا وَجْهَ النَّهَارِ وَاكْفُرُوا آخِرَهُ لَعَلَّهُمْ يَرْجِعُونَ
[Quran 3:72] And said a group of the People of the Kitaab (الْكِتَابِ), “Have Emaan (آمِنُوا) in what was revealed on those who have Emaan (آمِنُوا) at the Wajha (وَجْهَ) of the day and do Kufar (اكْفُرُوا) at Akhirahu (آخِرَهُ) that perhaps they may return.”
٧٣ وَلَا تُؤْمِنُوا إِلَّا لِمَنْ تَبِعَ دِينَكُمْ قُلْ إِنَّ الْهُدَىٰ هُدَى اللَّهِ أَنْ يُؤْتَىٰ أَحَدٌ مِثْلَ مَا أُوتِيتُمْ أَوْ يُحَاجُّوكُمْ عِنْدَ رَبِّكُمْ ۗ قُلْ إِنَّ الْفَضْلَ بِيَدِ اللَّهِ يُؤْتِيهِ مَنْ يَشَاءُ ۗ وَاللَّهُ وَاسِعٌ عَلِيمٌ
[Quran 3:73] “And Do not have Emaan (آمِنُوا) except those who follow your Deen (دِينَكُمْ).” Say, “Indeed, the Alhuda (الْهُدَىٰ) is the Huda (هُدَى) of Allah”, unless if someone brings to you the like of what you were given, or they Yuhajjukum (يُحَاجُّوكُمْ) with you near your Rabb (رَبِّكُمْ). Say, “Indeed, the Fazal (الْفَضْلَ) is in the hands of Allah; Allah gives it to whom Yashau’ (يَشَاءُ) and Allah is All-encompassing, All-knowing.
٧٤ يَخْتَصُّ بِرَحْمَتِهِ مَنْ يَشَاءُ ۗ وَاللَّهُ ذُو الْفَضْلِ الْعَظِيمِ
[Quran 3:74] Allah chooses from Allah’s Rahmat (بِرَحْمَتِهِ) on whom Yahshao’ (يَشَاءُ). And Allah is the possessor of the great Fazal (الْفَضْلِ).
B- THE CONCEPT:
The context of these ayahs, the earlier ayahs tells us that the Kitaab is the source of unity among all the people of the Kitaab, as it is the same Kitaab that was revealed on all, it’s the source of strength and soundness among all, as well as the equity and unity among all of us as Ahl-e-Kitaab- i.e. the people of the Kitaab. The basic purpose of Allah’s deen is the unity of everyone under the same umbrella of Deen, Allah’s Kalamat, the basic aspects of which is to do Abd only of Allah, i.e. follow only the laws of Allah and not to do Shirk. Keeping in mind the context of this ayahs, the ayah 3:65 and onwards are further clarifying these concepts of unity via the same Kitaab, the same Hidyaha; the specific instructions to the people of the Kitaab to remain on the Hidayah and how to stay united.
In the ayah 3:65 “O People of the Kitaab (الْكِتَابِ)! Why do you Tuhajjon (تُحَاجُّونَ) about Ibrahim, when the Torah (التَّوْرَاةُ) and the Injeel (الْإِنْجِيلُ) were not revealed except after him? Will you not Ta’qaloon (تَعْقِلُونَ)? Here the words Torah and Injeel is not referring to the aspects of the Kitaab, but the names of the books. As we know it is the same Kitaab, the same Hidayah that was revealed on all of the Anbiya and Rasool. Therefore, Nabi Ibrahim also got the same Kitaab as well, including the Toorah as Mohkimaat and Injeel as Wa’az, hence these words here are used as names of the Books, telling us specifically that Torah and Injeel were two books which were revealed after Ibrahim. However, the followers of these books used to do Hujjat, i.e. they used to argue, investigate, enquire, ask each other about the Nabi Ibrahim – what exactly was the dispute or the discussion was, is highlighted in the ayah 3:67 that whether he was Yahood or Nasara. Here in this ayah 3:65, Allah is giving a counter argument to these people of the Kitaab, who used to fight and argue with each other that Ibrahim was one of them, but Allah is saying that both these books Toorah and Injeel were revealed after the death of Ibrahim and on Nabi and Rasool who came after him, which clarify that Nabi Ibrahim was not among any of them being Yahood or Nasara.
The next ayah is in continuation of the counter argument by Allah telling them that 3:66 “Here you are – those who Hajajtum (حَاجَجْتُمْ) about what you have knowledge of, but why do you Tuhajjon (تُحَاجُّونَ) about what you have no knowledge of? Allah knows, and you do not know.” This Ayah is not only a counter argument given by Allah to those among the people of the Kitaab who used to argue amongst themselves whether Ibrahim was Yahood or Nasara but this is also a very strong argument to all the people of the Kitaab on All matters of Deen, and stories of all Anbiya and Rasool that, it is okay to argue, seek evidence, enquire, investigate on matters which we know, whatever knowledge is given in The Kitaab. But whatever we don’t know, there is no point of any argument there, since the haqq, the absolute truth is known only to Allah and Allah has communicated the Haqq to us via Kitaab. So rather than arguing with each other about unknown, we have to follow and have Emaan on what Allah has mentioned in the Kitaab. Since we don’t know what is not mentioned in the Kitaab, and we cannot argue in these matters.
Therefore the next ayah is putting these fights, these arguments between Yahood and Nasara to rest, by telling us that 3:67 “ Ibrahim was neither a Yahood nor a Nasara, but he was a Hanifan (حَنِيفًا) Musliman (مُسْلِمًا). And he was not of the Mushrekeen (الْمُشْرِكِينَ). Notice here that Allah has categorically confirmed that Ibrahim was neither a Yahood nor a Nasara. At the time of death of Nabi Mohammad there was no such sects of Muslims as Sunni or Shia. After his death, people started categorizing and dividing themselves in sects and groups, which is against the teaching of Quran as well as one of the prohibitions. In fact Quran terms this aspect of dividing oneself in sects and groups as Shirk, because it is like following the laws other than the laws of Allah. Therefore, Nabi Mohammad was a Muslim, neither he was Shia nor Sunni. Similarly, in these ayahs as well, Allah confirms that Ibrahim was neither a Yahood nor a Nasara but he was a Hanifan Musliman, meaning he was one of those who left the wrong path through his own efforts, found and took the right path by himself and remained steadfast on the right path by being persistent and perseverant. Quran Defines the word Hanifan as someone who remain steadfast on the right path by avoid shirk at all costs. Therefore, the avoidance of Shirk at all costs is inherent in the meanings of Hanifa. And also highlighted in the subsequent phrase as “He was not of the Mushrikoon” That is the meanings of a true Muslim is a hanifa Lil Allah means he/she would follow the laws of Allah as mentioned in Quran, as Allah is the only lawmaker in Deen and there cannot be anyone but Allah when it comes to laws of Deen. Dividing oneself in sects is like following the laws of someone other than Allah and therefore those from the people of the Kitaab, who call themselves as Yahood or Nasara as well as those who associates themselves with any sects, or groups such as Sunni, Shia, Wahaby, Salafi, etc. are all doing Shirk as per the definitions of the Kitaab.
The next ayah 3:68 “Indeed, the Awliya (أَوْلَى) of the mankind with Ibrahim are those who follow him….” Keeping in mind the meanings of the word Awliya or Walliy as allies, role models, benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants. Therefore, this ayah is telling us that the Awliya of the whole of mankind is Nabi Ibrahim- as we all need to follow in his footsteps of aiming to become Hanifan Musliman and avoiding Shirk at all costs. Along with Nabi Ibrahim, all those who follow Nabi Ibrahim, in terms of following the Millat of Ibrahim, they are also the Awliya of the Mankind. The next phrase highlights the Awliya for the Momineen, that do not include those who apparently follow Nabi Ibrahim but are Munafiq and hypocrite people as highlighted in the next ayah. “… And this Nabiyy (النَّبِيُّ) and those who have Emaan and Allah are Waliyy (وَلِيُّ) of the Momineen (الْمُؤْمِنِينَ). Telling us in very clear terms that the Awliya of the Momineen are all those people who have Emaan (i.e. All the Momineen) as well as the Nabi and Allah as well. This means that Allah is the Waliy and Molana of the Momineen only, not of those who have no Emaan and not even to those who may follow the Nabi but actually they are Munafiq and hypocrite and Allah knows what’s in the hearts of the people. But when it comes only to the Nabi and those who follows the Nabi, they are the Awliya of the Mankind since Nabi & Momineen don’t know what is in the heart of all the people who are with them. This is an important aspect giving us a very loud and clear message that the Waliy for the Momineen is Allah, that is Allah is the close friend, an Ally, a supporter, protector, defenders, benefactors, a confident, on whom they can rely on and have complete Tawakkul on.
The next ayahs are then telling us about those Munafiq and Hypocrites whose wish is to turn the Momineen back to Kufar after they have taken Emaan. 3:69 “A group from the people of the Kitaab (الْكِتَابِ) would love if they could Yuzillonakum (يُضِلُّونَكُمْ) you, and not they Yuzillon (يُضِلُّونَ) except their Nafs (أَنْفُسَهُمْ) and they do not Yusha’uron (يَشْعُرُونَ). Keeping in mind the meanings of the words Zalal and Zillat, meaning to dishonor, shake (as in Zalzala), to create disturbance, degradation, humiliation, disgrace, shame, disrepute, defame, powerlessness, weakness, helplessness, incapability, notoriety or disrepute. Therefore, this ayah is telling us about a group from the people of Kitaab who would love to cause Zillat to the Momineen, but Allah is telling us and them that they do not cause Zillat except to their own selves, but they do not have any recognition, realization or perception of this. It is as if they are in a delusionary state of imagining that they are causing Zillat/Zalal to the Momineen whereas they are the ones who are being Humiliated, disgraced, shamed, defamed, disturbed and shaken to their cores without them even realizing it. The next ayah is telling us the reason of this state of mind and situation of these groups of people of the Kitaab, through three questions 3:70 “O People of the Kitaab (الْكِتَابِ)! Why do you do Kufar (تَكْفُرُونَ) of Ayaat (بِآيَاتِ) of Allah, even as you bear witness?” 3:71 “O People of the Kitaab (الْكِتَابِ)! Why do you mix the Haqq (الْحَقَّ) with the Baatil (بِالْبَاطِلِ) and conceal the Haqq (الْحَقَّ) while you know?” These are three very thought-provoking questions by Allah aimed at the Kaafireen and Munafiqueen, asking us, (1) how can they do Kufar on Allah’s Ayaat, the Kitaab, as they are the ones, who bear witness, who call themselves as the ones on whom the Kitaab was revealed. How is it even possible that once Allah has bayyanin, made distinctly clear Allah’s Ayaat in the Kitaab, and they have bear witness that Allah’s Kitaab has been revealed for them, then how they could do Kufar to these Ayaahs, i.e, hide, conceal, reject and deny the Bayyinaat. (2) The second question is why is it that once the Kitaab has been revealed with Haqq, the absolute truth, then the people of the Kitaab start mixing the Haqq, the absolute truth with Baatil, the falsehood. Whatever is Haqq, is mentioned in the Kitaab by Allah, whatever is not mentioned, why any unknown is being assumed and mixed with Allah’s Ayaat? (3) And the third question is that why do you conceal the Haqq while you know. Again a very important and thought provoking question reflective of the current state of affairs whereby majority of Muslim scholars tend to not only mix the Haqq with Baatil but also tend to conceal the Divine guidance.
The next two ayahs are telling us about the conspiracy of a group from the people of Kitaab as 3:72 “And said a group of the People of the Kitaab (الْكِتَابِ), “Have Emaan (آمِنُوا) in what was revealed on those who have Emaan (آمِنُوا) at the Wajha (وَجْهَ) of the day and do Kufar (اكْفُرُوا) at Akhirahu (آخِرَهُ) that perhaps they may return.” 3:73 “And Do not have Emaan (آمِنُوا) except those who follow your Deen (دِينَكُمْ)….” This is an identification of a conspiracy by a group from the people of the Kitaab, that they advise each other to have Emaan on the revelation with the Momineen at the beginning of the day, but do Kufar on them by the end of the day and do not follow others except those who follow your Deen. This is basically a conspiracy to turn the Momineen towards the Kufar after they have Emaan through projecting themselves as one of the of the momineen as well and to compel them to follow their Deen instead of the Hidayah.
In order to counter such attempts and people, the divine instruction and guidance is “…Say, “Indeed, the Alhuda (الْهُدَىٰ) is the Huda (هُدَى) of Allah…” Here the explicit instructions from Allah is to communicate and have deep and utter conviction that the Hidayah is the only one Hidayah which is from Allah as mentioned in the Kitaab. The next Phrase is “…unless if someone brings to you the like of what you were given, or they Yuhajjukum (يُحَاجُّوكُمْ) with you near your Rabb (رَبِّكُمْ)…” This is an important phrase and needs a clear understanding, keeping in mind that it is the same Kitaab that was revealed on All the Anbiya and Rasool. Therefore, there is a possibility that a group of the people of the Kitaab come to us to ask us to follow something which is the same as we have been advised in the Kitaab and was revealed on us as well. In that case, we must not reject them since it is the same hidayah from Allah in their kitaab, we have to follow the Hidayah as it is the same Hidayah that Allah has revealed to All the Anbiya and Rasool in the Kitaab. Otherwise, “They will Yhajjukum with you near your Rabb”. This phrase is reflective of a situation whereby the Haqq, the absolute truth has been made evident on us and still we do not follow it. In that case, on the day of Akhira, in front of the Rabb, they will argue with us, enquire and investigate with us, as to the fact that the Haqq came to you, and even then you rejected it being it was from other book of scripture. This is clearly aligned with the subsequent phrase as “…Say, “Indeed, the Fazal (الْفَضْلَ) is in the hands of Allah; Allah gives it to whom Yashau’ (يَشَاءُ) and Allah is All-encompassing, All-knowing” 3:74 “Allah chooses from Allah’s Rahmat (بِرَحْمَتِهِ) on whom Yahshao’(يَشَاءُ). And Allah is the possessor of the great Fazal (الْفَضْلِ)”. Here the word fazal is used in the meanings of the Hidayah, the guidance, the Kitaab.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 65 to 74 give the concepts of unity of the mankind under the same umbrella, the same Kitaab, the same Hidyaha; the specific instructions to the people of the Kitaab is to remain on the Hidayah, how to stay united, and how to treat the Kitaab as the source of unity for mankind. The important guidance that we received from these ayahs that we can practically apply in our day-to-day lives are as follows.
- It is okay to argue, seek evidence, enquire, investigate on matters which we know, but in matters which we don’t know, there is no point of any argument, since the haqq, the absolute truth is known only to Allah. Allah has communicated the Haqq to us via Kitaab and Emaan on Kitaab, means to rely on the knowledge of Allah as communicated to us via the Kitaab as is, without editing, deleting, assuming anything.
- Categorizing and dividing ourselves into sects and groups is against the teaching of the Kitaab, We have to be Hanifan Musliman, that is remain steadfast on the right path by avoid shirk at all costs and be a true Muslim with hanifa Lil Allah meaning should follow the laws of Allah as mentioned in Quran, as Allah is the only lawmaker in Deen and there cannot be anyone but Allah when it comes to laws of Deen. Dividing oneself in sects is like following the laws of someone other than Allah, is Shirk.
- The whole of Mankind is united, taken care of, supported by Momineen acting as the Waliyy, as the Muslimoon and the followers of the Kitaab. As Momineen with Firm Emaan on the Kitaab, we cannot do Kufar on any of Allah’s Ayaat, we cannot mix Haqq with Baatil and we cannot hide or conceal the Divine Guidance, the Hidayah. Whenever a group of the people of the Kitaab come to us to ask us to follow something which is the same as we have been given since it is the same Kitaab, we must not reject them being related to other scriptures, it is obligatory on us to follow the Hidayah, as Deen is Na’mat, the unity for all mankind.
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 , 6:38 , 7:156 , 9:120.
HAJJ (حَجَّ) & HUJJAT & HAJJUKA (حَاجُّوكَ) The word Hajj and Hujjat shares the same common characteristics of meanings as in argument, investigation, enquiry or gathering of information through the use of reasoning and intellectual faculties as in ayah 40:47 where it’s used in the meanings of argue, investigate, enquiry, asking amongst themselves or the ayahs 4:165 where the word is used in the meanings of arguments, evidence etc. Similarly, in the ayah 6:149 the phrase قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ – Say that to Allah belongs the Hujjat Al Baaligha” referring to the Quran as the conclusive, best argument and evidence. The word also means to plan or to make a firm decision, to intend or plan to do something out of respect and gratitude as well as used in the meanings of year for instance in ayah 28:27. X-Reference – 2:158 , 2:189 , 2:196-197 , 3:97, 4:165 , 6:149 , 9:03 , 22:26-28 , 28:27 , 40:47.
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 and 5:43, its also used as name of the Kitaab. However, in Quran it is not just used as a name of the book, for instance in 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. Similar meanings are in ayah 62:05. 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. The word is used 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 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 – 3:50 , 3:65 , 3:93 , 5:43-44 , 5:66 , 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. In ayah 5:66 & 5:68 – 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. 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.
AQAL (عَقَلُ) TA’QALOON (تَعْقِلُونَ) YA”QILOON (يَعْقِلُونَ) verbs in the meanings of using Aqal- the word Aqal means brain, our reasoning and intellectual faculty. Whenever Allah has used the word Taqaloon or Yaqaloon or Aqallo, it means to use brain to understand things and matters. Quran stresses the importance of using brain and our intellectual faculties of reasonings and logics time and time again so much so that those who do not use their faculties of reasoning and intellect, are termed as worse than animals in the ayah 7:179 telling us in no unclear terms that they are destined for hell and all their faculties of, sight, smell, hearing, speaking, are of no use to them if they are not using their intellectual faculties of reasoning and logics. In order to understand Quran and to seek, explore and understand the Ayaat of Allah, the basic pre-requisite is the use of Aqal. X-Reference 2:170-171, 7:179.
HANIFAN (حَنِيفًا) means to leave the wrong path and take the right path and remain steadfast on the right path. It also has meanings of being persistent and perseverant in remaining on the right path. For instance, in the ayahs 22:30-31 Allah says “So stay away from the disgrace and disgust of idols, and stay away from falsehood. Hanifa Lil Allahe, without doing Shirk with Him. Whoever will do Shirk with Allah—it is as though he has fallen from the sky, and is snatched by the birds, or is swept away by the wind to a distant abyss. Here the phrase حُنَفَاءَلِلَّ is defined within the ayahs itself meaning those who remain steadfast on the right path and who avoid shirk at all costs. Therefore, the avoidance of Shirk at all costs is inherent in the meanings of Hanifa. That is the meanings of a true Muslim is a hanifa Lil Allah means he/she would follow the laws of Allah as mentioned in Quran, as Allah is the only lawmaker in Deen and there cannot be anyone but Allah when it comes to laws of Deen. The word is mostly used for Ibrahim since he was surrounded by Idols and he found the Allah himself through the use of his own faculties and reasoning as described in the chapter no. 6- Surah Al-Anam and then in ayah 6:79, 2:135; 3:67 and 3:95 the word is used for Ibrahim, since subsequent to the word Hanifan, the phrase is “he was not of the Mushrikeen” showing that the word Hanifan is used as an opposite to Shirk. Because of this fact, in ayah 4:125 Allah mentioned Ibrahim as Allah’s close friend. X-Reference – 2:135 , 3:67 , 3:95 , 4:125 , 6:79 , 6:161 , 16:123 , 22:30-31 , 30:30 .
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.
SHIRK (َشْرَكُو) & MUSHRIK- MUSHRIKEEN (الْمُشْرِكِينَ) plural- who does Shirk- Normally mistranslated as idol worshipers only but it’s much more than that. The word Shirk or Shareek means to become associated, partner, or related with someone, for instance after marriage, one gets related to the family, the plural of which is Shurakaa’. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. Allah can forgive any other sin, but not shirk, shows significance of Shirk as the most sinful act in the eyes of Allah. As per ayah 31:13, Shirk is termed as great Zulm. As per Quran, Deen is only one- as mentioned in Quran. Therefore, those who divide themselves in sects, groups and beliefs which are not as per Quran are also termed as Shirk- refer Ayah 30:31-32. Therefore, it’s also Shirk to listen and follow any man-made laws of Deen which are outside of Quran, to divide in sects/groups or beliefs and to associate anyone as partner to Allah in being a lawmaker in Deen. Thus, those who call themselves Muslims can also be Mushrikeen. It’s because of this that Allah says in Ayah 12:106 “And most of them do not have Emaan on Allah except while they do Shirk”. X-Reference – 2:135, 3:151, 4:48, 5:82, 6:137, 7:191, 12:106, 16:86, 30:31-32, 31:13.
WALIYY (وَلِيُّ) AULIYYA (أَوْلِيَاؤُهُمُ) & MO’ULANA (مَوْلَانَا) normally translated as Ally or friend, the word is used in Quran in multiple meanings for instance in the ayah 3:28 “Let not the Mominoon take the Kaafireen as Awliya..” Here it’s used in the meanings of taking as role models/benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants etc. In the ayah 3:68 when Allah says “Indeed Aw’liyy for the mankind is Ibrahim – for those who follow him and the Nabi and those who have Emaan and Allah is the Waliyy of the Momineen” here the word Awliyy, the first use of the word is used in the meanings of role model, the bench mark, the ideal, the one whose footsteps we all should follow as Momineen. The second use of the word for Allah as Awliyy of the Momineen is used in the meanings of protector, supporter, guardian, benefactor, defender etc. Similarly, when in the ayah 3:122 Allah says “…and Allah is their Waliyy and upon Allah the Mominoon should do Tawakul (reliance)” The meanings of the word become clearer in terms of Waliyy being someone, who is a close friend, an Ally, a supporter, protector, defenders, benefactors, a confident, on whom one relies and have complete Tawakkul on. Similarly, in the ayah 3:175 when Allah uses the same word for Shaytan as “that is only Shaitan who causes concern to you through its Awliyaa…” the word is used for those who are the supporters, the endorsers, the allies of Shaitan. Therefore when in the ayah 7:03 Allah says “Follow what has is revealed to you for your Rabb and do not follow anyone other than Allah as Awliyaa..” here the word is used in ALL the meanings of the Awliyaa. Similar meanings and context is used in Ayah 7:196. Those who take Awliya other than Allah is equated with taking Spider’s web as their homes in the ayah 29:41. On the other hand for those who have Emaan are supported and helped and protected by Allah and Allah’s Malaik as per ayahs 41:30-31. Therefore, when the word Mo’ulana is used for Allah as per the ayah 2:286 it would be in all-inclusive meanings of the word Awliya. X-Reference – 2:257 , 2:286 , 3:28 , 3:122 , 3:175 , 4:89 , 4:139 , 5:55 , 6:70 , 7:3 , 7:196 , 18:50 , 29:41 , 41:31.
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 , 3:79 , 6:89 , 9:94 , 10:53 , 12:37 , 19:56 , 26:69 , 29:27 , 45:16 , 49:06 , 57:26 , 66:3.
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.
ZILLAT (وَتُذِلُّ) & ZALAL (ضِلُّ)- is normally translated as humiliation. It is used in Quran as an opposite word for Izzat. As we know the word Izzat means honor, pride, status, power or reputation, etc. As an opposite to the word Izzat as used in the ayah 3:26, the word Zalal, or Tazleel or Zillat would mean dishonor, shake (as in Zalzala), disturbance, degradation, humiliation, disgrace, shame, disrepute, defame, powerlessness, weakness, helplessness, incapability, notoriety, disrepute, etc. It is also used in the meanings of humility as used in the ayah 5:54 and 17:24 (in case of behavior with parents). Please note that the meanings of the word used in this ayah is humility not humbleness – the word for Humble in Quran is Ghashyeen. X-Reference – 2:61 , 3:26 , 3:123 , 5:54 , 7:152 , 10:26-27 , 17:111, 58:20 , 63:08 , 68:43 , 70:44.
NAFS (نَفْسٌ) Nafs is used in Quran for a person, a soul, or an individual basically a combination of an individual’s physically and non-physical aspects. It’s also used in the meaning of the blood as well as to breath, to come into being or to start to exist for instance in ayah 81:18 it’s used for the early morning being come alive. It’s also used in Quran in terms of that part of our being that would be returned to the Rabb after our death in this temporary life here on earth leaving the mortal/physical selves behind and we would be returned to our Rabb for the purpose of accountability. Other than these meanings of the word Nafs, during our day-to-day life, there are three types of Nafs which are within us at all times; (1) Good Nufs or Nafs Al-Mutminna as per ayah 89:27 -This is the nafs at play when we feel peace, contentment, joy and tranquility after having done acts of kindness and selfless acts for the benefit of others (2) Acts of Shaytan- or Evil Nafs- Nafs Al-Ammara as in Ayah 12:53- through our own Nafs. (3) Conscience / repentance as in Ayah 75:02 – this part of our Nafs encourages us towards repentance and gives us guilty feeling in case of our bad deeds and mistakes- the ayahs 91:7-10 describe these parts of the same nafs. X-Reference – 2:48, 3:30, 12:53, 75:02, 89:27, 91:07.
SHA’AIR (شَعَائِرِ) & SHAA’AIR (شَاعِرٌ): the word Sha’air is normally translated as symbols but the basic characteristics is from the word Shaair which is used in Quran in the meanings of the poetry- Shaaair as poet for instance in the ayah 21:5 Allah says “ But they say a mixture of dream, rather he has invented it, rather he is a Shaa’air. So let him bring an Ayat just as the previous messengers were sent”. The word Asha’ariha is used in the ayah 16:80 in the meanings of decorations, hair, garnishing or beautifications, ornaments, etc. The word also has the meanings as from Shaa’or as in understanding, to understand, to perceive, to come to know, to arrive at the conclusion, to get the knowledge by the use of ones’ cognitive abilities. Therefore, the phrase of Sha’air of Allah, which is used in Quran four times, is basically a combination of both of these meanings. When something is clearly understood and digested or accepted, the feel of music or a flow of current runs through our nerves, that thing which brings such feeling of stream of current is termed as شَعَائِرِ اللَّهِ (poems/music/understanding /cognition). For instance, refer to ayah 22:31-32 “Being Hanifan towards Allah, without associating anything with Allah. Whoever associates anything with Allah, it is as though he has fallen from the sky, and is snatched by the birds, or is swept away by the wind to a distant abyss. So it is. Whoever honors the Sha’air of Allah, it is from the Taqwa of the hearts”. This shows link between giving honor and respect to Allah’s Sha’air (Allah’s ayaht and creations which are amazing and respectful) from the depth of our hearts, which is the Taqwa of the hearts as well as not associating anything with Allah. X-Reference – 2:158 , 16:80 , 21:05 , 22:31-32 , 22:36 , 26:224 , 36:69.
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.
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.
HAQQ (الْحَقُّ ) The word Haqq is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran for instance in ayah 2:61, the word is used in terms of due right 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities for instance in the ayah 2:180 in terms of writing of Wassiyat is termed Haqqan upon Muttaqueen as in terms of obligation, duty, being made compulsory. X-Reference – 2:61, 2:180 , 3:71 , 4:171 , 5:48 , 6:81 , 7:30 , 8:8 , 10:33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2.
BAATIL (بَاطِلِ), is used in Quran as an opposite of Haqq as in ayah 2:42 or 17:81. This means that Baatil is an exact opposite of Haqq in all its meanings. If Haq is absolute truth, Baatil is absolute falsehood. Similarly, if Haqq is constructive forces/efforts and intentions the basic aim of which is to create law and order, peace and contentment and to utilize human faculties to its maximum, then Baatil as an opposite of Haqq are those destructive forces, efforts and intentions the basic aim of which is to create lawlessness and destruction, death and sufferings, Fasaad and to destroy human faculties and capabilities. The word Baatil is also used as an opposite of the word Na’mat as in ayah 16:72 or 29:67. As we know the meanings of the word Na’mat is peace, contentment, safety/security from lawlessness & destruction; success and prosperity in all walks of life; benchmark, role model, height; and unity of nation in terms of common beliefs, purpose and set of values. As an opposite to the word Na’mat, the word Ba’til would therefore mean death, destruction, disability and sufferings; failures and disappointments in all walks of life; depths of decline, hatred and dislike by others; and divisions and animosity/fights amongst nations. Baatil is also the destruction of human faculties, abilities and resources, or the wastage of human senses, faculties, abilities or resources rendering these null and void or ineffective as in 10:81 or 2:264. X-Reference 2:42 , 2:188 , 2:264 , 3:191 , 4:161 , 7:118 , 7:139 , 7:173 , 8:08 , 10:81 , 16:72 , 17:81 , 29:48 , 29:67 , 30:58 , 31:30 , 34:49 , 38:27 , 40:78 , 42:24 , 45:27 , 47:03 , 47:33.
WAJHAU (وَجْهَهُ) & WAJHU (وَجْهُ) – Alwajah is that side or part of something that becomes apparent before other sides or parts- something becoming apparent or obvious in the beginning, initially or the first time before anything else. Since the part of the human body that becomes apparent the first before any other part, is the face- the word is also used to mean face and it is also used in the meaning of the whole human body but in terms of turning face towards or tuning complete attention towards something. Therefore, when Allah says in ayah 2:112 the phrase ‘Say Man Aslam Wajahu Allahhi’, means Aslam turning one’s complete attention, focus towards Allah. The word is also used in the meanings of face, countenance, expressions, features or visage. It is also used in the meanings of respect, status, title, distinguished, honor, or dignity for instance in ayah 33:69 the word is used in the same meanings for Nabi Mosa as “And he, in the sight of Allah , was honorable, worthy, distinguished, dignified”. The word is also used in the meanings of objective, course, purpose, direction or desired destination for instance in Quran whenever the phrase Wajahi Illa Allah is used for instance in ayah 2:112, it means to turn one’s complete attention and dedication in seeking the desired destination by following and submitting to Allah’s laws. Similar Meanings are used in ayah 30:39 “So give the relative Haqqhi , as well as the Miskeen and the traveler. That is Khair for those who desire the Wajahi Allah, and it is they who will be the successful”- X-Reference – 2:112 , 2:114 , 3:45 , 5:06 , 6:79 , 10:27 , 16:76 , 18:29 , 28:22 , 30:39 , 33:69 , 67:27 , 80:40.
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.
DEEN (دِّيۡنِ ) Deenukum (دِينِكُمْ)- your Deen & Deenihi (دِينِهِ)- his/her deen- is used in Quran in 4 broad definitions (1) Laws/Rules & Regulations, Boundaries & Parameters. (2) Obligations- under Debt to obey Quran, for a defined period. (3) Rewards and punishment/judgment & (4) Nature & Fitrat. If we combine all the above meanings, Deen is basically defined by Quran as those rules, regulations, set of instructions, the commandments; a complete code of conduct, a way of life as provided to us by our creator- Allah, which defines the boundaries of our freedom & our restrictions. We need to comply with these God-Given rules as we are indebted for a specified term (until our death) to these rules. On the basis of these God-Given rules, compensation, rewards and punishments are accorded in this world and the hereafter. These Rules are in accordance with our fitrat/nature bringing out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum. In ayah 5:03, Allah has told us that the Deen is perfected by Allah, and given to us Na’imat. When used in the verb form as in Ta-Deen-atum (تَدَايَنْتُمْ) in the ayah 2:282, it means the process of defining laws, boundaries, parameters of the obligation, the debt, the contract. X-Reference – 2:282, 3:19, 4:12, 5:03, 9:36, 12:76, 24:25, 30:30, 37:20, 56:86.
HIDAYAH & HADAA (هَدَى)- HADAAKUM (هَدَاكُمْ) & YAHDI (يَهْدِي) give Hidayah; TAHTADUN (تَهْتَدُونَ) you get Hidayah & MOHTADUN (الْمُهْتَدُونَ) those who are on Hidayah. The basic meanings of the word is to make clear and bright, to be ahead of others and to lead the way for others, mainly due to being bright, visible and clear, or something which is bright, clear and obvious as well as someone who leads the way. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. In Quran in the ayah 20:128 Afalam Yahdelam – meaning has it not become clear and apparent for them, as in visible and obvious. The word has three broad meanings (1) a guidance that leads the way, by being ahead of others- leading others (2) something that is obvious, clear and visible and (3) as an hadya, a gift, grant or an offering. Therefore, Hidayah is something that is a guidance, a map, an instruction manual that is clear, obvious, visible and offered as a gift by Allah to lead to the desired destination therefore in ayah 2:02. The word “Huda-lil-muttaqueen” is used for the Kitaab, meanings a guide a map for those who want to reach this destination of becoming a muttaqqi – the highest level of Muslim- to achieve Taqwa. X-Reference – 1:06 , 2:02 , 20:128 , 28:56 , 40:28.
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.
FADAL (الْفَضْلَ) OR FAZAL (فَضْلِهِ) is the opposite of the word Naqs which means insufficiency, deficiency, shortage or inadequacy. The word Fazal is also used as an opposite of problems, and troubles. The basic characteristics of the word Fazal are in terms of expanding or increasing such as used for land, conveying the meanings of vastness. The word is used in Quran for Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property. This word is also used for provision of spouses, the success, the prosperity, the parents, etc as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits and gains. X-Reference – 2:268 , 3:73 , 4:113 , 6:86 , 7:140 , 9:74 , 16:71 , 17:18 , 24:20 , 27:15 , 45:16 , 62:10.
SHAYYIN (شَيْءٍ) & YASHA’U- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ or Yashau’u or Tushau’ is normally is translated as Allah’s 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. 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. X-Reference – 2:113 , 2:223 , 3:74 , 4:32 , 5:17 , 6:39 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.
RAHAM (رَحْمَ) REHMAT (رَحْمَتُهُ)& REHMAN (الرحمن) ARHAAM (أَرْحَامِهِنَّ) Rahman, Raheem, Raham and Rahmat, share the same basic characteristics- Raham is normally translated as the word Mercy- which does not do justice to these words. All these are derived from the characteristics that they all share with the word Arham, which means a mother’s womb during pregnancy. Therefore, whatever Arham means to a child, is the meaning of the words Raham, Rahman, Rahmat and Raheem, which is in four broad definitions. (1) The life line/ source of survival- the child breathes from the Arham, the child takes all it source of nourishment/survival from the Arham; (2) The protection/shield- it protects the child from anything that can harm the child; (3) The long-term source of nourishment, growth and progress in an unprecedented miracle like manner so much so that a child is created from a single cell to a complete being and (4) The source of Self-less love and sacrifice- the selflessness and sacrifice for the child that a mother has is multiplied many times in case of Arham, so much so that in order to fulfill the requirements for the child, the Arham extracts the required nutrients from the mother’s own blood, bones and body without even letting the mother know. Therefore, whenever the word Rahmat, Rahman, Raham and Raheem are used, they have all these 4 broad definitions X-Reference 2:64, 2:228, 3:06, 4:01, 6:143-144, 13:08, 22:05, 31:34.