Surah Aal-e-Imran Ayah No. 104 to 109
Surah Aal-e-Imran Ayah #104-109(3:104-3:109)
A- Translation
١٠٤ وَلْتَكُنْ مِنْكُمْ أُمَّةٌ يَدْعُونَ إِلَى الْخَيْرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ ۚ وَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ
[Quran 3:104] And let there be among you Ummatan (أُمَّةٌ) Yada’una (يَدْعُونَ إ) towards the Khair (الْخَيْرِ), and Ya’muruna (يَأْمُرُونَ) with Ma’aroof (بِالْمَعْرُوفِ) and deterring from the Munkar (الْمُنْكَرِ). These are the successful ones.
١٠٥ وَلَا تَكُونُوا كَالَّذِينَ تَفَرَّقُوا وَاخْتَلَفُوا مِنْ بَعْدِ مَا جَاءَهُمُ الْبَيِّنَاتُ ۚ وَأُولَٰئِكَ لَهُمْ عَذَابٌ عَظِيمٌ
[Quran 3:105] And do not be like those who Tafarraqu (تَفَرَّقُوا) and disputed from after what came to them the Bayyinaat (الْبَيِّنَاتُ). And for them is a great Azaab (عَذَابٌ).
١٠٦ يَوْمَ تَبْيَضُّ وُجُوهٌ وَتَسْوَدُّ وُجُوهٌ ۚ فَأَمَّا الَّذِينَ اسْوَدَّتْ وُجُوهُهُمْ أَكَفَرْتُمْ بَعْدَ إِيمَانِكُمْ فَذُوقُوا الْعَذَابَ بِمَا كُنْتُمْ تَكْفُرُونَ
[Quran 3:106] Day Tabyazzu (تَبْيَضُّ) Wujuhu (وُجُوهٌ) and Taswaddu (َتَسْوَدُّ) Wujuhu (وُجُوهٌ). As for those whose Wujuhum (وُجُوهُهُمْ) Aswaddat (اسْوَدَّتْ): “Did you do Kufar (أَكَفَرْتُمْ) after you’re A’imanekum (إِيمَانِكُمْ)?” Then taste the Azaab (الْعَذَابَ) for what you used to do Kufar (تَكْفُرُونَ).
١٠٧ وَأَمَّا الَّذِينَ ابْيَضَّتْ وُجُوهُهُمْ فَفِي رَحْمَةِ اللَّهِ هُمْ فِيهَا خَالِدُونَ
[Quran 3:107] And as for those whose Wujuhum (وُجُوهُهُمْ) are A’byazzat (ابْيَضَّتْ), then they will be in Allah’s Rahmat (رَحْمَةِ), in which they will remain Khalidun (خَالِدُونَ).
١٠٨ تِلْكَ آيَاتُ اللَّهِ نَتْلُوهَا عَلَيْكَ بِالْحَقِّ ۗ وَمَا اللَّهُ يُرِيدُ ظُلْمًا لِلْعَالَمِينَ
[Quran 3:108] These are the Ayaat (آيَاتُ) of Allah WE Natluha (نَتْلُوهَا) to you with Haqq (بِالْحَقِّ). And Allah does not want Zulman (ظُلْمًا) to the worlds.
١٠٩ وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ
[Quran 3:109] And to Allah belongs whatever is in the skies and whatever is in the earth. And to Allah the A’moor (لْأُمُورُ) will be returned.
B- THE CONCEPT:
In the earlier ayahs Allah is warning us about such people of the Kitaab, whose basic intention is to mislead, divert people away from the Sabeel of Allah, through Baghi A’ewajan i.e. they seek to go to extreme, to cross the boundaries; they seek and strive with full force in rivalry and rebelliousness against the laws of Deen, they create deviance, nonconformity, deviation, variation and divergence away from the Sabeel of Allah. After warning us about such people, the earlier ayahs gave us the solutions. The divine guidance in order to remain protective and shielded of such acts and people, is four folds
1) Do Taqwa of Allah as is the Haqq of Allah’s Taqwa;
2) Remain a Muslim each and every minute of our life;
3) Hold firmly with the rope of Allah, altogether and Never to do Tafraqqu – to be divided in sects or groups and
4) Always keep in mind the power, the impact of holding firmly to Allah which is to unite the mankind, in love and affection with each other, to ensure everyone remain on the Hidayah which has the power to turn as brethren even such fighting people who were full of animosity for each other, can be turned as brethren through Allah’s Na’imat, i.e. Deen as unity.
With the context of the earlier ayahs, these ayahs from 3:104 and onwards are in continuation of the earlier one, in terms of giving us the Divine solutions as to how to do Taqwa and remain protective of our Emaan. Thus ayah 3:104 “And let there be among you Ummatan (ُمَّةٌ) Yada’una (يَدْعُونَ إ) towards the Khair (الْخَيْرِ), and Ya’muruna (يَأْمُرُونَ) with Ma’aroof (بِالْمَعْرُوفِ) and deterring from the Munkar (الْمُنْكَرِ). These are the successful ones” This is perhaps the most widely misunderstood, misinterpreted and widely misused to wrongly encourage few groups of people to entask themselves as the one responsible for Amar Bil Ma’roof and Nahi Anal Munkir. Hence this and similar ayahs are used to send the people on religious expedition in order to preach about what they think is the maroof of the religion. Notice here the word Ummatan is used not Fareeq, which means that this ayah and similar phrases is not talking about a group of people, but the Ummatan, the community as a whole. This ayah is not telling us that we should depute few groups of people to be given the responsibility to enjoin Ma’roof and deter Munkir but infact this is a responsibility which has been enjoined upon whole Ummat as a joint responsibility. In this regards refer ayah 3:114 “They have Emaan in Allah and the day of Akhira, and they Amar with Ma’aroof and deter Munkar and hasten to Khair. And those are the Swaliheen” Is telling us that to Amar Ma’roof and Deter Munkir is not only the joint responsibility of the whole of Ummath but this is also one of the key and basic characteristics of the Swaliheen i.e. those who do Is’lah, reform, putting things in their rightful place, make corrections, connect people, stand with justice etc. Thus this ayah is not telling us to appoint these as prescribed responsibilities upon few people or a group, but basically it is the responsibility enjoined upon the whole of Ummat as a shared responsibility.
The phrase “…Yada’una (يَدْعُونَ) towards the Khair (الْخَيْرِ)…” here the meanings of the word Khair as all good things, good sayings or good works, and include anything that is done or offered for the benefit or wellbeing of individual/s or community which is aligned with his/her/their needs and requirements, which is greatly desired and needed by them. Therefore, this phrase is basically an explicit instruction by Allah to make Duaa for Khair – whereby jointly people take care of each other needs and requirements. As per Quran the basic characteristics of making Duaa means making efforts with one’s whole being, and struggle in order to achieve a goal, and then being Momin with firm Emaan, seeking help from Allah’s system, Allah’s Malaik as Allah’s rules/forces of nature as established and created by Allah to get favorable results. Therefore, this phrase is an all-encompassing divine instruction of making Duaa for the Khair, in all of the meanings of the word Khair. The next phrase “…and Ya’muruna (يَأْمُرُونَ) with Ma’aroof (بِالْمَعْرُوفِ)…” is again a very comprehensive and concise instructions by Allah. It means take care of your matters, enjoin, insist, do things, instruct others and carry out your matters with Ma’roof. The word Ma’roof means what is acceptable and pleasant in accordance with other’s due right, i.e., justice in accordance with someone due right in the meanings of Qist and while remaining within the parameters/boundaries of Deen and without doing any injustice to anyone because the basic foundation of deen is on the parameters of justice (Adal and Qist). This is therefore explicit instructions by Allah to each and every one of us to work jointly as Ummat, in order to uphold the foundations of Deen of justice and equality for everyone in accordance with people’s needs and requirements and to carry out all matters with Ma’roof and enjoin each other’s to do the same.
The next phrase “… and deterring from the Munkar (الْمُنْكَرِ). These are the successful ones.” is again a very comprehensive divine instruction, in a very concise manner and in just few words. As per the three-broad definition of the word Munkar, this is a divine instruction to deter, prevent, stop and discourage Munkar in all of its forms and meanings as follows:
(1) Extremely selfish behavior- safeguarding of one’s own interest at the cost of others; deceiving others, basically every wrong doing such as evil, selfishness, hoarding of wealth, deception of others, etc.
(2) Denial of Haq & Ayaat, Rejecting, denying, opposing of Allah’s Ayaat.
(3) Acts of Ba’til, unpleasant & unacceptable deeds and behavior that go against other’s due right and justice.
Therefore, this divine instruction of deter, prevent, discourage and stop all Munkir behaviors is a very comprehensive instruction by Allah. After telling us all-comprehensive sets of instructions in the ayah 3:104, the last phrase summarizes that “…these are the successful ones.” giving us a route to be successful, and how we can become one of those who are the successful ones in both the worlds.
The next ayah 3:105 is aligned with the earlier ayahs of 3:103 whereby Allah has instructed us to hold firmly with the rope of Allah, altogether and never to do Tafraqqu – to be divided in sects or groups. Ayah 3:105 “And do not be like those who Tafarraqu (تَفَرَّقُوا)…” This ayah is also clearly advising us not to go against each other, not to be divided and not to follow any other laws, except the Deen-e-Islam. Note that the basic purpose of Deen is to unite the mankind under the same ambit of Deen, to create a social care, built on the foundations of deen of care, compassion, justice and kindness for everyone, uniting people with each other, asking people to spend for the benefit of others and to stand with justice at all times. Whenever we stay on the Deen, following the laws given by Allah in the Kitaab, the Quran, we stand united in one platform. Whenever we move away from the Kitaab, we as humans, tend to do Tafraqu, divide ourselves into sects and groups, in jealousy and animosity with each other, calling each other kaafir and fighting with each other. Therefore, the Deen, is what unites us. The next phrase “…and disputed from after what came to them the Bayyinaat (الْبَيِّنَاتُ). And for them is a great Azaab (عَذَابٌ). After the Bayyinaat came to them, is a reference to Allah’s Revelations which has been made Bayyin, that is distinctly clear, explained in detail and given as Furqan. This is an expression of surprise as to how one can argue, dispute on something, which has been made Bayyin i.e., once the right path has been separated and made distinctly clear for them from wrong path, once everything has been explained to them in detail by giving examples and once clear, distinct evidences and proofs have come to them from their Rubb. How is it possible for them to still dispute the Bayyinaat. It is because of their Kufar and therefore for them their destiny is the great Azaab.
The next ayah 3:106 is completely mistranslated. If we translate Abyazu as white and Aswade as black, this ayah and the next ayah does not make sense as saying that those with black faces and those with white faces. Additionally, one of the most important aspects to think about is that In Quran and Allah’s Deen, there is no discrimination of any sort. Everything is Allah’s creations, all the colors are created by Allah, so black color being associated with evilness or people who are Kaafireen and white color being associated with people who are Momineen is an extremely wrong association. It’s also an act of discrimination- what about those people whose color of the skin is black? Allah is the creator of each and every one of us, and no one is better or worse than other based on any sort of discrimination, color, race, gender etc. The only criteria are Emaan and Amal-e-swalehat.
These words are not used here in the meanings of black or white, but in the meanings of Abyazu as clear, focused, distinct and recognizable as opposed to Aswade as unclear, dull, pale, blurred, without focus, indistinct or faded and unrecognizable. Therefore, when Allah says in ayah 3:106 “Day Tabyazzu (تَبْيَضُّ) Wujuhu (وُجُوهٌ) and Taswaddu (َتَسْوَدُّ) Wujuhu (وُجُوهٌ)…” As we know the meanings of the word Wujuhu is attention, dedication and focus, this phrase would mean that on the day when those whose focus and attention was clear and distinct as opposed to those whose focus and attention was blurred, without focus, and unclear. This ayah in fact talking about the day of judgment and the two types of people, one whose Wujuhu was clear, distinct and focused on Allah, whereas others whose focus and attention was blurred and unclear, away from Allah. Therefore, the next phrase of this ayah is talking about the second type of people as “… As for those whose Wujuhum (وُجُوهُهُمْ) Aswaddat (اسْوَدَّتْ): “Did you do Kufar (َكَفَرْتُمْ) after you’re A’imanekum (إِيمَانِكُمْ)?…” Is talking about those who lost their way, after having Emaan, after entering into the covenant with Allah, after their promise and oath, they started to do kufar, conceal and hide Allah’s Ayaat and Haqq and reject the deen, to such people whose Wujuhu, the focus and attention, became blurred and unclear since they lost the way, Allah is saying that “… Then taste the Azaab (الْعَذَابَ) for what you used to do Kufar (تَكْفُرُونَ).
The next ayah 3:107 “And as for those whose Wujuhum (وُجُوهُهُمْ) are Au’byazzat (ابْيَضَّتْ),..” is talking about those who remained focused and attentive on the path of Allah, since their Wujuhum, their direction, focus and face remained Aubyazzat, clear, distinct and focused on the path of Allah. To them Allah is saying “… then they will be in Allah’s Rahmat (رَحْمَةِ), in which they will remain Khalidun (خَالِدُونَ).” After telling us about both types of people, their Wujuhu and their destinies, Allah is telling us absolute truth as Haqq in the next ayah as 3:108 “These are the Ayaat (آيَاتُ) of Allah WE Natluha (نَتْلُوهَا) to you with Haqq (بِالْحَقِّ)…” Note the word Tatlu or Natluha in this ayah which is normally mistranslated as recited, but the word means to obey or to follow, therefore here in this ayah Allah is giving us explicit instructions to follow and be obedient to the Ayaat of Allah, which we have been instructed to follow with Haqq – the word Haqq is used here in both the meanings of absolute truth as well as absolute justice as per Allah’s solid judicial principals, wherein there cannot be any injustice. And therefore in the next phrase Allah is saying that “… And Allah does not want Zulman (ظُلْمًا) to the worlds.” As there can not be any room for any injustice or zulm as per these Ayaat, the deen, as Allah never does zulman to the worlds. Through the next ayah 3:109 “And to Allah belongs whatever is in the skies and whatever is in the earth. And to Allah the A’moor (لْأُمُورُ) will be returned.” Allah is reminding us about the day of accountability that every Amar will be returned to Allah to be decided with Haqq and justice after telling us that everything in the skies and the earth, belongs to Allah.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 104 to 109 give us the following two important divine guidance that we can practically apply in our day-to-day lives.
- We have been instructed by Allah to make Duaa, i.e., to strive towards, make efforts with our whole being, not only as individual capacity but also jointly as a whole ummath, towards Khair- whereby jointly people take care of each other’s needs and requirements; to Amar with Ma’roof by upholding the foundations of Deen of justice and equality for everyone in accordance with people’s needs and requirements and to carry out all matters with Ma’roof and enjoin each other’s to do the same; and to deter Munkir, i.e., to deter, prevent, stop and discourage extremely selfish behavior, deception of others, every wrong doings and evil acts, selfishness, hoarding of wealth, deception of others, etc.; denial of Haq & Ayaat, Rejecting, denying, opposing of Allah’s Ayaat and all acts of Ba’til, unpleasant & unacceptable deeds and behavior that go against other’s due right and justice.
- We stay steadfast on Deen- following the laws given by Allah in the Kitaab, the Quran, we stand united in one platform. Whenever we move away from the Kitaab, we, as humans, tend to do Tafraqu, divide ourselves into sects and groups, with jealousy and animosity with each other, calling each other kaafir and fighting with each other. Therefore, the Deen, is what unites us. After the Bayyinaat have come to us, we cannot argue among each other, disputing on what Allah has given to us bayyin Ayaat. We should remain focused and steadfast on Deen, without any doubt, with complete clarity. We should remain focused and attentive on the path of Allah, since our Wuj’ha, our direction, focus and face should always remain Aubyazzat, clear, distinct and focused on the path of Allah. And we should Tatlu the Ayaat of Allah, follow and be obedient of these Ayaat as is the Haq of Tilawat knowing and being convinced that these are Ayaat by Allah which has been given to us with Haqq, absolute truth and justice.
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/
UMMAT (أُمَّةً) & UMMIYYUN (أُمِّيُّونَ) Ummatun (لَأَمَةٌ)- female – The word has the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath. Thus, the words are used in meanings of Mother, Foundations, Residence, Abode, Nation, Community etc. for instance in ayah 3:07 it is used in the meaning of the foundation. The word is used in the same meanings in ayah 16:120 where Allah has said Ibrahim was an Ummatan. In this ayah the same word could also have been used in the meaning of the nation, community, since his personality was an embodiment of all the characteristics Allah desires in a nation. Al-UMMI or Ummiyun is normally translated as illiterate or uneducated, which is a wrong translation. But it refers to people who are educated only from their mother or home since birth or innocent or pure. The word Al-Ummi is also used in contrast with Ahle-Kitaab people of the Kitaab in ayah 3:20 meaning those whom the Kitaab is not yet revealed before Quran or not yet understood by them. The word is used in similar meanings in the ayah 3:75. Similarly in ayah 2:78 “And among them are the Ummiyyuun who do not have knowledge of the Book except through hearsay, and they are only assuming” X-Reference – 2:78, 3:07, 3:20, 3:75, 4:11, 4:23, 5:75, 6:42, 7:38, 7:160, 13:30, 20:38-40, 28:10, 33:4-6, 58:02, 62:02.
DUA’AN (دُعَاءً) DA’WATA (دَعْوَةَ) noun; DAA’E (الدَّاعِ)who does DUAA: The basic characteristics of the word is in meanings of calling, relying upon, or seeking help in order to fulfill one’s desires or wish. Duaa is normally translated as prayers, calling and understood as uttering of words from one’s mouth, or as Duaa by Muslims to Allah only. This is not the correct interpretation of the word Duaa. For instance, refer the ayah 17:11 “Insaan Yada’u for Shaar and Duaau for Khair..” shows that the duaa could be for Shaar as well as for Khair. Similarly, the ayah 13:14 where the Duaa is by the Kafireen, which shows that the meanings of the word is to seek help, ask for assistance and support. This Duaa by Kafireen is in error since they do not have the support of Allah’s system. Only Allah is the one who implements laws and forces of nature and perfect system; only Allah can make anything possible for us; we can ask duaa (help/rely upon) to anyone, but if someone is helping us it means that the person has been enabled and given the ability by Allah’s system to help us- that’s why Allah says “To Allah is the Duaa of Haq”. As per Quran basic characteristics of the Duaa; making an efforts & struggle in order to achieve a goal, and then being Momin with firm Emaan we seek help from Allah’s system, Allah’s Malaik as Allah’s rules/forces of nature as established and created by Allah to get favorable results. Along with own efforts and striving, we strive for our goal with firm Emaan on Allah. X-Reference – 2:171, 2:186 , 3:38 , 13:14 , 14:39 , 14:40 , 17:11 , 19:04 , 19:48 , 21:45 , 24:63 , 25:77 , 27:80 , 30:52 , 35:14 , 40:50 , 41:49 , 41:51 , 46::05 , 71:06.
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.
AMAR (أَمْرً) – Umoor (in plural)- basic meanings of the word are sign, indication, guidance, consultation, suggestion etc. Therefore, in the ayah 26:35 and 7:110, the word Ta’maroon is used in the meanings of what do you advise, suggest. The word Ya’tamiroon is used in the meanings of consultations, conferring upon and suggestions in the ayah 28:20. The word is used in the meanings of planning, intending or determination to do something. Amar is also used in the meanings of abundance or increase in something as well as in the meanings of matter, case, situation, or affair, or a thing, (with plural as al amoor), commandments, order, enjoin, or command something for instance in the ayah 17:16, it is used in the meanings of command. Therefore, Ameer is the one who commands. Amar is also used in the Quran as a Commands/stage/step/process during the creation of the universe & everything in it by Allah – for instance in the ayah 7:54 the phrase is Al-khalaqu wa Al-Amarru showing Amar as a distinct Commands or step or stage in the creation process. Another use of the word in the same meaning of a creation process is mentioned in the ayah 2:117 in the meanings of when Allah decides on Al-Amar, Allah says to it Kun Fa Yakun. Amar is also used in Quran in the meanings of the laws of nature for instance in the ayah 22:65 “…the ships which run through the sea by Allah’s Amar”. Similarly, in ayah 7:54 “…and the sun, the moon, and the stars, subjected by Allah’s Amar.” X-Reference – 2:117 , 7:54 , 7:110 , 9:48 , 17:16 , 18:21 , 18:71 , 22:65 , 24:62-63 , 26:35 , 27:91 , 28:20 , 33:36 , 39:11-12 , 42:15 , 65:06 , 66:06.
MA’ROOF (بِالْمَعْرُوفِ) RA’OOF (رَءُوفٌ) normally translated as acceptable or good, the word has much wider meanings – such as what is acceptable and pleasant in accordance with someone’s due right – justice with respect to someone due right in the meanings of Qist and while remaining within the parameters/boundaries of Deen. Its used in Quran as an opposite word of Munkir as in the phrase Amar bil Maroof wa Nahi Anal Munkir – for example as used in the ayah 3:114” They have Emaan on Allah and the day of Akhira, and they Amar what is ‘Ma’aroof and forbid what is Munkr and hasten to Kahirate…” The meanings of the Munkir is those acts which are unacceptable or unpleasant as per the laws of Deen. As an opposite to the word Munkir, the Ma’roof means all those acceptable and pleasant acts and deeds which are done by remaining within the boundaries of Deen. In the ayah 2:178 Allah says “…So whoever pardons his brother anything form it, then follows up with Ma’aroof payment…” here the word means something which is more acceptable, more pleasant and desired as per the laws of Deen. Similarly in the ayah 2:180, when Allah says “Kutiba for you – when death approaches to one of you is to bequeath Khai’run Wasiyyat for the parents and the Aqrabiin with Maruuf” Here the meanings of the word Maruuf means that whatever is their due right, their haqq as desired, as acceptable, for them while remaining within the boundaries of Deen and without doing any injustice to anyone because the basic foundation of deen is on the parameters of justice (Adal and Qist). When the word is used for Allah as Allah is Ra’oof it means the provider of what is most acceptable and pleasant in accordance with one’s due right and justice. X-Reference – 2:178 , 2:180 , 2:229 , 2:231-236 , 3:114 , 4:19 , 4:25 , 7:157 , 9:67 , 9:71 , 22:41 , 31:17.
MUNKAR (الْمُنْكَرِ) NEW is normally translated as evil but the word is used in Quran in three broad meanings, (1) As explained in chapter 70, ayahs 19-21 & 24-25, the word means an extremely selfish behavior – safeguard of one’s own interest at the cost of others; deceiving others, basically every wrong doing except Fahashi is classified as Munkar by Quran, for instance in ayah 24:21 “O you who have believed, do not follow the Khutwate of Shaytan. And whoever follows the Khutwate of Shaytan; indeed, he enjoins Fahashi and Munkr” Here the word is used in the meanings of all-encompassing wrongdoings with the exception of Fahashi such as evilness, selfishness, hoarding of wealth, deception etc. (2) Denial of Haq & Ayaat, Rejecting Haq & Rejecting Allah’s Ayaat for instance in ayah 16:22 “Your deity is one Allah. But those who do not have Emaan believe in the Akhira – their Qaloob are Munkr and they are arrogant” Here the word is used in the meanings of denial, or rejection. Similarly in ayah 21:50 “And this [Qur’an] is a blessed message which WE have sent down. Then are you with it Munkr?” Here the word is used in the meanings of Rejectors, those who deny. Used in the similar meanings in the ayah 40:81 “And Allah shows you His Ayaat. So which of the Ayaat of Allah do you Tunkeron” as well as ayah 13:36 “And those to whom WE have given the Kitaab rejoice at what has been revealed to you, but among them are those who Yunkero part of it…” In the ayah 22:72 “And when Our Ayaat are recited to them as clear evidences, you recognize Munkr on the faces of those who do Kufar. They almost attack those who Yatloona to them OUR Ayaat.” Here the word Munkr is used in the meanings of disapproval, rejection, or denial. (3) It is also used in Quran as an opposite word of Ma’aroof as the phrase ‘Amar bil Ma’roof wa Nahi Anal Munkar’ for instance as used in ayah 3:114. Since the word Ma’roof means something that is most acceptable and pleasant in accordance with someone’s due right and justice with respect to someone due right in the meanings of the word Qist while remaining within the parameters/boundaries of Deen. Therefore, as an opposite to the word Ma’roof, the word Munkar means, not only unpleasant & unacceptable, but also going against someone due right and justice in the meanings of Ba’atil – X-Reference 3:104 , 3:114 , 13:36 , 16:22 , 21:50 , 22:72 , 24:21 , 40:81 .
FARAQ (فَرَقْنَا) & FURQAN (وَالْفُرْقَانَ), & FAREEQ (فَرِيقًا)– means to make distinctly clear and separated in terms of distinct differences. Therefore, in the ayah 2:136 the phrase “we do not Nuffariqu” would mean “we do not create any farq, any distinction, any difference, any separation or division between any of the Nabi- we consider all as equal in importance and significance”. Alfareeq word is therefore used for those who are distinct or separated as a group from the rest, as in the meanings of a party or a group. Alfarq is used for a scale, a criterion; The word is also means to distinctly separate the right from the wrong as in Furqan; or to make evident the right path from the wrong one; Quran is called Furqan, that is the ultimate criterion that makes distinctly evident the right from the wrong, the right path from the wrong path, the Haqq from the Baatil, the Kufr from the Emaan etc. those who divide and create divisions is also called the term Yufriqoon as in 2:102 and have been asked not to be divided as in La tufraqo as in ayah 3:103 X-Reference – 2:102 , 2:136 , 3:103 , 4:150 , 5:25 , 6:159 , 7:30 , 8:29 , 9:122 , 24:48 , 30:94 , 42:14 , 65:02 , 77:04.
BAYYAN (بَيَّنَّا) & MOBIIN (مُبِينٌ)– basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidences or proofs. Therefore, when used as a noun Mobin, means something which is been made Bayyan, distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil. X-Reference – 2:187, 3:138, 4:176, 5:15, 6:19, 7:89, 8:63, 9:115, 10:29, 16:39, 19:64, 24:59, 43:52, 49:06, 55:04, 75:19.
AZAAB (عَذَابٌ) is used in Quran 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, 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 Muttaqueen and successful ones. X-Reference – 2:4-5 & 2:6-7 , 3:105 , 6:65-66 , 7:135 , 7:165-166 , 9:26 , 13:11 , 15:4-5 , 17:15-17 , 29:34 , 41:15-16.
A’BYAZZAT (ابْيَضَّتْ) & TABAYZZU (تَبْيَضُّ) NEW is normally translated as white in many ayahs such as 3:106, but this is a wrong translation. The word is used here in the meanings of clear, distinct and clearly recognizable. Similar meanings are used in ayah 2:187 “…until become bayyin to you the Abyazu thread from the Aswade thread of the fajar (dawn)…” If we translate Abyazu as white and Aswade as black, how can there be a black thread of the Fajar – the dawn. These words are used here not in the meanings of black or white, but in the meanings of Abyazu as clear, focused, distinct and clearly recognizable as opposed to Aswade as unclear, blurred, indistinct or faded and unrecognizable. Similarly the word B’ezaa’ in ayahs 7:108, 20:22 , 20:22, 26:33, 27:12 and 28:32, all with regards to hand of Musa is not used in the meanings of white but distinct, clear, unblocked, clean and straightened. Similarly in ayah 37:48-49 “and with them will be companions of modest gaze and eyes as if they were Ba’yazun well-protected” used here in the meanings of clear and distinct protection. In ayah 12:84 referring to the father of Nabi Yousuf “…and his eyes became Aubyazzat with grief…” Is not white from grief but become distinct and recognizable due to grief. Similarly in ayah 3:106 and 3:107, the word is used in meanings of clear, distinct and clearly recognizable. X-Reference – 2:187 , 3:106-107, 7:108 , 12:84 , 37:49.
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.
ASWADDAT (اسْوَدَّتْ) & TASWADDU (َتَسْوَدُّ)NEW is normally translated as black in many ayahs such as 3:106, but this is a wrong translation. The word is used here meanings of unclear, dull, pale, blurred, without focus, indistinct or faded and unrecognizable. Similar meanings are used in ayah 2:187 “…until become bayyin to you the Abyazu thread from the Aswade thread of the fajar (dawn)…” If we translate Abyazu as white and Aswade as black, how can there be a black thread of the Fajar – the dawn. These words are used here not in the meanings of black or white, but in the meanings of Abyazu as clear, focused, distinct and recognizable as opposed to Aswade as unclear, blurred, indistinct or faded and unrecognizable. In ayah 3:106 and 3:107, the word is used in the similar meanings not as black. Similarly in ayah 35:27 “…and in the mountains are tracts of distinct and reddish varying colors and in the settings of Suwd” not used here as intensely black as normally mistranslated but used in the meanings of in the faded, blurred and un-straightened settings. Similar meanings are used in ayah 16:58 “and when one of them is informed of a female, his face Muswaddan and suppressed grief” Is used here in the meanings of faded, pale and dull. Similar meanings are used in ayah 43:17 and 39:60. X-Reference – 2:187 , 3:106 & 3:107, 16:58 , 35:27, 39:60, 43:17.
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kaafireen) who does Kufr as opposed to Momin who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kaafir, as its darkness covers everything; A farmer is called Kaafir 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, non-utilization of one’s faculties and intellect 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 as used in Ayah 2:254. 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, in ayah 2:39 the use of the word shows the meaning as the one who denies, conceals, or rejects Allah’s Ayaat”. X-Reference – 2:39 , 2:254 , 4:37 , 7:179 , 27:81 , 27:81 , 39:32.
A’EMAAN (الْإِيمَانِ) A’EMANIHIM (أَيْمَانِهِمْ) AMAN (آمَنَ) & MOMIN (مُؤْمِنٌ) those who have Emaan. The word Aman means safety, security, contend and tranquility. These words also have basic characteristics of meanings such as to be calm and quiet (in one’s heart); to be protected from fear, by having complete trust and in truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through reasoning, logic and seeking of information. Thus, it 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 being true after due verification and conviction that comes out of knowledge. It is 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. The word A’emanihim (أَيْمَانِهِمْ) is normally mistranslated as right side or right hands, but the basic characteristics of Ai’man is in the same meanings of Emaan- i.e., strong conviction and verification but with additional aspects of being committed, being in oath, promises, vows, pledges or undertakings. For instance, in the ayah 2:224-225, the word Aimanekum is used in the meanings of pledges, oaths or promises. Similar meanings are used in many ayahs for instance in ayah 16:91 “And fulfill your covenant with Allah when you have taken it, and do not break the Aimana after their confirmation…” used here in the meanings of oath, promise, pledge, or undertaking. The word is wrongly translated as right hands or slave girls in most of the ayahs of Surah Nissa (Ayah 4:3, 4:24-25, 4:33, 4:36). The words are not used to refer to slave girls or those who are in your right hands but in fact refers to those people for whom one has pledged to take care of, for whom an oath has been undertaken to be responsible for, either as a nikkah/marriage contract or through any other contract or oath. X-Reference – 2:224-225 , 3:77 , 4:3 , 5:10 , 7:179 , 8:22 , 10:101, 16:91 , 17:71 , 25:73, 27:81, 29:3.
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.
KHALIDON (خَالِدُونَ) it means ‘Everlasting’, ‘Forever’, ‘Immortality’ or ‘Eternally’. This concept is normally misinterpreted by most translators, according to many, the hell or hellfire does not necessarily convey the idea of a never-ending state by mistranslating these terms as a long, continuous but definite period of time, indicating that although the Hell itself is eternal, but a person’s time there may not be. Some believe that, hell is not only a punishment, but it is also a purifying process and after a person has spent appointed time in Hell, the person will have opportunity to repent and receive salvation by being transferred to heaven where that person will remain forever. Such misconceptions are not backed by Quran. As per Quran the accountability in the hereafter is based on scale of justice; if the right side, which referred as good deeds, will be heavier, the person will be inhabitant of Heaven, otherwise will be destined for hell, either of the situation, the place will be their maskan, the eternal residence forever. In these ayahs of Surah Baqara, the same word khalidoon is used for both As’haab e Naar in the ayah 2:81 and As’haab e jannnat in the ayah 2:82 in equal manners, meaning they will remain therein forever. X-Reference 2:25, 2:81, 2:82, 2:257, 3:15, 3:107, 3:136, 3:198, 4:13, 4:13-14, 5:80, 10:52, 20:120, 21:34, 25:15, 25:69, 26:129, 32:14, 41:28, 50:34.
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 see in a distance smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of fire at the bottom of that smoke, but by looking at that smoke we realize the existence of the confirmed truth, therefore the smoke is the ayat of the fire. 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, 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 these Ayaat. X-Reference – 2:248, 3:41, 4:140, 6:98, 7:37, 30:25.
TILLAWAT (تِلَاوَتِهِ) & YATLOO (يَتْلُو) means following or obeying someone, similarly anything that’s left behind or remaining for instance in case of that portion of loan that’s remaining. The basic characteristics of this word is in the meaning of obeying or following or coming behind someone or something for instance in the ayah 91:02, the moon that Talaha (follows) the sun, both in terms of coming after or following the sun as well as in terms of taking light from the sun that it reflects. Therefore, in the ayah 2:102 the word is used in the meaning of following or obeying the Shayateen during the Kingdom of Suleman. When in Ayah 2:121 Allah says that “Those to whom We have given theKitaab, Yatloonahu as is the Haqq of its Tillawat, they are those who have Emaan on it”, means that the Haqq, the due right of the Kitaab is the obligation to follow it and obey it, which shows the firm conviction, the Emaan on the Kitaab. Those who are Momin, who know and have firm Emaan on the Kitaab being the Hidayah from Allah, would not simply blindly follow it, but will read and understand it with full conviction and Emaan, following its commandments as the Haqq of Tillawat of the Kitaab. X-Reference – 2:102, 2:121, 3:101, 5:27, 6:151, 7:175, 8:31, 10:16, 11:17, 62:02, 91:02, 98:02.
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.
ZALIM (ظْالَمُ) & ZULM – 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 basically used in the meanings of 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. 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. Zulm is also used in Quran in the meanings of 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 confusing, not clear, being kept in the dark, something 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 , 42:22 , 42:45.