Surah Aal-e-Imran Ayah No. 121 to 129

Surah Aal-e-Imran Ayah #121-129(3:121-3:129)

A-   Translation

 

١٢١  وَإِذْ غَدَوْتَ مِنْ أَهْلِكَ تُبَوِّئُ الْمُؤْمِنِينَ مَقَاعِدَ لِلْقِتَالِ ۗ وَاللَّهُ سَمِيعٌ عَلِيمٌ

[Quran 3:121] And when you Ghadu’ta (غَدَوْتَ) from your household to appoint the Momineen (الْمُؤْمِنِينَ) Maqa’aida (مَقَاعِدَ) for the Qitaal (لِلْقِتَالِ). And Allah is Samee’un (سَمِيعٌ) All-knowing.

 

١٢٢  إِذْ هَمَّتْ طَائِفَتَانِ مِنْكُمْ أَنْ تَفْشَلَا وَاللَّهُ وَلِيُّهُمَا ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ

[Quran 3:122] When Hammat (هَمَّتْ) T’aifatane (َائِفَتَانِ) among you that they lost courage, and Allah is their Walihuma (وَلِيُّهُمَا), and let the Mominon (الْمُؤْمِنُونَ) put their trusts upon Allah.

 

١٢٣  وَلَقَدْ نَصَرَكُمُ اللَّهُ بِبَدْرٍ وَأَنْتُمْ أَذِلَّةٌ ۖ فَاتَّقُوا اللَّهَ لَعَلَّكُمْ تَشْكُرُونَ

[Quran 3:123] And Certainly Allah Nas’arakumu (نَصَرَكُمُ) you in Badar (بِبَدْرٍ) while you were Azillatun (أَذِلَّةٌ). So do Taqwa (فَاتَّقُوا) of Allah so that you may be Tashkurun (تَشْكُرُونَ).

 

١٢٤  إِذْ تَقُولُ لِلْمُؤْمِنِينَ أَلَنْ يَكْفِيَكُمْ أَنْ يُمِدَّكُمْ رَبُّكُمْ بِثَلَاثَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُنْزَلِينَ

[Quran 3:124] When you said to the Momineen (لِلْمُؤْمِنِينَ), “Is it not enough for you that your Rabb (رَبُّكُمْ) reinforces you with three thousand Malaik (الْمَلَائِكَةِ) sent down?”

 

١٢٥  بَلَىٰ ۚ إِنْ تَصْبِرُوا وَتَتَّقُوا وَيَأْتُوكُمْ مِنْ فَوْرِهِمْ هَٰذَا يُمْدِدْكُمْ رَبُّكُمْ بِخَمْسَةِ آلَافٍ مِنَ الْمَلَائِكَةِ مُسَوِّمِينَ

[Quran 3:125] It is; if you do Sabar (تَصْبِرُوا) and observe Taqwwa (وَتَتَّقُوا) and they gush forth suddenly upon you, your Rabb (رَبُّكُمْ) will reinforce you with five thousand Malaik (الْمَلَائِكَةِ) finely marked and branded.

 

١٢٦  وَمَا جَعَلَهُ اللَّهُ إِلَّا بُشْرَىٰ لَكُمْ وَلِتَطْمَئِنَّ قُلُوبُكُمْ بِهِ ۗ وَمَا النَّصْرُ إِلَّا مِنْ عِنْدِ اللَّهِ الْعَزِيزِ الْحَكِيمِ

[Quran 3:126] and not Allah made except a Bushra (بُشْرَىٰ) for you and to reassure your Qulobukum (قُلُوبُكُمْ) with it. And no Nas’ar (النَّصْرُ) except from near Allah, the Aziz (الْعَزِيزِ) the All-Wise.

 

١٢٧  لِيَقْطَعَ طَرَفًا مِنَ الَّذِينَ كَفَرُوا أَوْ يَكْبِتَهُمْ فَيَنْقَلِبُوا خَائِبِينَ

[Quran 3:127] That Allah may cut off some of those who do Kufar (كَفَرُوا) or disgraced them, then they turn back unsuccessful and disappointed.

 

١٢٨  لَيْسَ لَكَ مِنَ الْأَمْرِ شَيْءٌ أَوْ يَتُوبَ عَلَيْهِمْ أَوْ يُعَذِّبَهُمْ فَإِنَّهُمْ ظَالِمُونَ

[Quran 3:128] It is not for you of the Amar (الْأَمْرِ) Shayin (شَيْءٌ) whether Allah Yatuba (يَتُوبَ) to them or Ya’zzebuhum (يُعَذِّبَهُمْ) them, for indeed, they are Zwalimoon (ظَالِمُونَ).

 

١٢٩  وَلِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۚ يَغْفِرُ لِمَنْ يَشَاءُ وَيُعَذِّبُ مَنْ يَشَاءُ ۚ وَاللَّهُ غَفُورٌ رَحِيمٌ

[Quran 3:129] And to Allah belongs what is in the skies and what is in the Earth. Allah Yaghfiru (يَغْفِرُ) whom Yashau’ (يَشَاءُ) and Yu’azzibu (وَيُعَذِّبُ) whom Yashau’ (يَشَاءُ). And Allah is Ghafoorun (غَفُورٌ) Raheem (رَحِيمٌ).

 

B-   THE CONCEPT:

 

Keeping in view the context of these ayahs wherein Allah has instructed us as Momineen to take only Momineen as our intimate and close friends; those with whom we share what is concealed, hidden, not open, secrets and concealed aspects of our life that are not open to the public, to everyone else. In the face of any opposition, any difficult situation or any conspiracy/scheme against us we have been advised to do Sabar and observe Taqwa in very broad and comprehensive divine instruction, embodying detailed instructions as to how we should behave if faced with such acts, conspiracies and situations.  These ayahs from 121 to 129 is telling us about a particular event to explain these concepts in much greater detail.

 

In ayah 3:121 “And when you Ghadu’ta (غَدَوْتَ) from your household…” the word Ghaduta is normally mistranslated as “when you left early morning from your household….” the time of the day is immaterial in these divine instructions…. The correct meaning of the word is hidden, concealed, not apparent or not making obvious. Thus, in this ayah Allah is reminding the Rasool that “And when you left secretly from your household…” The next phrase “…to appoint the Momineen (الْمُؤْمِنِينَ) Maqa’aida (مَقَاعِدَ) for the Qitaal (لِلْقِتَالِ). And Allah is Samee’un (سَمِيعٌ) All-knowing.” Thus, this ayah is telling us, giving us an episode, an event, when the Rasool left his household in concealed and hidden manner, in order to appoint the Momineen, Maqa’aida (the place of sitting, foundations, basics, groundworks, footings, bases, essentials or fundamentals) for the Qitaal, the fight. “And Allah is Sameeun Aleem” means that Allah is All-knowing, in terms of full of knowledge of everything as well as Sameeun meaning the one who listens carefully, give undivided attention and focus and is aware of everything.

 

The next ayah 3:122 “When Hammat (هَمَّتْ) T’aifatane (َائِفَتَانِ) among you that they lost courage…” The two words here that needs to be focused on, are the word T’aifatane and the word Hammat. Notice that for this group of people, Allah has not used the word Fareeq, but the word T’aifatane, which means to refers that particular group, a party or a section of the Momineen who does the same type of work repeatedly or often. The word Hammat, normally mistranslated as courage but its actual meanings are planning, making schemes, conspiring, conniving or plotting, mostly against someone or another party. Therefore, when Allah is saying in this ayah that “When Hammat Taifatane, among you that they lost courage…” Allah is telling us about such group of people who do these things repeatedly in terms of making plans, scheming or conspiring against the Momineen by saying that they have lost courage, they in fact, wanted to shatter the confidence and strength of the Momineen and impact their internal willingness and courage to fight. The next phrase is in fact Allah’s response to such T’aifatane as well as to Momineen at large as “… and Allah is their Walihuma (وَلِيُّهُمَا), and let the Mominon (الْمُؤْمِنُونَ) put their trusts upon Allah.” Allah is telling everyone of them that if they are Momineen, and have put their Tawakul, their trusts on Allah being Wallih, guardian, defender, benefactor, protector, close friend and confidants for them, they don’t need to worry about anything else.

 

The next ayah 3:123 is again strengthening the confidence, courage and strength of the Momineen for the fight by reminding them of an earlier event, as 3:123 “And Certainly Allah Nas’arakumu (نَصَرَكُمُ) you in Badar (بِبَدْرٍ) while you were Azillatun (أَذِلَّةٌ)…” The word Nas’arakumu or Nas’eer is used in the meanings of Allah’s help and assistance, for success, for victory, to produce results of one’s efforts and struggles, as protector, shield, and as a source of Khair. The word Badar in this ayah is normally mistranslated as the battle of Badar. Notice that the word is along with “ba” as in Ba Badar but not the word Al (the) in front of the word Badar, i.e. this word Ba-Badar is not talking about any specific badar but “in” or “with” Badar. The word Badar means come suddenly upon, come unexpectedly upon, taken by surprise or come upon somebody suddenly or with surprise. Therefore, the phrase used as “and certainly Allah Nas’eer you while you were Izilliat with Badar…”  this means that Allah Nas’eer you when you were taken by surprise in terms of sudden attack which made you izzillat, dishonor, shaken (as in Zalzala), disturbance, degradation, humiliation, disgrace, shame, disrepute, defame, powerlessness, weakness, helplessness, incapability, notoriety, etc. The next phrase is giving the solutions, explicit divine instructions in terms of whenever faced with such adversity, fighting or facing of any conspiracy etc. as “… So do Taqwa (فَاتَّقُوا) of Allah so that you may be Tashkurun (تَشْكُرُونَ).” Doing of Taqwa as a way to do Shukar means to follow the laws of Allah by being extra careful and protective of one Emaan both in meanings of one’ utter and deep conviction as well as oath and covenant with Allah as Momin. To do Shukar is not just utterance of words from one’s mouth but is referred in terms of actual deeds and actions showing ultimate gratitude which are done as a result of and towards acts of kindness, favors and blessings of Allah.

 

The next ayah 3:124 “When you said to the Momineen (لِلْمُؤْمِنِينَ), “Is it not enough for you that your Rabb (رَبُّكُمْ) has reinforced you with three thousand Malaik (الْمَلَائِكَةِ) sent down?” this ayah is telling us about how the Nabi was providing strength and courage to hearts of the Momineen by telling them that it would be more than enough when Allah enforce us with three thousand of the Malaik sent down. This is a conversation of the Nabi to the Momineen.

 

The response to this conversation by Allah is then mentioned in the next ayah as 3:125 “Yes, it is; if you do Sabar (تَصْبِرُوا) and observe Taqwwa (وَتَتَّقُوا) and they gush forth suddenly upon you, your Rabb (رَبُّكُمْ) will reinforce you with five thousand Malaik (الْمَلَائِكَةِ) finely marked and branded.” Notice here the Malaik are mentioned as fine branded and marked, as compared to the earlier ayah where Malaik were mentioned as Munzaleen, sent down. Allah’s reply to them is that, this time Allah will sent the Malaik which would be finely marked and branded, as is easily recognizable. We all know that Malaik being the powers of Allah, the process and natural laws on the basis of which Allah has created and is running the affairs of the universe. How is it possible that Allah send down Malaik which could be easily recognizable and marked? In fact, this is Allah’s sarcastic response to the conversation of the Nabi with the Momineen. The number of the Malaaik is not what Allah wants to focus on, neither the fact that Allah is Nas’eer of the Momineen through Allah’s Malaik, but the most important aspect of these ayahs is direct and explicit Allah’s instruction to do Sabar and Taqwa with the phrase “…if you do Sabar and observe Taqwwa and they gush forth suddenly upon you, your Rabb will reinforce you with five thousand Malaik finely marked and branded…”  As we know to do Sabar does not mean to be patient but it actually means to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach. Its actual meanings are in terms of to strive, to make efforts with one’s whole being, to be persistent in terms of striving towards something, in order to achieve it through persistent efforts day in day out until the objective, the goal is attained. Notice here also the phrase” and they gush forth suddenly upon you…” Is in the context of earlier ayah 3:125 which is talking about them being taken by surprise and in sudden attack like manner (ba Badar).

 

In the next ayah Allah made very clear that there no such thing that Malaik will physically land down on earth and actually fight with Momineen against Kafereen, as in 3:126 “and not Allah made except a Bushra (بُشْرَىٰ) for you and to reassure your Qulobukum (قُلُوبُكُمْ) with it. And there is no Nas’ar (النَّصْرُ) except from near Allah, the Aziz (الْعَزِيزِ) the All-Wise.” This ayah is talking about how Allah is the Bushra (the good news) to the Momineen and how Allah reassure their Qaloob, the phrase is “with it”, which refers to the Momineen doing Sabar and observing Taqwa, since as per Allah there is no Nas’ar (help, assistance, victory) except “this” in the eyes of Allah. What this means is that in the face of any adversity, any conspiracy or hardship, doing Tawakul on Allah, considering Allah as our Nas’eer means in fact observing Taqwa and doing Sabar, i.e. striving with our whole being, through persistent efforts day in and day out with perseverance and courage- this would lead to Allah being Nas’eer to us through Allah’s system, Malaik and universe. Allah is Aziz ul Hakeem, is always after Allah telling us the words of great wisdom and knowledge, since Allah is the one who is All-powerful, Almighty, the one to whom all powers, pride, honor belongs and the one who is at the height of wisdom and Hikmat.

 

The next ayah is now telling us about those Ta’ifatan who conspire and make schemes against the Momineen as 3:127 “That Allah may cut off some of those who do Kufar (كَفَرُوا) or disgraced them, then they turn back unsuccessful and disappointed.” Therefore, those kaafireen who used to be hypocrites in terms of calling themselves Momineen, but their basic intention was to conspire against Momineen, by spreading words of discouragement, weakness through pulling down their Morales and courage. Allah is telling us about the possible two outcomes for them, if the Momineen remain steadfast, doing Sabar and observing Taqwa, (1) these Ta’ifatan would cut themselves from the Momineen, i.e. they would sperate their ways or (2) they would face disgrace and disappointed since they were not successful in their conspiracies and they would be highly disappointed.

 

The next two ayahs are telling the Nabi, as well as all of us as Momineen about what to do with the Zwalimeen. Since Allah is the only Hikm, the only judge and the lawmaker, Allah is telling us in explicit terms that 3:128-129 “It is not for you of the Amar (الْأَمْرِ) Shayin (شَيْءٌ) whether Allah Yatuba (يَتُوبَ) to them or Ya’zzebuhum (يُعَذِّبَهُمْ) them, for indeed, they are Zwalimoon (ظَالِمُونَ). And to Allah belongs what is in the skies and what is in the Earth. Allah Yaghfiru (يَغْفِرُ) whom Yashau’ (يَشَاءُ) and Yu’azzibu (وَيُعَذِّبُ) whom Yashau’(يَشَاءُ). And Allah is Ghafoorun (غَفُورٌ) Raheem (رَحِيمٌ).” Although they are the Zwalimoon, but it is not upon us in anything to take matters in our own hands, in terms of judging or punishing them since only Allah is the one who decides whose Tauba Allah will accept and for whom Allah will give Azaab. All we have to do fight in the way of Allah and leave punishment to the kafereen in the hands of Allah.

 

C-    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah Aal-e-Imran from 121 to 129 give us the following important divine guidance that As Momin, we need to do Tawakul, put our trusts only on Allah being our Walii and Nas’eer. The direct and explicit divine instructions we have received from these ayahs is whenever faced with any conspiracies, hardships or difficulties is to consider Allah as the only Hikm, to do Shukar of Allah, do Sabar and observe Taqwa. These are extremely concise and broad divine instructions which embody detailed set of instructions for us as explained below.

  1. To observe Taqwa means to follow the laws of Allah by being extra careful and protective of one Emaan both in meanings of one’ utter and deep conviction as well as oath and covenant with Allah as Momin.
  2. To do Shukar is not just utterance of words from one’s mouth but is referred in terms of actual deeds and actions showing ultimate gratitude which are done as a result of and towards acts of kindness, favors and blessings of Allah.
  3. To do Sabar does not mean to be patient but it basically means to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach. Its actual meanings are in terms of to strive, to make efforts with one’s whole being, to be persistent in terms of striving towards something, in order to achieve it through persistent efforts day in day out until the objective/the goal is attained
  4. To consider Allah as the only Hikm, which means that Since Allah is the only Hikm, the only judge, but it is not upon us in anything to take matters in our own hands, in terms of judging or punishing anyone, even if a Zwalim, since only Allah is the one who decides whose Tauba Allah will accept and for whom Allah will give Azaab.

 

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/

 

GHADU’ATA (غَدَوْتَ) NEW is normally translated as early morning, or left early morning. These are wrong translations of the word. The word is more used in the meanings of hidden or concealed as in ayah 6:52 “and do not send away those who call upon their rabb with Ghadate and at nights desiring Allah’s Wajahu (direction, trust, approval)…if you send them away then you would be of the Zwalimoon” Had the word as is normally mistranslated as mornings, then this wouldn’t make sense. Here it is used in the meanings of hidden or concealed or not known, or not noticeable. Similar meanings are used in ayah 18:28. In ayah 7:205 “And do Zikr of your Rabb in your Nafs humbly and with fear and without the loudness of the words with Ghadowe…”. In ayah 13:15 “and to Allah does sajda whatever is in the Skies and the earth willingly or unwillingly with their (Ghduwe) hidden shadows.”  In ayah 40:46, when Allah is describing what the situation of people of Firaun both during this worldly life as well as on the day of Qayamah “they are exposed to the fire to it, hidden and at nights and the day when the hour will be established, the people of Firaun will enter the terrible Azaab”. Here the first part of this ayah is talking about the fire-like situations, may be through their own Nafs, that they faced during their worldly life, which is hidden, concealed and not known to the rest of the worlds and also, they faced it at nights. X-Reference – 3:121 , 6:52 , 7:205 , 13:15 , 18:28 , 40:46 .

 

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.

 

Q’AWAID (الْقَوَاعِدَ) & MAQ’AIDA (مَقَاعِدَ)  is used in meanings of sitting, or sitting down or the place of sitting. It’s mostly used as sitting in waiting or sitting for long-term or permanent basis, therefore it’s also used in the meanings of foundations, basics, groundworks, footings, establishments, bases, essentials or fundamentals for instance in the ayah 16:26“Those before them had already plotted, but Allah came at their building plot from the Qawaid, so the roof fell upon them from above them, and the punishment came to them from where they did not perceive. Here the word is used in meanings of foundations of a plan, groundwork & footings of a plan etc. Similarly in ayah 2:127, the word is used in the meanings of the foundations, the groundwork, the planning of the making of Allah’s Ba’ait..X-Reference – 2:127, 16:26 , 85:06.

 

QATAL (الْقَتْلِ) & QITAAL (الْقِتَالُ)- means to Kill or to take the life out of someone physically; It’s also used in the meanings of fighting and also to degrade, abuse or humiliate someone, to kill confidence; To make someone in-effective dead by destroying the inbuilt faculties & abilities, or not to use or nurture those abilities. Or to deprive someone of knowledge, education & training or block the means in any way; for instance in ayah 6:140, when Allah says that “they Qatal their children out of foolishness without knowledge and prohibited what Allah has given as Rizq for them inventing untruth about Allah”, it does not mean that would kill the children physically but instead it means that they prohibited what is allowed as Riz by inventing untruth about Allah, and in that foolishness would have hindered the ways and means of personality and character development for their Children and hence would have Qatal them out of foolishness without knowledge. The same meanings are there in the ayah 6:137 and in ayah 6:151. Therefore, in the ayah when it says to Qatal your Nafs, it does not mean to kill your own selves it means to suppress you bad nufs, kill the evil thoughts, hinder the development and growth of that part of your nafs that excite you to do evil deeds, weaken that evil nufs inside you and not to let it get strengthened. X-Reference – 2:54 , 2:61 , 2:190-191 , 3:21 , 3:156-157 , 4:29 , 4:66 , 4:74-76 , 4:157 , 5:27-28 , 6:137 , 6:140 , 6:151 , 17:31 , 18:74 , 20:40.

 

SAMA’ENA (سَمِعْنَا)& ASAMAO (اسْمَعُوا) The word Sama’ is that ability of the ear because of which one is able to listen and hear. Therefore, it is used for the ability to hear and listen as well as for the ear itself. Astama’ aleh means to listen to someone carefully, to give someone undivided attention and focus. The word Sama is not used simply to listen but to listen with complete attention, focus in order to follow and practically apply whatever is being listened to. Therefore, the word is used for the combination of both listen to something with complete focus attention and intellectual presence but also to apply with complete obedience whatever is listened. Therefore, in the ayah 2:93, when Allah asked Bani-Israel Asa’mao (وَاسْمَعُوا) the word is used in both meanings of listen carefully with undivided attention and complete intellectual presence as well as follow- similar meanings are used in Ayah 2:104. X-Reference 2:93 , 2:104 , 3:186 , 5:83 , 5:108 , 6:36 , 8:20-21 , 18:26 , 27:80-81 , 30:52-53 , 37:8 , 41:26 , 63:4 , 64:16 , 67:10.  

 

HAMMAT (هَمَّتْ) NEW is normally translated as courage but this is a wrong translation. For instance, in the ayah 9:74 the phrase “…and they did Kufar after Islam-e-him and Hammu for what they could not attain…” Here the word is used in the meanings of planning, making schemes, conspiring, conniving or plotting. Similar meanings are used in ayah 9:13 “Would you not fight a people who broke their Aimanehim (oaths) and Hammu to drive out the Rasool…” Similarly in ayah 4:113 the phrase “…hammat a Taifathun (group) of them to mislead/weaken (Zalal) you…”. Similar meanings are used in the ayah 5:11 of the word Hamma and in ayah 12:24 the words used are Hammat and Hamma. In ayah 40:5 “…and hammat every nation against their Rasool” also use the word in similar meanings of scheming, plotting, conspiring etc. – X-Reference – 3:122 , 4:113 , 5:11 , 9:13 , 9:74 , 12:24 , 40:5 .

 

T’AIFEEN (لِلطَّائِفِينَ) T’AWAAF the basic meanings of the word are in meanings of going around, circumambulating or walk around something, or circulating around something or a work someone does repeatedly, i.e., to move around something often or in repetitions. At-tufaan is that trouble or problem which surrounds an individual or a community from all sides for instance in ayah 29:14 the phrase the “the Tufaan seized them from all sides as they were Zalimoon”. The word is used in the same meanings in the ayah 7:201, when Allah says “when an طَائِفٌ touches them from Shaitan” – normally translated as evil thought, the word here means the person’s own desires from shaitan that repeatedly engulfed the person from all sides and there is no room for escape. It is also used in the meanings of that particular group, a party or a section of a society which does the same type of work repeatedly or often, for instance in the ayah 3:122, the phrase طَائِفَتَانِمِنْكُمْ means two parties, or two groups among you who did the same as they did before. Atta’aef is the one who circles around people/ community repeatedly and often to ensure protection and security. In ayah 2:125 the word لِلطَّائِفِينَ is used for those people who endeavor repeatedly to learn and obey commandments of Allah to protect the Emaan & System of Salaat. X-Reference – 2:125, 3:122, 7:201, 9:66, 22:26, 29:14, 61:14, 68:19.

 

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.

 

NAS’EER & ANS’URNA (فَانْصُرْنَا) The word Naseer is normally translated as “Helper” but it is used in Quran in much broader meanings. Basic characteristic of the word is like water as a source of life, nourishment, and basic requirement to produce results and S’amaraat. Therefore, without the water, all efforts of farmer are rendered useless. Therefore, it’s used for anyone or anything, that is required as a source of life, a source of nourishment, the main catalyst on the basis of which one’s efforts and struggle would produce results. Therefore, when in the ayah 3:111 Allah says “They will not be Yuns’aron” the word here is not only used in terms of they will not be aided or helped, but also in the meanings of their efforts will not produce results, and they will not be protected, from the harmfull effects of their choices and will not be taken out of it. It is also used in the meanings of the source of Khair (in all its meanings of the word Khair), gift, bestowment or contribution of any kind. It is also used in the meanings of helper or assistance as in the ayah 47:7. Also used in the meanings to protect/shield and remove harmful impacts for instance in the Ayah 2:250, the word is used in the meanings of assistance, help, protection, catalyst to turn efforts & struggles into results, taking out from a difficult situation etc. In the ayah 3:160 “if Allah yans’urkum, then no one can overcome you, overpower you…”- here the word used in the meanings of victory or success, as in the ayah 3:147 where ever the phrase “…and Ans’urna us over the Kaafireen People…”  similarly used in the ayah 2:286. It is used in all of these meanings of asking for Allah’s help and assistance, for success, for victory, to produce results of one’s efforts and struggles, as protector, shield, and as a source of Khair. X-Reference – 2:250 , 2:286 , 3:81 , 3:111 , 3:123 , 3:147 , 3:160  , 40:51 , 47:7 , 57:25 , 67:20.

 

Badar (بِبَدْرٍ) NEW is normally mistranslated as the battle of Badar. This word is used only once in Quran and along with “BA” as in Ba Badar. Quran has not used the word Al (the) in front of the word Badar but the word Ba is used which means in or with Badar. If we look at the meanings of the word Badar in classical or medieval Arabic, the word Badar means Come suddenly upon, come unexpectedly upon, taken by surprise or come upon somebody suddenly or with surprise. Therefore, the phrase used in the ayah 3:123 as “and certainly Allah Nas’eer you while you were Izilliat with Badar…”  this means that Allah Nas’eer you when you were taken by surprise in terms of sudden attack which made you izzillat (weak, harassment, humiliation, lack of strength etc.). This interpretation is further confirmed if we look at the subsequent ayahs later in the same chapter as in ayah 3:125 “Yes! If you do Sabar and observe Taqwa, and they come  upon you suddenly…”.  X-Reference – 3:123.

 

ZILLAT (وَتُذِلُّ) & ZALAL (ضِلُّ) ZALALOON (الضَّالُّونَ), those who are Zalal- The word 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.

 

TAQWA (َاتَّقُوا) MUTTAQI/ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) in plural- those who observe Taqwa. The word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. X-Reference –  2:224 , 3:15 , 5:02 , 6:51 , 9:123 , 13:37 , 38:28 , 47:17 , 091:08 , 96:12.

 

SHUKAR & SHAAKIR (شَاكِرٌ)– who does Shukar; TASHKAROON (تَشْكُرُونَ) do Shukar: normally translated as thankful or grateful, but it is not simply utterance of words from our mouth or even out of deep conviction of our hearts – this word is used in Quran to refer actual deeds and actions showing ultimate gratitude which are done as a result of and towards acts of kindness, favors and blessings. For instance, Refer to Ayah 34:13- “They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles, اعْمَلُوا آلَ دَاوُودَ شُكْرًا “Work, O family of Dauod, in Shukr.” وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ and a very few of My Aibadeya (those who do Abd) are As-Shakoor.”  Here the meanings of the word Shukr is clarified, whereby one needs to return the favors through actions, as to show gratitude or being thankful – Shukr are therefore the acts of saying out-loud the feeling of gratitude through actions as per the expectations and return of favors by replying through expected actions as a return and ultimate gratitude. Similarly, in the ayah 17:19 “Whoever desired the Akhira and does Saiyee for it while is a Momin, it is for these whose Saiyee are Mashkooran (مَشْكُورًا)”. Here again the word is used in the meanings of recompense for what one has done righteously in terms of doing Saiyee while being a Momin, then that Sayee would be well decompensate, replied with, replied in kind by Allah. Similarly, in the ayah 76:22 while describing the inhabitant of Jannat Allah says “Indeed this is for you a reward and your Saiyee are Mashkooran (مَشْكُورًا)”. Therefore, in the ayah 2:152 when Allah says “..And do Ashkuru (اشْكُرُو) to Me, and do not do Kufr of Me” explains so much in the sense that it’s a complete guidance within one phrase, in terms of humanity has to follow Allah’s revelation as a return with ultimate gratitude towards Allah’s favor and blessing to us, we always remain grateful to Allah in terms of our obedience of Allah’s commandments, as our payback for all the blessings of Allah and remain firm on Emaan by Avoiding Kufr of Allah at all costs.  When the same word is used for Allah as in Ayah 2:185, as Shaakir, it’s used in the meanings of giving increased reward for the good deeds of people. It’s also used as opposite to Kufr which means to conceal or to hide. Therefore, as opposite to the word Kufr, the word Shukar would mean to express the gratitude through striving with full force, in terms of full submission and complete striving and expression. Therefore, in ayahs 2:52 and 2:56, when the word is used as an expected response from bani-Israel- this means that after having enjoyed huge favors as Ahsan from Rabb, which should have resulted in them being obedient and grateful filled with utmost gratitude towards Allah by following Allah’s commandments with their complete submission making it obvious through their acts and deeds.  X-Reference 2:52, 2:56, 2:152, 2:185, 3:123, 3:144-145, 4:147, 5:89, 7:17, 7:144, 10:22, 14:05, 17:19, 25:62, 34:13, 35:34, 42:23, 64:17, 76:09, 76:22.

 

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. Rabb of all the worlds. The word is also used in the meanings of Abideens of the Rabb with the word Rabbaniyyina (رَبَّانِيِّينَ) (singular Rabb) 3:79 or Rabbiyyuun (Abideen of plural Rabb) ayah 5:44, 5:63. The word is also used as Arbaban (أَرْبَابًا) plural of Rabb for polytheism as used in 9:31 and 3:80 or as Arbaab (two Rabb) as used in ayah 12:39- referring to those who take Rabb besides Allah. 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.  

 

MALAIK (لِلْمَلَائِكَةِ): The concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik. It’s therefore important to understand what does it mean by the term Malaik as per Quran. It does not mean Angel’s with wings as widely understood and translated since how can you have Emaan on something, without knowledge. The word Malaik shares the same characteristics as from the “Maaalik” means the one who has the power, the authority. Therefore, the word Malaik means the powers, processes and forces of nature on the basis of which Allah’s whole universe is kept running. Malaik has share the characteristics from the word “Alak” which means messengers or communicators for instance in ayah 22:75 “Allah chooses from the Malaik messengers and from the people”. Thus, Malaik are those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah. Refer Ayah 16:49-50, “And to Allah everything does Sajda whatever is in the heavens and whatever is on the earth of creatures, and the Malaik, and they are not arrogant. They fear their Rabb above them, and they do what they are commanded”. After Allah, the Malaik has done Sajda only to Adam, i.e., us as mankind as Khalifa on earth, on the basis of being taught Names by Allah- knowledge- refer Ayah 2:30-34.  X-Reference – 2: 30-34 , 15:30 , 16:49-50 , 22:75 , 25:22 , 33:43 , 35:01 , 38:73 , 41:31 , 66:4 , 74:31 , 89:22 , 97:04.

 

SABAR (بِالصَّبْرِ) & S’abireen (الصَّابِرِينَ) those who do Sabar: normally mistranslated as patience, basically means to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach. Its actual meanings are in terms of to strive, to make efforts with one’s whole being, to be persistent in terms of striving towards something, in order to achieve it through persistent efforts day in day out until the objective/the goal is attained. The word S’abireen (الصَّابِرِينَ)  are those who do Sabar and their characteristics are explained in details in Quran in the ayahs 2:153 to 2:157 as “O you who have Emaan Seek help through Sabr and Salat Allah is with the S’abireen. …those who are Yuqtalu in the path of Allah…(those who are steadfast in the face of Balaa from their rabb..) But give Basharat to the S’abireen. Those who, when a calamity afflicts them, say, “To Allah we belong, and to Allah we will return. Those are the ones upon whom are S’alawatun from their Rabb and Rahmatun And they are those who are Mohtaduun- as per Hidayah” These ayahs explain in details the characteristics of who are Sabireen as those who have Emaan; who seek help from Salat and Sabr; who are not even hesitant in getting Qatal in the path of Allah; who remain steadfast on the face of All (Balaa) test and trails where they have to reflect in return with their pure eeman; who when calamity strike them, they know everything including our own selves are from Allah, to Allah we will return, showing their utmost faith and tawakul on Allah and on the certainty of Akhira with this life and all Balaa therein as a temporary trials. These are the ones who are as per Hidayah and these are the ones for whom Allah’s Salawat and Rahmat are destined.  X-Reference – 2:45 , 2:61 , 2:153-155 , 2:175 , 2:250 , 3:120 , 3:142 , 3:145 , 3:200 , 7:87 , 8:65-66 , 10:109 , 11:11 , 14:21 , 18:28 , 19:65 , 20:132 , 25:42 , 38:06 , 49:05 , 54:27.

 

BASHAR (بَشِّرِ) & MUBASHIR/MUBASHIREEN (مُبَشِّرِينَ) the word BASHAR means the skin or the outer surface of human. Although the word Bashar is used for Insaan as well in Quran to mean like a human, the slight difference would be the Insaan would be combination of both physical and non-physical aspects, whereas Bashar would mean a human as its obvious to our eyes therefore in Quran whenever the word ‘Bashar’ is used for Inbiya it means humans like everyone else, regardless of their individual personal characteristics for instance in the ayah 23:33 “This is not but a Bashar like yourselves. He eats of that from which you eat and drinks of what you drink”, which means that Nabi is just like other humans in terms of being a human, not in terms of his personal abilities and character. However aside from this minor difference, in Quran both Insaan and Bashar are used in the same meanings for mankind or humans, for instance in the ayahs 15:26 and 15:28, both talking about creation of man from clay, Allah has used Bashar in one ayah and Insaan in another. Keeping in mind the basic meanings of the word Bashar as the skin or the physical aspects, the word ‘BASHARAT” means any news that changes the physical expression of the face whether that is good news producing smile and happiness or a sad news producing expressions of grief. Therefore, the same word is used for giving the news for Azaab a Aleem in ayah 3:21 as well as used for giving good news to the Momineen as in ayahs 2:97 & 2:223.  X-Reference – 2:97, 2:118, 2:155, 2:187, 2:223, 3:21, 4:138, 5:19, 9:112, 14:10-11, 15:26-28 , 23:33-34, 48:08, 80:39.

 

QALB (قَلْبِ) & QALOOB (قُلُوبُكُمْ) Normally translated as hearts, this is not the correct translation since the word which is used in the meanings of hearts is Faad for instance in the ayah 6:110 “And we will Nuqalibbu their afa’datuhum (hearts) and their visions, as they refused to have Emaan …”  Here both these words are used, therefore the word Qalb is not heart but instead is used in Quran as a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all faculties. Similarly in ayah 2:07 Allah says for the Kaafireen “ Allah has set a seal upon their Qaloob and upon their hearing and vision a veil…”  the word is used in the meanings of their understanding that is derived out of conviction of heart and mind and all of human faculties. Similarly, in the ayah 3:103 the phrase “…Allah embedded affection between your Qalobuhum…” here again the word is used in terms of one’s deep conviction and intentions of heart, mind and all of human faculties. The word is used in same meanings of assurance, tranquility and conviction of one’s heart, mind and all faculties in the ayah 3:126. The word is also further explained in the ayah 5:41 by the phrase “…they say we have Emaan with their mouths but their Qaloob did not have Emaan…”  X-Reference – 2:07 , 2:225 , 3:103 , 3:126 , 4:63 , 5:13 , 5:41 , 6:110 , 7:100 , 8:63, 9:87.

 

AZIZ (عَزِيزٌ) & IZZATU (الْعِزَّةُ) the word Izzat basically means honor, pride, status, power or reputation. For instance, in ayah 4:139 “Those who take kafireen as their allies instead of the Momineen. Do they seek with the Izzat? But indeed, the Izzat belongs to Allah entirely”. The word is used in the similar meanings of pride, status, title, reputation, power, honor etc., in ayah 18:34. In ayah 63:08 the word is used as an opposite of Al’Azalla (means those who are humbled, humiliated) – as an opposite would mean those who are elevated in pride, status, power or honor by people. Similarly, in the ayah 2:206 the phrase “When it is said to them, do Taqwa of Allah, then the Izzat overpowers them..” shows that impact, the addiction of power, popularity, pride and reputation on such people who use their impressive speech to destroy Haras and Nasal of others. When the same word is used for Allah as ALLAH is AZIZ, its used in the meanings of All-powerful, Almighty, the one to whom all powers, pride, honor belongs. X-Reference – 2:206 , 4:139 , 10:65 , 18:34 , 26:44 , 35:10 , 37:180 , 38:02 , 38:82 , 63:8.

 

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.

 

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.

 

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.

 

TOUBA (التَّوَّابُ) & TAWABEEN (التَّوَّابِينَ)- those who do Touba- in plural: basically, means to take a u-turn – The Three Important Steps (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. When its used for Allah as in the phrase Fa-Taab Alaikum, as in the ayah 2:187, its used in the meanings of the acceptance of Touba, or turning of Allah towards you. X-Reference 2:54 , 2:128 , 2:160 , 3:89 , 4:16-18 , 5:34-39 , 6:54 , 9:102 , 9:105-106.

 

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.

 

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.

 

GHAFOORUN (غَفُورٌ) & MAGHFIRATI (بِالْمَغْفِرَةِ)- noun, ASTAGHFIR (اسْتَغْفِرُو)- verb; means to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it’s like following the right path which covers/hides/protects the harmful impacts of previously taken wrong path and previously done sins. Just Like one would take a preventive/healthy lifestyle through diet, etc. to ward off/protect against diseases. It’s not a cure, it’s a prevention! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr.  The word Maghfirat (بِالْمَغْفِرَةِ) is basically a noun in the meanings of things/aspects/beings that do Ghafr. X-Reference – 2:58 , 2:173-5 , 2:221 , 2:268 , 2:285 , 3:89 , 11:114.

 

RAHEEM (الرحيم) the word Raheem share the same characteristics as Arham- a mother’s womb during pregnancy.  Unlike Allah being Rahman, which is applicable for everyone regardless of anything else; Allah being Raheem to us is basically a privilege and it will only be with us as long as we keep choosing the right path and stay as righteous by doing Amle-Swalehaat. This concept of Allah being Raheem is closely linked to the Tauba as per Quran. If we are on the right path and chose to be righteous, we need Allah’s help and blessings to keep doing good deeds and stay on the right path. With Allah as Raheem with us, we get peace, contentment, Sakoon, prosperity and tranquility in our lives. Whenever we commit a wrong deed willingly or unwillingly, knowingly or in ignorance, we lose that privilege of Allah being with us as Raheem. In order to get back that Privilege, we need to do pure TOUBA, a whole process as per Quran. It’s only after pure Touba (refer Touba vocabulary) , that we will get the privilege of Allah being Raheem back to us. X-Reference – 2:54, 2:128, 2:143, 2:160, 3:89, 4:18, 5:34-39, 6:54, 9:102.

 

 

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