Surah Aal-e-Imran Ayah No. 130 to 136
Surah Aal-e-Imran Ayah #130-136(3:130-3:136)
A- Translation
١٣٠ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا الرِّبَا أَضْعَافًا مُضَاعَفَةً ۖ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
[Quran 3:130] O you who have Emaan (آمَنُوا)! Do not Ta’kulu (تَأْكُلُوا) the Ribba (الرِّبَا), Aza’fan (أَضْعَافًا) Muzafatan (مُضَاعَفَةً), and observe Taqwa (اتَّقُوا) of Allah, so that you may be successful.
١٣١ وَاتَّقُوا النَّارَ الَّتِي أُعِدَّتْ لِلْكَافِرِينَ
[Quran 3:131] And observe Taqwa (اتَّقُوا) from the fire that is prepared for the Kaafireen (لِلْكَافِرِينَ).
١٣٢ وَأَطِيعُوا اللَّهَ وَالرَّسُولَ لَعَلَّكُمْ تُرْحَمُونَ
[Quran 3:132] And Attiu’u (أَطِيعُوا) Allah and the Rasool (الرَّسُولَ) so that you may be Turhamun (تُرْحَمُونَ).
١٣٣ وَسَارِعُوا إِلَىٰ مَغْفِرَةٍ مِنْ رَبِّكُمْ وَجَنَّةٍ عَرْضُهَا السَّمَاوَاتُ وَالْأَرْضُ أُعِدَّتْ لِلْمُتَّقِينَ
[Quran 3:133] And hasten towards Mughfiratin (مَغْفِرَةٍ) from your Rabb (رَبِّكُمْ) and a heaven, A’rzuha (عَرْضُهَا) the skies and the earth, prepared for the Muttaqueen (لِلْمُتَّقِينَ).
١٣٤ الَّذِينَ يُنْفِقُونَ فِي السَّرَّاءِ وَالضَّرَّاءِ وَالْكَاظِمِينَ الْغَيْظَ وَالْعَافِينَ عَنِ النَّاسِ ۗ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ
[Quran 3:134] Those who spend in the Sarra’e (السَّرَّاءِ) and the Zarra’e (الضَّرَّاءِ) and those who are Kazimeen (َالْكَاظِمِينَ) the Ghai’za (الْغَيْظَ) and the A’afe’en (وَالْعَافِينَ) of the people. And Allah loves the Mohsineen (الْمُحْسِنِينَ).
١٣٥ وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنْفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ وَمَنْ يَغْفِرُ الذُّنُوبَ إِلَّا اللَّهُ وَلَمْ يُصِرُّوا عَلَىٰ مَا فَعَلُوا وَهُمْ يَعْلَمُونَ
[Quran 3:135] And those, when they commit Fahishatin (فَاحِشَةً) or Zalamu (ظَلَمُوا) their Nafs (أَنْفُسَهُمْ), they do Zikar (ذَكَرُوا) of Allah, then do Astaghfiru (اسْتَغْفَرُوا) for their sins—and who can Yaghfir (يَغْفِرُ) the sins except Allah? And they do not persist on what they were doing while they know.
١٣٦ أُولَٰئِكَ جَزَاؤُهُمْ مَغْفِرَةٌ مِنْ رَبِّهِمْ وَجَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا ۚ وَنِعْمَ أَجْرُ الْعَامِلِينَ
[Quran 3:136] Those—their reward is Mughfiratin (مَغْفِرَةٌ) from their Rabb (رَبِّهِمْ), and heavens, flows from it the Anharu (الْأَنْهَارُ), Khalidena (خَالِدِينَ) therein. And a Na’im(وَنِعْمَ) reward for the doers.
B- THE CONCEPT:
Keeping in view the context of these ayahs to consider Allah as the only Hikm, which means that since Allah is the only Hikm, the only judge, therefore it is not upon us in anything to take matters in our own hands, in terms of judging or punishing anyone, even if it is a Zwalim, since only Allah is the one who decides whose Tauba Allah will accept and for whom Allah will give Azaab. These ayahs from 130 and onwards are now advising us what should we do as per the direct and explicit commandments of Allah as the Hikm, the judge, the only lawmaker in matters of Deen and what are these laws.
The ayah 3:130 “O you who have Emaan (آمَنُوا)! Do not Ta’kulu (تَأْكُلُوا) the Ribba (الرِّبَا), Aza’fan (أَضْعَافًا) Muzafatan (مُضَاعَفَةً),…” Keeping in mind that the addresses of all of these direct instructions are the Momineen only, i.e., those who have Emaan, the very first explicit instruction is not Ta’kulu the Ribaa, i.e., not to consume the Ribaa in any shape or form. This ayah is also defining the whole concept of Ribba as not just interest or financial mortgage loan etc. but in-fact anything with the basic greed and intention to earn back the investment in many times over through charging of excessive and high compounded multiplication, the investment is doubled and redoubled. The use of the word Az’fan (أَضْعَافًا) & Muzafatan (مُضَاعَفَةً) is not just informing us about Ribaa as a mechanism of doubling, redoubling, and multiplying manifolds, but the use of the same word as both verb and noun forms as a definition of Ribaa being multiplication many folds. The direct and explicit instruction by Allah is to not consume Ribaa in any shape or form, since Ribaa is in fact exploitation of an individual, family or a group due to their difficult situation, when they are in dire need, Ribaa is used in order to make them indebted for lifetime, and exploited to earn excessive income over one’s capital, being multiplied many folds.
The second important divine instruction is “…. and observe Taqwa (اتَّقُوا) of Allah, so that you may be successful.” As we know once we enter into the ambit of Islam and call ourselves Muslims, we are in fact bound by the covenant with Allah termed as A’emaan, our promise our oath to Allah. Emaan is also our firm and deep conviction which comes out of verification and understanding on the five fundamentals of Emaan. Taqwa is therefore the protection of this A’emaan/Emaan, both as our covenant with Allah as well as our utter and deep conviction of Emaan. Observing Taqwa means being extra protective and careful of our A’emaan/Emaan by following the laws of Allah by being extra cautious. Since the laws of Allah are all detailed in the Quran, as Deen, which is perfected by Allah and given to us as Na’imat, therefore those who follow these laws by observing Taqwa are bound to be successful in both the worlds. This is why in the next ayah Allah says that 3:131 “And observe Taqwa (اتَّقُوا) from the fire that is prepared for the Kaafireen (لِلْكَافِرِينَ). Is telling us that observing Taqwa means protecting ourselves and our A’emaan/Emaan from the fire of hell as well, which is destined for the Kaafireen.
The next ayah 3:132 And Attiu’u (أَطِيعُوا) Allah and the Rasool (الرَّسُولَ)….” The concept of Attiu’u Allah and the Rasool is a very detailed one that needs to be understood in its depth and applied practically in our lives keeping in mind important divine guidelines as follows:
- Emaan on Allah’s Nabi and Rasool means there could be no distinction, no difference whatsoever between any of Allah’s Nabi and Rasool. It means Emaan on ALL of them on equal footings, without any distinction, differentiation between any of them.
- Wherever Nabi is addressed in Quran, in terms of being addressed personally without the connection with the Naboo’at or Risaalat, either the word ‘Nabi’ is used in Quran (not the word Rasool) or the name of the Nabi/Rasool is used i.e. Mohammad. Had Allah intended us to follow the Nabi, in his personal capacity or the Muhammad, instead of mentioning Attiyu Allah wa Attiyur Rasool, Allah would have mentioned Attiyu Allah wa Attiu Muhammad or Attiyu Allah wa Attiyu Nabi. Since neither the word Nabi, nor Muhammad is mentioned in this phrase, the instructions of Allah is not to follow the Muhammad in his personal capacity, but follow the Risaalat, the hidayah, the Kitaab.
- As Momineen we cannot make any distinction between Allah and Rasool too- ayah 4:150 “Indeed, those who do Kufar in Allah and Allah’s Rasool (in plural) and wish to discriminate between Allah and Allah Rasool (in plural) …” The only thing that is common between Allah and Rasool, on the basis of which we cannot make any distinction between Allah and Rasool, is the Allah’s Risaalat, the message, the Kitaab – there is no other common ground between Allah and Rasool. Since the Rasool is the one who has delivered the message, those who do Kufar, seek to create discrimination between Allah and Rasool through creating multiple books, one as a kitaab from Allah and another as from Rasool.
- Allah says in Quran to follow the Millat of Ibrahim in many ayahs. In the absence of any documents or recordings of Nabi Ibrahim’s sayings and actions, how are we supposed to follow the Millat of Ibrahim. The word Millat is derived from Imla meaning dictate, writing or something being made obligatory. Therefore, the Millat of Ibrahim was made obligatory and written in the form of Deen, the Kitaab. The idea is to follow the same methods, ways and acts of following the laws of Allah as was done by Ibrahim which is well documented and mentioned in the Kitaab. Therefore, following the Millat of Ibrahim means following the Kitaab and we have not been instructed to follow the Millat of Mohammad but to follow the Millat of Ibrahim, i.e. the Quran.
- Follow the Rasool, means following the Risaalat, the process of revelation- the Jibrael and Michael- Quran highlights the fact that Rasool can be appointed from people as well as Malaik. Being a Momin means having Emaan on Allah’s Kitaab; the process of revelations itself which was carried out by two Malaik, Jibrael and Michael. Going against Michael and Jibrael, means going against the revelations. Not to follow the Kitaab, to conceal, reject or deny its Ayaat, or to associate anything in the name of Allah which Allah has not mentioned in the Kitaab, it is equivalent to going against the Jibrael and Michael.
- There are many ayahs in Quran that gives us this important message that even the Nabi has to follow the Rasool. In fact, as per Quran all the Anbiya have entered into a Meesaq with Allah. This strong Meesaq from all the Nabiyeen is basically to have Emaan on the Rasool and be of Nas’eer for the Rasool. Allah also instructs everyone to follow the Allah and Rasool, including the Nabi, thus to follow the Rasool is enjoined upon everyone, including the Nabiyeen, clearly telling us that the Rasool means the Risaalat, the Kitaab, the Quran.
Therefore, whenever Allah says in Quran Attiu’u Allah and Attiu’u Rasool, it does not mean following Muhammad or any other Nabi of Allah in personal capacity, but it means to follow the Risaalat, the message which is Allah’s revelation and as delivered and communicated by each and every Nabi. It is therefore the next phrase is “… so that you may be Turhamun (تُرْحَمُونَ). That is if one follows the Hidayah, then and only then Allah’s Rahmat would be bestowed upon him/her in all of the meanings of the word as lifeline, source of survival, success and prosperity in all walks of life, Peace, contentment, shield and security in all walks of life, becoming role model, an inspiration for others, going at the height of the world in terms of success and benchmark and united as a ummah with same common purpose, values and beliefs.
The next ayah 3:133 “And hasten towards Mughfiratin (مَغْفِرَةٍ) from your Rabb (رَبِّكُمْ) and a heaven, A’rzuha (عَرْضُهَا) the skies and the earth, prepared for the Muttaqueen (لِلْمُتَّقِينَ).” This is a divine instruction to us as Momineen to hasten, compete with each other and try to lead towards (1) Mughfirat from Rabb means to seek shield and protections against the impacts of wrong path such as pain, suffering, immorality etc., to always follow the right path which covers/hides/protects the harmful impacts of wrong path and sins and (2) Hasten and compete with each other, try to lead towards Jannat. The next phrase is describing the jannat as A’rzuha – the gains, the payback, the recompense, the benefits of everything that is in the earth and the skies. The last phrase is telling us that Jannat is prepared for the Muttaqueen, i.e. those who observe Taqwa.
The next ayah is giving us few descriptive characteristics of those who observe Taqwa as Muttaqueen. 3:134 “Those who spend in the Sarra’e (السَّرَّاءِ) and the Zarra’e (الضَّرَّاءِ)…” As we know Sarra’e means days or periods of happiness and success, periods of happiness, joy, prosperity, welfare, financial and economical abundance and wellbeing. Whereas Zarar on the other hand means intense harm, hurt, adversity, sufferings and hardships. Therefore, one of the important characteristics of those who are Muttaqi, is that they spend for the benefits of other regardless of what situation they are under. Whether they are going through a period of economic/financial well-being, happiness and success or even if they are undergoing periods of extreme hardship, adversity, or sufferings, they continue to spend for the benefit of others, through their efforts, wealth, resources, abilities of whatever they can afford to spend.
The next characteristics of Muttaqueen is “…and those who are Kazimeen (َالْكَاظِمِينَ) the Ghai’za (الْغَيْظَ)…” controlling one’s negative emotions, be it an emotion of grief, sadness, anger, jealousy, animosity, rage etc., controlling these and restraining these is the key characteristic of Kazeem and consequently a Muttaqi. With respect to this ayah, however the reference is in terms of controlling and restraining their Ghai’za, which, as we know is not just anger or rage, but is an all-encompassing emotion of anger, jealousy, animosity and rage which are hidden in someone hearts against others, and which have the ability to possess, overpower and control that person. These are those set of negative emotions, filled with anger, rage, jealousy and animosity, that is hidden within the hearts, and if let to overpower, have the ability to engulf the person, in death and destruction. Restraining these and controlling these are therefore a key requirement of and characteristic of becoming a Muttaqqi.
The next characteristic is closely aligned with the earlier one of spending for the benefit of others as “… and the A’afe’en (وَالْعَافِينَ) of the people…” As we know the word A’afeen for the people means they give to people more than the Haqq, in terms of giving away freely and generously, everything and anything excess over their own needs and requirements. And it is because of all of these characteristics that Allah says in the last phrase as “…. And Allah loves the Mohsineen (الْمُحْسِنِينَ). As we know a Mohsineen are those who do Ahsan, which means doing something that looks good/pleasant to the eyes, all the faculties, spirit and soul of the receiver; to create balance-to fill the void/lack for others; to give something or do something for others as Ina’am, i.e., not in expectation of any return and treating others with their best/ excellent behavior as a step up of Ad’al, i.e., they do and give others more than what their Haqq is and they take from others less than what their own Haqq is.
The next ayah 3:135 is telling us about characteristics of Muttaqueen, to err is human and to make mistakes is possible for anyone including the Muttaqueen. How they react and take actions after such mistake makes them Mutaqueen. It is because of this that Allah says in 3:135 “And those, when they commit Fahishatin (فَاحِشَةً) or Zalamu (ظَلَمُوا) their Nafs (أَنْفُسَهُمْ),…” Is talking about any such acts of Fahasha or where one does Zulm to one’s own Nufs. As we know the word Fahashi means doing any indecent and immoral acts or to cross the boundaries of Deen by using one’s abilities, faculties and resources outside of these boundaries. If a Muttaqi is involved in any act of Fahashi or where the person commits any Zulm against his/her own Nafs, which impacts the person in his/her personal capacity, but does not impact any other individual, person or group.
The solution is what a Muttaqqi does, is in two folds “… they do Zikar (ذَكَرُوا) of Allah, then do Astaghfiru (اسْتَغْفَرُوا) for their sins…” (1) to do Zikar of Allah- The Zikar of Allah is a very broad term, which is all encompassing of following the Quran, in letter and spirit; understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats; remembering and being grateful for God’s blessings and taking lessons/ Ibrat from previous storied (in Quran). Therefore, when Allah is telling us that as a solution of being involved in acts of Fahashi or any acts which is Zulm against their own Nafs, they do Zikar of Allah, then “Zikr” is used in all of these meanings in all-comprehensive manner and (2) to do Astaghfiru for their sins– meanings, they guard themselves against these sins, putting up walls and protective shields against such acts, in order to save themselves from the harmful effects of these acts. One of the key characteristics of doing Astaghfir, is not only to leave the wrong path, wrong acts, put up protective shields against such acts but also to take on and stay stead fast on the right path as a means of staying away and stay protective from the impacts of the wrong path. The next phrase is self-explanatory as “…and who can Yaghfir (يَغْفِرُ) the sins except Allah?” The last phrase of this ayah “…And they do not persist on what they were doing while they know.” Is telling us that Muttaqi, when they realize that they have done these acts by mistake, they do not continue doing these acts, while they know that these are acts of sins, fahashi and Zulm against their Nafs, but they do Zikar and do Astaghfir.
The last ayah is then telling us what is the reward for the Muttaqueen as 3:136 “Those, their reward is Mughfiratin (مَغْفِرَةٌ) from their Rabb (رَبِّهِمْ), and heavens…” is telling us about the reward for the Muttaqueen as Maghfiratan, protection and shield from their Rabb and heavens. The next phrase is the description of the heaven as “… flows from it the Anharu (الْأَنْهَارُ), Khalidena (خَالِدِينَ) therein…” As we know Nahar are all those things that we desire including all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health. Therefore, the description of Jannat, the heaven for the Muttaqueen is like a place which is over flowing with Nahar for us wherein we will abide forever. The next phrase “…. And a Na’im (وَنِعْمَ) reward for the doers.” Here the word Na’aim is used in all the meanings of the word Na’imat as a reward for those who do good as instructed by Allah in Quran.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 130 to 136 is giving us the following divine instructions that we can apply in our day to day lives.
- Not to consume Ribba in any shape or form under any situation or circumstance.
- Observe Taqwa and remain highly protective of our Aimaan both as covenant with Allah and as our firm conviction.
- Follow the Allah and follow the Rasool, means follow Allah’s Hidayah, the Risalat, the Quran, as following and obeying the Quran will lead us towards being blessed by Allah’s Rahmat in all its meanings
- Hasten, compete with each other and try to lead to Mughfirat and Jannat
- To spend for the benefits of other regardless of the situation we are under, whether it’s a period of economic/financial well-being, happiness and success or even if it’s a period of extreme hardship, adversity, or sufferings.
- To always give to people freely and generously, everything and anything excess over and above our needs and requirements.
- To always control, restrict, restrain our negative emotions especially the emotions of anger, jealousy, animosity and rage which are against others
- If we commit any mistake, or indulge in any acts of Fahashi or any Zulm to our Nafs, which impact us in our personal capacity, but does not impact any other individual, person or group, then we must do Zikar and do Astaghfir for our sins and cease to do such acts right away.
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/
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.
KULU (كُلُوا) YAKULUUNA (يَأْكُلُونَ) they do Kulu– normally translated as to eat or eating, the word basically means using, utilizing, carrying or consuming, not just through one’s mouth in the form of eating, but using, spending, consuming, within one’ self or for one’s benefits. For instance in the ayah 2:174 “ ..they yakuluuna nothing except fire in their bellies” here the word is used in the meaning of consuming or carrying. Similarly in the ayah 3:49 “…I inform you of what you Ta’kaloon and what you store (tadakhirun – Zagheera)…” here the word is used as opposite of storing or saving or hoarding, in the meanings of consuming, or utilizing. In the ayah 4:02 when Allah is talking about Yateem’s wealth” …and do not Ta’kalu their wealth/properties into your wealth/properties…” Here the word is used in the meanings of mixing, merging or taking over. It is used in the similar meanings in the ayah 4:04 as “…but if they give up willingly to you anything of it, then Fakulu in ease and satisfaction “ means in the meaning of taking it over, consuming it, utilizing it or taking it as one’s own. X-Reference – 2:168 , 2:172 , 2:174 , 3:49 , 4:02 , 4:04 , 4:10 , 5:04 , 5:66 , 5:88 , 6:118 , 6:141-142 , 7:31 , 7:161, 8:69 , 15:3 , 16:69 , 16:114 , 20:54 , 20:81 , 22:28 , 22:36 , 23:51 .
RIBAA’ (الرِّبَا) & RABIYE (َيُرْبِي) normally translated as interest or any financial interest, this is a wrong translation. The word Ribaa as per Quran is explained by Quran itself in the ayahs 2:276 and 3:130. Therefore, when Allah says in the ayah 2:276 that “Allah destroys the Ribba and YuRabbiy the Sadaqat…” the same word is used grammatically in two forms, a noun as in Allah destroys the Ribba (noun) and the verb form as in Allah Yurabbiy the Sadaqat. In order to understand how Allah Yurabbi, the Sadaqat, the concept is explained in the ayah 2:261 “The example of those who spend their wealth in the sabeel of Allah is like a grain seed which germinates seven spikes, in each spike is a hundred grain…” shows the concept of multiplication and excessively multiplying the original investment (grain). Therefore, when Allah says in the ayah 2:276 that Allah Yurabbiys the Sadaqat, it is the same concept of excessive multiplication. Similarly, in the ayah 3:130 Allah says “O you who have Emaan do not Ta’kulu the Ribaa Aza’ffan Muzzafatan…” The same word which means excessive, multiplication, doubled and redoubled is used here in both noun and verb form as Azaffan Muzzafan, showing the characteristics and meanings of the word Ribaa. Also, in the ayah 4:161 “for their taking of Ribaa while they were asked to refrain from it and from Kuluhim of people’s wealth with Baatil…” shows why and how the Ribaa is taken, which is to take people’s wealth, without Haqq, through Baatil means. Therefore, as per Quran, Ribaa is not usual interest or financial charge over someone’s capital, as it is usually charged as a time value of money in Tijarat or Business by established Financial companies and banks without any exploitation, but the Ribaa in fact is an excessive multiplication, doubling and redoubling of the initial capital of a loan taken by someone for personal consumption instead of investing further as investment in any trade or Tijarat or in a commodity which would maintain and increase its market value over the period of time and give good return. Also, in the ayah 2:276 when Allah compares the Sadaqat to the Ribaa, it means that both are used to give respite to individuals and families in their desperate times of need, while Sadaqaat is done as a means of spending in the sabeel of Allah, on the other hand, the Ribaa is done as a means of exploitation of the individual or family due to their difficult situation, dire need in order to make them indebted for lifetime, and to earn excessive income over one’s capital. X-Reference – 2:275-276 , 2:278 , 3:130 , 4:161.
AZA’FAN (أَضْعَافًا) & MUZAFATAN (مُضَاعَفَةً) NEW is normally translated as doubled or redoubling, but it is used in the Quran in the meanings of something being multiplied manifolds as in the compound multiplication for instance in the ayah 38:61 “They will say our Rabb, whoever brought this upon us, then increase an Azaab Za’fan for the one in the Fire” Used here in the meanings of being multiplied manifolds. Similar meanings are used in ayah 7:38 “…our rabb these misled us so give them Azaaban Zaifan of the fire”. In ayah 33:67-68 “and they will say our rabb indeed we obeyed our chiefs/leaders and the great people and they mislead us from the Sabeel, so given them Za’efeene of the Azaab…” used here in the same meanings of “give them Azaab multiplied two folds as in double the Azaab”. The same word Zaifeen and the meanings thereof of double, two-folds are used in ayah 2:265 “…so it yielded its harvest Zaifeene…: In the ayah 34:37 “and it is not your wealth or your children that bring you near to us in position, but those who have Emaan and does Amale Swalehat, for them is the reward the Za’efe for what they did…” When talking to Nabi in Ayah 17:75 “then we would have made you taste Zaifa of the life and Zaifa of the death and not would have found any helper against us” In both the ayahs 2:245 and 3:130, the word is used in both verb and noun forms, implying multiplication many folds – in 2:245 the reference is spending in the sabeel of Allah and giving Allah a ahsan loan, being multiplied in reward by Allah and in ayah 3:130, both the uses of the word as noun and verb depicts the meanings of the word Ribaa. – X-Reference 2:245 , 2:265 , 3:130 , 7:38 , 17:75 , 33:67-68 , 34:37 . 38:61.
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.
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.
AT’EUU (أَطِيعُوا) AUSTAT’A’T – T’AAEEN is translated as obey but the word share much broader characteristics of meanings for instance in ayah 41:11 “…come willingly or karhan – they said we come T’a’aeen” here the word T’a’aeen is used as an opposite meanings of word Karhan which means unwillingly, by force, something which is hateful or despised, done as hardship or compulsion. Therefore, as an opposite to Karhan, the word Ta’a’een are those who are obedient followers out of their likes and abilities, without any force or compulsion, due to their own internal inclination, enthusiasm, motivation, eagerness and commitment. Similarly, in ayah 5:112 “…said O Esa son of Maryam, is your Rabb Yast’eeu to us…” the word is used in the meanings of willingness and ability. In ayah 6:35 the word Austat’a’t is used in similar meanings. The word is used as obedient followers in ayah 3:100 as “o you who have Emaan, if you Tut’eyu a Fareeq from those who were given the book, they would turn you back after your Emaan as Kaafireen” thus used here in the meanings of following them as willing, and obedient followers, out of one’s own desires. Therefore, whenever Allah uses the phrase At’eu Allah wa At’eur Rasool, the word At’eu is used in the meanings of being obedient followers of Allah and Rasool out of one own internal inclination and commitment. X-Reference – 3:32 , 3:100 , 5:112 , 6:35 , 41:11.
RASOOL (وَالرَّسُولَ) & RISALAT The word Rasool is normally translated as messengers who deliver the Risaalat- the message. The role and duties of the Rasool is described in the ayah 2:129 as “…send from among them a Rasool who will Yatlu (recite) to them your Ayaat and will give them Ilm (knowledge) of the Kitaab and the Hikmat and Yuzakiy them…” Thus, Rasool is the one who deliver Allah’s message/recite Allah’s Ayaat, teach the knowledge (ilm) of the Kitaab, and give Hikmat to people and cleanse, purify, grow them. The same is described in ayahs 7:61-62 by Noha as “…I am a Rasool from the Rabb of the Aailmeen, I convey to you Risaalat of my Rabb and I advise you and I know from Allah what you do not know”. In the ayah 5:99 “Not upon the Rasool anything except the Balagha (deliver, convey, communicate)…” Therefore, the only duty of the Rasool is to deliver the Risaalat. Similarly in the ayah 5:67 “O Rasool, Balagha (convey/deliver) what has been revealed upon you from your Rabb and if you do not then you have not balaghat (delivered) Risaalat (Allah’s message)…” Is telling us the meanings, duties and responsibilities of Rasool. Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in connected manner. Therefore, there is no Nabua’t without Risaalat and vice versa. X-Reference – 2:129, 3:32, 5:67, 5:99, 7:61-62.
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.
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.
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.
A’RZUHA (عَرْضُهَا) NEW is normally mistranslated as width or breadth in terms of the measurement or expansion of Jannat as in ayah 3:133, but this is a wrong translation of the word, as it does not make sense why would Allah let us know about the vastness, width or breadth of heaven equal to skies and earth, what difference it would make on one’s Eemann. The correct meanings of the word are gains, benefits, earnings, payback, recompense, profits, rewards etc. for instance in the ayah 4:94 “…. you are not a Momin seeking Araza of this worldly life as with Allah is abundant Muanim/Naimat…” . Similarly in ayah 7:169 “…they inherited the Kitaab, taking Araza of this lower life…” Similar meanings are used in ayah 24:33. In ayah 8:67 “…you desire the Araza of this world and Allah desires for the Akhira…”. In ayah 9:42 “had there been a short term Arazan and an easy Safar/journey, they would have followed you…”. X-Reference – 3:133 , 4:94 , 7:169 , 8:67 , 9:42 , 24:33.
SARRA’E (السَّرَّاءِ) NEW is normally translated as ease, but is used in Quran in much broader meanings as days of happiness and success, periods of happiness, joy, prosperity, welfare, financial and economical abundance and wellbeing. It is used in Quran in only two ayahs – In ayah 3:134 “those who spend in the As-sarrae and the Az-zarrae…” and in ayah 7:95 “…our forefathers were touched by the Zararae and the Sarrae…” In both of these usages the word is used in the meanings of periods of happiness, success, financial & economic well-being. X-Reference – 3:134 & 7:95.
ZARAR (ضِرَارًا) & TUZARAR (تُضَارَّ) normally translated as harming or hurting but the word is used in Quran in a much more intense manner. The word that is used to cause minor or moderate harm or injury is “Azzan” which is used in Quran in the meanings of physical and non-physical hurt and harm such as emotional, verbal or psychological hurt or harm. But the word Zarar is used in a much more intense manner as a step up of the word Azzan i.e. in the meanings of intense hurt, harm and/or torture for instance in the ayah 3:111 “They will not cause Zarar to you, except Azzan…”. The word is used in similar meanings of intense sufferings and hardship as used in the ayah 2:214 “They were touched by poverty and Zarar and they were shaken until they called out.…” It’s also used in Quran as an opposite of the word Nafah as in the ayahs 5:76 , 7:188. The word Nafah means benefits, advantages, earnings, profit, and gain. Therefore, as an opposite of the word Nafah, the word Zarar would mean losses, disadvantage, sufferings, etc. The word is also used as an opposite of Sarar as in the ayah 3:134 “ Who spend during As-Sarara’ and Az-Zarara’…”- The word Sarar is used in Quran in the meanings of ease and comfort. Therefore, as an opposite of the word Zarar it would mean hardship and difficulty. Also used as an opposite of Rahmat as in the ayah 10:21 and also as opposite of Na’imat as in the ayah 11:10. X-Reference – 2:214 , 2:231 , 3:111 , 3:134 , 5:76 , 6:42 , 7:94-95 , 7:188 , 10:21 , 10:49 , 11:10 , 13:16 , 20:89 , 72:21.
KAZIMEEN (َالْكَاظِمِينَ) NEW The word Kazeem means someone who suppresses, controls, or restraint his/her negative emotions such as grief, anger, jealousy, hatred, fear, disgust, sadness, rage, loneliness, annoyance etc. For instance in ayah 12:84 “…and his eyes were clear from grief and he was Kazeem”. Similarly in ayah 16:58 “And when is given the news of one of them as female, turns away, his face becoming faded and he Kazeemun”. Similar meanings are used in ayah 43:17 as the one who controls, suppresses, restrain his/her negative emotions. Also the word makzoom is used in the meanings of distressed or depressed as used in ayah 68:48. The word Kaazibeen is used in the similar meanings of Kazeem and in plural as in the ayah 3:134. X-Reference – 3:134 , 12:84 , 16:58 , 43:17 , 68:48.
GHAIZE (الْغَيْظِ) & GHAIZEKUM (بِغَيْظِكُمْ) is normally translated as rage, but it is an all-encompassing of having emotions of anger, jealousy, animosity and rage which are hidden in someone hearts against others, which basically possessed, overpowered and control that person. For instance, in the ayah 3:118-3:119 “…Indeed what is apparent from their mouths but what is concealed in their hearts is much greater…in isolation they backbite you, make plans to attack on you- the Anamil (possessed or possession/ownership) of the Ghaize, say ‘die with your Ghaizekum’. Indeed, Allah is all-knowing of the entity appearance…” These ayahs are telling us clearly that these are those set of negative emotions, filled with anger, rage, jealousy and animosity, that is hidden within the hearts, which overpowers and kills the person slowly and gradually from within and that is why the word “die with Ghaizekum”. Similar meanings are used in ayah 3:134. In ayah 9:15 “and remove the Ghaize in their Qalobihim..” Similarly in the ayah 33:25 “And Allah turns back those who do Kufar with their Ghaizehim not they obtained any Khair…” telling us that once the hearts and Qaloob are occupied with Ghaize, there is no Khair in it left, and no Khair comes out of it; and also, this is a sign of Kufar. X-Reference – 3:119 , 3:134 , 9:15 , 33:25.
AF’UA (الْعَفْوَ) YAFU’NA (يَعْفُونَ) & TA’FUU (تَعْفُوا) normally translated as forgiving or All-Forgiving when used for Allah as in phrase Afowan Ghafurran. The main characteristics of this word is in meanings of giving to someone more than one’s Haqq, given away freely anything excess over one’s own Haqq. For instance in the ayah 2:219 “ ..And they ask you about what they should spend, Say Af’waa” the word is used here in the meanings of giving away freely after keeping own Haqq, that is whatever is there over and above one’s rightful needs & expenses, should be spend for the benefit of others. The word is used in similar meanings in ayah 7:199 “Take what is Af’waa (given freely excess over Haqq) and do Amar of what is Maaroof and turn away from the ignorant.” Therefore, whenever the phrase Af’waan Ghafurran is used for Allah as in the ayahs of 4:43, 22:60 or 58:2, its used as Allah who gives to humanity more than their Haqq as Ghaffurran; who protects/shields us against the impacts of wrong path such as pain, suffering, immorality etc. Therefore, with the phrase Af’waan Ghafurran would means Allah provides this protection freely, generously- way more than our Haqq. Reference – 2:219, 4:43, 4:99, 4:149, 7:199, 22:60, 58:2.
AHSAAN (بِإِحْسَانٍ) HUSN (أَحْسَنُ), HUSANAN (حَسَنًا) MOHSIN (مُحْسِنٌ) – the one who does Ahsan, MOHSENEEN (الْمُحْسِنِينَ) – in plural: means Ahsaan (1) Something that looks good/pleasant to your eyes, other faculties, spirit and soul; (2) it is also used in Quran as an opposite to the word Fas’ad – therefore it means to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. not in expectation of any return & (4) Best/excellent, a step up of Ad’al – adal means that whatever is owed as an Haqq, you give to that person that Haq and whatever you are owed as your Haqq you take that Haqq. As a step up of Adal, the word Ahsan would mean that you give someone more than what their Haqq is and you take from someone less than what your Haqq is. X-Reference – 2:138 , 3:37 , , 4:69 , 5:50 , 6:154 , 10:26 , 16:96 , 17:07 , 18:31 , 19:74 , 25:76 , 28:77 , 33:52 , 39:10 , 41:34 , 64:03.
FAHASHA (وَالْفَحْشَاءِ) normally translated as indecent and immoral acts. It is used in Quran in the meanings of ‘to cross the boundaries of Deen’ as an opposite of the word Qanitat and Qaniteen – which means to guard/protect/use one’s abilities & resources within the boundaries of God’s Rules. Therefore, as an opposite of these words, the word Fahashi would mean to cross the boundaries of deen and use one’s abilities, faculties and resources by remaining outside these boundaries. The word is used in Quran in the meanings of indecent and immoral acts as well. For instance in the ayah 16:90 “Indeed Allah Aa’mar Adal and Ahsaan and giving to Quraba and Allah forbids (Yanha) Fahashi and Munkir and…..”X-Reference – 2:169 , 2:268 , 7:28 , 12:24 , 16:90 , 24:21 , 29:24.
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.
NAFS (نَفْسٌ) Nafs is used in Quran for a person, a soul, or an individual basically a combination of an individual’s physically and non-physical aspects. It’s also used in the meaning of the blood as well as to breath, to come into being or to start to exist for instance in ayah 81:18 it’s used for the early morning being come alive. It’s also used in Quran in terms of that part of our being that would be returned to the Rabb after our death in this temporary life here on earth leaving the mortal/physical selves behind and we would be returned to our Rabb for the purpose of accountability. Other than these meanings of the word Nafs, during our day-to-day life, there are three types of Nafs which are within us at all times; (1) Good Nufs or Nafs Al-Mutminna as per ayah 89:27 -This is the nafs at play when we feel peace, contentment, joy and tranquility after having done acts of kindness and selfless acts for the benefit of others (2) Acts of Shaytan- or Evil Nafs- Nafs Al-Ammara as in Ayah 12:53- through our own Nafs. (3) Conscience / repentance as in Ayah 75:02 – this part of our Nafs encourages us towards repentance and gives us guilty feeling in case of our bad deeds and mistakes- the ayahs 91:7-10 describe these parts of the same nafs. X-Reference – 2:48, 3:30, 12:53, 75:02, 89:27, 91:07.
ZIKR (اذْكُرُ) The word Zikr has been used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means remembering and being grateful for God’s blessings as well as taking lesson (Ibrat) from previous storied (in Quran). Therefore, when Allah says in chapter no. 54 in multiple ayahs that “Quran is made Simple and easy for Zikr” it means the word “Zikr” is used in all the above meanings including understanding Ayahs of Allah, believing and following these Ayahs has been made simple and easy for each and every one of us by our creator. X-Reference 2:114, 6:90, 13:28, 16:13, 20:03, 43:44, 54:15 & more, 76:29.
NAHAR (بِنَهَر) is normally translated as streams, or rivers. But the real meanings of the word is truly reflected in the ayah 71:12 as “And give you increase in wealth and children and provide for you Jannat and provide for you Nahar.” Therefore, Nahar are all those things that we crave for, desire for in addition to wealth, children and Jannat (that is a serene and comfortable environment to live in). Would include all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health. The word is used in the similar meanings in the ayah 7:43 “And we will remove whatever is within their hearts of the resentment, flowing from it, Nahar..” used in the meanings of peace, tranquility, self-actualized state. It is used as a means of getting Hidayah through ways and means as in the ayah 16:15 “…and Allah has made therein (the earth) the sabeel and the nahar, so that you may get Hidayah”. Therefore, in the ayahs wherever Allah is describing the Jannat, in addition to Jannat the phrase is “Tajri min Thethehol Al-Anhar (plural of Nahar)” meanings where peace, tranquility and all ways and means necessary to a life would be flowing, or amply provided for in ample supply. Similarly in the ayah 2:249, the Nabi is warning his nation, the phrase is “Indeed, Allah will be Mubtala-utum you with a Nahar…” Includes all those things which would be provided as a situation or condition, that one craves for and desires such as peace, popularity, spouse, prestige, etc. through which the person would be tested and tried in terms of bringing out the real characteristics of the person. X-Reference – 2:249 , 3:15 , 3:198 , 4:13 , 5:85 , 7:43 , 9:100 , 16:15 , 71:12.
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 2:81 , 3:15, 4:13, 5:80, 10:52, 20:120, 21:34, 32:14, 41:28, 50:34.
NA’IMAT(نِعْمَتِي), my Naimat & ANA’MTA (اَنۡعَمۡتَ)- bestowed Na’mat- normally translated as Favors or Blessings of Allah, the word Na’mat has four broad meanings as per Quran (1) Success & Prosperity in all walks of life. (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. (3) Height, Benchmark, Role-model as in Na’mat-khaana. (4) Unity of nations in terms of common purpose and same set of values and beliefs. X-Reference – 2:150 , 3:171 , 5:06-7 , 5:65 , 7:152 , 8:53 , 14:34 , 16:53 , 31:31 , 37:57 , 44:27 , 73:11 , 88:08.