Surah Aal-e-Imran Ayah No. 137 to 143
Surah Aal-e-Imran Ayah #137-143(3:137-3:143)
A- Translation
١٣٧ قَدْ خَلَتْ مِنْ قَبْلِكُمْ سُنَنٌ فَسِيرُوا فِي الْأَرْضِ فَانْظُرُوا كَيْفَ كَانَ عَاقِبَةُ الْمُكَذِّبِينَ
[Quran 3:137] Indeed, Sunanun (سُنَنٌ) have occurred before you, then travel in the earth and then Anzuru (فَانْظُرُوا) how was the A’aqebatu (عَاقِبَةُ) of the Mukazzibeen (الْمُكَذِّبِينَ).
١٣٨ هَٰذَا بَيَانٌ لِلنَّاسِ وَهُدًى وَمَوْعِظَةٌ لِلْمُتَّقِينَ
[Quran 3:138] This is a Bayyan (بَيَانٌ) for the people and Hudann (هُدًى) and Mue’zatun (مَوْعِظَةٌ) for the Muttaqueen (لِلْمُتَّقِينَ).
١٣٩ وَلَا تَهِنُوا وَلَا تَحْزَنُوا وَأَنْتُمُ الْأَعْلَوْنَ إِنْ كُنْتُمْ مُؤْمِنِينَ
[Quran 3:139] And do not Tahenu (تَهِنُوا) and do not grieve and you will be the superior if you are the Momineen (مُؤْمِنِينَ).
١٤٠ إِنْ يَمْسَسْكُمْ قَرْحٌ فَقَدْ مَسَّ الْقَوْمَ قَرْحٌ مِثْلُهُ ۚ وَتِلْكَ الْأَيَّامُ نُدَاوِلُهَا بَيْنَ النَّاسِ وَلِيَعْلَمَ اللَّهُ الَّذِينَ آمَنُوا وَيَتَّخِذَ مِنْكُمْ شُهَدَاءَ ۗ وَاللَّهُ لَا يُحِبُّ الظَّالِمِينَ
[Quran 3:140] If a Q’araun (قَرْحٌ) touches you, then indeed has touched the people a Q’araun (قَرْحٌ) similar to it and these period Nudaweluha (نُدَاوِلُهَا) among the people and Allah gives knowledge to those who have Emaan (آمَنُوا) and take witness from you. And Allah does not love the Zwalimeen (الظَّالِمِينَ).
١٤١ وَلِيُمَحِّصَ اللَّهُ الَّذِينَ آمَنُوا وَيَمْحَقَ الْكَافِرِينَ
[Quran 3:141] And Allah Leyumahis’a (لِيُمَحِّصَ) those who have Emaan (آمَنُوا) and destroys the Kaafireen (الْكَافِرِينَ).
١٤٢ أَمْ حَسِبْتُمْ أَنْ تَدْخُلُوا الْجَنَّةَ وَلَمَّا يَعْلَمِ اللَّهُ الَّذِينَ جَاهَدُوا مِنْكُمْ وَيَعْلَمَ الصَّابِرِينَ
[Quran 3:142] Or do you estimate that you will enter the heaven and while Allah knows those who are Jahadu (جَاهَدُوا) among you and knows the S’abireen (الصَّابِرِينَ)?
١٤٣ وَلَقَدْ كُنْتُمْ تَمَنَّوْنَ الْمَوْتَ مِنْ قَبْلِ أَنْ تَلْقَوْهُ فَقَدْ رَأَيْتُمُوهُ وَأَنْتُمْ تَنْظُرُونَ
[Quran 3:143] And indeed, you used to wish the death before you Talq’uhu (تَلْقَوْهُ), and you have seen it while you were Tanzuroon (تَنْظُرُونَ).
B- THE CONCEPT:
Keeping in view the context of these ayahs when in ayah 3:136 Allah tells us about the reward for the Muttaqueen as Maghfiratan, protection and shield from their Rabb and heavens over flowing with Nahar for us wherein we will abide forever with Nahar being all those things that we desire including everything 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. Additionally, Na’imat is also the reward for those who do good as instructed by Allah in Quran, with Naimat being used in all its meanings of success and prosperity in all walks of life, peace, law & order, protection & shield from destruction and lawlessness; height benchmark, glory, being inspiration for others and being part of the united nation with common set of values and common purpose. Keeping in mind this context as rewards for the Muttaqueen, the next ayahs from 137 to 143, is basically telling us the Sunnat, and means of handling it, and the divine guidance in this regard for the Momineen.
The ayah 3:137 “Indeed, Sunanun (سُنَنٌ) have occurred before you,…” Thus, this ayah is going to tell us about the Sunnan, i.e. the Sunnat of earlier people, the ways, the practice of people, their conspiracies, and the end results – the outcomes of their actions, as a means of Ibrat – the lessons for us. “… then travel in the earth and then Anzuru (فَانْظُرُوا) how was the A’aqebatu (عَاقِبَةُ) of the Mukazzibeen (الْمُكَذِّبِينَ).” Here Allah is advising us that travel the earth to see how many nations and communities have been destroyed and eliminated from the face of the earth. Although we cannot know their Aaqebat of hearafter, in terms of their compensation for their deeds in the hereafter, but by travelling the earth, we can see how many nations have been destroyed and eliminated by Allah. Quran tells us time and time again about such nations on whom Allah’s Azaab, has been afflicted in the forms of being wiped out from the face of the earth. Refer the following ayahs in this regard
- [Quran 9:70] Has there not reached them the news of those before them – the people of Nuh, and Aad and Thamud and the people of Ibrahim and the companions of Madyan and the towns overturned? Their Rusul came to them with Bayyinat. And Allah would never have done Zulm on them, but they were doing Zulm on their Nafs.
- [Quran 21:11] And how many communities/towns/habitations which was unjust (Za’alim) have WE shattered and produced after it another people (Qu’om).
- [Quran 17:16-17] And when WE intend to destroy a city, We command the affluent/wealthy people but they defiantly disobey therein; so the word against them becomes HAQ, (comes into effect) upon it, and WE destroy it with destruction. And how many have WE destroyed from the generations after Nuh. And sufficient is your Lord, concerning the sins of HIS servants, as Acquainted and Seeing.
- [Quran 19:11-14] Thamud denied [their Anbiya] by reason of their transgression. … It is the she-camel of Allah, so let her drink! But they denied/rejected him and slaughtered/molested her, therefore their Rabb crushed them for their sin and levelled them.
- [Quran 7:136] So WE took retribution from them (Firaun and his people), and WE drowned them in the sea because they denied Our Ayaat and were heedless of them.
- [Quran 2:65-66] And you had already known about those who transgressed among you concerning the sabbath, and We said to them, “Be apes, despised.” And WE made it a deterrent punishment for those who were present and those who succeeded and a lesson for those who fear Allah.
The above are just few references from Quran, that tells us that many nations have been wiped out from the face of the earth, due to their Kufar, denying of Allah’s Ayaat and going against in rebelliousness to the explicit divine instructions. Therefore, in this ayah Allah is asking us to travel the earth and find out about these lost/wiped nations such as Mohenjo-daro, meaning ‘Mound of the Dead Men, is an archaeological site in the province of Sindh, Pakistan. Built around 2500 BCE, it was one of the largest settlements of the ancient Indus Valley Civilization, and one of the world’s earliest major cities, contemporaneous with the civilizations of ancient Egypt, Mesopotamia, Minoan Crete, and Norte Chico, this nation has been wiped out of the face of the earth. Another example is the Stonehenge in United Kingdom. With a history spanning 4,500 years, the archaeological site of Stonehenge is most fascinating in terms of its ring of standing stones that are masterpieces of engineering, and building- it would have taken huge effort from hundreds of well-organized people using only simple tools and technologies, showing that Neolithic and Bronze Age people put so much effort into building these. Today it’s a ruin and the nation is non-existent. When looking at these and many other sites around the world, Allah wants us to take lesson, ibrat from such nations, their aq’ibat, in terms of their end results and outcome of their deeds and actions.
It is because of this fact that in the very next ayah Allah says 3:138 “This is a Bayyan (بَيَانٌ) for the people and Hudann (هُدًى) and Mue’zatun (مَوْعِظَةٌ) for the Muttaqueen (لِلْمُتَّقِينَ).” This ayah is telling us the three broad reasons – telling us that Quran has told us these stories of previous nations for Ibrat, and we should travel the world to look at these sites, (1) in order to take lessons, since Quran has been made Bayyan, distinctly clear, explained with examples through repeated ayahs, as distinct proofs showing us clearly and separating for us the right path from the wrong one, the Haqq from the baatil, the Momin from the Kaafir and so on. (2) It is Also Hudann for the Muttaqueen, the guidance, towards the right path, towards becoming Mutaqqi; as a hadya, a gift from our Rabb which has been made clear and distinct to be observed, obeyed and followed in complete submission. And (3) It is Mue’zatun for the Muttaqueen – that is Quran explains the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice; Quran is basically using these, the stories as well as asking us to travel the world to look at these sites ourselves, in order to stop us from doing the same wrong deeds and Kufar by informing us the consequences of such actions, Kufar and deeds. Since Quran is Maw’ezatan Min Rabbakum, therefore it includes the combination of identifying the wrong deeds as well as the consequences of those wrong deeds.
The next ayah is then a consolation to those who have Emaan as 3:139 “And do not Tahenu (تَهِنُوا) and do not grieve and you will be the superior if you are the Momineen (مُؤْمِنِينَ).” The word Tahenu is normally translated as weaken but this is a wrong translation. The word is used in the meanings of getting into one’s comfort zone, or making oneself in ease and comfort. If we translate this word as weaken, the phrase that “do not weaken yourself…. while you are superior…” does not make sense. The correct translation is that do not go into your comfort zone, do not be at ease, while you are superior. Therefore, in this ayah Allah is telling the Momineen an explicit divine instruction, not to be in your comfort zone, do not rest and do not be in ease, and do not grieve – i.e., lose hope, but continue to work towards establishing of Allah’s Deen in terms of Salaat and committing to Zakat through perseverance and persistence with your whole being, never to give up hope, never to lose courage, not to grieve and never to rest, until you become superior, as long as you are of the Momineen, with firm and deep conviction, abiding by Aiman- the oath, the promise the covenant with Allah, you would be superior and would be at the height of the world.
The next ayah 3:140 “If a Q’arun (قَرْحٌ) touches you,…” is normally mistranslated as wound or an injury, but this is a wrong translation. The word is used in the meanings of any internal disease that originates from within like cancer or ulcer and spread across the healthy body. The basic characteristics of the word’s meanings are therefore such ulcerous, toxic, carcinomic or cancers cells in one’s body that emerge from within and not easily distinguishable from the healthy cells of the body. Therefore, when used with respect to communities or societies, it refers to such people who are Munafiq, hypocrites among the Momineen, who by wearing the cloak of the Emaan, remain within the Momineen in order to conspire and act against them, they are such internal resistance or rebellion from within whose basic endeavor is to spread the disease- the Kufar across the Momineen and they are not easily distinguishable from the Momineen. Thus, this ayah is talking about such situation, wherein the Momineen witness such Q’araun. The next phrase “… then indeed has touched the people a Q’araun (قَرْحٌ) similar to it and these period Nudaweluha (نُدَاوِلُهَا) among the people…” This phrase is telling us that similar situations and rebelliousness from within has been witness by the earlier people and what was the Nudaweluha (internal handling) among the people. The word Nudaweluha is normally mistranslated as we alternate them, that do not make sense at all in the context and usage of the word here in this ayah. The word basically means internal association, internal handling or internal authority or agreement to handle any matter. Therefore, the use of the word in this ayah as “If a Q’araun touches you, then indeed has touched the people a Q’araun similar to it and these periods the Nudaweluha among the people…” This means that if any Qaraun, internal resistance, rebellion from within, touches you, it is the same that was touched by those before you and in these time or period the Nudewalluha, their handling, their internal authority and their accord/agreement to handle was explained by Allah in the next phrase.
How the earlier Momineen handled their internal resistance is then mentioned in the next phrase “…. And Allah gives knowledge to those who have Emaan (آمَنُوا) and take witness from you. And Allah does not love the Zwalimeen (الظَّالِمِينَ).” So this ayah is telling us that Allah gives the ilm, the knowledge to those who are Momin, who have Emaan and that is through taking witness from among themselves, in terms of their discussions, taking witnesses, evidence, gathering of knowledge from each other. In order to handle this Q’araun, the internal resistance and rebelliousness, the divine instruction is to seek knowledge from Allah, by taking witness, seeking evidence, gathering information and mutual discussions among the Momineen. Since Allah does not love the Zwalimeen and is the Nas’eer only of the Momineen, this knowledge and Allah’s help and protection take care of this Q’araun. This is further explained in the next ayah as 3:141 “And Allah Leyumahis’s’a (لِيُمَحِّصَ) those who have Emaan (آمَنُوا) and destroys the Kaafireen (الْكَافِرِينَ). The word Leyumahis’a means to examine closely, to remove improper or objectionable parts, or to make or become clear or purified. In the context of this ayah, which is talking about those times, during which there is an internal insurgency, resistance, a cancer or ulcer like cell growth within the Momineen in and the solution that is given by Allah to give knowledge to the Momineen so that they should take witness and consultation from among themselves. Thus, in this ayah when Allah says “And Allah Leyumahis’s’a those who have Emaan and destroys the Kaafireen” the word is used in the meanings of being put to test in order to remove objectionable parts/sections within themselves that were creating the problems and hence making the Momineen pure, by removing those Munafiqeen, the internal rebels the Q’arun. Thus, Allah is saying that Allah’s Leyumahis’a the Momineen and destroys the Kaafireen, through this process of testing, examining, removing of objections, seeking of evidence and witness and gathering knowledge by the Momineen.
The next ayah 3:142 “Or do you estimate that you will enter the heaven and while Allah knows those who are Jahadu (جَاهَدُوا) among you and knows the S’abireen (الصَّابِرِينَ)?” Is not only a direct question by Allah to those who think entering Jannat/heaven is very easy. Through this question, Allah is telling us that only those who are Jahadu and are Sabireen are going to be the habitants of the Jannat. Both these words have very broad and all-encompassing definitions of those who are the true deserving of Jannat. (1) Those who are Jahadu- Normally mistranslated as fighting but the actual meanings of this word is in terms or striving against one’s own bad Nafs (Nafs e Ammara), and in the path of Allah through one’s efforts, resources, faculties, etc. – that is each and every faculty, effort, contribution, resource, knowledge etc. that one contributes in the path of Allah by striving against one’s own nafs e Ammara, in the meanings of Strong or Firm Emaan, which could be tested, then it must pass the test of time by standing tall with Haqq and a firm Emaan could then be shown through deeds, actions and behaviors – Thus when Allah says that “Do you estimate that you will enter the heaven and while Allah knows who are the Jahadu” It is in all of these all-encompassing meanings of the word Jahad. And (2) those who are Sabireen – 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, in order to achieve it through persistent efforts day in day out until the objective/the goal is attained. The characteristics of who are Sabireen as per Quran are 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 Emaan; 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, these are the ones for whom Allah’s Salawat and Rahmat are destined and these are the Sabireen. Thus by saying that “Allah knows those who do Jahad and those who are Sabireen” Both are very broad and all-encompassing words with the common theme of being steadfast in the path of Allah against all difficulties, tribulations, tests and trials.
The next ayah is then addressing those who estimated that they are going to be in the heaven but they were not from those who do Jahad or those who are Sabireen. Hence their wish/desire and their estimation to enter Janat/heaven were misplaced. This is further explained in the ayah as 3:143 “And indeed, you used to wish the death before you Talq’uhu (تَلْقَوْهُ),…” This ayah is normally mistranslated as saying that “you used to wish for the death before you met it”, which is a wrong translation. Here the word Talaq’uhu is not “talaq it” but “talaq him” – as in Talaq (met) Allah. The word Talaq is normally mistranslated as divorce, or termination of marriage contract, but Quran has used the word in the meanings of meeting with Allah on the day of judgment, the accountability. Thus, in this ayah when Allah says that “…And Indeed, you used to wish for death, before you Talquhu” This means “before you met HIM/Allah for the purpose of accountability and judgment, you used to wish for death. But when you met Allah for the accountability. The next phrase “… and you have seen it while you were Tanzuroon (تَنْظُرُونَ).” Means you saw, what you were doing on the earth and how those who do Jahad and who are Sabiren are different from you, in terms of their endeavors, deeds and actions.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 137 to 143 is giving us the following divine instructions that we can apply in our day to day lives.
- Allah wants us to travel the world, to seek knowledge and to look at the archeological sites around the world, in order to take lessons, the Ibrat from such nations, their aq’ibat, in terms of their end results and outcome of their deeds and actions. In this information age, everything is available in terms of knowledge of these sites, we do not necessarily need to go and look at these sites by our own eyes, since all the information, images and knowledge is widely available. Allah wants us to know more about these lost nations, those communities that have been wiped out of the face of the earth, in order to (1) in order to take lessons, since Quran has been made Bayyan (2) to take Hidayah- the guidance, towards the right path, towards becoming Mutaqqi; And (3) to take this as Mue’zatun since this is how Allah use these, the stories as well as asking us to seek knowledge about these sites ourselves, in order to stop us from doing the same wrong deeds and Kufar by informing us the consequences of such actions, Kufar and deeds.
- As Momineen, we should never be in our comfort zone, should not rest, never be in ease, should not grieve or lose hope or courage but should continue to work towards establishing of Allah’s Deen in terms of Salaat and committing to Zakat through perseverance and persistence with our whole being as Saabir and Mujahid- until we become superior, with firm and deep conviction, abiding by Aiman- the oath, the promise the covenant with Allah.
- In case if we face any conspiracy, an internal resistance or rebelliousness from within, then our handling should be such that in order to handle this Q’araun , the internal resistance and rebelliousness, we should seek knowledge from Allah, by taking witness, seeking evidence, gathering information and mutual discussions among us as Momineen. That’s how Allah put to test in order to remove objectionable parts/sections within the Momineen, that were creating the problems and hence making the Momineen pure, by removing those Munafiqeen, the internal rebels the Q’araun and that’s how Allah destroys the Kaafireen, through this process of testing, examining, removing of objections, seeking of evidence and witness and gathering knowledge by the Momineen.
- We can enter Jannat/heaven if we are of those who do Jahad and who are Sabireen. Thus, we should always do Jahad i.e., strive against our own bad Nafs (Nafs e Ammara), and in the path of Allah through our faculties, efforts, contributions, wealth, properties, resources, knowledges etc. on the basis of our Strong and Firm Emaan, which could be tested, then it must pass the test of time by standing tall with Haqq and a firm Emaan could then be shown through deeds, actions and behaviors. Being one of the Sabireen means we have Emaan; we seek help from Salat and Sabr; we are not even hesitant in getting Qatal in the path of Allah; we remain steadfast on the face of All (Balaa) test and trails; we, when calamity strike us, know that everything including our own selves are from Allah, to Allah we will return, showing our utmost faith and tawakul on Allah and on the certainty of Akhira, with this life and all Balaa therein as temporary trials.
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/
SUNNAT & SUNNUN (سُنَنٌ) NEW is normally translated as Sunnat of Mohammad, or sayings or actions of Mohammad, but in Quran, the word Sunnat or Sunnun is used in the meanings of practice, the ways and the acts which are often repeated in similar fashion, by people/Awwaleen and by Allah. For instance in ayah 8:38 “Say to those who do Kufar if they cease, Yughfir/protection for them, from what was done in the past, but if they return then indeed, preceded the Sunntu of the Awaleen/former people” Here Allah is talking about the practice, the ways and acts of the former people. Similar meanings for Sunnat of the Awaleen is mentioned in ayahs 15:13 and 18:55 as well. In Ayah 33:62 “Such is the Sunnath of Allah with those who have passed from before and never will you find any change in the Sunnath of Allah”. Here it is used in the meanings of practice and ways of Allah, the way Allah carries out Allah’s Amoor, which never changes. Similar meanings and for Sunnat of Allah is used in Ayahs 33:38 and 48:23. In Ayah 35:43, both the Sunnath of Awaleen and Sunnat of Allah is mentioned. X-Reference – 3:137 , 8:38 , 15:13 , 18:55 , 33:38 , 33:62 , 35:43 , 48:23.
NAZAR & YANZURU (يَنْظُرُ)- ANZARNA (انْظُرْنَا) Do Nazar- means to look from one’s eyes- but the word Nazar also has meanings of thinking, watching, vigilant and observing something, I.e. looking but not just on the surface level of something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. It’s also used in the meanings of giving undivided attention, and focus. Therefore, used in the meanings of undivided attention, inspection, focus or investigation. It is also used in the meanings of waiting, or delaying or giving a time period as a respite for instance in the ayah 15:36, the Shaytan said ‘F’anzirni” i.e. give me respite until the day they are resurrected. X-Reference – 2:162 , 2:259 , 3:143 , 5:75 , 6:8 , 7:53 , 8:06 , 9:127 , 10:101 , 15:36 , 16:33 , 27:28 , 35:43.
A’AQEBATU (عَاقِبَةُ) NEW is normally translated as end, but in Quran it is more used in the meanings of the outcome of Emaan and deeds done in this worldly life. The outcome, the end result in this life as well as hereafter which would be announced, given in the day of Akhira, the judgment day. Thus, this is the outcome, the retribution, the payback, the reprisal of whatever was done and is being repaid in just manner in accordance with whatever was done as per Allah’s solid judicial principals and with justice at its best. For instance, in ayah 16:126 “and if you Aqibtum then A’aqibu with the like of what you were A’uqibtum with it, But if you do Sabar, then Khair is for the Sabireen…” Here Allah is saying that if you like, you can give the same outcome, the same payback, retribution in just manner the likes of what you were afflicted with, but Sabr is Khair. In Ayah 3:137 and 6:11 when Allah says “travel in the earth and anzur how was the A’qibatu of the Mukazibeen” Allah is talking about the outcome of their deeds, the end results of what they used to do, of what they earned – a payback based on justice. Similar meanings are used in the ayah 7:84. X-Reference – 3:137 , 6:11 , 7:84 , 16:126.
KAZIBA (الْكَذِبَ) & KAAZEBEEN (الْكَاذِبِينَ)/MUKAZZIBEEN is normally translated as liars or disbelievers, but the word is used in much deeper interpretations in terms of denying, rejecting, lying, making fun of, disrespecting etc. in Quran for instance in the ayah 2:39 “And those who do Kufar and Kazabu our Ayaat, are the companions of Fire…” Here there is a difference in the meanings of Kufar (i.e. the act of concealing, hiding and not using one’s faculties to seek knowledge) and Kazabu – is the act of denying, rejecting, making fun of or ignoring the Haqq, the Ayaat of Allah. Similarly, in the ayah 2:87 “…acted arrogantly with pride, a party of you Kazabtum and a party Taqtuloon” here is used in the meanings of denying, making fun of, rejecting or ignoring. Similarly, in the 3:184 “Then if they Kazzabu, then certainly the Rasool were Kazaba who came before you with Bayyinaate…” thus where ever it is used in Quran it is used in the meanings of denying, rejecting, making fun of, (Takzeeb) or ignoring, the Haqq, the Bayyinaat, the Ayaat of Allah and the Kitaab. It is like they are not listening, reading, seeing, or using their faculties and on the top of that rejecting & making fun of it, are therefore termed as deaf dumb and blind for instance in the 6:39 “and those who Kazabu our Ayaat are deaf and dumb in Zulumaat (Darkness/injustice)” X-Reference – 2: 39 , 2:87 , 3:61 , 3:184 , 6:39 , 7:36 , 16:36 , 43:25 , 52:11 , 83:10.
BAYYAN (بَيَّنَّا) & MOBIIN (مُبِينٌ)– basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidences or proofs. Therefore, when used as a noun Mobin, means something which is been made Bayyan, distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil. X-Reference – 2:187, 3:138, 4:176, 5:15, 6:19, 7:89, 8:63, 9:115, 10:29, 16:39, 19:64, 24:59, 43:52, 49:06, 55:04, 75:19.
HIDAYAH & HADAA (هَدَى)- HADAAKUM (هَدَاكُمْ) & YAHDI (يَهْدِي) give Hidayah; MOHTADUN (الْمُهْتَدُونَ) those who are on Hidayah. The basic meanings of the word are to make clear and bright, to be ahead of others and to lead the way for others. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. In Quran in the ayah 20:128 Afalam Yahdelam, meaning has it not become clear and apparent for them, as in visible and obvious. The word has three broad meanings (1) a guidance that leads the way, by being ahead of others- leading others (2) something that is obvious, clear and visible and (3) as an hadya, a gift, grant or an offering. Therefore, Hidayah is something that is a guidance, a map, an instruction manual that is clear, obvious, visible and offered as a gift by Allah to lead to the desired destination which is to become a Muttaqi- the highest level of being a Muslim as in ayah 2:02- the phrase “Huda-lil-muttaqueen” is used for the Kitaab. X-Reference – 1:06 , 2:02 , 20:128 , 28:56 , 40:28.
WA’AZ / MAW’EZOTAN (مَوْعِظَةً) means to explain someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice. Therefore, it is basically used to stop someone from doing wrong deeds by informing the consequences of such actions. Quran is also called Maw’ezatan Min Rabbakum in ayah 10:57. Therefore Waaz includes the combination of identifying the wrong deeds as well as the consequences of those wrong deeds. For instance in ayah 2:231 “the Na’mat of Allah and what has been revealed to you of the Book and wisdom by which Allah Wa’az you” X-Reference 2:66 , 2:231-232 , 2:275 , 3:138 , 4:63 , 5:46 , 7:164 , 10:57 , 11:46 .
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.
TAHENU (تَهِنُوا) NEW is normally translated as weaken but this is a wrong translation. The word is used in the meanings of getting into one’s comfort zone, or making oneself in ease and comfort, for instance in ayah 47:35 “so do not Tahenu and call for the Salame while you are superior…” if we translate this word as weaken, then the phrase “do not weaken yourself….while you are superior…” does not make sense. The correct translation is that do not go into your comfort zone, do not be at ease, while you are superior, but aim to establish the Salam – the Deen, the Aslamtu in All of its meanings. Similar meanings are used in ayah 4:104 “and do not Tahinu in pursuit of the Quom/people…” In ayah 3:146 “and how many from Nabyin fought with many Rabbyon (religious scholars), but they did not Wahanu for what As’abahum/ befell them in the sabeel of Allah…” This means that the Nabiyyin while fighting with many rabbiyon did not get into their comfort zone, did not rest easy while they face the Mus’ebat, the mas’ahib in the way of Allah. X-Reference – 3:139 , 3:146 , 4:104 , 47:35.
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’ARAUN (قَرْحٌ) NEW is normally translated as wound or an injury, but is used in Quran in the meanings of any internal disease that originates from within, like cancer or ulcer and spread across the healthy body. The basic characteristics of the word’s meanings are therefore such ulcerous, toxic, carcinomic or cancers cells in one’s body that emerge from within and not easily distinguishable from the healthy cells of the body. Therefore, when used w.r.t. communities or societies, it refers to such people who are Munafiq, hypocrites among the Momineen, who by wearing the cloak of the Emaan, remain within the Momineen in order to conspire and act against them and spread the disease – the Kufar across the Momineen. For instance, in the ayah 3:172-173 “those who responded to Allah and the Rasool from after what As’abuhum/befell them the Qara’hu. Those who did Ahsan among them and observe Taqwa, is a great reward. Those who said to them the people, indeed, the people are certainly gathered against them…” Similarly in ayah 3:140 “If a Q’araun touches you, then indeed has touched the people a Q’araun similar to it…” Is talking about such segments of the Momineen, such internal resistance or rebellion from within, the Munafiq who conspire by working from within as a form of cancer cells which are not easily distinguishable from the healthy ones. X-Reference – 3:140 , 3:172-3:173.
NUDEWALUHA (نُدَاوِلُهَا) NEW is normally translated as we alternate them. It is used in Quran only once in ayah 3:140 and the normal translation of ‘we alternate them’ does not make sense. If we look at the meanings of the word Nudewaluha in classical/medieval Arabic, the word means internal association, internal handling or internal authority or agreement to handle any matter. Therefore the use of the word in the ayah 3:140 as “If a Q’araun touches you, then indeed has touched the people a Q’araun similar to it and these periods Nudaweluha among the people and Allah gives knowledge to those who have Emaan and take witness from you…” This means that if any Qaraun, internal resistance, rebellion from within touches you, it is the same that was touched by those before you and these periods Nudewalluha, their handling, their accord to handle it was as per the knowledge given by Allah to take witness among people and handle the internal resistance & rebellions. X-Reference 3:140.
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 justintice, 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.
LEYUMAHIS’S’A (لِيُمَحِّصَ) NEW is normally translated as purify or purge. But this is a wrong translation. The word is used in Quran only two times in ayah 3:141 and 3:154 and in both these places the word has been mistranslated as “so that they/he may be purified or purged”. If we look at the meanings of this word in classical medieval Arabic, it means “put to test in order to examine closely”, to remove improper or objectionable parts, or to make or become clear or purified”. Therefore, the context of ayah 3:141, talks about those times, during which there is an internal insurgency, resistance, a disease within the Momineen in ayah 3:140 – the solution was that Allah gives knowledge to the Momineen so that they should take witness and consultation from among themselves. Thus, in the next ayah 3:141 is “And Allah Leyumahis’s’a those who have Emaan and destroys the Kaafireen” Here the word is used in the meanings of being put to test in order to remove objectionable parts/sections within themselves that were creating the problems. Similar meanings are used in ayah 3:154. X-Reference – 3:141 , 3:154 .
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.
JAHAD (وَجَاهَدُوا) & MUJAHID Mujahid is the one who does Jahad with the plural as Mujahideen. Normally translated as fighting in the path of Allah, but in Quran it’s not used in the meanings of fighting as in the physical sense only, but more so in the meanings of striving against one’s own bad Nafs (Nafs e Ammara), and in the path of Allah through one’s efforts, resources, faculties etc. For instance in the ayah 9:79” Those who criticize the contributors among the Momineen concerning their Sadaq’aat and those who find nothing except their Juhdahum, so they ridicule them..” Here the word Juhdahum refers to one’s efforts, contributions, resources, faculties, knowledge etc. which are other than Amwaal, or wealth, that one contributes in the path of Allah. It’s used in the similar meanings in the ayah 22:78 with the phrase “and Jahadu for Allah as per the Haqq of Jahad. Allah has chosen you and has not placed any difficulty in Deen for you…” . The word is used in the similar meanings of striving against one’s own nafs and in the path of Allah in the ayah 25:52 “so do not obey the Kafireen and Jahadehim with it (the Quran) a great (Kabeeran) Jahad”. When the word is linked along with Emaan as in Jahada Emanihim it is used in the meanings of Strong or Firm Emaan, which could be tested, then it must pass the test of time by standing tall with Haqq and a firm Emaan could then be shown through deeds, actions and behaviors as used in ayah 35:43, 5:53, 6:109, 16:38 & 24:53. X-Reference 2:218, 5:53, 6:109, 9:79, 16:38, 22;78, 24:53, 25:52, 35:43, 60:01.
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.
TALAQ & TALQ’UHU (تَلْقَوْهُ) NEW the word Talaq is normally translated as divorce, but Quran has not used the word Talaq in the meanings of Divorce or termination of marriage contract but in meanings of meeting with Allah on the day of judgment, the accountability. For instance in ayah 40:15 “…to warn of the day of the Talaqe…” Similar context and meanings are in ayah 9:77 as “…until the day yalqunahu…” means they meet with Allah for the purpose of accountability. Similar meanings are used in ayah 11:29 “…Indeed, they have Emaan on Mulaqu their Rabb…” In ayah 2:46 “Those who have Emaan that they will Mulaqu their Rabb and that they will return to HIM” Similar meanings are used in ayahs 2:223 and 2:249. In Ayah 3:143 the phrase is “…before you Talquhu” This means “before you met HIM/Allah for the purpose of accountability and judgment”. X-Reference – 2:46 , 2:223 , 2:249 , 3:143 , 9:77 , 11:29 , 40:15.