July 2, 2021

Surah An-Nissa Ayah No. 36 to 37

Surah An-Nissa Ayah #36-37(4:36-4:37)

A-   Translation

 

٣٦  وَاعْبُدُوا اللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا ۖ وَبِالْوَالِدَيْنِ إِحْسَانًا وَبِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَالْجَارِ ذِي الْقُرْبَىٰ وَالْجَارِ الْجُنُبِ وَالصَّاحِبِ بِالْجَنْبِ وَابْنِ السَّبِيلِ وَمَا مَلَكَتْ أَيْمَانُكُمْ ۗ إِنَّ اللَّهَ لَا يُحِبُّ مَنْ كَانَ مُخْتَالًا فَخُورًا

[Quran 4:36] And do Abd (اعْبُدُوا) of Allah and do not Tushriku (تُشْرِكُو) with Allah in Shayyin (شَيْئًا). And with the Waledain (وَبِالْوَالِدَيْنِ) do Ahsanan (ِإِحْسَانًا) and with those who are the Aqraba (الْقُرْبَىٰ) and the Yatama (لْيَتَامَىٰ) and the Masakeen (الْمَسَاكِينِ) and the Jaare (الْجَارِ) from those who are the Qurba (الْقُرْبَىٰ) and the Jaare (الْجَارِ) the Junube (الْجُنُبِ) and the companions with the Janube (بِالْجَنْبِ) and the Ibn-e-Sabeel (ابْنِ السَّبِيلِ) and those Malakat (مَلَكَتْ) Aimenekum (أَيْمَانُكُمْ). Indeed, Allah does not like the one who is Mukhtalan (مُخْتَالًا) Fakhuran (فَخُورًا).

 

٣٧  الَّذِينَ يَبْخَلُونَ وَيَأْمُرُونَ النَّاسَ بِالْبُخْلِ وَيَكْتُمُونَ مَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ ۗ وَأَعْتَدْنَا لِلْكَافِرِينَ عَذَابًا مُهِينًا

[Quran 4:37] Those who are Yabkhaloona (يَبْخَلُونَ), and Ya’maroona (يَأْمُرُونَ) the people with Bukhle (بِالْبُخْلِ), and Yaktumoona (يَكْتُمُونَ) from what Allah has given them of Allah’s Fazlehi (فَضْلِهِ). And WE have prepared for the Kaafireen (لِلْكَافِرِينَ) a humiliating Azaab (عَذَابًا).

 

B-   THE CONCEPT:

 

While reading these ayahs, we have to keep the context in mind especially earlier ayahs up to 4:36, through which we have learned that Allah has given some people more Fazal, wealth, money, properties, knowledge, abilities, resources etc. than the other. These people have been assigned responsibilities as per Quran to take care of, stand with as upholders of justice and Qist, be the foundation of upkeep and running of the system of Salat as social care and justice for each and every one, be the guardians, the protectors of especially those weaker segments of the society such as orphans, weak men and women, children, old aged people, suppressed and oppressed individuals, the poor the needy etc. In order to do that, and to act as Qawwamoon, they have been asked through explicit divine instructions to spend their Amwaal- wealth, property, money, resources, titles, etc. for the benefit of others especially the weaker segment of the society.

 

Therefore, in accordance with the above context, when in ayah 4:36 Allah says “And do Abd (اعْبُدُوا) of Allah and do not Tushriku (تُشْرِكُو) with Allah in Shayyin (شَيْئًا)…” this is clearly giving us the divine guidance that to do Abd of ONLY Allah is equivalent of NOT doing any SHIRK. As we know doing Abd of Allah means following and obeying the laws of only Allah as given in Quran and not following any other laws when it comes to matter of Deen. Therefore, those who follow any other laws, outside of Quran, are in fact equating these shurakaa whose laws are being followed equal to Allah, since the only Hikm, the lawmaker the judge in matters of Deen is only Allah. The next phrase is then defining the Laws of Allah in the matters of Deen, especially with respect of who are those people with whom we should do Ahsan. “… And with the Waledain (بِالْوَالِدَيْنِ) do Ahsanan (ِحْسَانًا)…” As we know based on the meanings of the word Ahsan, with our parents and with everyone mentioned in this ayah, our behaviors and interactions should (1) look and feel good and pleasant to them not just w.r.t. their eyes, but with regards to all their faculties, spirit and soul (2) intend to create balance, by fulfilling, any void, lack, deficiencies, requirements and needs for them (3) Involve giving them something or do something for them as Ina’am, i.e. with no expectation of any return from them & (4) Best/excellent, a step up of Ad’al – that is our behavior should involve giving them more than what their Haqq (due right) is and taking from them less than what our Haqq (due right) is.

 

Parents are not the only one with whom Allah has given explicit instructions to do Ahsan, but each and every one as per this ayah is to be dealt with, interacted with Ahsan. Which includes “… and with those who are the Qurba (الْقُرْبَىٰ)…” Includes all such people who are Qareeb to us, not only in terms of distance, but also in terms of status, importance or significance or relation – therefore would include all our close friends, close relatives, significant work colleagues, important and significant people all around us, communities, basically all our near and dear ones. The next phrase “… and the Yatama (لْيَتَامَىٰ) and the Masakeen (الْمَسَاكِينِ)…” Normally mistranslated as orphans and needy, this phrase in reality includes a much broader and wider groups of people with whom Allah has specifically instructed us to do Ahsan. The word YATAMA (وَالْيَتَامَىٰ) has the basic characteristics as to be left all alone or no one else in the world or not being able to take care of oneself or to stand up for oneself- this by definition is for a temporary period of time- may be because of illness or temporary disability or a jobless situation or until reaches the age of maturity, or treatment, or when one gets job etc. Similarly, the word MASAKEEN (وَالْمَسَاكِينِ) are all those people who are unable on a permanent basis or who do not have the ability to take care of him/her self; either because of being poor in a permanent poverty situation, or old age persons or people with permanent disabilities, or those whose responsibilities such as those towards their own selves as well as towards their families are beyond the means that they can afford etc. Both Yatama and Msakeen are more needy than a ‘Faqeer’ because they are more dishonored, disrespected, discriminated against by the society as a whole and they are weaker in terms of their abilities/resources. To take care of them, to respect them and to do Ahsan with them as per Quran is stressed time and time again so much so that one of the reasons of the downfall or the destruction of any society is referred as the one, where no one respects and takes care of the Yatama and Masakeen; the Yateem is left all alone; the Miskeen struggling for basic necessities of life, both humiliated and disrespected with no one to take care of them.

 

In addition to parents, Qurba, Yatama and Masakeen, in the next phrase Allah asks us to do Ahsan with “…and the Jaare (الْجَارِ) from those who are the Qurba (الْقُرْبَىٰ) and the Jaare (الْجَارِ) the Junube (لْجُنُبِ)…” Here the word Jaare is normally translated as neighbors, but the real meanings of the word is much broader and in terms of those people who surrounds you from all sides, keep you protected or engulfed and is in frequent interactions with you. Thus, here when Allah says “…and do Ahsan to….the Jaare who is Qurba and the Jaare the Junube…” Allah is talking about all such people who are all around us, not just our neighbors in terms of our residence but our work colleagues, those who are we do daily interactions, those who we study or play with, etc. basically all those are referred in the meanings of Jaare who are around us and with whom we frequently interact with. The word Junube is normally mistranslated as “on their sides” but is used in Quran in two broad meanings (1) being steadfast and persistent, (2) distant, stranger or far away. Therefore, here the word is used in BOTH the meanings of doing Ahsan behavior to Jaare (those who you frequently interact with) whether they are your Aqraba (that is those who are significant and important to you- near & dear ones) or whether they are Junube i.e., strangers or far away, whereby the word Junube is used as an opposite to Qareeba and Aqraba. We can also interpret this phrase Jaare Junube as to do Ahsan to those Jaare (who you frequently interact with) and who are Junube – who have been there persistently for a long time. The next phrase “…and the companions with the Janube (بِالْجَنْبِ)…” means Allah is asking us to do Ahsan to those companions who have been there persistently on our sides for a long time. This phrase could also be interpreted to do Ahsan with persistently and steadfastly with all our companions, those who favor us, who have always taken our sides; therefore, we should also be steadfast and persistent in doing Ahsan with them.

 

The next phrase, we have also been instructed to do Ahsan with “…the Ibn-e-Sabeel (ابْنِ السَّبِيلِ)…” this is normally translated as travelers or wayfarer, but the word is a combination of two words, Ibn is used in the Quran in the meanings of bani as in Children, for instance Ibn-e-Adam means Children of Adam or Easa ibn e Maryam means Easa son of Maryam.  Ibn is also used in Quran in the meaning of building or making or laying the foundation for something.  Sabeel means a way, an option, a path, choice, excuse, option, cause, pathway, an exit out option, means or ways out, way out of a situation. Therefore where ever the phrase Ibn-s Sabeel is used in Quran, it refers to such people who really are in need of a way out, an exit out, a choice. It includes all such people who are homeless (without physical or emotional place to call their home – the safe place), distressed, oppressed, burdened, distressed individuals who are seeking for an exit but unable to get one from their current situations. In the next phrase the next group with which we are asked to do Ahsan is “…and those Malakat (مَلَكَتْ) Aimenekum (أَيْمَانُكُمْ )…” The phrase is wrongly translated as those whom your right hands possess or slave girls in most of the ayahs in Quran. These are wrong translations, as the phrase Ma Malakat Aimanekum, is comprises of two words – Malakat and Aimenekum. Malakat means owners, powers etc. and Aimenekum means oath, pledges, promises. Ma-Malakat Aimenkum refers to those people for whom we have pledged to take care of, for whom an oath has been undertaken by us to be responsible for them through any contract, promise or oath. To do Ahsan with them is decreed upon us by Allah, which means to treat all those people who are under our care and responsibility should be treated with Ahsan.

 

When as a last phrase after identifying all people whom we should do Ahsan with, Allah says “… Indeed, Allah does not like the one who is Mukhtalan (مُخْتَالًا) Fakhuran (فَخُورًا).” Here the phrase Mukhtalan Fakhuran is normally translated as arrogant and proud, but in Quran the words are used in much deeper sense and meanings. The word MUKHTALAN (مُخْتَالًا) is used in Quran as an opposite of humility, modesty and in the meanings of someone who is not humble, self-deluded, self-righteousness, self-conceited, egoistic, superior, someone who is too full of him or herself, in terms of being an egocentric person. The word FAKHURAN (فَخُورًا) is someone who is boastful, showoff, including elements of proudness and arrogance. Thus, Keeping in mind the meanings of the word Mukhtalan as someone who is self-righteous, self-assured, egoistic, too full of him/her self, and the word Fakhuran as someone who is a show-off, boastful, proud and arrogant, both these words combined are in fact the Khotoot of Shaytain and a main hindrance in the way of doing Ahsan with others, by making the person feel arrogant, proud, follow the egoistic (Nafs-eAmmara) desires, look down upon others, feel superior, boastful, show-off and self-deluded etc. and are in direct contradiction to Quranic commandments of being humble, polite in dealings with everyone filled with kindness and compassion, spend for the benefit of others, be a Shaakir always in terms of deeds in ultimate gratitude of Allah’s blessings.

 

The next Ayah 4:37 is telling us further about those people who are Muhtalan and Fakhuran, in terms of the characteristics and behaviors of those who are unable to do Ahsan “Those who are Yabkhaloona (يَبْخَلُونَ), and Ya’maroona (يَأْمُرُونَ) the people with Bukhle (بِالْبُخْلِ),…” Here the word Yabkhaloona/Bukhle is normally mistranslated as stinginess/stingy, hide, conceal or withhold, but it is used in Quran in much deeper and broader context, in the meanings of being stingy, miserly or ungenerous in accordance with our responsibility to spend in the Sabeel of Allah – in terms of withholding Allah’s Fazal and Nai’mat and not to spend for the benefit of others. As per the basic parameters of Deen, the divine instructions to us is to spend for the benefit of others and in the Sabeel of Allah, from whatever Allah has given to us of Allah’s Fazal, after keeping our Haqq, due right, requirements. Whatever is in excess or above to our needs are required to be spend for the benefit of others. Those who do not do that, they withheld the Fazal of Allah, as if it is their belonging, their inheritance; they hoard and collect Amwaal – they love the desires of this worldly life, their Amwaal, their resources etc. much more than the benefit of the Akhira and they are the ones who are reflective of this miserly, stingy behavior in direct contradictions of the divine guidance. Not only that they do Bukhal but they also enjoin, order, influence others in the community to do Bukhal. It is because of their Bukhal that Allah is then defining other characteristics of these Mukhtalan and Fakhurun people, which is beautifully connect to the next phrase as “… Yaktumoona (يَكْتُمُونَ) from what Allah has given them of Allah’s Fazlehi (فَضْلِهِ)…” Here the word Yaktumuna is normally mistranslated as hide or conceal but this is wrong translations as we know the word used by Quran to mean hide and conceal is the word Kufar and not Yaktumun. The word is used in Quran in the meanings as opposite to the word Iqra & Quran – As an opposite to the word Iqra, the word Yaktumun means (1) not to read, understand or apply the Quran, i.e., blindly follow others without using one’s own intellect and Aqal, (2) not to make an attempt to compile and gather the divine guidance in one self and practically in one’s life and (3) not to take the Kitaab as great Amaanat, in terms of either not distributing it to others as is, or communicating to others with distortions, mixed with falsehood, amendments and fabrications. So here when Allah says that they Yaktumuna from what Allah has given them of Allah’s Fazal, the word Fazal is used in ALL of its meanings, including Allah’s Hidayah, the Kitaab, as well as all of Allah’s blessings. Thus with regards to Fazal as Allah’s Kitaab, they Yuktumuna, means they do not read, do not understand, nor they apply the Kitaab practically in their lives, neither do they compile nor distribute to others as is through communication and their conducts. With respect to all Allah’s Fazal, blessings and Nai’mat in terms of taking them as Amanat from Allah, they are supposed to spend for the benefit of others and distribute to others, which they do not do. It is because of this that Allah says in the next phrase that “…And WE have prepared for the Kaafireen (لِلْكَافِرِينَ) a humiliating Azaab (عَذَابًا).”

 

C-     IMPLEMENTATION IN TODAY’S LIFE:

 

These ayahs of Surah An-Nisaa from Ayah no. 36 to 42 give us following importance divine guidance that we can apply in our day to day lives.

 

  1. We are to do Abd- follow and be obedient of the laws of ONLY Allah as mentioned in Quran for matters of Deen. If we follow any other law in matters of Deen outside of Quran, it’s equivalent to doing Shirk, since the only Hikm, the only judge, the only lawmaker in Deen-e-Islam is Allah, who has detailed ALL of Allah’s commandments in detail in Quran. There is nothing missing or incomplete in Quran and hence as Muslim, we can be Aabid ONLY of Allah.

 

  1. In terms of Specific people whom we have been instructed to do Ahsan, means our behaviors and conducts should be most pleasant and acceptable to them (by remaining within the boundaries of Deen); our behaviors and conducts should aim to create balance and order in their lives by filling any voids or insufficiencies, by fulfilling their needs and requirements and our behaviors and conducts with them should be the best of the best in terms of step up of Adal, i.e. whatever is their due right, we should give them more than that and whatever is our due right, we should take from them less than that. In terms of specific groups of people that Allah has instructed for our behaviors and conducts with them to be ONLY Ahsan and nothing else are as follows;
  2. Our Parents
  3. Aqraba – all our near and dear ones
  4. Yatama – Such members of the community, who are left all alone, who have no one to stand up for them and they are not able to take care of their needs and requirements, cannot stand up for their rights and needs, orphans, etc.
  5. Masakeen – Such members of the community, who are not Sakoon in their Maskun, since they are depressed, oppressed, homeless, needy, poor, old aged people etc.
  6. All members of the community – who frequently interact with us, and living, working, studying around us, whether they are among our Aqraba or whether they are among strangers.
  7. All those who have remained as companions to you by being steadfast and persistent
  8. The Ibn-e-Sabeel – Such members of the community who are in need of a way out, an exit from their current situations.
  9. Ma-Malakat Aimenekum – all those who are under your care to be taken care of and be responsible for.

 

  1. We should always be mindful of our inability or reluctance to do Ahsan with any of the above group of people as being reflective of a person who is Mukhtalan and Fakhuran. Mukhtalan as someone who is self-righteous, self-assured, egoistic, too full of him/her self, and the word Fakhuran as someone who is a show-off, boastful, proud and arrogant, both these words combined are in fact the Khotoot of Shaytain and a main hinderance in the way of doing Ahsan with others, by making the person feel arrogant, proud, follow the egoistic (Nafs-eAmmara) desires, look down upon others, feel superior, boastful, show-off and self-deluded etc. and are in direct contradiction to Quranic commandments of being humble, polite in dealings with everyone filled with kindness and compassion, spend for the benefit of others, be a Shaakir always in terms of deeds in ultimate gratitude of Allah’s blessings.

 

  1. We should always be mindful of ourselves also of any reflection of a Bukhal behavior. As per the basic parameters of Deen, the divine instructions to us is to spend for the benefit of others and in the Sabeel of Allah, from whatever Allah has given to us of Allah’s Fazal, after keeping our Haqq, due right, requirements. Whatever is in excess or above to our needs are required to be spend for the benefit of others. Those who do not do that, they withheld the Fazal of Allah, as if it is their belonging, their inheritance; they hoard and collect Amwaal – they love the desires of this worldly life, their Amwaal, their resources etc. much more than the benefit of the Akhira and they are the ones who are reflective of this miserly, stingy behavior in direct contradictions of the divine guidance. Not only that they do Bukhal but they also enjoin, order, influence others in the community to do Bukhal.

 

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/

 

ABD (عۡبُدُ) & EBAAD (الْعِبَادِ) & A’BIDI (بِالْعَبْدِ)- the one who does abd – the word means submission to someone or someone’s laws with one’s complete being, obedience & following. The concept of Abd has a dual meaning of “efforts & comfort” i.e. one has to do efforts and go through difficulties first in order to achieve true benefits of and comfort later- for example; When a horse is being trained to utilize all its strength and abilities, there is a process of harnessing and breaking that horse wild nature, which is called “Ta’abed” in Arabic. Similarly, Abd is also a plant which has huge benefits for camel in terms of strength, nourishment and increased milk. But when camel eats this plant, it becomes thirsty. Therefore, the consumption of plant although has initial difficulties, efforts but finally leads to strength, nourishment and increase of milk for the camel.  Another example is when the road is being made to make it hard, strong and smooth; the whole process that it goes through in order to get strengthened is also called “Ta’beed”. Therefore, Abd is not worship as is generally translated, as it does not involve any hardship or struggle, but the concept of Abd has “efforts and comfort”, to do Abd of Allah basically means to follow Allah’s commandments and rules and regulations as per the Divine guidance, which would follow a temporary period of hardship or struggle followed by long term benefits. X-Reference – 2:21 , 3:79 , 5:60 , 7:70 , 10:104 , 11:62 , 12:40 , 16:36 , 26:71 , 29:17, 34:41 , 36:60 , 51:56.

 

SHUKAR & SHAAKIR (شَاكِرٌ)– The word Shukar is normally translated as thankful or grateful, but it is not simple utterance of words from our mouth- this word is actually used in Quran to refer to actual deeds and actions that show ultimate gratitude and are done as a result of and towards acts of kindness, favors and blessings. For instance, in Ayah 34:13 “They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles, ‘Work, O family of Dauod, in Shukr.’and a very few of My Aibadeya (those who do Abd) are the Shakoor.”  Here meanings of the word Shukr is clarified, whereby one needs to return the favors through actions, as an expression of gratitude. In ayah 2:152 when Allah says “..And do Ashkuru (اشْكُرُو) to Me, and do not do Kufr of Me” explains so much in the sense that it’s a complete guidance within one phrase. Similarly, in ayah 17:19 “Whoever desired the Akhira and does Saiyee for it while is a Momin, it is for these whose Saiyee are Mashkooran”. Here again the word is used in the meanings of recompense for what one has done righteously in terms of doing Saiyee while being a Momin, then that Sayee would be well re-compensated, replied with, replied in kind by Allah. In ayah 76:22 “Indeed this is for you a reward and your Saiyee are Mashkooran ”. When the same word is used for Allah as in Ayah 2:185, as Shaakir, it’s used in meanings of giving increased reward for good deeds of people. It’s also used as opposite to Kufr which means to conceal or to hide by non-utilization of one’s faculties to not seek knowledge and not striving. Therefore, as opposite to Kufr, the word Shukar would mean to express the gratitude through striving with full force, in terms of full submission by utilizing our faculties with our whole being, in gratitude through explicit actions.  X-Reference 2:152, 2:185, 17:19 , 34:13, 76:22.

 

SHAYYIN (شَيْءٍ) & YASHA’U- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ or Yashau’u or Tushau’ is normally is translated as Allah’s Will – but there is a difference between ‘Will’ and ‘Mashiyyat’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. It’s also the Mashiyat of Allah to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. Thus, the Quranic terms “Ma Yasha” and “Mun Yasha” would mean “According to the set of Laws originated by Allah which are unchangeable. “The word Mashiat also means powers, abilities, earnings, facts, events or anything which exists.. X-Reference –  2:113 , 2:223 , 3:74 , 4:32 , 5:17 , 6:39 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.

 

WALADAN (وَلَدًا) & TOULEED Tauleed is the process of giving birth to off-springs either through an egg or birth delivery. That is the basic characteristics of this word is the process of Tauleed as a biological process of creation which is shared by both Animals and Humans. Therefore, when used for family tree, the father would be called walid, parent as Waledan, mother as Walida, the children as Aulaad. Walad is normally translated as son, but the word basically means someone who was given birth. The same word is used for male, female, singular as well as plural i.e., meanings of off springs, child/children, both son and daughter, child or offspring. It is also used for the child when the baby is within the mother’s womb, therefore the word Alwaleed is used for a small baby or child as well as for someone who is close to you like your own child, as well as to father, mother and parents. Whenever in Quran Allah refutes this claim that Allah has taken a Waladan, it does not only mean refuting the claim of Allah having Son as Easa or Daughters as Malaik but also establishing a fact that Allah has not created this universe on the basis of the process of Tauleed i.e., pro-creation, but on the basis of Takhleeq and through the process as defined in the word “Kun”. Therefore, in the ayahs 2:116-2:117, Allah gives this argument of how Allah has created the whole universe which is not Tauleed but the whole system of planning, designing and creation. For instance, in ayah 10:68 “And they said, “Allah has taken Aulaad. Subhanhu. Allah is Self-Sufficient. To Allah belong everything in the Skies and everything on earth. Do you have any proof for this? Or are you saying about Allah what you do not know?”. In the Ayah 17:111 Allah has given an argument that Allah does not have any partner, nor there is any weakness or insufficiency w.r.t. Allah nor does Allah need any other help in the creation and in sovereignty. X-Reference – 2:116-2117, 10:68 , 17:111.

 

AHSAN (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.

 

QAREEB, RAQEEB (رَقِيبًا) QUR’BAA (الْقُرْبَىٰ) AQABIREEN (الْأَقْرَبِينَ) QURBAAN basic characteristics of these words are in the meanings of to approach, to go near or to come close. The word ‘Qareeb’ is used as an opposite to ‘Ba’aaed’ in ayah 21:109. Therefore, the word Qurb means being near to someone or something in terms of distance (time/physical distance) as well as status, importance or significance or relation. Thus, the word Qurba would mean all close friends, close relatives, important and significant people, near and dear ones. The same word and same meanings would be for the word “Al-Qurban” which means that something or some deed through which one seeks Qurb with Allah. Therefore, when one seeks’ Qurb of Allah, it does not mean to seek closeness with Allah in terms of distance or physical sense since Allah is everywhere. It is in the sense of seeking the hidayah and guidance of Allah to be reflected in one’s being and to follow the Allah’s Laws as perfected and given by Allah in the form of Deen in Quran. The basic characteristics of the word Raqeeb are in the meanings of a person very close to you and knows what you are doing, it could be close companion or someone who always around you and know what you are doing. When the word Raqeeb is used, it means someone who is extremely close and significant and knows all about you. However, when the word Raqeeban is used for Allah, it is used specifically in meanings of Allah being provider of Raqeeb in the form for Zouj, Companions or close relatives to us as humanity. The word Raqeeban is used ONLY two places in Quran, in ayah 4:01 and 33:52, both ayahs talking about Zouj. X-Reference – 2:83 , 3:167 , 4:01 , 4:07 , 5:08 , 5:117 , 6:151 , 9:28 , 11:64 , 11:93, 21:109 , 22:13 , 33:52 , 51:27.

 

YATAMA (وَالْيَتَامَىٰ) & YATEEM the word Yateem normally translated as Orphans, but as per Quran is not just an orphan that is a child who does not have father/parents alive. The basic characteristics of the word Yateem is to be all alone or no one else in the world or not being able to take care of oneself for a temporary period of time. Therefore, when in the ayah 4:127 “concerning the ‘Yataam-an-Nissa’ to whom you do not give what is decreed for them – and you desire to marry them” is not talking about marrying orphan girls- but those Nissa who are left all alone in the world, so they don’t have anyone to stand up for their rights or to take care of them. The word Yateem is therefore is any person who is left all alone in the world, and is not able to take care of him/her self for a temporary period of time- may be because of illness or temporary disability or a jobless situation or until reaches the age of maturity etc. Therefore, orphans are also called Yateem. To take care of Yatama and Miskeen, to respect them and to do Ahsan with them as per Quran is stressed time and time again so much so that in ayahs 89:17-18, one of the reasons of the downfall of a society is referred as where no one respects and takes care of the Yatama. X-Reference – 2:83, 2:215, 4:10, 4:36, 4:127, 6:152, 8:41, 17:34, 18:82, 59:7, 76:8, 89:17, 90:15, 93:9, 107:2.

 

MASAKEEN (وَالْمَسَاكِينِ) ASKAN & MASKANATU (الْمَسْكَنَةُ) – The word Maskan/sakoon means to be settled, not to move and therefore is used in the meanings of settling down in life, in terms of financial self-sufficiency, that does not require any further changes or movements. Sakoon is also used in the meanings of to rest, to have peace and tranquility in life. Askan is a place which is an individuals’ permanent dwelling wherein a person lives. Miskeen is therefore someone, who does not have own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities. The word Miskeen normally translated as needy but as per Quran is someone who is unable on a permanent basis or who does not have the ability to take care of him/her self; either is poor in a permeant poverty situation, or old age person or someone with permanent disability, or someone whose responsibilities such as those towards himself/herself or his/her family is beyond the means that he/she can afford etc. Miskeen is more needy than ‘Faqeer’ because they are more dishonored/disrespected/discriminated against by the society as a whole and they are weaker in terms of their abilities/resources. To take care of Miskeen & Yatama; to respect them and to do Ahsan with them as per Quran is stressed time and time again so much so that in ayahs 89:17-18, one of the reasons of the downfall or the destruction of any society is referred as the one, where no one respects and takes care of the Yateem & Miskeen; the Yateem is left all alone; the Miskeen struggling for basic necessities of life, both humiliated and disrespected with no one to take care of them. Therefore, one of the basic covenants with Allah is to do Ahsan with Yateem and Miskeen. Maskanatu (الْمَسْكَنَةُ) means being in the state of being a miskeen as used in ayah 3:112. X-Reference, 2:248, 3:112, 5:95, 6:96, 7:19, 8:41, 9:103, 10:67, 14:14, 16:80 , 23:18 , 28:72-73 , 30:21 , 32:26 , 40:61 , 42:33 , 89:17-18.

 

JAARE (الْجَارِ) NEW is normally translated as neighbors, but the real meanings of the word in terms of something that surrounds you from all sides, keep you protected or engulfed and is in frequent interactions with you for instance in ayah 9:06 “And if anyone of the Mushrikeen Ustajaraka (seek your protection, engulfing), then Ajirhu (surround him/her from all sides, interact frequently and engulf) him/her until he/she hears the kalamata of Allah…”  Similar meanings are used in ayah 8:48 “and when Shaytan made Zayyin (attractive) to them their deeds and said ‘no one will overcome you today from the people and indeed, I am a Jaarun (engulf you from all sides, frequently interacting with you) for you…” is used here in the same meanings of engulfing you from all sides, and frequently interacting with you. Similarly, in ayah 4:36, Allah says “…and do Ahsan to….and the Jaare who is the qurba and the Jaare the Junube …” Allah is talking about all such people who are all around us, not just our neighbors in terms of our residence but our work colleagues, those who we interact with during our day to day life routines, those who we study or play with, etc. basically all those are referred in the meanings of Jaare who are around us and with whom we frequently interact with.  X-Reference – 4:36 , 8:48 , 9:06 .

 

JUNUBE (لْجُنُبِ) JANBE (بِالْجَنْبِ)MODIFIED is normally mistranslated as “on their sides” for instance in ayah 3:191 and 4:103 which is a wrong translation. The word is used in Quran in two broad meanings (1) being steadfast and persistent, (2) distant, stranger or far away. The word is used in Quran in the meanings of ‘being steadfast and persistent’ for instance, in ayah 32:16 “…Junubuhum from their resting places, they make Duaa to their Rabb in Khouf and Hope…” This means that from their resting places/their permeant residence of Sakoon and peace and tranquility, they make Duaa persistently and being consistent, to their Rabb in Khoof, being worried and concerned as well as in hope, they have been persistent. In ayah 3:191 and 4:103 the phrase “…then Qaym (establish) the Zikar of Allah and Qu’udan and upon Junubehim” which means establish the Zikar of Allah out of your own accord and with complete willingness without any force or compulsion and by being steadfast and persistent. The word is also used in Quran in the meanings of far away, or distant as used in the ayahs 28:11 (word Junoobin) and 14:35 (word Ajnabi). Similarly in ayah 4:36, Allah says “…and do Ahsan to…The Jaare who is Qurba (near and dear one) and the Jaare the Junube and the companion with Janube…” here the first word Junube is used in BOTH the meanings of doing Ahsan behavior to Jaare (those who you frequently interact with) whether they are your Aqraba/Qurba (that is those who are significant and important to you- near & dear ones) or whether they are Junube i.e., strangers or far away, whereby the word Junube is used as an opposite to Qareeba and Aqraba/Qurba. Other interpretation could be that to do Ahsan to those Jaare (who you frequently interact with) who have been there persistently for a long time. For the second use of the word Janube when Allah says “….do Ahsan with …the companion with Janube…” the second usage of the word in this ayah refers to those companions who have been there persistently on your sides – as well as could be interpreted in the meanings of doing Ahsan with persistently and steadfastly with your companions, those who favor you and always take your sides, you should also be steadfast and persistent in doing Ahsan with them. X-Reference –  3:191 , 4:36 , 4:103 , 14:35 , 28:11 , 32:16.

 

IBN-S-SABEEL (ابْنَ السَّبِيلِ) normally translated as travelers or wayfarer, but the word is a combination of two words, Ibn is used in the Quran in the meanings of bani as in Children for instance Ibn-e-Adam or Bani adam would mean Children of Adam or Easa ibn e Maryam would mean Easa son of Maryam.  Ibn is also used in Quran in the meaning of building or making or laying the foundation for something, for instance as used in the ayah 66:11 “…said my rab, ban for me a baitan in jannat…”  here the meanings are used in the meaning of making or building. Sabeel means a way, an option, a path. For instance in the ayah 2:154 “…in the sabeel of Allah” here the word Sabeel means path, way of Allah. It’s used in the similar meanings in the ayah 2:190, 2:217-218, 2:244, 2:195, 3:13, 4:74-75 etc. In the ayah 4:51 the word Sabeel is referred to the right way “They say the Kafireen are on the Hidayah and Sabeel rather than those who have Emaan..”. Similarly in the ayah 4:115 the word Sabeel is used in the meanings of methods or ways in the phrase Sabeel lil Momineen – i.e. the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in the ayah 4:15 “..or if Allah would make for them a way” or in the ayah 4:34 “..if they obey then seek no Sabeel..” The word Sabeel is better explained in ayah 4:98 “Except for the oppressed/burdened/ distressed among the Rijaal (strong segments of society) and Nissa (weaker segments) and children who cannot afford a way/a choice nor they are on guided to a Sabeel (way out, exit out)”. Therefore where ever the phrase Ibn-s Sabeel is used in Quran, it means through our wealth and resources making/building/construction a way out for those who really are in need of a way out. It includes all such people who are homeless (without physical or emotional place to call their home – the safe place), distressed, oppressed, burdened, distressed individuals who are seeking for an exit but unable to get one from their current situations. The phrase Ibn-s-sabeel is used in the ayah 2:177, in terms of those for whose purpose ones’ wealth should be spent. It’s used in the similar meanings in the ayah 2:215 i.e. spending of wealth on them in spite of love of wealth. The phrase when used in 4:36, is used in the meanings of doing Ahsan to Ibn-s-Sabeel. X-Reference – 2:154 , 2:159 , 2:177 , 2:190 , 2:215 , 2:217-218 , 2:244 , 2:195 , 3:13 , 4:36 , 4:74-76 , 4:98 , 9:109-110 , 66:11 , 61:4.

 

MALAIK (لِلْمَلَائِكَةِ) & MULK (مُلْكُ) MALAKAT (مَلَكَتْ) Concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik and therefore important to understand what does it really mean. It does not mean Angel’s with wings as widely misunderstood since how can you have Emaan on something, without knowledge or use of your intellectual faculties. The word Malaik shares the same characteristics as from the Mulk which means sovereignty, powers, authority or ownership- the word “Maaalik” means the one who has the power, the ownership, the authority, the sovereignty- the word ‘Malakat’ means ownership or caretaker, therefore in the phrase Ma Malakat Aimanehim means those under your care, for whom you have made a pledge, an oath (Aimanehim) to take care of or be responsible for (malakat). Therefor the word Malaik means the owners of, the powers, the processes and the forces of nature on the basis of which Allah has created and kept running the whole universe. The word Malaik also share the characteristics with the word “Alak” which means messengers or communicators for instance in ayah 22:75 “Allah chooses from the Malaik messengers and from the people”. Thus, Malaik are those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah, for instance the Malaik of birth, or death, the Malaik of revelations of Allah’s Kitaab, the Malaik of gravity, the thermodynamics, the air pressure, the Electromagnetic waves etc.  Refer Ayah 16:49-50, “And to Allah everything does Sajda whatever is in the heavens and whatever is on the earth of creatures, and the Malaik, and they are not arrogant. They fear their Rabb above them, and they do what they are commanded”. After Allah, the Malaik has done Sajda to Adam, i.e., us as mankind, on the basis of being taught Names by Allah, i.e., on the basis of knowledge, we can use these Malaik in order to carry out our job as Khalifa Ayah 2:30-34.  X-Reference – 2: 30-34 , 4:03 , 15:30 , 16:49-50 , 22:75.

 

A’EMAAN (الْإِيمَانِ) A’EMANIHIM (أَيْمَانِهِمْ) AMAN (آمَنَ) & MOMIN (مُؤْمِنٌ) The word Aman means safety, security, peace, 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 means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through reasoning, arguments, evidence, 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 feelings of being at Aman. 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 Aman and 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 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. Whenever a person enters into the ambit of Islam, the person basically enters into a covenant a contract with Allah, which is referred many a times in Quran. 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). These are wrong translations, as the phrase Ma Malakat Aimanehim refers to those people for whom one has pledged to take care of, for whom an oath has been undertaken to be responsible for through any contract or oath. in a nutshell, the word Emaan, Aimaan or Aemaan has dual meanings of firm conviction, and trust as well as a firm covenant, a promise with Allah. Thus, when we understand the concept of Taqwa being extra careful and protective, it’s used w.r.t. both the meanings of Emaan. X-Reference – 2:224-225 , 4:3  , 16:91  , 29:3.

 

MUKHTALAN (مُخْتَالًا) NEW is normally translated as arrogant or proud but is used in Quran along with Fakhuran which has the meanings of being proud and arrogant. The word Mukhtalan on the other hand is used in Quran more as an opposite of humility and modesty and in the meanings of someone who is not humble, self-deluded, self-righteousness, self-conceited, egoistic, superior, someone who is too full of him or herself, in terms of being an egocentric person for instance in ayah 31:18 “…the people who do not walk on the earth Marhan (triumphantly, exultantly & victoriously), indeed Allah does not like the Mukhtalin Fakhurin” Similarly in Ayah 4:36, after advising to do Ahsan to Waledien, Qurba and many people all around us, Allah used the same phrase “…Indeed, Allah does not like the one who is Mukhtalan Fakhuran”. In Ayah 57:23 “…and do not Tafrahu (rejoice, be happy and exult) over what Allah has given you, and Allah does not like every Mukhtalin Fakhurin” Thus, Keeping in mind the meanings of the word Mukhtalan as someone who is self-righteous, self-assured, egoistic, too full of him/her self, and the word Fakhuran as someone who is a show-off, boastful, proud and arrogant, both these words combined are in fact the Khotoot of Shaytain and a main hinderance in the way of doing Ahsan with others, by making the person feel arrogant, proud, follow the egoistic (Nafs-eAmmara) desires, look down upon others, feel superior, boastful, show-off and self-deluded etc. and are in direct contradiction to Quranic commandments of being humble, polite in dealings with everyone filled with kindness and compassion, spend for the benefit of others, be a Shaakir always in terms of deeds in ultimate gratitude of Allah’s blessings. X-Reference – 4:36 , 31:18 , 57:23 .

 

FAKHURAN (فَخُورًا) NEW is normally translated as proud or arrogant but is used in Quran as someone who is boastful, showoff, including elements of proudness and arrogance for instance in ayah 11:10 “But if we give him a taste of Naimat after hardship has touched him, surely he will says ‘all Sayyitaat have gone from me’, Indeed he is Lafirehun (rejoicing, boastful, exultant) Fakhurun” this describes the meanings of the word in terms of a combination of someone who is boastful, proud, arrogance and a show-off. The word when combined and used along with Mukhtarin for instance in ayah 31:18 “…the people who do not walk on the earth Marhan (triumphantly, exultantly & victoriously), indeed Allah does not like the Mukhtalin Fakhurin” Similarly in Ayah 4:36, after advising to do Ahsan to Waledien, Qurba and many people all around us, Allah used the same phrase “…Indeed, Allah does not like the one who is Mukhtalan Fakhuran”. In Ayah 57:23 “…and do not Tafrahu (rejoice, be happy and exult) over what Allah has given you, and Allah does not like every Mukhtalin Fakhuran” Thus, Keeping in mind the meanings of the word Mukhtalan as someone who is self-righteous, self-assured, egoistic, too full of him/her self, and the word Fakhuran as someone who is a show-off, boastful, proud and arrogant, both these words combined are in fact the Khotoot of Shaytain and a main hinderance in the way of doing Ahsan with others, by making the person feel arrogant, proud, follow the egoistic (Nafs-eAmmara) desires, look down upon others, feel superior, boastful, show-off and self-deluded etc. and are in direct contradiction to Quranic commandments of being humble, polite in dealings with everyone filled with kindness and compassion, spend for the benefit of others, be a Shaakir always in terms of deeds in ultimate gratitude of Allah’s blessings. X-Reference – 4:36 , 11:10 , 31:18 , 57:23 .

 

BAKHLO (بَخِلُوا)& YABKHALONA (يَبْخَلُونَ) & BUKHLE (بِالْبُخْلِ) MODIFIED is normally translated as stingy, hide, conceal or withhold, but it is used in Quran in much deeper and broader context, in the meanings of being stingy, miserly or ungenerous in accordance with our responsibility to spend in the Sabeel of Allah for instance in ayah 47:38 “Here you are, those who invite to spend in the sabeel of Allah, but among you are some who yabkhul, and whoever Yabkhal, then only he/she Yabkhal from his/her Nafs and Allah is free of need while you are the one who are the needy…” In ayah 4:37 “Those who are Yabghalona and Amar to the people with Bughal and hide what Allah has given them of Allah’s Fazal…”  Same context and meanings are used in ayah 57:24. Thus, it’s used in terms of withholding Allah’s Fazal and Nai’mat and not to spend for the benefit of others- for instance in ayah 3:180 “And do not think those who Yabkhaluna of what Allah has given to them of Allah’s Fazal, that it is khair for them, Nay it is Shar for them and Tawq of what they bakhal with it on the day or resurrection……”. means that something with which they used to do Bukhal, would be the same things that would act as Tawq for them, in order to imprison them on the day of resurrection. As per the basic parameters of Deen, the divine instructions to us is to spend for the benefit of others and in the Sabeel of Allah, from whatever Allah has given to us of Allah’s Fazal, after keeping our Haqq, due right, requirements. Whatever is in excess or above to our needs are required to be spend for the benefit of others. Those who do not do that, they withheld the Fazal of Allah, as if it is their belonging, their inheritance; they hoard and collect Amwaal – they love the desires of this worldly life, their Amwaal, their resources etc. much more than the benefit of the Akhira and they are the ones who are reflective of this miserly, stingy behavior in direct contradictions of the divine guidance. This behavior is explained further in ayahs 92:8-11 “As for those who Bakhala and consider them free from the need (to spend in the path of Allah), and Kazaba (deny, make fun of, reject) the Ahsaan, then We will ease them towards the difficulty, and not will avail them their wealth when they fall”. X-Reference – 3:180 , 4:37 , 47:38 , 57:24 , 92:8-11.

 

AMAR (أَمْرً) – Amoor (in plural)- basic meanings of the word are sign, indication, guidance, consultation, suggestion etc. Therefore, in the ayah 26:35 and 7:110, the word Ta’maroon is used in the meanings of what do you advise, suggest. The word Ya’tamiroon is used in the meanings of consultations, conferring upon and suggestions in the ayah 28:20. The word is used in the meanings of planning, intending or determination to do something.  Amar is also used in the meanings of abundance or increase in something as well as in the meanings of matter, case, situation, or affair, or a thing, (with plural as al amoor), commandments, order, enjoin, or command something for instance in the ayah 17:16, it is used in the meanings of command. Therefore, Ameer is the one who commands. Amar is also used in the Quran as a Commands/stage/step/process during the creation of the universe & everything in it by Allah – for instance in the ayah 7:54 the phrase is Al-khalaqu wa Al-Amarru showing Amar as a distinct Commands or step or stage in the creation process. Another use of the word in the same meaning of a creation process is mentioned in the ayah 2:117 in the meanings of when Allah decides on Al-Amar, Allah says to it Kun Fa Yakun. Amar is also used in Quran in the meanings of the laws of nature for instance in the ayah 22:65 “…the ships which run through the sea by Allah’s Amar”. Similarly, in ayah 7:54 “…and the sun, the moon, and the stars, subjected by Allah’s Amar.” X-Reference – 2:117 , 7:54 , 7:110 , 9:48 , 17:16 , 18:21 , 18:71 , 22:65 , 24:62-63 , 26:35 , 27:91 , 28:20 , 33:36 , 39:11-12 , 42:15 , 65:06 , 66:06.

 

YAKTUMUN (يَكْتُمُونَ) NEW is normally mistranslated as hide or conceal, which are wrong translations, as we know the word used by Quran to mean hide and conceal is the word Kufar and not Yaktumun. For instance, when Allah says in Ayah 2:33 and 24:29 the same phrase “…I know what to reveal, and what to Taktumoon to you” the word is not used here in the meanings of conceal or hide as it is normally mistranslated, since it is not that Allah conceals or hides anything from the Malaik or mankind, but the word is used here in meanings of not to distribute, not to tell, or not to communicate to you. The word appears in Quran in the meanings as opposite to the word Iqra. As we know the word Iqra (Quran) is used in Quran in three broad definitions, (1) read, understand and practically apply, (2) compile within yourselves and your lives and (3) distribute to others as is, through all means i.e., via verbally, in written form and through one’s conducts and behaviors. Thus, as an opposite to the word Iqra, the word Yaktumun means (1) not to read, understand or apply the Quran, i.e., blindly follow others without using one’s own intellect and Aqal, (2) not to make an attempt to compile and gather the divine guidance in one self and practically in one’s life and (3) not to take the Kitaab as great Amaanat, in terms of either not distributing it to others as it is, or communicating to others with distortions, mixed with falsehood, amendments and fabrications. For instance, in ayah 2:146 “those to whom we have given the Kitaab recognize it as they recognize their own children, and Indeed, a group of them Layaktumon the Haqq and they know it” here the word is used in ALL of these meanings. In ayah 2:42 “and do not mix the Haqq with Baatil and Taktumu the Haqq while you know” Also used here in all these meanings and specifically in terms of not treating the Kitaab as Haqq, as Amanat by distorting it and mixing it’s Haqq (the Absolute truth & justice) with Baatil (Falsehood, injustice). Similar meanings are used in Ayah 2:72 “And when you Qatal a soul and then disputed concerning it but Allah is going to bring out what you were Taktumoon”. Similarly when used in ayah 4:37 in relation to Allah’s fazal “…and Yaktumoona from what Allah has given them of Allah’s Fazlehi…” means not to understand it’s importance, pay no attention, not using intellect and Aqal, not to take Allah’s fazal as great Amaanat, not distributing it to others for their benefits, and hiding for themselves. X-Reference – 2:33 , 2:42 , 2:72 , 2:146 , 4:37 , 21:110 , 24:29 .

 

FADAL (الْفَضْلَ) OR FAZAL (فَضْلِهِ) is normally mistranslated as given preference or degrees which is a wrong translation of the word, since the Arabic word for preference or degrees is Darajaat. The word Fazal is used in Quran as opposite of the word Naqs which means insufficiency, deficiency, shortage or inadequacy. The word Fazal is also used as an opposite of problems, and troubles. The basic characteristics of the word Fazal are in terms of expanding or increasing such as used for land, conveying the meanings of vastness. The word is used in Quran for Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property for instance in ayah 16:14 “…And you see the ships plowing through, it and that you may seek of Allah’s Fazal; and perhaps you will be grateful”. This word is also used for provision of spouses, the success, the prosperity, the parents, etc. as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits and gains. For instance, in ayah 62:10 “and when the salat is concluded, disperse within the land and seek from Fazl of Allah, and do Zikr of Allah often that you may succeed”. Therefore, the word is used in all of these meanings in the phrase ‘Fazala baa’zukum ala Ba’azan’ – meaning, Allah’s Fazal to some exceed to others in different aspects, for instance in ayah 4:32 “And do not wish for that by which Allah has Given Fazal some of you over others. For men is a share of what they have earned, and for women is a share of what they have earned”. Similarly in ayah 17:21 “Look how We have given them Fazal some of them over others. But the Hereafter is greater in degree/preference and greater in Allah’s Bounties” Similar meanings are used in ayah 4:34. In ayah 4:21 the phrase “How can you take it when surely Afzaa baa’zukum ala Ba’azin and they have taken from you strong Meesaq” here the word Afzaa is normally mistranslated as ‘that one of you have gone into another’, which is completely wrong translation. In fact Allah is saying that since Allah has given more fazal to some of you over others and they have taken from you a strong Mees’aq, how you can take anything back from what was given from it.  X-Reference – 4:21 , 4:32 , 4:34 , 16:14 , 62:10.

 

KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) 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, not seeking knowledge 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 per 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. Kaafir is used in Quran as an opposite to Momin, i.e. Momin is the one who has firm Emaan, is seeking knowledge and then based on that knowledge and verification is convinced of his/her heart and mind of the existence of Haqq- As an opposite of Emaan and Momin, the word Kufar and Kaafir incorporates the meanings of not seeking knowledge, not using one’s intellectual faculties, ignoring, rejecting or denying haqq, both or any type of Allah’s Ayaat (Quran or Science) etc. X-Reference – 2:39 , 4:37 , 7:179 , 27:81 , 39:32.

 

AZAAB (عَذَابٌ) is used in Quran as opposite of Na’mat & Bark’aat i.e., harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease. It’s also used in Quran as division in sects – confusion in Deen as referred in Ayah 3:105 and Ayahs 6:65-66. The word is also used as someone’s due right, as penalty or punishment based on what that someone deserves- Ayah 4:25 based on justice system. In the ayahs of Surah Baqra no. 2: 6-7, the word is used for those who are Kafireen as an opposite of Al-Muflehon in 2:4-5 – Thus Azaab is the word used for those who are unsuccessful in their efforts as a result of a combination of Beliefs (Kufar versus Emaan) & Deeds, as in opposite to those who are Muttaqueen and successful ones. X-Reference – 2:4-5 & 2:6-7 , 3:105 , 4:25, 6:65-66.

WQT
0

Leave a Reply

Your email address will not be published. Required fields are marked *