Surah An-Nissa Ayah No. 38 to 42
Surah An-Nissa Ayah #38-42(4:38-4:42)
A- Translation
٣٨ وَالَّذِينَ يُنْفِقُونَ أَمْوَالَهُمْ رِئَاءَ النَّاسِ وَلَا يُؤْمِنُونَ بِاللَّهِ وَلَا بِالْيَوْمِ الْآخِرِ ۗ وَمَنْ يَكُنِ الشَّيْطَانُ لَهُ قَرِينًا فَسَاءَ قَرِينًا
[Quran 4:38] And those who spend their Amwaal (أَمْوَالَهُمْ) to be seen by the people, and not they have Emaan (يُؤْمِنُونَ) neither in Allah nor in the day of Akhira (الْآخِرِ). And whoever has Shaytaan (الشَّيْطَانُ) for him/her as Qareenan (قَرِينًا)- Then Saa’a (فَسَاءَ) Qareenan (قَرِينًا).
٣٩ وَمَاذَا عَلَيْهِمْ لَوْ آمَنُوا بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَأَنْفَقُوا مِمَّا رَزَقَهُمُ اللَّهُ ۚ وَكَانَ اللَّهُ بِهِمْ عَلِيمًا
[Quran 4:39] And what is upon them that, if they had Emaan (آمَنُوا) in Allah and the day of Akhira (الْآخِرِ), and spend from what Allah has given Rizq (رَزَقَهُمُ) to them? And Allah is All-knowing about them.
٤٠ إِنَّ اللَّهَ لَا يَظْلِمُ مِثْقَالَ ذَرَّةٍ ۖ وَإِنْ تَكُ حَسَنَةً يُضَاعِفْهَا وَيُؤْتِ مِنْ لَدُنْهُ أَجْرًا عَظِيمًا
[Quran 4:40] Indeed, Allah does not do Zulm (يَظْلِمُ) even as much as an atom. And indeed, if there is Hasanatin (حَسَنَةً), Allah multiplies it, and gives from near Allah a great reward.
٤١ فَكَيْفَ إِذَا جِئْنَا مِنْ كُلِّ أُمَّةٍ بِشَهِيدٍ وَجِئْنَا بِكَ عَلَىٰ هَٰؤُلَاءِ شَهِيدًا
[Quran 4:41] Then how will it be, when WE bring from every Ummath (أُمَّةٍ) with witnesses and WE bring you upon these witnesses.
٤٢ يَوْمَئِذٍ يَوَدُّ الَّذِينَ كَفَرُوا وَعَصَوُا الرَّسُولَ لَوْ تُسَوَّىٰ بِهِمُ الْأَرْضُ وَلَا يَكْتُمُونَ اللَّهَ حَدِيثًا
[Quran 4:42] On that Day, those who do Kufar (كَفَرُوا) and A’s’uu (َصَوُا) the Rasool (الرَّسُولَ) will wish – if was leveled with them the earth and not they Yaktumoona (يَكْتُمُونَ) the Hadeethan (حَدِيثًا) of Allah.
B- THE CONCEPT:
In accordance with the context of these ayahs, especially earlier ayahs up to 4:38, through which we have learned that any of our inability or reluctance to do Ahsan with anyone, especially those identified by Allah, is basically a reflective us being 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-e-Ammara) 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. It’s because that if someone is Mukhtalan and Fakhuran that is reflected as a Bukhal behavior- i.e., being stingy, miserly or ungenerous in accordance with their responsibilities 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. Not only that they do Bukhal but they also enjoin, order, influence others in the community to do Bukhal.
Thus, in the ayah 4:38, Allah continues the description of such Mukhtalan and Fakhuran people, who are unable to do Ahsan to others and who not only do Bukhal but also enjoin and influence others to do Bukhal. “And those who spend their Amwaal (أَمْوَالَهُمْ) to be seen by the people, and not they have Emaan (يُؤْمِنُونَ) neither in Allah nor in the day of Akhira (الْآخِرِ)…” is reflective of our basic human psychology – if someone is focused on this world, considers this world as the final abode, and does not have Emaan, the certainty that one day we would be returned to our Rabb for the purpose of accountability, then his/her behaviors would be reflective of such believes in the sense that the person would be focused on doing good only as a show-off, to be seen by people. This is also one of the characteristics of Fakhuran, who is not only someone who is proud and arrogant but also is show-off and boastful, since his/her only focus is to please the people in this temporary life. The next phrase describes yet other characteristics of these people as “…. And whoever has Shaytaan (الشَّيْطَانُ) for him/her as Qareenan (قَرِينًا)- Then Saa’a (فَسَاءَ) Qareenan (قَرِينًا).” As we know the word Qareen is normally mistranslated as companions, but the word used in Quran in terms of people/things, who/which are bound together and/or strongly tied to each other. Thus, here as well, after describing the acts and behaviors of the Kaafireen who spend their Amwaal to be seen by people instead of by Allah as they do not have Emaan on the day of Akhira. Allah says “…and whoever has Shaiytaan for him/her Qareenan, then a Saa’a Qareenan” Is describing the Shaytaan as someone who has been bounded strongly and together with such Kaafireen also explaining in clear terms that what this bonding really is, through the word Saa’a. As we know the word Saa’a means something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul; something that creates fasaad, imbalance and destruction in something or in the society; a trade or a transaction which is focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others and the worst behavior towards another not giving them or suppressing their due rights. The word basically describes all such acts, events, thoughts, sayings etc., which is at, such a worst level that, if known, would be extremely embarrassing and shameful for those having such thoughts, committing such deeds or saying such words. Thus here the Qareenan (bound strongly) with Shaytan, is actually a Sa’aa Qareenan, is an all-enclosing warning by Allah.
After describing the characteristics of such people, the next ayah 4:39 is basically an argumentative eye-opening statement by Allah. Thus, when Allah says “And what is upon them that, if they had Emaan (آمَنُوا) in Allah and the day of Akhira (الْآخِرِ), and spend from what Allah has given Rizq (رَزَقَهُمُ) to them? And Allah is All-knowing about them.” Is actually an argumentative eye-opening statement by Allah in the sense that All of this Rizq is provided by Allah, and is to be taken as an Amanat, a trust to be spend for the benefit of others as ordained by Allah in Quran and since Allah is all knowing? They are spending their Amwaal, therefore all they have to do is to have Emaan and get more benefits from their spending instead of wasting it. Whenever we realize all the blessings of Allah, and have firm Emaan on Allah being our Khaliq, our Rabb, out Rahman and Raheem, then, we enter into this state of gratitude and humbleness towards Allah as our ultimate authority, and therefore as a mark and expression of our gratitude we automatically submit and become follower with our whole being to carry out these commandments of Allah. But the basic requirement is to have the Emaan on Allah and the day of Akhira. This would happen only when we are certain of meeting with our Rabb one day for the purpose of accountability. It is because of this that this phrase is an argumentative eye-opening statement by Allah that what goes out of their pocket, if they would have Emaan alongside with their spending of their Amwaal, which they were anyhow spending without Emaan- This is because such people do not take this Rizq, as an Amanat from Allah to be spend for the benefits of others without showoff and they do know the fact that Allah knows everything and nothing is hidden from Allah.
The next ayah 4:40 is then beautifully aligned with the earlier one in the sense that both ayahs identifies the day of Akhira as day of perfect accountability “Indeed, Allah does not do Zulm (يَظْلِمُ) even as much as an atom…” There are many ayahs in Quran which gives us this divine guidance that there is no possibility of injustice even as much as an atom weight. As with Allah there is no possibility of any Zulm on the day of accountability as Allah is the best and precise accountant, the best Hikm, the lawmaker and the judge. So on one hand, whatever injustice or bad deed is done by anyone, the person would be held accountable accordingly. Whereas on the other hand, for Hasanaat, Allah says in the next phrase “…And indeed, if there is Hasanatin (حَسَنَةً), Allah multiplies it, and gives from near Allah a great reward.” This phrase is not only telling us about the multiplication impact of our Hasanaat but is also beautifully aligned with earlier ayah of Ayah 4:36-37, that defines and ordains us to do Ahsaan with some specific types of people. As we know the word Ahsaan means something that looks good/pleasant to our eyes, other faculties, spirit and soul; to create balance-To fill the void/lack for someone; to give something or do something for someone as Ina’am, i.e. not in expectation of any return & Best, excellent behaviors, as 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. Thus when Allah says that Allah multiplies the Hasanatin, whenever our behaviors and conducts with anyone is in accordance with Ahsan, (by remaining within the parameters of Deen), Allah multiplies the reward for such behaviors and conducts.
The next ayah 4:41, Allah says “Then how will it be, when WE bring from every Ummath (أُمَّةٍ) with witnesses and WE bring you upon these witnesses.” In order to understand this ayah let’s refer 2:143 “And thus We have made you a Wasato’an Ummatan, so that you will be witnesses over the people, and the Messenger will be witness over you…..” here the word “Wasato’an Ummath” means the upholders and keepers of justice and equality on the basis of Deen, the Divine guidance, as communicated by the Rasool/messenger and given by the Rasool as Hidayah to us as Ummath. Thus when Allah says “And thus we have made you a Wasato’an Ummath..”, this means we, as Momineen, have been made upholders and keepers of justice and equality to establish justice, Adal, Insaaf and Qist on the basis of Deen, as communicated by the Rasool/messenger and given by the Rasool as Hidayah to us as the Ummath, the Momineen. Therefore, the corresponding phrase smoothly aligns with the meanings of this word as just and equitable Ummat “that you will be witnesses over the people and the Messenger will be a witness over you” Once we full fill our responsibility of justice and equality then we will be witnessing over people, then and only then we have done our part. The Rasool will be witnessing over us that the Rasool has delivered the message to us, we have exactly understood and implemented what we were supposed to follow and apply as per the message delivered by the Rasool. Thus, here in ayah 4:41 when Allah says “Then how will it be, when WE bring from every Ummath with witnesses…” Here Allah is referring to Momineen, in terms of the upholders of justice and equality as well as the communicator and distributer of Allah’s message as is to everyone around us. The Kitaab, the Quran, is given to us as a great trust, an Amanat, once we understand it, practically apply it in our lives, and follow it with our whole being, then and only then the Haqq of Tilawat is fulfilled. And once we compile the Hidayah in ourselves and distribute to others, through verbal, written and through our conducts, then and only then our Fard/farz, obligation of Quran is fulfilled. Thus when Allah says that “We will bring from every Ummath with witnesses…..” Here Allah is talking about all such Momineen, whose job has been ordained in Quran, both as the Tatluu (understand and follow) and Iqra (compile and distribute to others as is) of the Kitaab but also as upholders of justice and equality. Thus, in the next phrase when Allah says “…and WE bring you upon these witnesses.” Allah is referring both to the Rasools and ambiyas as the deliverer of Allah’s message including us as the Ummat wusta and Momineen. Before we discuss the next ayah 4:42, it is important to understand the concept of Hadeeth:
What is the meaning and the usage of the word Hadith as per Quran?
The word/term Hadith is normally misinterpreted as sayings of Nabi Mohammad, but whenever the word Hadith used in Quran is mistranslated as statement or narration. These are all wrong interpretations and mistranslations of the word Hadith which are beautifully explained in Quran in Ayahs 69:40-47 as follows
- [Quran 69:40-47] It (the Quran) is the speech of a noble Rasool. And it is not the speech of a poet, little do you have Emaan. Nor is it the speech of a fortuneteller, little do you pay attention. It is a revelation from the Rabb ul Aalimeen. Had he made up something else from his own on ME, WE would have seized him in the OATH/EEMAN. Then slashed his lifeline. And not among you any one is preventer/savior from it.
Hence the Noble Rasool could not have said anything in the name of Allah on his own, but whatever he said about Allah’s Hidayah and guidance is ONLY as per Quran. Hadith is one such Quranic word, which is although taken from Quran, but misinterpreted against the very Quranic guidance. There is no such thing as statement of Nabi other than Quran. The word is used in Quran in meanings of event, story, an occurrence, happening, or an episode that has happened or taken place for instance as used in the following ayahs
- [Quran 12:06 ] “And thus your Rabb will choose you, and will teach you the Taweele of the Ahadeeth….”
- [Quran 12:21] “…..WE thus established Yousuf in the land, to teach him the Taweele of the Ahadeeth……”
Please note here the phrase “Taweele of the Ahadeeth” is used which means the final result, or the end result (Taweele), in terms of predicting the results in accordance with the current events (Ahadeeth) as to where they are leading. Similar meanings of the word as events are used in the following Ayahs as well.
- [Quran 79:15 ] “Has the Hadith of Mosa reached you?”
- [Quran 20:9 ] “Has the Hadith of Mosa reached you?”
- [Quran 51:24 ] “Has the Hadith of the respected guests of Ibrahim reached you?”
In Quran however, the word is not only used for past events only but also for those that will be happening in future in terms of the day of judgment, for instance in ayah 88:1-2 when describing the day of resurrection, the same word is used; or when describing the current events for instance in Ayah 4:78 after detailing different types of events that happen Allah says “…what is with these people that they do not seem to understand Hadeethan” as to what is happening all around them.
Quran is also termed as ‘Muhadith from the Zikar’ as well as the ‘Ahsan-ul Hadeeth’ in terms of the best of the best event that took place in terms of Allah’s divine wisdom and guidance being revealed to the mankind.
- [Quran 26:5 ] “and what comes to them from Zikr Muhadith from the Rahman, but they turn their backs at it.”
- [Quran 39:23] “Allah has sent down the Ahsan ul Hadith: A Kitaab Mutashibahiha with examples and similar paired…”
The Ayaat – both from the creations of Allah as well as the words of Allah in Quran – the Kitaab are also termed as the Hadith in Quran
- [Quran 45:6] “These are Allah’s Ayaat that we Tatlu (ask you to explore and follow) with Haqq (absolute truth and justice). In which Hadith, after Allah and Allah’s Ayaat will they have Emaan?”
- [Quran 77:50] “In what Hadith, beyond this, will they have Emaan?”
- [Quran 52:34] “Let them bring with Hadeeth like it, if they are truthful”.
What is the name that Quran gives to these man-made Hadith?
Quran is also clearly identified as NOT a fabricated or distorted hadeeth through different terminologies in Quran- which are used to refer all the fabrications in the name of hadith and are from outside Quran. For instance, refer the following terminologies
Hadeethan Yuftra: In ayah 12:111 with the phrase ‘Hadeethan Yuftra’ referring to anything and everything which is fabricated in the name of Deen and outside Quran.
Hadithin Ghairihi: In Ayahs 4:140 & 6:68 the phrase ‘Hadeethin Ghairehi’ is used to refer to all such fabrications which are Ghair (amend, change, outside, without or against) Quran.
Lahwa Hadith: All these man-made hadeeth are termed as ‘Lahwa (Fabricated, idle, useless) Hadeeth’ in ayah 31:6 “and of the mankind is the one who purchases Lahwa Hadeeth in order to mislead from the Sabeel of Allah with Ghair (amend, change, without, against) knowledge, and takes it as a joke/ridicule”.
Concept of Ayah 4:42
Thus, in the light of the discussions so far up to Ayah 4:41, which talks about the accountability on the day of Akhira, with Allah being the best of the best and precise accountant and hikm, whereby each of our Hasanaath, the Ahsan deeds would be multiplied many folds and there will not be any zulm or injustice. The earlier ayahs also talk about the fact that on that day, Allah will bring us, Momineen as witness over all the witnesses of every Ummath, in terms of our responsibilities two-fold, that is to Tatlu and Iqra as per the haqq of the Kitaab and as upholders of justice and equality. On that day Allah will also bring the Rasool as witness over us momineen that the Rasool has delivered the message to us. Thereafter in the next ayah 4:42, Allah says that “On that Day, those who do Kufar (كَفَرُوا) and A’s’uu (َصَوُا) the Rasool (الرَّسُولَ)…” here Allah is talking about the fact that those who do Kufar are basically the people who are As’au the Rasool. As we know the word As’au is normally mistranslated as disobeyed but the actual meanings of the word used in Quran is in terms of “understood” in terms of ‘to perceive correctly and understand rightly’. Thus, here Allah is referring to such people who although As’au of the Rasool, i.e., understood and perceived correctly the message, the risalat that the Rasool has brought to the mankind, but in spite of that, they chose to do Kufar. As we know the word Kufar’s basic meanings are in terms of concealing or hiding, and also 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. 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. Here these Kaafireen are basically the opposite of Momineen, i.e., those who have firm Emaan, after seeking of knowledge and then based on that knowledge and verification, they are convinced of their hearts and minds of the existence of Allah and the day of Akhira. Thus, here these people are those Kaafireen who in spite of the fact that they understood the Rasool, as Rasool has delivered the message to them, and they have perceived it to be from Allah, but even then, they choose to be blind follower, by not seeking knowledge, not using their intellectual faculties, ignoring, rejecting or denying of the Risalat, Allah, Allah’s Ayaat (both the types of Allah’s Ayaat- the creations of Allah as well as the words of Allah in the Kitaab- the Quran) and the day of Akhira by not doing Ahsan to others.
To such people Allah is saying that “will wish – if was leveled with them the earth and not they Yaktumoona (يَكْتُمُونَ) the Hadeethan (حَدِيثًا) of Allah.” As we know the word Yaktumoona, is normally mistranslated as hide or conceal, which are wrong translations, the word used by Quran to mean hide and conceal is the word Kufar and not Yaktumun. The word is in fact used in Quran in the meanings as opposite to the word Iqra & Quran. 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. Thus, when Allah says that “On that Day, those who do Kufar and A’s’uu the Rasool will wish – if was leveled with them the earth and not they Yaktumoona the Hadeethan of Allah.” It is a metaphoric way of expressing the regrets of all these kafireen that besides the fact that the hidayah comes to all these kafireen and they choose not to pay attention, accepts, understands and implement it, and now on the day of judgment they are facing a great Azaab in consequences of their action, therefore they would have wished that Allah would just simply level them in earth instead of resurrected them to face such humiliating Azaab. The word Hadeeth is referred to both the types of Ayaat of Allah, as Allah’s creations as well as Allah’s words in the Quran. This phrase means that they did pay attention to the important of Allah’s words, did not use their intellect and Aqal; they did not take Allah’s fazal as great Amaanat, and did not distribute it to others for other people’s benefits, while hoarding and hiding for themselves. Instead of doing Ahsan, they chose to do be Mukhtalan and Fakhuran instead.
C- IMPLEMENTATION IN TODAY’S LIFE:
These ayahs of Surah An-Nisaa from Ayah no. 38 to 42 give us following importance divine guidance that we can apply in our day to day lives.
- These ayahs are describing further the characteristics of Mukhtalan and Fakhuran, which is the main hinderance as a stumbling block in the way of doing Ahsan to others. Therefore, we need to be mindful of such acts of our own whereby any good deed or Ahsan that we do, are we doing in order to be seen by people or just for in the way of Allah. If we find ourselves, doing Ahsan and Hasanaat for others, whereby our basic intention is to please people, then we need to correct ourselves and check strengthen our Emaan on Allah and on the day of Akhira. If somehow, our Nafs-e-Ammara overpowers us, with the thoughts of making this temporary life here on earth as our ONLY focus, by avoiding Ahsan for others, then it means that we have made Shaytan our Qareenan, bound to us strongly. We need to reaffirm our conviction and certainty of the fact that one day we will be returned to our Rabb for the purpose of accountability and we would find on that day that all of our Ahsan deeds and Hasanaat would be multiplied in the form of great reward with Allah.
- All of Allah’s Rizq, Fazal and Nai’mat has been given to us as Amanat, as a great trust by Allah. We need to use from it as per our needs and whatever is over and above our requirements have to be spend for the benefit of others, in accordance with Ahsan as mentioned by Allah in Quran. As Momineen we have been made witness over the mankind, in order to full fill our responsibilities as Ahle-Kitaab- understand and follow the Hidayah and distribute to others as is as well as Ummath-e-Wusta, the upholders of justice and equality.
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/
AMWAAL (أَمْوَالَهُمْ) is normally translated as wealth or properties, but in Quran it is used in all inclusive meanings of money, wealth, properties, title, estate, time, resources, connections, etc., basically ownership of any kind. For instance in ayah 2:177 the phrase “…Those who spend (for the benefit of others) of their Amwaal in spite of love for it….” This does not just refer to wealth or properties, but everything that a person owns and values, which may include the persons’ resources, time, connection, money etc. Similarly in ayah 9:103 “Take from their Amwaal S’adaqa Tat’ahirruhum (making them lawful) and Tazkehum (cleansing, growing) them…” Includes taking Sadaqa both all the meanings of Amwaal as we know that S’adaqaat can be in the form of wealth as well as one’s efforts, time and resources too. In ayah 2:179 when talking about Ribaa, for those who do Touba, “…Then you may Rausa your Amwaal…” means give priority to, focus and value your Amwaal, in all its meanings. In ayah 4:95 the phrase is “…those who do Jihaad in the Sabeel of Allah with their Amwaal and their Nafs…” Is not just talking about Nafs (lives) and Amwaal as wealth only, but in terms of all-inclusive of anything and everything that they own and value in their lives. Similarly in ayah 4:161 when referring to the Zulm, injustice and Ribaa by consuming people’s wealth, this does not only refer to consuming people’s money and properties unjustly but would also include consuming people’s time, information, resources, etc., without paying to them their due rights. X-Reference – 2:177 , 2:179 , 4:02 , 4:95 , 4:161 , 9:103.
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.
AKHIRA (الْآخِرِ) & AKHIRAT (الْآخِرَةِ). – The word Akhir is the opposite of Awwal– Awwal means the first and Akhir means the last. Basically, it means the last of a continuous series of events, things, people, generation etc. after which there is nothing further of the same series- the last of that particular series after which the next one will be different. Similarly, Quran has referred to the day of Akhira as the last of temporary life here on this earth and the start of the hereafter. I.e., Hiyaat-ud-Duniya is the life on this earth and Qayyam Akhira is the life hereafter, where in we will abide forever. After the day of Akhira, the life is referred in Quran as the Akhira- i.e., the life hereafter. Another word is taakhir, means postpone something, to delay, to give respite, to be left behind. Quran has also used this word for future generations as in 26:84. X-Reference – 2:62 , 5:114 , 7:38-39 , 9:18-19 , 9:38 , 15:05 , 17:45 , 22:11 , 26:84 , 27:3-5 , 42:20 , 53:25-27.
SHAYTAN (الشَّيْطَانِ) MODIFED means to go very far. It also means rebellion and opposition. Therefore, the word is used for Shaytan, means someone who has gone far away from Allah’s Rahmat and Blessings due to rebellion and opposition. It also means someone who is deprived of or disconnected from the blessings of life and also used for someone who has taken a wrong path leaving the right one, i.e., rebel or the one who is in opposition. Thus, used for someone who has gone against the rules and commandments of Allah, the one who is disobedient. In Quran the word Iblees is used for one of the Malaik of Allah, whereas the word Shaytaan is used for all those people, elements, thoughts, acts etc. which are the result choices and acts of humans carried out due to Iblees duties as assigned to iblees by Allah. Thus, the same word Nazool is used for Wahi/revelations, the results of the duties by Malaik Jibrael and the same word Nazool is used for Shaytani thoughts to refer to the results of the duties carried out by Malaik Iblees. Both are the Malaik of Allah and are carrying out their duties as defined and ordained by Allah. Thus, the word Shaytaan is used in Quran for all those people who work against the rules of Allah as Shaytaan as well as their associates and partners are also termed as Shayyateen. Shaytan has also been termed as that part of our nafs – the Nafs-e-Ammara, which is egoistic and those people, acts and elements, undertaken under the influence of people’s ego are also termed as Shaytaan by Quran. X-Reference 3:155 , 4:76 , 4:119-120 , 5:90-91 , 7:27 , 12:05 , 17:53 , 19:44 , 22:52 , 24:21 , 26:221 , 38:37 , 43:36 , 58:19.
QAREENAN (قَرِينًا) NEW is normally mistranslated as companions, but the word used in Quran for companions is Ashaab, it is not Qareen. The word has meanings instead in terms of people, things who are bound together and/or strongly tied to each other for instance in ayah 14:49 “and you will see the criminals on that day Muqarreneen in the chains” . In ayah 43:36 “and whoever turns away from Zikar of the Rahman, we appoint for him/her Shaytanan then it is a Qareenun for him/her” Is used here in the similar meanings of Shaytaan being tied and bound to the person strongly and closely. Similar meanings are in 50:26-27 “the one who made with Allah ilahan (false dieties) another, so throw him/her into the severe Azaab. His/Her Qareen will say ‘Our rabb, I did not make him/her transgress but he/she was in far/clear error”. In ayah 4:38 when, after describing the acts/behaviors of the Kaafireen who spend their Amwaal to be seen by people instead of by Allah as they do not have Emaan on the day of Akhira Allah says “…and whoever has Shaiytaan for him/her Qareenan, then a Saa’a Qareenan” Is describing the Shaytaan as someone who has been bound strongly and together with such Kaafireen as well as explaining in clear terms what this bonding really is, through the word Saa’a (refer the definition of Saa’a). In ayah 41:25 the phrase is “And WE destined for them Qurnaha who made attractive to them what was before them and behind them and Haqq (their due right as justified and earned by them) upon them…” Similar meanings are in ayah 37:51 “…Indeed, I had for me a Qareenun” X-Reference – 4:38 , 14:49 , 37:51 , 41:25 , 50:26-27 .
SUA’IN (سُوءٍ) SAA’A (سَاءَ) & SAIYATAN (سَيِّئَةً) The word is used in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of husn & ahsan’. Husn & Ahsan basically means 4 categories of definition as (1) Something that looks good/pleasant; (2) to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. without an expectation of any return & (4) Best/excellent, a step up of Ad’al. The word SAIYA & SAYYIATAN (سَيِّئَةً) used as an opposite of the word Husn & Ahsan, therefore it means (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself. The word is also used for any deed or saying or anything which is at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Therefore, when in the ayah 2:81 Allah says ‘Indeed! Whoever earns Sayyiatan (سَيِّئَةً)…” means that these people have earned for themselves misfortunes and destructions due to their evil deeds. X-Reference 2:81, 2:169 , 3:120, 4:31, 4:78-79, 4:85, 5:65, 6:160, 7:95, 10:27, 13:22, 17:38, 23:96, 27:46, 27:90, 28:84, 40:09, 40:40, 42:40, 42:48, 45:33, 66:08, 67:27.
RIZQ (رَزَقْ ) means anything that gives benefits; any food given by God Almighty for nourishment; any regular income; all and any sources of knowledge; healthy body and mind; our intellectual curiosity to seek knowledge; the Hidayah by Allah; our parents; our spouses etc. Basically, Rizq has been used in Quran to refer to all those sources and means which provide nourishment to us, as human beings, not just physically, but with respect to the growth development and nourishment of all of our faculties and all aspects of our personality and character development. X-Reference 2:25, 2:172 , 3:37, 3:169 , 6:140-142 , 10:31 , 14:37, 16:71-73 , 22:34-35.
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 going against justice, Haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. Quran has used Zwalimeen as those who cross the boundaries of laws & rules, those who are oppressors, the wrong doers in terms of going against other’s due rights and Haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others; Mazloom is the one against whom the Zulm takes place. Zulm is also used in Quran in the meanings of darkness as Zulmaat 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, kept in dark, something not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the Noor-light- X-Reference – 2:19-20 , 3:117 , 6:122 , 7:44 , 42:22 , 42:45.
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.
UMMAT (أُمَّةً) & UMMIYYUN (أُمِّيُّونَ) Ummatun (لَأَمَةٌ)- female – The word has the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath. Thus, the words are used in meanings of Mother, Foundations, Residence, Abode, Nation, Community etc. for instance in ayah 3:07 it is used in the meaning of the foundation. The word is used in similar meanings in ayah 16:120 where Allah has said Ibrahim was an Ummatan. In this ayah the same word could also have been used in the meaning of the nation, community, since his personality was an embodiment of all the characteristics Allah desires in a nation. Al-UMMI or Ummiyun is normally translated as illiterate or uneducated, which is a wrong translation. But it refers to people who are educated only from their mother or home since birth or innocent or pure. The word Al-Ummi is also used in contrast with Ahle-Kitaab people of the Kitaab in ayah 3:20 meaning those whom the Kitaab is not yet revealed before Quran or not yet understood by them. The word is used in similar meanings in the ayah 3:75. Similarly in ayah 2:78 “And among them are the Ummiyyuun who do not have knowledge of the Book except through hearsay, and they are only assuming” X-Reference – 2:78, 3:07, 3:20, 3:75, 4:11, 4:23, 5:75, 6:42, 7:38, 7:160, 13:30, 20:38-40, 28:10, 33:4-6, 58:02, 62:02.
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.
A’S’AITUM (عَصَيْتُمْ) & YU’AS’E (يَعْصِ) is normally translated as disobeyed, this is a wrong translation. The real meanings of the word as used in Quran is in terms of “understood” for instance in ayah 2:93 “…they said Samai’na and As’aina…” meaning we heard and we understood. Similar meanings and usage is in Ayah 4:46. In the ayah 6:15 “Say, Indeed, if I As’aetu my Rabb, I fear the Azaab of the mighty day…” again used here as understand or perceive correctly, understand rightly. Similar meanings and wordings are used in ayah 10:15 as well. In the ayah 10:90-91 describing the situation of drowning of the Firaun, when he had a change of heart in order to survive, the ayah 10:91 “Now?? And Indeed, before you As’eyata (understood well?) and you were of the Mufsideen?”. In ayah 3:152 “…and you A’s’autum (understood) from afater what Allah has shown you of what you love…”. X-Reference – 2:93 , 3:152 , 4:46 , 6:15 , 10:15 , 10:91.
RASOOL (وَالرَّسُولَ) RUSUL (الرُّسُلُ) & RISALAT the word Rusul is plural of Rasool. The word is normally translated as messengers who deliver the Risaalat- the message. The role and duties of the Rasool is described in the ayah 2:129 as “…send from among them a Rasool who will Yatlu (recite) to them your Ayaat and will give them Ilm (knowledge) of the Kitaab and the Hikmat and Yuzakiy them…” Thus, Rasool is the one who delivers Allah’s message, then leads the way to follow the Ayaat of Allah (Yatlu), teaches them the knowledge (ilm) of the Kitaab, and gives Hikmat to people and (Yuzaki) cleanses, purifies and grows them. The same is described in ayahs 7:61-62 w.r.t. Nabi Nuh as “…I am a Rasool from the Rabb of the Aailmeen, I convey to you Risaalat of my Rabb and I advise you and I know from Allah what you do not know”. In the ayah 5:99 “Not upon the Rasool anything except the Balagha (deliver, convey, communicate) …” Therefore, the only duty of the Rasool is to deliver the Risaalat. Similarly in the ayah 5:67 “O Rasool, Balagha (convey/deliver) what has been revealed upon you from your Rabb and if you do not then you have not balaghat (delivered) Risaalat (Allah’s message) …” Is telling us the meanings, duties and responsibilities of Rasool. Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in interconnected manner. Therefore, there is no Nabua’t without Risaalat and vice versa. X-Reference – 2:129, 3:32, 5:67, 5:99, 7:61-62.
YAKTUMUN (يَكْتُمُونَ) 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.
HADITH (حَدِيثًا) NEW is normally misinterpreted as sayings of Nabi Mohammad, but when used in Quran, is translated as statement or narration. These are all wrong interpretations and mistranslations of the word Hadith which are beautifully explained in Quran in Ayahs 69:40-47- Hadith is one such word, which is although taken from Quran, but misinterpreted against the Divine guidance. There is no such thing as statement of Nabi other than Quran. The word is used in Quran in meanings of event, story, an occurrence, happening, or an episode that has happened or taken place for instance as used in Ayah 12:06 and 12:21, wherein the phrase “Taweele of the Ahadeeth” is used which means the final result, or the end result (Taweele), in terms of predicting the results in light of the current events (Ahadeeth) as to where they are leading. Similar meanings of the word are used in Ayahs 79:15 & 20:9 as well “Has there come to you the Hadeeth of Mousa?” Or about Ibrahim in Ayah 51:24. In Quran however, the word is not only used for past events but also for those that will be happening in future for instance in ayah 88:1-2 when describing the day of resurrection, or when describing the current events in Ayah 4:78 after detailing different types of events that happen Allah says “…what is with these people that they do not understand Hadeethan” as to what is happening all around them. Quran is also termed as ‘Muhadith from the Zikar’, in Ayah 26:5 as well as the ‘Ahsan-ul Hadeeth’ in Ayah 39:23 in terms of the best of the best event that took place in terms of Allah’s divine wisdom and guidance being revealed to the mankind. In Ayah 45:6, All the Ayaat of Allah, both Creations of Allah as well as words of Allah in Quran, are termed as Hadith “These are the Ayaat of Allah that we Natluha (ask you to follow) with Haqq (Absolute truth and justice), Then in what Hadeeth after Allah and his Ayaat will they have Emaan on?” The same phrase is used in ayah 77:50. In ayah 52:34 “Let them bring with Hadeeth like it, if they are truthful”. Quran is also clearly identified as NOT a fabricated or distorted hadeeth in ayah 12:111 with the phrase ‘Hadeethan Yuftra’ referring to anything and everything which is fabricated in the name of Deen and outside Quran. It is because of this that in Ayahs 4:140 & 6:68 the phrase ‘Hadeethin Ghairehi’ is used to refer to all such fabrications which are Ghair (amend, change, outside, without or against) Quran. It is because of this that these man-made hadeeth are termed as ‘Lahwa (Fabricated, idle, useless) Hadeeth’ in ayah 31:6 “and of the mankind is the one who purchases Lahwa Hadeeth in order to mislead from the Sabeel of Allah with Ghair (amend, change, without, against) knowledge, and takes it as a joke/ridicule”. X-Reference – 4:42 , 4:140 , 6:68 , 12:06 , 12:21 , 12:111 , 39:23 , 45:6 , 51:24 , 52:34 , 77:50 , 79:15 .