August 1, 2021

Surah An-Nissa Ayah No. 64 to 70

Surah An-Nissa Ayah #64 to 70 (4:64 – 4:70)

A-   Translation

 

٦٤  وَمَا أَرْسَلْنَا مِنْ رَسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّهِ ۚ وَلَوْ أَنَّهُمْ إِذْ ظَلَمُوا أَنْفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّهَ تَوَّابًا رَحِيمًا

[Quran 4:64] And not WE send any Rasool (رَسُولٍ) except to Yut’a’a (لِيُطَاعَ) with I’zne (بِإِذْنِ) of Allah. And if they, when they Zalamu (ظَلَمُوا) their Anfusahum (أَنْفُسَهُمْ), come to you, then Astafghfir (فَاسْتَغْفَرُوا) of Allah and Astaghfir (اسْتَغْفَرَ) for them the Rasool (الرَّسُولُ), to found Allah Tawabun (تَوَّابًا) Raheeman (رَحِيمًا).

 

٦٥  فَلَا وَرَبِّكَ لَا يُؤْمِنُونَ حَتَّىٰ يُحَكِّمُوكَ فِيمَا شَجَرَ بَيْنَهُمْ ثُمَّ لَا يَجِدُوا فِي أَنْفُسِهِمْ حَرَجًا مِمَّا قَضَيْتَ وَيُسَلِّمُوا تَسْلِيمًا

[Quran 4:65] But no, they will not have Emaan (يُؤْمِنُونَ) on your Rabb (وَرَبِّكَ), until they Hikm (يُحَكِّمُوكَ) you about what Shajara (شَجَرَ) between them, and then will not find in their Nafs (أَنْفُسِهِمْ) any discomfort about what you decided and Yusallimu (يُسَلِّمُوا) Tasleeman (تَسْلِيمًا).

 

٦٦  وَلَوْ أَنَّا كَتَبْنَا عَلَيْهِمْ أَنِ اقْتُلُوا أَنْفُسَكُمْ أَوِ اخْرُجُوا مِنْ دِيَارِكُمْ مَا فَعَلُوهُ إِلَّا قَلِيلٌ مِنْهُمْ ۖ وَلَوْ أَنَّهُمْ فَعَلُوا مَا يُوعَظُونَ بِهِ لَكَانَ خَيْرًا لَهُمْ وَأَشَدَّ تَثْبِيتًا

[Quran 4:66] And if WE Katabna (كَتَبْنَا) upon them that “Aqtulu (اقْتُلُوا) your Nafs (أَنْفُسَكُمْ)” or “exit out of your homes”, they would not have done it, except a few of them. But if they had done what they were Yua’zuna (يُوعَظُونَ) with it, surely, it would have been Khairan (خَيْرًا) for them and Ashadan (أَشَدَّ) Tas’betan (تَثْبِيتًا).

 

٦٧  وَإِذًا لَآتَيْنَاهُمْ مِنْ لَدُنَّا أَجْرًا عَظِيمًا

[Quran 4:67] And then WE would have given them from near US a great reward.

 

٦٨  وَلَهَدَيْنَاهُمْ صِرَاطًا مُسْتَقِيمًا

[Quran 4:68] And WE would have given them Hidayah (لَهَدَيْنَاهُمْ) to the straight path.

 

٦٩  وَمَنْ يُطِعِ اللَّهَ وَالرَّسُولَ فَأُولَٰئِكَ مَعَ الَّذِينَ أَنْعَمَ اللَّهُ عَلَيْهِمْ مِنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ ۚ وَحَسُنَ أُولَٰئِكَ رَفِيقًا

[Quran 4:69] And whoever Yut’e’e (يُطِعِ) Allah and the Rasool (الرَّسُولَ), then those are the ones Allah An’a’ma (أَنْعَمَ) upon them from the Nabiyeen (النَّبِيِّينَ) and the S’wadiqueen (الصِّدِّيقِينَ)/truthful and the Shuhada’a (الشُّهَدَاءِ)/Martyrs and the S’waliheen (الصَّالِحِينَ). And Ahsanu (حَسُنَ) are those as companion.

 

٧٠  ذَٰلِكَ الْفَضْلُ مِنَ اللَّهِ ۚ وَكَفَىٰ بِاللَّهِ عَلِيمًا

[Quran 4:70] That is the Fazal (الْفَضْلُ) from Allah. And sufficient is with Allah the All-knower.

 

B-   THE CONCEPT:

 

In the earlier ayahs up to Ayah 63 of Sura Nissa, we have learned that Ateuu Allah and Ateuu the Rasool, is aligned with following and obeying the Risalaat, the Kitaab, with our own willingness, with utter and deep conviction of the benefits thereof. Whenever someone is given an opportunity by Allah to be Hikm- to settle matters among people as per the-Amanaat, The-Kitaab, that person is “the Auliy of the Amare among us”. It is a direct divine instruction from Allah to discharge our responsibilities as Ahl-e-Kitaab in terms of the Amaanat, the trust, the haqq of the Kitaab, Allah’s revelations, the basic parameters of which is to follow the laws and judgments in order to establish the justice at its best between people. It is Allah’s Kitaab, which is the source of All the Nai’mat and blessings of Allah, as well as the Wa’az from Allah, the warnings of the pros and cons to deter us from taking wrong path. In case of any dispute or disagreement, the words of Allah are going to take preference, the Sabqat, as Furqaan.

 

Earlier ayahs also inform us about those who are hypocrites, Allah instructs us to keep our eyes and ears open, be observant of their conducts and behaviors since on the surface they claim to have Emaan on the Kitaab, but instead they Yureedu, the end results, the actual purpose, the intended plan of their conducts and behaviors is that to do Hikm (follow the laws of, and make judgments in accordance with) the Jibtee (the shurakaa whose laws they are following, their false deities), the Taghoot (the laws, the regulations and the rulings that they are following instead of Allah’s Kitaab). The direct divine instructions by Allah in order to deal with these Munfaiqeen, is three folds (1) A’ariz- i.e., spreading Allah’s kitaab, as a front, as a shield or covering, as well as to expose them by spreading out, presenting them with Allah’s Hidayah, making the Hidayah obvious, and the Kitaab being made to put in the front of them as a covering, a shield as well as to expose them to come out, spread out in front of them in a manner that it becomes a hindrance for them and their activities. (2) Wa’aiz- i.e., to explain them the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice, basically to stop someone from doing wrong deeds by informing the consequences of such actions by communicating the combination of identifying the wrong deeds as well as the consequences of those wrong deeds. (3) Say to them concerning their Anfusihim Baleghan words i.e., reaching the milestone of cleansing their Nafs, through Aariz and Wa’az.

 

In light of the context of these ayahs as above, when in Ayah 4:64, Allah says “And not WE send any Rasool (رَسُولٍ) except to Yut’a’a (لِيُطَاعَ) with I’zne (بِإِذْنِ) of Allah…” here the word Izne is normally mistranslated as permission as in permission of Allah, but the word is used in Quran in the meanings of announcing, declaring, proclaiming, revealing, publicizing, asserting, affirming or making known something. Thus, here Allah is basically saying that the Atiuu to any Rasool is to be done as per the announcement and declaration of Allah, in terms of proclamation, revelation by Allah through which Allah makes know Allah’s kalam to the mankind which is done through Risaalat. Therefore the Atiuu to any Rasool has to done as per the kitaab, the revelation, the Hidayah. The next phrase “…And if they, when they Zalamu (ظَلَمُوا) their Anfusahum (أَنْفُسَهُمْ), come to you…” is talking about a situation, when they, the Munafiqueen, do Zulum on their Nufs and then come over to you, the Addressee of the Quran, the Rasool, the Momineen. As we know during our day-to-day live the two important aspects and types of our Nufs which are within us and evidenced through our own thoughts at all times are (1) Good Nufs or Nufs Al-Mutmainna which is at play when we feel peace, contentment, joy and tranquility after having done acts of Is’lah and (2) Acts of Shaytan- or Evil Nafs- Nafs Al-Ammara, through which we are inclined towards bad deeds and desires under the influence of Khutuwaat ush Shaytan- our egoistic self. In Quran whenever Allah talks about strengthening or Tazkiyah of one’s Nufs, Allah is talking about making Nufs-e-Mutmainna stronger through Acts of Is’lah and whenever Allah talks about doing Zulm on one’s Nufs, for instance here with reference to Munafiqueen doing Zulm on their Nufs, Allah is talking about making Nafs-e-Ammara stronger by doing acts of Shaytan under the influence of Khutuwaat of Shaytan.

 

Thus, here Allah is talking about these Munafiqueen, when they do Zulm on their Nufs, which is after doing acts of Shaytan, they come to you, the Momineen for help. In that situation, Allah’s direct commandment is to “…, then Astafghfir (فَاسْتَغْفَرُوا) of Allah and Astaghfir (اسْتَغْفَرَ) for them the Rasool (الرَّسُولُ)…” Here as we know the word Astaghfir means to hide, to cover, to protect by hiding/covering since the word share the characteristics with the word ‘Maghfir which is that Iron Head which a soldier wears for safety. The word is also used in Quran as an opposite of Aza’ab as well as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it is like following the right path which covers/hides/protects the harmful impacts of previously taken wrong path and previously done sins. Thus, when Allah is giving a direct commandment, in order to how to help these Munafiqueen, to protect them from the azaab of Allah when they come to you for help, is to provide them protection, through the Risaalat. Aligned with the earlier ayahs and the basic concept of Atiuu Allah and Atiuu the Rasool, here as well, Allah says that “Astighfir of Allah and Astighfir for them of the Rasool” Similar to and directly in accordance with the concept of Atiuu Allah basically means Atiuu the Rasool which basically means Atiuu the Risaalat. Similarly, the Astighfar of Allah is done only through Astaghfir of Rasool, which basically means Atiuu the Risaalat would provide them protection and shield and safety from the harmful effects of previously done sins. It is because of this that Allah says in the next phrase that “…to found Allah Tawabun (تَوَّابًا) Raheeman (رَحِيمًا).” Since the only way to get Allah’s blessings and helps back in our life is to do pure Touba and follow commandments of Allah as ordained in kitaab. The basic concept of Allah being Raheem in one’s lives is ONLY through the concept of pure Touba, the ONLY way, the Munafiqueen could be saved from the impacts of previously done sins, is through pure Touba. Then and only then Allah is back in their lives as Raheem.

 

In the next Ayah 4:65, Allah says “But no, they will not have Emaan (يُؤْمِنُونَ) on your Rabb (وَرَبِّكَ), until they Hikm (يُحَكِّمُوكَ) you about what Shajara (شَجَرَ) between them, and then will not find in their Nafs (أَنْفُسِهِمْ) any discomfort about what you decided and Yusallimu (يُسَلِّمُوا) Tasleeman (تَسْلِيمًا)”. This is one of the most mistranslated ayahs through which not only the translators and scholars takes the Ayah out of its context of talking about Munafiqueen, but they also mistranslate this ayah as to refer that “the Allah has also made Nabi Muhammad as HIKM in deen, and he can make laws in deen other then Allah, and Momineen cannot decide any matter of dispute among themselves unless they make the Rasool as judge”. After mistranslating this ayah, these translators and scholars takes this ayah out of its Mawazih, not informing Muslims that this Ayah is not talking about Momineen but in fact Munafiqueen, they insert Hadith as another vital source of HIKM in matters of deen, that can only be possible by mistranslating, twisting and distorting this ayah by taking it out of its context. On the contrary, this Ayah is talking about Munafiqueen, that “But no, they will not have Emaan on your Rabb” is in continuation of the previous Ayah, that no matter even if you try to Astighfir them of Allah and Rasool and ask them to do Touba in order to get Allah back in their lives as Raheem, they won’t ever do that. When Allah uses the phrase “Your Rabb” it has reference to the earlier Ayahs of them Yureedu to the Jibtee, the taghoot, since their deities and gods are not your, as in the sense of Momineen’s Rabb, Allah has used word Rabbuka, your Rabb, the Rabb of the Momineen. Thus, when Allah says in the next phrase “…until they Hikm (يُحَكِّمُوكَ) you about what Shajara (شَجَرَ) between them…” the phrase here is not that ‘until they make you hikm’, as is normally mistranslated but the actual phrase is ‘until they Hikm you’, i.e. judge you, in terms of judging you, judging your behavior, judgments and decisions. “…and then will not find in their Nafs (أَنْفُسِهِمْ) any discomfort about what you decided…”. If those conducts, behaviors, decisions and judgments of yours are judged by them so as not to cause any discomfort to them in their matters, in their Nafs – the one which is Nafs-e-Ammara, since instead of doing Touba and Is’lah, they have chosen to stay on the wrong path, their guiding Nafs is that of Nafs-e-Ammara. “…and Yusallimu (يُسَلِّمُوا) Tasleeman (تَسْلِيمًا)” And they have judged you to Yasallimu Tasleeman, with the basic aspects and meanings of Aslam, meanings total submission and following. Thus, here Allah is saying that they will never have Emaan on the Rabb of the Momineen unless and until they have judged the Momineen, in terms of their decisions, behaviors and conducts, so that such decisions by the Momineen do not cause any discomfort to their Nafs-e-Ammara and they found you Yasallimy Tasleeman to their wishes and desires, then and only then they will have Emaan.

 

In the next Ayah 4:66 Allah says “And if WE Katabna (كَتَبْنَا) upon them that “Aqtulu (اقْتُلُوا) your Nafs (أَنْفُسَكُمْ)” or “exit out of your homes”, they would not have done it, except a few of them…” Allah is telling us that no matter how much we try to convince these Munafiqueen among Momineen, they would not have Emaan, and if Allah would have ordained for them Qatal- fight in the Sabeel of Allah or to evict from their homes, they would never have done that, except for a very few of them. “…But if they had done what they were Yua’zuna (يُوعَظُونَ) with it, surely, it would have been Khairan (خَيْرًا) for them…” this is aligned with earlier Ayahs of explicit instructions and divine commandments of how to deal with Munafiqueen among Momineen, one of the instructions is to Wa’az them, to tell them about the pros and cons of their decisions in order to deter them from making wrong choices and committing sins. Thus here Allah is saying that, had they would pay attention to the Wa’az and would have done what they have been warned about, it would have been Khair for them. As we know the word Khair means anything that one desires or is his/her most favorite. Khair is also used in Quran in the meanings of money, property, state and wealth or anything which one values or considers important, or anything which is better or superior in terms of food, rizq, honor, grace, Fazal or any other pleasures of life, to give priority or virtue to another or to select/chose someone to give benefits, honor, grace. The word also means comfort, shielded from adversity or trouble, best/good, utilization of human efforts and faculties up to maximum producing results that one desires as per utilized efforts. Basically, any and all types of good things, good sayings or good works etc. Thus, here when Allah says that it would have been Khair for them, the word is used in all-encompassing meanings. The next phrase “…and Ashadan (أَشَدَّ) Tas’betan (تَثْبِيتًا).” Here both the words are translated as firm standing, which is a wrong translation. The word Ashadan (أَشَدَّ) is normally mistranslated as strong, greater or stronger. The word is not used in these meanings in Quran but in the meanings of reaching, completing, finishing, concluding, perfecting, fulfilling, or achieving a certain milestone. The word Tas’betan (تَثْبِيتًا) is used in Quran in the meanings of stronghold or strengthened and firm position. Thus, here when Allah says “…If they had done what they were Wa’az (explained pros and cons for), then it would have been Khair for them and Ashadda Tas’beetan” here Allah is talking about reaching the milestone, perfecting, achieving the firm and strong position of one’s own Nafs-e Mutmainna. Additionally, in Ayah 4:67 “And then WE would have given them from near US a great reward.” which is in continuation of the earlier ayah if they would have paid attention, listened and acted upon the Wa’az, then Allah would have given them great reward as well as in Ayah 4:68 “And WE would have given them Hidayah (لَهَدَيْنَاهُمْ) to the straight path.”

 

In the next Ayah 4:69, Allah says “And whoever Yut’e’e (يُطِعِ) Allah and the Rasool (الرَّسُولَ)…” Is talking about Atiuu- the Risaalat as aligned with earlier ayahs, then in next phrase “…then those are the ones Allah An’a’ma (أَنْعَمَ) upon them from the Nabiyeen (النَّبِيِّينَ) and the S’wadiqueen (الصِّدِّيقِينَ) and the Shuhada’a (الشُّهَدَاءِ) and the S’waliheen (الصَّالِحِينَ). And Ahsanu (حَسُنَ) are those as companion.” These are all the people, the help and support through whom Allah bestowed Allah’s Nai’mat upon those who Atiuu Allah and Atiuu the Rasool. And these people are the Ahsan (the best of the best) in terms of companions for Momineen.

 

  1. Nabbiyeen: Are those who are appointed by Allah, on whom Allah’s revelations, the Kitaab is revealed and who are appointed by Allah to receive Allah’s Wahi and the Kitaab in order to give the Hidayah to the mankind. Thus when Allah says that Allah bestowed the Nai’mat on those who Atiuu the Risalaat, through the Nabiyeen, it means that the biggest sources of Allah’s Nai’mat is Allah’s Kitaab, the Wahi, the Deen, which reaches those who Atiuu Allah and Atiuu the Rasool through the Nabiyeen.
  2. Swadiqueen: Are those who do Sadaqa, those who are pure in heart and deeds; whose deeds are the reflections of their pure intentions; who are truthful and honest at all times and doers of S’adaqa. The word S’adaqa is spending in the path of Allah with purest of intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intensions and honesty whereby deeds and intentions are aligned without any pretense or faking. Thus, here when Allah says that Allah would bestow Nai’mat through the Swadiqueen, Allah is defining these people who are the best of the best companions for those who Atiuu the Risaalat.
  3. Shuhada’a: The word is normally mistranslated as martyrs but the basic characteristics of the words Shuhada’a (in plural) and the word Shahadat (normally translated as act of witness) share the same set of meanings in terms of standing up for justice in terms of doing whatever in one’s capacity to take side of the Haqq and to make sure that the justice prevails, which includes each and every step, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc. Thus here when Allah says “…Allah bestowed Allah’s Nai’mat upon them from the Nabiyeen, and the Swadiqueen, and the Shuhada’a and the Swaliheen…” Here the word Shuhudaa means those who stand firm with justice, in whatever capacity and role they could afford.
  4. Swaliheen: Are those who are doers of Is’lah. The word is’lah is used in meanings of reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier; in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. It is also used in the meanings of to create the balance, to restore peace, law & order, to resume the situation back to its correct place; to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair as in Amal-e-Swalehaat- meaning such deeds which are Is’lah and in accordance with Deen.

 

In the next Ayah 4:70, Allah Says “That is the Fazal (الْفَضْلُ) from Allah. And sufficient is with Allah the All-knower”. 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; provision of spouses, the success, the prosperity, the parents, etc. as well as for all the worldly comfort, titles, luxury, benefits and gains. Thus here, after describing as to how Allah bestow Nai’mat on those who Atiuu the Risaalat and through whom, Allah says that this is how Allah give Fazal, in all of these meanings, to these people. And with Allah is Sufficient the knowledge the ilm, the wisdom in terms of getting success of both the worlds.

 

C-    IMPLEMENTATION IN TODAY’S LIFE:

 

These Ayahs of Surah An Nissa from Ayah no. 64 to 70 teach us the following Allah’s wisdom and guidance that we can practically apply in our day to day lives.

 

  1. The basic purpose of Allah’s Rasool, any messenger, is to ensure that the Risaalat, the Kitaab, the Quran is obeyed and followed by people, in accordance with the direct proclamation, announcement and declaration of Allah. Whenever people seek help, after committing sins, the best way to provide them protection of the harmful impacts of their sins, is through the Astighfar of Allah and the Rasool, which is the protection of the Kitaab, through the acts of Touba. Then and only then, Allah is back in their lives as Raheem.

 

  1. Allah is also warning us through these ayahs, that even if the hypocrites approach you to help them, they would never have Emaan on Allah, unless you decide in accordance with their wishes in complete submission to them and your conducts and decisions does not result in any discomfort to their Nafs-e Ammara the bad Nafs. Allah is also warning us that if they are asked to fight and be steadfast on the path of Allah and/or to ask for any sacrifice in the path such as to evict from their homes, they won’t ever do that, except only a few of them.

 

  1. Instead of these conducts of hypocrites, if they would have paid attention to the Wa’az, of the Kitaab, the warnings, the highlighting of pros and cons, the consequences of their wrong decision, then the result would have been much better in four folds;

 

  1. It would have much Khair in them, and
  2. This would have resulted in much strengthening of their Nafs. (تَثْبِيتًا).
  3. They would have greater reward with Allah.
  4. And they would have led and guided to the right path.

 

  1. We have also learned the benefits of Atiuu Allah and Atiuu the Rasool, i.e. the Atiuu the Risalat in terms of great Fazal from Allah and Nai’mat through the Allah’s Nabiyeen, S’wadiqueen, Shuhada’a (الشُّهَدَاءِ) and S’waliheen (الصَّالِحِينَ) as these are the best of the best companions for us. As of today we may not have Nabiyeen among us but we do have the Kitaab, the Risalat and also those who truly follow the kitaab, as a result, they becomes S’wadiqueen, Shuhada’a (الشُّهَدَاءِ) and S’waliheen (الصَّالِحِينَ) and these people are truly the best of the best companions for us as Allah’s fazal.

 

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/

 

RASOOL (الرَّسُولَ) 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. When the phrase Attiu Allah wa Attiur Rasool is used, it means the Risalaat, the message, the Kitaab. Although Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in interconnected manner, since, there is no Nabua’t without Risaalat and vice versa, but whenever Allah has addressed the Nabi Mohammad in his personal capacity the word Nabi is used and not Rasool. For instance Ayah 33:28 “O Nabi say to your Azwaaj…”; Ayah 66:1” O Nabi why do you make it Harama what Allah has made Halal for you seeking approval of your Azwaaj?…” Ayah 33:1 “O Nabi do Taqwa of Allah and do not obey the Kaafireen and Munafiqueen…” and Ayah 66:9 & 9:73 “O Nabi, strive against the Kuffar…” Therefore Nabi, is used more in terms of a personal human characteristics whereas the word Rasool is used ONLY with respect to Allah’s Risaalat, the Kitaab. Another Key difference between Nabi and Rasool is in terms of Nabi, being a Human a person only, whereas Rasool, could be from Malaik as well for instance Ayah 22:75 “Allah chooses from the Malaik, Rasool and from the people”. This is also the same reference in ayah 2:98 “Whoever is Au’du to Allah, Malaik and Rasool, and Gabriel, and Micha’ael, then indeed Allah is Au’du to the Kafireen”. X-Reference – 2:98 , 2:129 , 3:32 , 5:67 , 5:99 , 7:61-62 , 22:75.

 

AT’EUU (أَطِيعُوا) TUT’E’UU (تُطِيعُوا) is translated as obey but the word shares much broader characteristics of meanings for instance in ayah 41:11 “…come willingly or karhan – they said we come T’a’aeen” here the word T’a’aeen is used as an opposite meanings of word Karhan which means unwillingly, by force, something which is hateful or despised, done as hardship or compulsion. Therefore, as an opposite to Karhan, the word Ta’a’een are those who are obedient followers out of their likes and abilities, without any force or compulsion, due to their own internal inclination, enthusiasm, motivation, eagerness and commitment. Similarly, in ayah 5:112 “…said O Esa son of Maryam, is your Rabb Yast’eeu to us…” the word is used in the meanings of willingness and ability. In ayah 6:35 the word Austat’a’t is used in similar meanings. The word is used as obedient followers in ayah 3:100 as “o you who have Emaan, if you Tut’eyu a Fareeq from those who were given the book, they would turn you back after your Emaan as Kaafireen” thus used here in the meanings of following them as willing, and obedient followers, out of one’s own desires. Therefore, whenever Allah uses the phrase At’eu Allah wa At’eur Rasool, the word At’eu is used in the meanings of being obedient followers of Allah and Rasool out of one own internal inclination and commitment. X-Reference – 3:32 , 3:100 ,  5:112 , 6:35 , 41:11

 

IZ’NE (بِإِذْنِ) NEW the word is normally mistranslated as permission but is used in Quran in the meanings of announcing, declaring, proclaiming, revealing, publicizing, asserting, affirming or making known something for instance in the Ayah 41:47 while talking about the day of judgment “…. And Allah will call them ‘where are my Shurakay (those who did shirk with ME), they will say ‘we A’zannaka to you that there is not among us any Shaheed (witness)”. The word is used in the similar meanings in Ayah 21:109. In the ayah 9:03 “and A’zaanun from Allah and Allah’s Rasool to the people…” is used here in the meanings of announcement or declaration. Similar meanings of declaration and announcement is used in ayah 4:64. In ayah 7:123 “Fira’un said, ‘you have Emaan in him before that I Azana to you…” the word is used here in the meanings of ‘before I confirm to you, or assert or affirm to you’. The word is used in similar meanings of announcing, declaring, proclaiming, revealing, or making known etc. in Ayah 9:43 “…why did you A’azinta to them until become Bayyin to you…”. Similarly in Ayah 10:59 “Have you seen what Allah has revealed for you of Rizq and you have made of it Haram and Halal, Say, ‘Has Allah A’zina to you or you Tafturon about Allah?’.  X-Reference – 4:64 , 7:123 , 9:03 , 9:43 , 10:59 , 21:109 , 41:47.

 

ZALIM (ظْالَمُ) ZULM & ZALAMU (ظَلَمُوا) 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

 

NAFS (نَفْسٌ) & ANFUSAHUM (أَنْفُسَهُمْ) Nafs is used in Quran for a person, a soul, or an individual basically a combination of an individual’s physically and non-physical aspects. It’s also used in meanings of blood as well as to breath, to come into being or to start to exist for instance in ayah 81:18 it’s used for the early morning being come alive. It’s also used in Quran in terms of that part of our being that would be returned to the Rabb after our death i.e., termination of the temporary life here on earth, leaving the mortal/physical selves behind, we would be returned to our Rabb for the purpose of accountability. Other than these meanings and during our day-to-day life, there are three types of Nafs which are within us and evidenced through our own thoughts at all times (1) Good Nufs or Nafs Al-Mutmainna as per ayah 89:27 -This is the Nafs, which is at play when we feel peace, contentment, joy and tranquility after having done acts of kindness and selfless acts for the benefit of others (2) Acts of Shaytan- or Evil Nafs- Nafs Al-Ammara as in Ayah 12:53- through our own Nafs, we are inclined towards bad deeds and desires under the influence of our egoistic self. (3) Conscience / repentance as in Ayah 75:02 – this part of our Nafs encourages us towards Touba once we have committed any mistakes or sine- this aspect of our own Nafs, gives us guilty feeling and compels us towards Touba- The ayahs 91:7-10 describe these three aspects of our Nafs. X-Reference – 2:48, 3:30, 12:53, 75:02, 89:27, 91:07

 

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

 

TOUBA (التَّوَّابُ), TAWABAN (تَوَّابًا) TAWABEEN (التَّوَّابِينَ) those who do Touba- in plural: basically, means to take a u-turn – The Three Important Steps (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. The most important and critical step in the Touba is the step of Is’lah. The word Is’lah basically means to reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. When the word Touba is used for Allah as in the phrase Fa-Taab Alaikum, as in the ayah 2:187, its used in the meanings of acceptance of Touba, or turning of Allah towards you as Taab ur Raheem- since the concept of Allah as Raheem is only in one’s life as a privilege once and only when, one has done Touba and remains steadfast on the path of Allah. X-Reference 2:187 , 3:89 , 4:16 , 5:34 , 9:105

 

RAHEEM (الرحيم) the word Raheem share the same characteristics as Arham- a mother’s womb during pregnancy- refer Ayahs 2:228, 3:06 and 6:143 for instance. Therefore, whatever Arham means to a child, are the meanings of the words Raham, Rahman, Rahmat and Raheem, which is in four broad definitions. (1) The life line/ source of survival (2) The protection/shield (3) The long-term source of nourishment, growth and progress and (4) The source of Self-less love and sacrifice. However, unlike Allah being Rahman, which is applicable for everyone regardless of anything else; Allah being Raheem to us is basically a privilege and it will only be with us as long as we keep choosing the right path and remain steadfast as righteous by doing Amle-Swalehaat on the path of Allah. This concept of Allah being Raheem is closely linked to the concept of Tauba as per Quran. If we are on the right path and chose to be righteous, we need Allah’s help and blessings to keep doing good deeds and stay on the right path. With Allah as Raheem with us, we get peace, contentment, Sakoon, prosperity and tranquility in our lives. Whenever we commit a wrong deed willingly or unwillingly, knowingly or in ignorance, we lose that privilege of Allah being with us as Raheem. In order to get back that Privilege, we need to do pure TOUBA, a whole process as per Quran. Touba in a nutshell means to take a U-turn – The Three Important Steps of Touba (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds- It’s only after pure Touba, that we will get the privilege of Allah being Raheem back to us and in our lives. X-Reference – 2:54 , 2:128 , 2:143 , 2:160 , 3:89  , 4:18  , 5:34-39  , 6:54  , 9:102.

 

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.

 

RABB (رَبِّ) RABBOIBIAT & RABBAKA (رَبِّكَ) the Quality of Rabb is Rabobiat. The word RABB cannot be translated in one English word as the quality of Rabobiat covers a wide range of meanings. The word Rabobiat conveys not only the idea of creating, fostering, bringing up or nourishing, but also that of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until the thing- the creation reaches the goal of completion & perfection. For instance, the process of bringing up a child, the creation of a human in a mother’s womb, the creation of a butterfly or a pearl at the bottom of sea. All these processes are called the Rabobiat. And this is the meaning of Allah as Rabb meaning the one who is doing this Rabobiat for each and everything in this world and the universe hence the phrase- Rabb ul Alemeen i.e. Rabb of all the worlds. RABBIYYONA & RABAE’BUKUM  is normally mistranslated as scholars & step daughters but these words basically means those who are Abideens, i.e. doing Abd of single/same Rabb. The word Rabb when used as Arbaab plural of Rabb to reflect Shirk i.e. ABD of multiple Rabb as used in 9:31, 3:80, 12:39 & 3:64- X-Reference – 1:01, 2:05, 2:112, 2:131, 2:136, 2:139, 2:258, 2:285-286, 3:51, 3:147, 3:193, 5:68, 5:117, 12:39

 

HIKMAT (الْحِكْمَةَ) HAKEEM & MOHKIMAAT (مُحْكَمَاتٌ) the word Hikm is normally translated as judge or an arbitrator for instance as used in the ayah 4:35. It is also used in meanings of lawmaker, or a legal decree for instance in ayah 5:01, it is used for Allah as a lawmaker, or Allah being the one who decrees. Similarly, in the ayah 6:114 “Then it is other than Allah, that you seek as Hikaman while Allah is the one who has revealed to you the Kitaab…” Thus, as per this ayah, there cannot be anyone who is Hikm, other than Allah in matters of Deen. Therefore, the broad scope of the meaning of the word Hikm and Hakeem is in the meanings of lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, wisdom, laws and regulations. The word Mohkimaat are anything that embodies all these meanings of laws, regulations, decree, rulings, verdicts etc. It is also used in meanings of precisely clear or obvious divine instructions, that have been made clear and obvious for instance as used in the ayah 47:20, “…when a Mohkimaatun surah is revealed,” is used in meanings of precisely clear and distinctly obvious, as well as identifying the divine commandments, rules, laws, decree, regulations in clear manner.  X-Reference – 3:07 , 4:35 , 5:01 , 6:114 , 47:20.

 

SHAJAR (شَجَرَ) means anything which has been converged at a single point and then diverged out or spread outwards and away from each other from that single point. Therefore, its used for tree with branches spread outwards and away from each other although joined from the same tree trunk at their root.  Similarly, with the same characteristics at its root, the word Shajar is also used for disagreements and disputes amongst people after they had been united or joined together and because of the disputes and disagreements, have created divergent groups and branches. For instance, in the ayah 4:65 the phrase “until they call you to arbitrate in their Shajar/disputes or disagreements”. Therefore, when in ayah 2:35, Allah has advised Adam not to go near the Shajar- it means not to go near the disputes/disagreements amongst each other but the influence of Shaytaan, compelled them to focus on their own selfish interests and hence they ended up in disputes and disagreements with each other thereby descending from the heaven-like situation that they were in.  X-Reference 2:35 , 4:65 , 7:19-20 , 7:22  , 14:26  , 20:120  , 23:20  , 28:30  , 37:62  , 37:64  , 37:146  , 44:43  , 48:18  , 56:72

 

ASLAM (أَسْلِمْ) ISLAAM (السِّلْمِ) YASALLIMU (يُسَلِّمُوا) & TASLEEM (تَسْلِيمًا) Muslim, the one who Aslam. The word is used in five broad meanings (1) to get pure and clean from all sorts of impurities, insufficiencies and faults; something that is devoid of any impurities, strains or contaminations- as used in ayah 2:71; (2) to be at peace, save and protected from all sorts of dangers, troubles and incidents in terms of remaining healthy and protected as in the ayah 4:90-91. Allah is described in ayah 59:23 as Salaamu, which is a combination of both these meanings (3) It also means ladder as in the ayahs 6:35 & 52:38; that is the source and tool to reach a Height, or anything on the basis of which a person can reach with safety, security and confidence to the height of health, perfection, purity and success (4) The word also means to remain with others in harmony, peace, care and contentment, to ensure peace, law and order for everyone and to live with peace with everyone through mutual cooperation and care. (5) Also used in meanings of submitting and obeying in complete submission and obedience, i.e., to obey, follow, and submit to the laws of Allah in perfect submission and obedience. If we combined all these meanings to define the word Islam, it’s that code of conduct- a way of life, which is given in Quran as per the laws of Deen, a complete submission and obedience of which fills the gap for an individual’s insufficiencies, correct own flaws, to make the person a perfect and pure being whereby an individual’s faculties and abilities are utilized to their maximum, protecting the person through all the troubles, lawlessness, destruction as well as pushing individual towards new heights ensuring long term success, peace, prosperity, security not just for the individual but for all members of the society.  X-Reference 2:71, 4:90-91, 6:71, 8:61, 10:25, 16:87, 19:47, 52:23, 52:38

 

KITAAB (الْكِتَابَ) & KUTIBA (كُتِبَ) Kutiba means recording, writing or to write or to record something or it being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book. Quran has also referred Kitaab as the collection and compilation of all our deeds for the purpose of accountability on the day of judgment. AL-Kitaab, the book, means the Book of Revelations as revealed by Allah that has been made farz/fard- obligatory to follow and comply with on all the Ahle-kitaab, the people of the Kitaab- that is those on whom is the responsibility of the Kitaab, on whom the book has been given through any of Allah’s Nabi or Rasool. As per Quran, ayah 42:13, 2:136 & 3:84, it’s the same Kitaab that was revealed on All of Allah’s Rusul and Nabiyeen, which embodies the Kutub. i.e., all the rules and regulations by Allah. It is the Hidayah, the Deen- that’s given as blessings by Allah. When we read something and never act upon it, it is called reading or ‘reciting’ a Book, however the word Tilawat, does not mean just recitation or even just reading. When in Ayah 2:121 Allah says that “Those to whom We have given theKitaab, Yatloonahu as is the Haqq of its Tillawat, they are those who have Emaan on it”, clarifies the concept of Emaan on Kitaan- that the Haqq, the due right of the Kitaab is the obligation to follow it & obey it, which shows the firm Emaan on the Kitaab, the complete internalization of its benefits and taking the guidance from it. When we read the Kitaab, understand it, act upon it and distribute it to others through our behaviors – verbal as well as non-verbal, then this is called Iqra- thus the Tilawat as per Haqq e Tilawat and the Iqra make the Kitaab Quran for us. This is the difference between Kitaab and Quran. X-Reference – 2:121 , 2:136, 3:84, 4:136, 6:38, 42:13.

 

QATAL (الْقَتْلِ) & QITAAL (الْقِتَالُ)- means to Kill or to take the life out of someone physically; It’s also used in the meanings of fighting and also to metaphorically kill someone; i.e., to degrade, abuse or humiliate someone, to kill confidence; to make someone in-effective dead by destroying the inbuilt faculties & abilities, or not to use or nurture those abilities, or to deprive someone of knowledge, education & training or to block the means in any way; for instance in ayah 6:140, when Allah says that “they Qatal their children out of foolishness without knowledge and prohibited what Allah has given as Rizq for them inventing untruth about Allah”, it does not mean that would kill the children physically but instead it means that they prohibited what is allowed as Rizq by inventing untruths about Allah, and in that foolishness would have hindered the ways and means of personality and character development for their Children and hence would have Qatal them out of foolishness without knowledge. The same meanings are there in the ayah 6:137 and in ayah 6:151. Thus, whenever it says in Quran, to Qatal your Nafs, it does not mean to kill your own selves it means to suppress you bad nufs, kill the evil thoughts, hinder the development and growth of that part of your nafs that excite you to do evil deeds, weaken that evil Nafs inside you and not to let it get strengthened. X-Reference – 6:137 , 6:140 , 6:151.

 

WA’AZ / MAW’EZOTAN (مَوْعِظَةً) & YA’ZUKUM (يَعِظُكُمْ) the word Wa’az means to explain someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice for instance, after talking about Buhtaan (slander) in the earlier ayahs, of spreading rumors without knowledge, and of talking about things that one is unaware of, then Allah says in Ayah 24:17 “Allah Yua’ezukum that you Ta’udu (discharge your responsibilities) the like of it, ever, if you are the Momineen”. Therefore, it is basically used to stop someone from doing wrong deeds by informing the consequences of such actions for instance in ayah 4:58 when talking about the Kitaab, the Hidayah, the phrase is “…Indeed, Allah Na’emma (blessed with Nai’mat) Ya’zukum (gives you the clear pros and cons) with it…”. Similar meanings are used in ayah 2:232 when talking about the divorce of Nissa. Quran is also called Maw’ezatan Min Rabbakum in ayah 10:57. Therefore Waaz includes the combination of identifying the wrong deeds as well as the consequences of those wrong deeds. For instance, in ayah 2:231 “the Na’mat of Allah and what has been revealed to you of the Book and wisdom by which Allah Wa’az you”. In ayah 4:63 after describing the behaviors and conducts of Munafiquoon, Allah says “…So, A’ariz from them, and Wa’aizhum them…” X-Reference – 2:231-232 , 4:58 , 4:63 , 5:46 , 7:164 , 10:57 , 11:46 , 24:7.

 

KHAIR (خَيْرًا) KHAIRAAT (الْخَيْرَاتِ) normally translated as better or good or best- the word Khair basically means anything that one desires or is his/her most favorite. Khair is also used in Quran in meanings of money, property, state and wealth for instance in ayahs 2:180 the word Khair is used to refer to a person’s estate, wealth, property, money etc., whereby the person is advised to write a will to take care of relatives, parents and near and dear ones. Similarly, in ayah 100:03 it is used in meanings of the wealth. In the ayah 2:61, the word Khair is used as an opposite to Adna as in “…Would you exchange Khair for Adna…” Therefore, it means better or superior in terms of food, rizq, honor, grace, Fazal or any other pleasures of life, to give priority or virtue to another or to select/chose someone to give benefits, honor, grace. In ayah 6:17 it is used as opposite to Zarree meaning adversity or trouble, thus the word means comfort, shielded from adversity or trouble. It is also used as an opposite to the word Sharr as in ayah 2:216. Sharr basically means death destruction or wastage of human efforts, faculties and potential. As an opposite to Sharr, the word Khair means best/good, utilization of human efforts and faculties up to maximum producing desired results as per utilized efforts. In ayah 16:76, the word is used for any and all types of good things, good sayings or good works etc. When the word Khairaat is used in ayah 3:114, as in “…they hasten towards Khairatan..”, it’s used in all-encompassing meanings including anything that is done for benefit or wellbeing of others, which is aligned with their most needed and desired aspects, the purpose of which is to utilize human potential to maximum. X-Reference – 2:61 , 2:180,  2:216, 3:114 , 6:17, 16:76, 100:03

 

ASHADAN (أَشَدَّ) NEW the word is normally translated as strong, greater or stronger, but the word is not used in these meanings in Quran for instance in ayah 6:152 “and do not go near the Maal (wealth) of the Yateem except with that which is Ahsan until he/she Yablugha (maturity) Ashudahu..” Here the word is used in the meanings of reaching, completing, finishing, concluding, perfecting, fulfilling, or achieving a certain milestone, which in this case is to reach a Balagha- maturity and sensibility. Similar meanings and context are in Ayah 17:34, 28:14 and 46:15. In Ayah 2:74 “Then hardened your Quloob from after that so they became like stones or Ashaddu hardness…” is not used here in the meanings of greater or stronger hardness but used here in the same meanings of reaching, finishing or achieving the milestone of a hardened stone. Similarly in 2:85 the phrase “…Then what is the recompense for the one who does that among you except disgrace in this worldly life and on the day of resurrection, they will be rendered useless, make futile, to Ashadde al (the) Azaab…” meaning to complete, finish, perfect the Azaab which started in this worldly life for them. In Ayah 2:200 when Allah says “Then when you completed the Munasik, then do Zikar of Allah as you do Zikar of your forefathers or Ashada Zikaran…” is not talking about greater zikar as is normally translated but complete, finish, conclude and prefect the Zikar. X-Reference – 2:74 , 2:85 , 2:200 , 4:66 , 6:152 , 17:34 , 28:15 , 46:15 .

 

TAS’BETAN (تَثْبِيتًا) & S’ABIT  NEW the word is used in Quran in the meanings of stronghold or strengthened and firm position for instance in Ayah 2:265 “The example of those who spend their Amwaal seeking the Marzaat (approval, pleasure) of Allah and Tas’beetan of their Anfusahim (their nafs)…” here the word Tas’beetan is not used in the meanings of ‘certainty of their Nafs’ as is normally translated in this ayah but is talking about strengthening, making stronger and firm the Nafs- which in specific terms is Nafs-e Mutmainna- the good Nafs. Thus, wherever Allah is talking about in Quran to do Zulm on one’s Nafs, Allah is basically referring to making the Nafs-e Mutmainna weaker, and Nafs-e Ammara stronger by indulging in bad deeds and coming under the influence of Khutuwaat ush Shaiytan. And wherever Allah talks about making the Nafs Tasbetan, it means making Nafs-e-Mutmainna stronger and firmer in opposition to Nafs-e-Ammara. Similarly in ayah 4:66, when Allah says “…If they had done what they were Wa’az (explained pros and cons for), then it would have been Khair for them and Ashadda (reaching the milestone, perfecting) Tas’beetan”  here again Allah is talking about the firm and strong position of one’s own Nafs-e Mutmainna. The word S’abit, S’aabit are also used in the same meanings of stronghold, firm, strengthen etc. for instance as used in ayahs 2:250, 47:7 and 3:147. X-Reference – 2:250 , 2:265 , 3:147 , 4:66 , 47:7 .

 

HIDAYAH; HADAA (هَدَى) & HAADU (هَادُوا) The basic meanings of this word are to make things clear and bright, to be ahead of others and to lead the way for others. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. In Quran in the ayah 20:128 “Afalam Yahdelam (then has it not become clear and apparent) for them…” as in visible and obvious. The word therefore has broad meanings of a guidance that leads the way, by being ahead of others- leading others and something that is obvious, clear and visible. Therefore, Hidayah is something that is a guidance, a map, an instruction manual that is clear, obvious, visible and offered as a gift by Allah to lead to the desired destination which is to become a Muttaqi- the highest level of being a Muslim as in ayah 2:02 with the phrase “Hudallil Mutaqueen (Hidayah for the Mutaqueen). The word HAADU (هَادُوا) is normally mistranslated as Yahood and interpreted as Jews in ALL of its occurrences in Quran, thereby restricting and limiting these ayahs to the Jews ONLY; these are wrong translations and interpretations. The word Haadu shares the basic characteristics and the meanings as the words Haad, Haadi, and Hidayah, which is in terms of guidance i.e., as a pole star, to be ahead of others and to lead the way for others for instance in ayah 13:7 “…for every Quom/people is a Haddin”. The same word is used for Allah as a guide through the Ahsan al Hadith, the Kitaab, in Ayah 39:23 with the phrase “…that is the Hudaa of Allah, HE Yahdi with it”. In ayah 7:156 w.r.t. Nabi Musa, the same word ‘Hudna’ is used with meanings ‘guide to you’ “And inscribe for us Hasanatun in this world and in the Akhira Hudna to YOU.” Therefore, the word Haadu and Haadi has the same meanings as the person who is a guide, a leader, conductor, pilot, barrister, counsel, preacher, lawyer etc., and thus these words refer to all such religious scholars, leaders, preachers who present themselves in front of people to lead the way for others when it comes to matters of Deen. These people and the definitions of these words, Haadu and Haadi is beautifully described in Quran in ayahs 4:46-50 through the phrase “From among those who are Haadu, they distort the Kalima (words of wisdom) from their Muwazihi (context, place, meanings) …” Is a great reflection of how the scholars distort Allah’s kalam by taking phrases and ayahs out of their context, placement and meanings, and thus create entirely opposite meanings than the divine guidance.  Similar meanings and context are in ayah 5:41 as well. In Ayah 62:6, when Allah says “Say, ‘Oh you who are Haadu, if you claim that you are Awliya of Allah from excluding the people, then wish for death if you are Saadiquuon/truthful/sincere” is further describing these people who present themselves as scholars, leaders, guide, preachers, by saying that they are the Awliyaa of Allah, which is far from truth. It’s because of this that in Ayah 4:160, Allah tells us about these Haadu who hinder, block and mislead Many (Kas’eer) people from the Sabeel of Allah.  X-Reference – 2:02 , 4:46 , 4:160 , 5:41 , 7:156 , 13:7, 20:128 , 39:23 , 62:6.

 

NA’IMAT (نْعَمْتَ) & ANA’AM (أَنْعَمَ) the word Nai’mat is translated as Favors or Blessings of Allah whereas the word Ana’am is normally mistranslated as cattle or livestock. Both of these words have same meanings in four broad categories of definitions (1) Success & Prosperity in all walks of life for instance in Ayah 2:40 & 2:47 before and after describing all the blessings from Allah in the form of success and prosperity the phrase is “O Bani Israel, Zikar of Nai’mati (My Na’imat) that I An’amta (given Na’imat) upon you…”. (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. for instance in ayah 46:15 with respect to the brought up by parents, in terms of not only success and prosperity but also shield and security provided by parents to children, the phrase is “…I Ashkur (be grateful) for Na’imataka (your Nai’mat) that you have Ana’amta upon me…” Both these meanings are used in ayahs 44:27 and 73:11. (3) Height, Benchmark, Role-model as in Na’mat-khaana for instance in per the usage of these words in ayah 5:65 as “Jannatin Naeem”. (4) Unity of nations in terms of common purpose and same set of values and beliefs for instance as its usage in Ayah 3:103. Therefore, when in Surah Fatiha we make Duaa to make us part of the nation which is on the right path and on whom Allah has blessed with Nai’mat, the same word is used in the phrase “Ana’mta Alehim” where all these meanings of the word are used. Similar meanings of above being all-inclusive are used in Ayah 5:03 when Allah says “…. Today, I have perfected for you the Deen, and have completed My Nai’mat (Nai’mati) upon you and have chosen for you Islam as Deen…”  The word An’aam is wrongly translated as cattle or livestock in many ayahs of Quran, which are wrong translations since it is the same word An’aam which is used with the same meanings as above for instance in Ayah 19:58 “Those were the ones upon whom Allah Ana’am from among the Nabiyeen…” here the use of the word is NOT cattle or livestock at all. As well as in ayah 22:34, the word Al Ana’am is mistranslated as livestock or cattle but actual meanings are the same as that for Nai’mat and Ana’am. Similarly in Ayah 33:37 both the words An’aam as well as Nai’mats are used “When you said to the person upon whom Allah has Ana’am (bestowed Naimat), and you had Nai’mat (bestowed Nai’mat)…” Here both words are used in the same meanings. X-Reference – 1:06 , 2:40, 2:47, 3:103 , 5:03 , 5:65, 19:58 , 22:34 , 33:37 , 44:27 , 46:15 , 73:11.

 

NABA, NABO’AT (وَالنُّبُوَّةَ) AN’BIYA (أَنْبِيَاءَ) NABIYEEN (النَّبِيِّينَ) & NABIYYUN (النَّبِيُّونَ) MODIFIED The word Nabi normally translated as prophet- as the person who gives prophecies, which is an incorrect translation, since the word Nabi has nothing to do with the concept of prophecies. Naba as per Quran means to inform, to give news about authentic or confirmed truth, or to move from one place to another. It is also used in meanings of information, news, condition, situation, or an expression of actual facts, events and situations. This could be either false or true for instance in the ayah 49:6 “O you who have Emaan, if there comes to you a Faasiq, with Naba, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful”. The word also has meanings of height, status, pride, stature, elevation, altitude and pinnacle. For instance, the word Annabiyye is that piece of land which is higher than others in height and elevation. Nabi as per Quran is someone who communicates such Naba which is devoid of lies, fabrications or falsehood and which would result in benefits by giving advantage; and on whom Allah has bestowed Nabo’at. Therefore, both the words Nabi and Nabo’at are combination of both these set of meanings, for instance refer ayah 3:79 “No person to whom Allah has given the Kitaab and the wisdom and the Nabo’at would ever say to the people…” Notice in this ayah the phrase “Al Kitaab, wa Al Hikm wa An Nabo’at” are all mentioned together as also in ayahs 6:89 and 45:16 showing that a Nabi has all the three blessing “Al Kitaab, wa Al Hikm wa An Nabo’at”. When the phrase Attiu Allah wa Attiur Rasool is used, it means the Risalaat, the message, the Kitaab. Although Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in interconnected manner, since, there is no Nabua’t without Risaalat and vice versa, but whenever Allah has addressed the Nabi Mohammad in his personal capacity the word Nabi is used and not Rasool. For instance Ayah 33:28 “O Nabi say to your Azwaaj…”; Ayah 66:1” O Nabi why do you make it Harama what Allah has made Halal for you seeking approval of your Azwaaj?…” Ayah 33:1 “O Nabi do Taqwa of Allah and do not obey the Kaafireen and Munafiqueen…” and Ayah 66:9 & 9:73 “O Nabi, strive against the Kuffar…” Therefore Nabi, is used more in terms of a personal human characteristics whereas the word Rasool is used ONLY with respect to Allah’s Risaalat, the Kitaab. Another Key difference between Nabi and Rasool is in terms of Nabi, being a Human a person only, whereas Rasool, could be from Malaik as well for instance Ayah 22:75 “Allah chooses from the Malaik, Rasool and from the people”. This is also the same reference in ayah 2:98 “Whoever is Au’du to Allah, Malaik and Rasool, and Gabriel, and Micha’ael, then indeed Allah is Au’du to the Kafireen”. X-Reference – 3:79 , 6:89 , 9:73 , 33:01 , 33:28 , 45:16 , 49:06 , 57:26 ,  66:1-3 , 66:9.

 

S’ADAQA (صَدَقَةٍ) S’AADIQ (الصَّادِقِ)& S’WADIQUEEN (الصِّدِّيقِينَ) MODIFED normally translated as charity, but as per Quran it is the qualities of the Saadiq, the one who does Sadaqa. The one who is pure in heart and deeds, and whose deeds are the reflections of one’s pure intentions is called Saadiq – the one who is truthful and honest at all times. Therefore, the word Sadaqa is spending in the path of Allah with purest of intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intensions and honesty. For instance in the ayah 2:263 when Allah is defining the spending of Amwaal in the path of Allah, in the earlier Ayah, it is followed by saying that “Maroof speech and Maghfirat is better that Sadaqat followed by Azzyat (Hurt)..” Here the word is used in the meanings of spending of wealth in the path of Allah with purity of intentions, whereby deeds and intentions are aligned without any pretense or faking. This is further explained in the ayah 2:264 as “  O you who have Emaan do not invalidate your Sadakaat with reminders or injury as does the one who spends his/her Amwaal to be seen by the people and does not have Emaan on Allah and the Akhira…”  Similarly in the ayah 2:271 “if you disclose your Sadaqaat they are good, but if you conceal it and give it to the Fuqara then its better (khair)..”  However, Sadaqat is not only in the form or wealth or money from one’s Amwaal (wealth, property, resources etc.) but also can be done as efforts, hard work, utilization of one’s abilities, capabilities, talents, knowledge for the benefit of others. For instance, in the ayah 9:79 “Those who criticize the contributors among the Momineen concerning their Sadaqat and those who do not find anything except their efforts (Jhodahum), so they ridicule them. Allah will ridicule them…” X-Reference – 2:196 , 2:263-264 , 2:271 , 2:276 , 9:58 , 9:60 , 9:79.

 

SHUHADA’A (الشُّهَدَاءِ) NEW the word is normally mistranslated as martyrs in few of its usages in Quran but the basic characteristics of the words Shuhada’a (in plural) and the word Shahadat (normally translated as act of witness) share the same set of meanings in terms of standing up for justice in terms of doing whatever in one’s capacity to side with the Haqq and to make sure that the justice prevails, which includes each and every step, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc. For instance, as detailed in ayah 2:282 with reference of entering into loan or obligation for a defined period of time, the word is used to refer to each and every step to ensure that the justice prevail. In Ayah 2:204 “And of the people is the one whose speech pleases you in this worldly life and he/she Yushadu of Allah upon what is in his/her Quloob…” Here the word is used in terms of providing testimony or using evidence or proof or as demonstration of Allah’s name to communicate what is in their own interests and intentions. Similarly in Ayah 4:6 when talking about handing over the Amwaal of the Yateem back to them Allah says “…then when you deliver to them their Amwaal, then Ashhedu upon them…” Here the word does not only include taking of witness, but doing everything in one’s capacity to make sure that justice is done. In ayah 5:105, the word is used in the meanings of taking testimony, witness, documentation, judge, lawyer etc. in order to draft a will. The word is wrongly translated as martyrs in ayah 4:69 which does not make sense, the phrase is “…Allah bestowed Allah’s Nai’mat upon them from the Nabiyeen, and the Swadiqueen, and the Shuhada’a and the Swaliheen…” Here the word Shuhudaa means those who stand firm with justice, in whatever capacity and role they could afford. Similarly in ayah 57:19 when Allah says “And those who have Emaan in Allah and the Allah’s Rusul, those are the Swadiqueen and the Shuhada’a near their Rabb…” Here again the word is mistranslated as martyrs which is a completely wrong translation. X-Reference – 2:204 , 2:282, 4:6 , 4:69 , 5:105 , 57:19.

 

IS’LAAH (إِصْلَاحٌ) S’WALEHAT (الصَّالِحَاتِ) S’WALIHEEN (الصَّالِحِينَ) MODIFIED The word is used in meanings of reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier. For instance, in Ayah 5:39 “But whoever does Touba after the Zulm and does Aslaha, indeed, Allah will accept his Touba and Allah is Ghafoor and Raheem”. Here the meaning of the word becomes very obvious in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. It is also used as an opposite of Fasaad (To create imbalance/corruption etc.) – therefore the meanings of the word Is’lah are to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in meanings to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair as in Amal-e-Swalehaat- meaning such deeds which are Is’lah and in accordance with Deen. The word Swalehaat, is normally mistranslated as righteous women, but it actually means acts of Is’lah as per divine instruction by both men and women, for instance as used in ayah 4:57- These acts are not restricted or referred to only women at all, but the acts of Is’lah by both males and females, as used in the phrase Aml-e-Swalehat- If Swalihaat is translated as women, should it mean acts/deeds of Women only? “Swalehaat” therefore means acts of Is’lah, could be the acts of Swalehat by either male or female, with the basic characteristics and meanings of Is’lah. X-Reference – 2:25 , 3:46 , 4:57 , 4:69 , 5:39.

 

AHSAAN (بِإِحْسَانٍ) HUSN (أَحْسَنُ) & MOHSIN (مُحْسِنٌ) All these words have the same basic characteristics of meanings as something that looks good/pleasant to our eyes, other faculties, spirit and soul as in the meanings of the word Husan for instance as used in ayah 55:70 and 55:76 with the use of the word Hisanan and Hisanun. Similar meanings are used in ayah 11:88 “…And Allah has given Rizq to me from Allah a Hasanan Rizqan…”. The word is also used in Quran as an opposite to the word Sawa or Saiyaat as used for instance in ayah 17:7 and 10:26-27. Sawa or Sayyiat are such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to someone’s eyes but feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing imbalance in something, someone or in the society, community as a whole; that involves making such trade or transactions, with a focus of selfish interests and egoistic desires through deceit and destruction for others , aiming to earn wealth and money at the cost of others; that are reflective of worst behavior towards another being, not giving them respect, honor, dignity, justice or suppressing their due rights (step down of Adal)- basically all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Therefore, as an opposite to the word Sayyiaat, the word Husan or Ahsan means 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 conducts, speech and behaviors as 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 – 10:26-27 , 11:88, 17:7 , 55:70 , 55:76.

 

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.

 

 

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