Basic Concepts of Deen

February 16, 2022

BASIC CONCEPTS & KEY QURANIC WORDS

There are many misconceptions surrounding key Islamic concepts and key Quranic vocabulary, such as the following

Basic Concept of Emaan & Kufar
The Concept of Shirk & Why it is not ONLY idol-worshipping
The Five Fundamentals of Emaan- Amanu with
Allah
Allah’s Kitaab
Allah’s Malaik
Allah’s Nabiyeen & Rusul
Youm-AL-Akhira
The Concept of Emaan on Qadar as per Quran
Mercy in Deen- Raham, Rahmat; Allah as Rahman, Raheem, Afw’an Ghafoor.
The Concept of S’alat as per Quran
The Concept of Zakat as per Quran
The Concept of Hajj o Umra.

EMAAN HAS NOTHING TO DO WITH FAITH OR BELIEF

Common Misconception: Emaan means belief and faith, do not ask questions- just accept!

As per Quran. It is not a blind faith, and has nothing to do with belief or faith at all. The word Emaan has to do with being at Aman – آمَن. Aman means safety, security, peace, contend and tranquility, which is devoid of concerns or doubts. Emaan basically means ‘Being at Aman’- to be convinced of something, being in a state of Aman after having knowledge or personally experiencing something, in a state of being protected from fear, without any doubt or concern, having complete trust and confidence. Being at Aman w.r.t. the five fundamentals of Emaan- Ayah 4:136

Emaan means- being at Aman w.r.t. 5 fundamentals

to seek knowledge and to accept truthfully,
to be convinced with strong conviction and verification that comes after something has been verified through personal experience, reasoning, arguments, evidence, logic and seeking of information
to have strong and utter conviction on something after due verification and conviction that comes out of knowledge, that results from full mental acceptance and intellectual satisfaction;
to have utter and deep conviction

Emaan Also means-

being at Aman, peace, security, goodwill & harmony

This is one set of meanings of the concept of Emaan- based on ‘being at Aman’

Quran- 16:91 “And fulfill your covenant with Allah when you have taken it, and do not break the Aimana after their confirmation…”.

The word A’eman- الْإِيمَان- also means oath, promises, vows, pledges or undertakings for instance, in Ayah 2:224-225. In ayah

Thus, Emaan has three broad meanings, with Momin as someone who Amanu- w.r.t. All these

Being at Aman w..r.t. five fundamentals of Emaan and
Being at Aman, safety, security, good will & harmony with others
Upholders of one’s promise, with everyone and especially with Allah’- Meesaq- 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 as Ahad, A’emaan and Meesaq.

KAAFIR DOES NOT MEAN NON-BELIEVER

Misconception: it means not to believe whatever you’re being told, and then a non-believer is assumed to mean Kaafir

Quran 3:193 “…. ‏Our Rabb, So Aghfir, for us our sins and Kaffir from us our Sayyatina….“

How does Allah Kufar one’s Sayyiat if it means disbelieve or lack of belief- Reference Ayah 3:193

Kufr means to conceal, hide or to cover.

Examples of Kaafir

Night is called Kaafir, as its darkness covers everything;
A farmer is called Kaafir as he hides seed under soil &
A grave is also called al-kafiro as it hides the dead body

Quran 2:217 “S’adda from Sabeel of Allah and Kafaru Behi…”

Meanings of Kufar- As opposed to Amanu, Kufar means

Not seeking knowledge and/or not utilizing one’s faculties especially intellect & reasoning
Concealing and hiding Allah’s Ayaat and/or concealing & hiding one’s faculties and abilities
Hiding & withholding Allah’s Fazal, include knowledge, Rizq, Amwaal, wealth etc. which Allah has created for the good of all the mankind and wants to be made freely available for the benefit of others
Concealing, hiding, not abiding by Allah’s Meesaq as per Quran
Not being at Aman, peace, harmony or goodwill for others

The meaning of Kufr is applicable w.r.t. all the Allah’s Ayaat, either or Both types of Ayaat

Amanu on Kalam of Allah the Kitaab but not the other? – example- Quran teacher
Amanu on Creations of Allah scattered all around us in science and the universe, but not the other- example-scientist

CONCEPT OF SHIRK DOES NOT MEAN IDOL-WORSHIPPING ONLY

Misconception: Normally mistranslated as idol worshipers only

Concept of Shirk: is much more and much deeper that just Idol-worshipping. The word Shirk or Shareek means to become associated, partner, or related with someone, for instance after marriage, one gets related to the family, the plural of which is Shurakaa’. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, ONLY Allah is the Hikm

The ONLY HIKM is Allah: Hikm means lawmaker, the judge, the executioner of that judgment. When it comes to matters of Deen, the only Hikm is Allah who has communicated all rules, commandments in the Quran. It’s ordained upon us, not to follows any other laws in matters of Deen, except that of Allah’s.

How can we do Shirk: When one listens to someone else who is associating things in matters of Deen, or whose laws one is following, or when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen.

Quran 4:48 “Indeed, Allah does not Yaghfir that one Yushrik (does shirk) with Allah, but Allah Yaghfir whom Yasha’u, other than that. And whoever Yushrik with Allah, then indeed, Aftara is a worst Is’man (sin).”

As per Quran, Allah can Astaghfir any other sin, but not shirk, which shows the significance of Shirk as the most sinful act in the eyes of Allah.

Most Are Mushrikeen: Quran 12:106 “Most do not Amanu with Allah except that they do Shirk

How can we do Shirk, without even realizing it:

Following laws outside of Quran for Haram or Halal
Dividing ourselves or associating with any sects, groups or beliefs within Islam

Quran 31-33 “…and do not be of the Mushrikeen- of those who have divided their Deen and become sects, every faction rejoicing in what it has.”

Thus, those who call themselves Muslims can also be Mushrikeen- infact as per Quran, most of those who Amanu with Allah, do not do so, except that alongside with Amanu with Allah they do Shirk.

Quran 6:137, “And likewise, many of those from the Mushrikeen- their Qatal of their Aulaad (children) has been made Zayyin (attractive, pleasing) for them by their Shurakaa’ – in order to bring about their destruction and to engulf them with confusion in their Deen. And if Allah Sha’a, they would never have done that. So, leave them and that which they Yuftarun (associate in the name of Allah/invent/fabricate).”

Here the word ‘Shuraka’ is used for such influencers or scholars, who are taken as a Shareek of Allah and who have made Qatal of their own children pleasing to them by causing confusion in Deen.

EMAAN ON ALLAH

Emaan: seeking knowledge, being at Aman, upholders of Meesaq, Using one’s faculties esp. intellect and reasoning to be at utter & deep conviction, state of being at Aman

Emaan on Allah: As humans, it’s not possible for us to comprehend and understand Allah. Then, how can we have Emaan on Allah when Allah is beyond our comprehension and understanding?

Emaan on Allah can ONLY be achieved through Emaan on Allah’s Ayaat- the Allah’s Kalam and Allah’s creations.

Kalam of Allah- the Kitaab &
Creations of Allah- the science

What is an Ayat? means sign or evidence that gives us an indication of the presence of a confirmed truth hidden behind that sign. Few Examples

If we see in a distance smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of fire at the bottom of that smoke, but by looking at that smoke or smelling it, we realize the existence of the confirmed truth- burning of fire- Therefore Smoke is an Ayat of the Fire
Daylight is the Ayat of the sun
Symptoms are Ayaat of the underlying medical condition or illness

[10:101] Say, “Observe what is in the skies and the earth.” But of no avail will be Ayaat and the warners to people who do not Yominuun (not Aamanu)

Ayat also means to pause, to stop, to think and to reflect- In fact the definition of Ayat only gets completed ONLY when we think, reflect, ponder and utilize our faculties, the five senses and our intellect given by Allah.

Emaan on Allah: Thus, Emaan ON Allah- seeking knowledge, being at Aman, upholders of Meesaq, Using one’s faculties esp. intellect and reasoning to be at utter & deep conviction, state of being at Aman, with Allah is ONLY done via Allah’s Ayaat, by seeking knowledge of these Ayaat, by using one’s faculties, esp intellect and reasoning to be at Aman with Allah. As humans, it’s not possible for us to comprehend and understand Allah. When we know that “Emaan is a conviction that results from full mental acceptance and intellectual satisfaction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind- the state of being at Aman”. Then, how can we have Emaan on Allah when Allah is beyond our comprehension and understanding? The guidance that we receive from Quran is that, Emaan on Allah can ONLY be achieved through Emaan on Allah’s Ayaat- the Alllah’s Kalam and Allah’s creations.

EMAAN ON ALLAH’S KITAAB & ALL THAT HAS BEEN KUTIBA

The word 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.

Al-Kitaab The collection and compilation of all our deeds for the purpose of accountability on the day of judgment is also referred to as al-Kitaab by Quran.
AL-Kitaab, the book of scripture or revelation, is the Hidayah as revealed by Allah that has been Kutiba i.e., made Farz (fard)- obligatory to follow on the Ahl-e-kitaab

Ahl-e- Kitaab– the people of the Kitaab- the owners,the caretakers, those on whom is the responsibility of the Kitaab.

THERE IS NO DIFFERENCE! As per Quran, ayah 42:13, 2:136 & 3:84, it was the same that was Nazool- revealed by Allah on ALL of Allah’s Rusul and Nabiyeen, which embodies all the Kutib of Allah. i.e., all the rules and regulations by Allah- are the same. It is the same Hidayah, the same Deen- the Kutub of Allah, that’s given to everyone

Difference Between the Kitaab & Quran: The Kitaab is the book of revelation given to us by Allah as Hidayah. 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, Qar’ata, or Qura’an, Therefore, Al-Kitaab is what is Anzalna by Allah, and Quran is w.r.t. each to every one of us

Ayah 16:98, “So when you Qara’ata the Qura’ana, then seek refuge with Allah from the Shaytaan the Rajheem”,

Allah is not talking about just reciting, or reading the Quran but in fact is asking us to Qara’ata the Quran, which means that part of the Kitaab, which we have understood, practically implanted in our lives, is being manifested and reflected through our behaviors and conducts, that part is being ordained by Allah to be Qara’ata i.e., practically implement and distribute to others.

Ayah 28:85 “Indeed, Allah is the one who has made it Fard (obligatory, compulsory) the Quran…”

OUR MEESAQ AS AHL-E-KITAAB

to treat the books of Revelations as a great trust by Allah,
to understand, implement practically in our lives the divine message
to deliver the divine message as is, without any amendment or change, whatsoever
not to associate anything with Allah’s sayings as to what Allah has not said in the Kitaab.
to make it clear, deliver it, communicate to others as is, and not conceal it
to use reasoning and logic while reading the Kitaab;
to not detach, reject, deny or conceal the Kitaab or any of its Ayahs;
to not divert others from this Hidayah – the way of Allah,
to follow & obey the Kitaab & all what has been Kutiba

Emaan (آمَنَ) on the Kitaab (الْكِتَابِ): Emaan on Kitaab is basically Emaan on the Hidayah – the Allah’s Revelations that have been given to the mankind as a guidance, a gift, explained in details embodying all rules and regulations, the boundaries of our freedom and restrictions on the basis of which we would be judged on the day of judgment since Kitaab would be placed on that day as a witness. Emaan on Allah’s Kitaab means to treat the books of Revelations as a great trust by Allah, to understand, implement practically in our lives the divine message and to deliver the divine message as is, without any amendment or change, whatsoever and not to associate anything with Allah’s sayings as to what Allah has not said in the Kitaab. When it comes to matters of Deen, the only Hikm is Allah who has communicated all rules, commandments in the Kitaab – the Quran. Therefore, Emaan on Kitaab means to follow Allah’s Deen only as mentioned in Quran, and not to follow any other ways/laws/rules.

EMAAN ON ALLAH’S MALAIK DOES NOT MEAN ANGELS WITH WINGS

Misconception: Malaik are some supernatural creations of Allah, angels with wings! Emaan on Malaik means to simply have faith that they exist! And that’s it!. This concept is not supported by Quran

If Emaan- is seeking knowledge, being at Aman, upholders of Meesaq, using one’s faculties esp. intellect and reasoning to be at utter & deep conviction, state of being at Aman; then, how can we Amanu with the Malaik? If they are some supernatural creations, some angels with wings? With this concept of Malaik as some supernatural creation, some angels with wings, how can you have Emaan on something, without seeking knowledge or use of your intellectual faculties?

Mulk, Maalik & Malaik: The words such as Mulk and Malaik share the same characteristics which means sovereignty, powers, authority, forces or ownership – the word “Maaalik” means the one who has the power, the ownership, the authority, the sovereignty- the word ‘Malakat’ means ownership or caretakers.

Malaik are thus the owners of, the powers, possessors and communicators of powers, the processes and the forces of nature on the basis of which Allah has created and kept running the whole universe. THESE ARE NOT CREATIONS- As Quran does not talk about their birth or death

Malaik has done Sajda to Adam: After Allah, the Malaik has done Sajda to Adam, i.e., us as mankind, on the basis of being taught Ism- deep & thorough knowledge by Allah- in order for us to be Khalifa on earth. What does it mean? we can use these Malaik in order to carry out our job as Khalifa Ayah 2:30-34.

In Ayah 16:49-50, “And to Allah everything does Sajda whatever is in the skies and whatever is on the earth of Dabbatan (creations of Allah), and the Malaik, and they are not Yastakbarun (proud and arrogant). They Yukhafuna (focused, concerned about) their Rabb Foqehem (above) them, and they do what they are Yumaruna (Amar of)”.

Ayah 22:75 “Allah chooses from the Malaik Rusulan and from the humankind/people ….”.

Malaik are those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah. Examples of Allah’s Malaik:

Malaik of birth & death,
Malaik of revelations of Allah’s Kitaab
Malaik of gravity, thermodynamics, air pressure,
Electromagnetic waves etc.
Example of Malaik doing Sajda to humankind- Plane!

Emaan (آمَنَ) on the Malaik (الْمَلَائِكَةِ) – Emaan on Malaik is based on the concept of the Malaik who have done Sajda to the mankind-Adam (Except Iblees), we being made Khalifa on Earth and the responsibilities of us as Khalifa. Malaik are those powers, processes and forces of Allah that are working towards the benefits of humanity and for keeping and running everything in the whole universe. Through science and technology, we can easily understand and identify these powers/forces of Allah and their benefits and great help and favors on humanity in this entire universe- this knowledge and understanding strengthen our Emaan on Malaik of Allah. As Khalifa we need to honor and fulfill our responsibility to look after other life forms on earth, to look after and protect Earth and all of its inhabitants and to protect the environment of earth in order to sustain healthy lives on earth and the tools that Allah has given us to carry out these responsibilities are in the form of Malaik who have done Sajda to us and can be used for this purpose. Therefore, Emaan on Malaik is one of the fundaments of Deen, which influences us to seek knowledge which help us to understands and identify these Malaik and how best to use them for the benefit of humanity, the earth and all the inhabitants of earth.

EMAAN ON ALLAH’S NABIYEEN DOES NOT MEAN ONE SINGLE NABIY OR RASOOL ONLY

Misconception: Emaan on Nabiyeen means knowing all about them, by their name; but then treating one of them, Nabiy Mohammad as above everyone else!

The word Rasool: those who deliver the Risaalat- the message- could be of Ans- humankind or Malaik. The role and duties of the Rasool: Ayah 2:129 as the one who

delivers Allah’s message,
leads the way to follow the Ayaat of Allah (Yatlu),
teaches them the knowledge (ilm) of the Kitaab,
gives Hikmat to people and
(Yuzaki) cleanses, purifies and grows them.

The only Duty is to deliver the message: 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.

In 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) …” this tells us the meanings, duties and responsibilities of Rasool.

Attiu Allah wa Attiur Rasool – means follow & obey Allah and the the Risalaat, not one person

Difference between Nabiy & Rasool: 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 there are key differences

One Key difference between Nabi and Rasool is in terms of Nabi being a Bashar only, a human being, whereas Rasool could be from Malaik as well for instance Ayah 22:75 “Allah chooses from the Malaik, Rasool and from the people”. Same reference is 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”.
Whatever 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 addressing the Nabi in his personal capacity in terms of his personal human characteristics whereas the word Rasool is used ONLY with respect to Allah’s Risaalat, the Kitaab.

Emaan on Allah’s Nabiyeen & Rusul:

Important Point #1- All Nabiyeen are Bashar: Allah has appointed many human beings (Bashar like us) over the course of human history whose basic job and responsibilities were to deliver Allah’s Hidayah – The concept of Emaan on Allah’s Nabiyeen and Rasool is closely linked to the concept of each of these Nabi and Rasool being a Bashar only – a normal human beings like you and me, with their duties as Nabiy and Rasool only.
Important Point #2- To treat All on equal footings without any Faraq: Ayah no. 2:136, “We make no Faraq between Ahad (same, the whole) of them, and we are Muslims to Allah“. It is also linked to not making any distinction, differentiation or separation between any of Ambiya. Emaan on Allah’s Nabi and Rasool means Emaan on ALL of them on equal footings, without any distinction, differentiation between any of them. This is the basic foundations of Deen, otherwise, whoever differentiates between any of them, it means he/she is not the follower of Deen-e-Islam and this would not be acceptable to Allah.

Emaan (آمَنَ) on Allah’s Rasool and Nabiyyin (النَّبِيِّينَ); Allah has appointed many human beings (Bashar like us) over the course of human history whose basic job and responsibilities were to deliver Allah’s Hidayah – the message and to practically demonstration its implementation and to bring the people out of darkness to light through the Hidayah. The concept of Emaan on Allah’s Nabi and Rasool is closely linked to the concept of each of these Nabi and Rasool being a Bashar only – a normal human being and they are the messenger of Allah’s message and they are truthfully delivering Allah’s message as it is us. It is also linked to not making any distinction, differentiation or separation between any of Ambiya. Emaan on Allah’s Nabi and Rasool means Emaan on ALL of them on equal footings, without any distinction, differentiation between any of them. This is the basic foundations of Deen, otherwise, whoever differentiates between any of them, it means he/she is not the follower of Deen-e-Islam and this would not be acceptable to Allah.

Is Shahada as per Quran? Meanings: There is no deity but Allah and Mohammad is the Rasool of Allah. Is this creating Faraq- Differentiating one Nabiy and Rasool over the others of Allah’s Nabiyeen and Rasool?

Ayah 3:84-85 “Say, “We Amanu with Allah, and in what was revealed on us; and in what was revealed on Ibrahim and Ismael, and Ishaac, and Yaqoob, and the Asbaat’ and what was given to Musa, and Easa, and the Nabiyyun from their Rabb. We do not make Nufarriq between any of them and we to Allah are Muslimoo. And whoever seeks other than Islam as Deen, then never will be accepted from him/her, and in the Akhira he/she will be among the losers.

EMAAN ON YOUM AL AKHIRA

Misconceptions: We as Muslims, will go to hell only to cleanse our sins, and once we pay for our sins, we will be transferred to heaven wherein we will abide forever!

The word Akhir is the opposite of Awwal– Awwal means the first and Akhir means the last. Akhartana in Ayah 4:77 as in the phrase “Why did you not Akhartana to a Qareeb Ajalan” is used here in the meanings of end or later. The word Akhira, basically means the last of a continuous series of events, things, people, generation etc. after which there is nothing further from the same series- the last of that particular series after which the next one will be different.

Akhira is the last of temporary life on the earth and start of the hereafter, wherein we will abide forever- Hiyaat-ud-Duniya is the life on this earth and Qayyam Akhira is the life hereafter

Emaan on Youme- Al Akhira– We have been given the freewill, the freedom to choose and decide our beliefs and each and every action. Once we have given this freedom to choose, and the Hidayah in the forms of the Kitaab, we are then free to choose our decisions and actions. However, whatever deeds and actions we do in this world, we will be held accountable for those deeds based on the scales of justice, on the day of judgment; this conviction and Emaan reflects in one’s conduct, behaviors and actions. As Momin, the requirement is to have firm conviction to the stage of certainty, not just being at Aman and Amanu, but certainty and firm / solid conviction. The Concept of Emaan on Akhira- Based on 4 interconnected aspects

The freewill, the freedom of decisions and actions
This temporary life as a test
Perfect accountability and Recompense
Akhira as confirmed and forever life, based on #3

Quran 2:4 “And who Amanu with what has been Anzela upon you, and what was Anzala before you, and of the Akhira they are certain

Emaan (آمَنَ) on the day of Akhira (الْآخِرِ) – The concept the gift of freewill, the resurrection, returning back to Allah for accountability are at the root of our Emaan on Akhira. Each and every one of us as a human being, the whole of mankind has been given the freewill, the freedom to choose and decide our beliefs and each and every action. It means, once humanity has been given this freedom to choose, and the Hidayah in the forms of Books of Revelations to identify the right and the wrong path, we are then free to choose either of these routes and deeds. Having a firm Emaan and conviction on the fact that whatever deeds and actions we do in this world, we will be held accountable for those deeds based on the scales of justice, on the day of judgment; this conviction and Emaan reflects in one’s conduct, behaviors and actions. This means that each and everything in this universe is based on these cause & effect laws that have been put in place by Allah and sooner or later we will be held accountable for our deeds (whether good or bad) whereby not even an atom weight of our deeds will be held unaccountable for on the day of judgment and we will be answerable for whatever we have done.

THERE IS NO CONCEPT OF EMAAN ON QADAR

Misconceptions! The words Qadar & Taqdeer are normally mistranslated as Fate, predetermination of destination by Allah, divine fore-ordainment, or predestination- In fact Emaan on Qadar has been inserted into the Deen-e-Islam through these mistranslations, which are against the concept of Emaan on the day of Akhira. There is not a SINGLE Ayah from Quran Asking us to Amanu with Qadar, unlike the other 5 fundamentals of Emaan.

The word Qadar is used in Quran in entirely different meanings and interpretations. For instance, Ayah 22:74 “They have not Qadaru Allah the Haqqa Qadrihi…” If we translate the word Qadar as predestination or fate, this would then mean, they have not predestined Allah as per the Haqq of Allah’s fate??? – a completely wrong translation.

When Allah says in Ayah 54:49 “Indeed, all things We created with Qadar”, Allah is not saying that all things have been created with predestined fate, unlike is normally mistranslated, but used here in the meanings of abilities, powers, proportions, measures and numbers.

The word Qaadir is also used in the meanings of ability or power for instance in the ayah 6:37 “…Indeed Allah is Qaadir to send down an Ayaat…” here, the word is used in the meanings of power, capability or ability. Similar meanings are used in the ayah 6:65 & 17:99. Similarly, in ayah 2:236 the word Qadarhu means as per his/her ability, measure, resources, ways and means.

The word Taqdeer is normally mistranslated as fate, or decree or determination – but the meanings of the word Taqdeer is power, ability, capability etc. as in the ayah 41:12. Ayah 6:96 with the phrase “…that is the Taqdeer of the Aziz the All-knower”. Whenever the word Qadeer is used for Allah in the phrase “Allah is Qadeer over all things” it means that Allah is capable, powerful, and resourceful over all things.

The Concept of Emaan on Qadar is not as per Deen: All these words are extremely wrong interpreted and translated to induct the concept of Emaan on Qadar in the ambit of Islam, which completely contradicts Quranic guidance. This concept contradicts Emaan on Akhira: Allah has created the universe, and All Malaik are performing their duties as determined by Allah. Once Allah has given humanity Freewill and Hidayah, then Although Allah is Qadeer, Capable, All-powerful over all things, but Allah does not intervene during this worldly life. Everything is determined as per the cause and effect of the natural laws- whatever one decides, based on one’s freewill, will face the consequences of one’s decisions, in this worldly life as well as in the hereafter. There is no concept of Emaan on Qadar as per Quran or predetermination of one’s fate!

CONCEPT OF MERCEY IN DEEN & ALLAH AS RAHMAN, RAHEEM, AFUAN GHAFOOR

Misconception: Raham means Mercy, Rahman means the Entirely Merciful, Raheem means Especially Merciful, Afwan means Ever-Pardoning & Ghafoor means All-forgiving. All of these are mistranslations and wrong interpretations

There is no concept of Mercy in Deen

The word Raham, Rahmat, Rahman & Raheem– share the same basic characteristics of the word Arham- as used for instance in ayah 2:228, 3:06 and 6:143, which means a mother’s womb during pregnancy. Therefore, whatever Arham means to a child, are the meanings of the words Raham, Rahman, Rahmat and Raheem which are in four broad definitions

The life line and source of survival- the child breathes from the Arham, the child takes all it source of nourishment and survival from the Arham;
The protection and shield- it protects the child from anything that can harm the child;
The long-term source of nourishment, growth and progress in an unprecedented miracle like manner so much so that a child is created from a single cell to a complete being and
The source of Self-less love and sacrifice- the selflessness and sacrifice for the child that a mother has is multiplied many times in case of Arham, so much so that in order to fulfill the requirements for the child, the Arham extracts the required nutrients from the mother’s own blood, bones and body without even letting the mother know.

Difference between the words Rahman & Raheem: The word Rahman as one of the attributes of Allah defines Allah as the best of the best, the most supreme in provision of Raham & Rahmat (as all these four categories of meanings of these words). Allah being Rahman is applicable for everyone regardless of anything else, even regardless of one being on the right or wrong path. The word Raheem: Allah being Raheem to us is a privilege and it will only be with us as long as we are on the right path and remain steadfast by doing Amle-Swalehaat. If we’re on 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. Allah being Raheem is closely linked to the concept of Tauba as per Quran. 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, which in a nutshell means to make a U-turn towards the right path.

ALLAH AS AFUAN GHAFOOR

Misconception: Afwan means Ever-Pardoning & Ghafoor means All-forgiving- completely wrong translations as there is no concept of Mercy, forgiveness and pardon in Deen

The word Afu’an: The main characteristics of this word is in meanings of giving to someone more than one’s Haqq, given away freely anything excess over one’s own Haqq, generously and in abundance. For instance, Ayah 2:219 “ ..And they ask you about what they should spend, Say Af’waa” The word is used here in the meanings of giving away freely after keeping own Haqq, that is whatever is there over and above one’s rightful needs & expenses, should be spend for the benefit of others. Similar meanings are in Ayah 7:199 “Take what is Af’waa (given freely excess over Haqq) and do Amar of what is Maaroof and turn away from the ignorant.”

The word Ghafoor: The word shares the same characteristics as words like Maghfirat, Aghfir, etc, with the basic meanings to hide, to cover, to protect by hiding or covering. In Quran these words are also as opposed to Aza’ab- facing the negative consequences of one’s bad deeds and thus used in the meanings of opposition to, as shield, protection against the impacts of wrong path such as Azaab, punishment, pain, suffering, destruction, devastation, etc. So, it is like following the right path which covers, hides, protects the harmful impacts of previously taken wrong path and previously done wrong deeds. Just Like one would take a preventive, healthy lifestyle through diet, etc. to ward off and protect against diseases. It is not a cure; it is a prevention!

Allah as Af’waan Ghafurran- means Allah who gives to humanity more than their Haqq as Ghaffurran; who protects/shields us against the impacts of wrong path such as pain, suffering, immorality etc. Therefore, with as Af’waan Ghafurran would means Allah provides this protection freely, generously- way more than our Haqq.

THE CONCEPT OF S’ALAAT HAS NOTHING TO DO WITH RITUAL PRAYERS OR NAMAZ

Misconception: S’ALAT (صَّلَاةَ) is normally translated as ritual prayers or Namaz, which is a completely wrong interpretations of this important aspect of Deen.

Basic Meanings to Connect Permanently: Consider for example Surah Nur- Ayah no. 41- “Have you not seen that unto Allah Yusabeh whosoever is in the skies and the earth, and the birds with wings outspread? Each one knows it’s own S’alaat and Tasbih and Allah is aware of what they do”. If we translate the word Salat as ritual prayers namaz, what namaz and rituals is this verse talking about that everything in the earth and skies knows about and performs?

Similarly in Ayah 9:54, “And what prevents their Nafaqahim (deeds, contributions) to be accepted from them, is nothing except that they do Kufar in Allah and in Allah’s Rasool (Risalat- the Hidayah) and not they come to the S’alaat, except while they Kusaaly (lazily, sluggish manner only done as a show-off to people) and not they Yunfaquun (do deeds, actions, contribute) except while they Karehun (unwillingly, with hate, not wanting to).” S’alat has nothing to do with rituals or prayers at all since here the specific reference is for those who do Kufar, so if we translate the word S’alat as ritual prayer, what sort of ritual prayers are these Kaafireen doing?

Meanings of the word: The word basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not a temporary connection that could be disconnected and then connected again. For instance, in ayah 2:27 the word YuS’ala is used in terms of permanent connection. Similarly in Ayah 13:21 and 13:25 the word Yus’ala is used in similar meanings and context.

In Ayah 4:56 “Indeed, those who do Kufar in our Ayaat, soon, WE will Nus’lehim (Salat) fire…”. Here the word Nus’leehim is normally mistranslated as burn them or roast them, but these are wrong translations. This ayah is basically giving us a description of what is going to happen to those who do Kufar in Allah’s Ayaat, through the phrase Nu-s’le-him (WE-salat-them) of fire means the process, the system of permanent and strong connection of fire. And how this is implemented is then described in the subsequent phrase of the Ayah 4:56.

In ayah 75:31-32, the basic meaning of the word S’ally is to ‘Connect with, commit to, reach out or turn towards with one’s whole being’, because it is used opposite to the word “Tavalla” meaning ‘turned away from, disobeyed, disconnected from’.

Concept of Salat as per Quran: Thus, the word ‘S’alaat’ as per Quran basically means a system, which we establish physically to look after everything and everyone and every life form in that system accordingly, through which we connect (permanently & strongly) to and turn towards Deen with our whole being, to connect not just to Deen, but to all of the humanity through the system of mutual care, compassion and justice; to follow and be obedient of the rules and commandments of Deen, committing to, turning towards, contributing to establishing this system of Salaat- these rules of Deen as given by Allah in Quran, through the system of mutual care, justice and compassion for everyone. This concept of Salaat as a social care system built for mutual care, compassion and justice is beautifully explained in chapter 107- ayahs 1-7.

Aqemy us Salat w Aatuz Zakat: When Quran uses the phrase “Aqemu us S’alaat wa Aat’uz Zakat” as used for instance in ayah 2:43, it means establishing this system of social care and justice and all our contributions towards establishment and maintenance of such a system, as we carry out our day-to-day activities, and our efforts and Amwaal towards S’alaat is termed as Zakaat.

THE CONCEPT OF ZAKAT IS NOT THE NORMALLY ASSUMED ONCE A YEAR MEAGRE PAYMENT TO MUSLIMS ONLY

Misconception: Zakat is once in a year meagre payment to be taken from Muslims only and given to the 8 categories of Muslims only. First and foremost, the referred Ayat refers to Sadaqat and not Zakat. Secondly no-where in Quran does it mention only Muslims

The word Zaka is used in Quran in means of purifying or cleansing of something or someone. It’s also used in Quran in meanings of nourishment, and development for instance in ayah 18:19, in the phrase Azka T’uaman, the word Azka is used in meanings of the food that is most nutritious. In ayah 18:81, the word Zakatan is used in the meanings of abilities, qualities and faculties- In ayah 19:19, the word Zakiyya is used in the meanings of purity, faultless or innocence. Therefore, the word Zakat means to be clean, to be better in purity, to be nourished and nurtured; to be better in terms of abilities, qualities and faculties; to be clear, to increase; to be pure and innocent, to justify oneself, to progress, grow and develop, in terms of growth, purification and blessings.

Concept of Zakat: As per Quran, whatever Allah’s Fazal/ Allah’s bounties, & Na’mat Allah has given us, we are required to clean it, purify it and Tazikiyaah it by spending, utilizing and using it for the benefit of others; whatever is beyond our needs and requirements.

How much to pay- Afuan: As per Quran we have to give whatever is over and above our Haqq, our needs and requirements as Zakat and S’adaqat. For instance in the ayah 2:219 “ ..And they ask you about what they should spend, Say Af’waa” the word is used here in the meanings of giving away freely after keeping own Haqq, that is whatever is there over and above one’s rightful needs & expenses, should be spend for the benefit of others

The phrase to establish Salat and Commit Zakat– keeping in view the meanings of the word Salat as a system of societal benefits and betterment, the phrase commit Zakat is used soon after, which means to commit one’s resources, wealth, knowledge, faculties and efforts for the establishment, maintenance and contribution to Salat system for the benefit of others and the nourishment, purity, progress and development of everyone in that system.

THE CONCEPT OF HAJJ DOES NOT MEAN SPENDING OF HUGE WEALTH FOR THE TRIP TO MAKKAH

HAJJ (حَجَّ) & HUJJAT The word Hajj and Hujjat shares the same common characteristics of meanings as in argument, investigation, enquiry, gathering of information and evidence through the use of reasoning and intellectual faculties as in ayah 40:47 where it’s used in the meanings of argue, investigate, enquiry, asking amongst themselves or the ayahs 4:165 where the word is used in the meanings of arguments, evidence etc. Similarly, in ayah 6:149 the phrase “…..Say that to Allah belongs the Hujjat Al Baaligha…” referring to Quran as the conclusive, best argument and evidence. The word also means to plan or to make a firm decision, to intend or plan to do something out of respect and gratitude. It’s also used in the meanings of year for instance in the ayah 28:27 “that you serve me for eighth Hajjan” here the word is used in the meaning of the years as in eight years. Therefore, Hajj means a personal firm commitment and dedication of a person to endeavor a learning process by appointing a set/dedicated time, set deadlines for investigations, probing, finding evidence and truth; it’s a whole process of getting out from darkness to the light of Allah’s Hidayah. It is a firm commitment and a process of enquiring, probing, investigation, and gathering evidence in order to understand the Hidayah, Quran. In that process out of which not only one gets the understanding of the Hikmat and wisdom behind Allah’s Deen, one also gets to witness the benefits of it with their own selves and through their own experience- once they truly follow the Hidayah, as understood through the process of Hajj, refer ayah 22:28. This ayah also outlines two important parts of this process as Zikr and Spending out of Allah’s Fazal for the benefit of others. X-Reference – 2:158 , 2:189 , 2:196-197 , 3:97, 4:165 , 6:149 , 9:03 , 22:26-28 , 28:27 , 40:47.

Basic Concept of Hajj: Once Allah’s Risalaat has reached us, it then becomes incumbent upon us to do Hujjat on it and never on Allah. Allah does not want us, as Momineen, to be argumentative against Allah, whereas Allah wants us to do Hujjat on the Rusul, i.e., the Quran, once the Quran has been Rusule upon us, the requirement to do Hujjat is then upon us in terms of our personal firm commitment and dedication to endeavor a learning process by appointing a set/dedicated time, set deadlines for investigations, probing, finding evidence and truth; it’s a whole process of getting out from darkness to the light of Allah’s Hidayah. It is a firm commitment and a process of enquiring, probing, investigation, and gathering evidence in order to understand the Hidayah, Quran.

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