Mohkimaat & Mutashabihaat (Quran 3:7)
Surah Aal-e-Imran Ayah #7 (3:07)
QURANIC AYAH 3:07
٧ هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
MOST COMMON TRANSLATIONS
Sahih International: It is He who has sent down to you, [O Muhammad], the Book; in it are verses [that are] precise – they are the foundation of the Book – and others unspecific. As for those in whose hearts is deviation [from truth], they will follow that of it which is unspecific, seeking discord and seeking an interpretation [suitable to them]. And no one knows its [true] interpretation except Allah. But those firm in knowledge say, “We believe in it. All [of it] is from our Lord.” And no one will be reminded except those of understanding.
Yusuf Ali: He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: “We believe in the Book; the whole of it is from our Lord:” and none will grasp the Message except men of understanding.
Shakir: He it is Who has revealed the Book to you; some of its verses are decisive, they are the basis of the Book, and others are allegorical; then as for those in whose hearts there is perversity, they follow the part of it which is allegorical, seeking to mislead and seeking to give it (their own) interpretation. but none knows its interpretation except Allah, and those who are firmly rooted in knowledge say: We believe in it, it is all from our Lord; and none do mind except those having understanding.
Muhammad Sarwar: It is God who has revealed the Book to you in which some verses are clear statements (which accept no interpretation) and these are the fundamental ideas of the Book, while other verses may have several possibilities. Those whose hearts are perverse, follow the unclear statements in pursuit of their own mischievous goals by interpreting them in a way that will suit their own purpose. No one knows its true interpretations except God and those who have a firm grounding in knowledge say, “We believe in it. All its verses are from our Lord.” No one can grasp this fact except the people of reason.
GENERAL MISCONCEPTIONS- LED BY THESE TRANSLATIONS
The Ayah 3:07 is one of the most mistranslated ayahs of the Quran, wherein the word Mohkimaat has been mistranslated as clear Ayaat and Motashabihat as doubtful or unclear Ayaat. On the basis of this, the scholars advise Muslims not to pursue any Motashabihaa Ayaat, and by explicit instructions by them, not to follow such Ayaat. Since there is no agreement among the scholars as to which exactly the Motashabihaat Ayaat are, it is left to scholars and Muslim’s choices, which ever one they consider as doubtful and hence should not be pursued. These wrong interpretations have not only caused people to ignore any ayah of their whims and wishes, but also any ayah considered Mutashibiha, is not to pursued, or to be understood, let alone be followed and obeyed. These misconceptions and practices are directly in conflict with Quranic commandments which advise us that “Quran has been made farz/obligatory on us, as Muslims”. It’s not just one or few ayahs of the Quran that is compulsory to be understood, obeyed and followed, but each and every ayah of Quran has been made Farz on us as Muslims by Allah. Thus by saying that such and such Ayaah is one of the Mohtashabihat, we are actually going against the Allah’s commandants.
LOGICAL TRANSLATION
[Quran 3:7] Allah is the one who has revelated to you the Kitaab, of it are Mohkimaat (مُحْكَمَاتٌ) Ayaat (آيَاتٌ)- they are the Ummu (أُمُّ) of the Kitaab, and others are Motashabihaat (مُتَشَابِهَاتٌ). Then as for those who have Zai’ghu (زَيْغٌ) in their Qalobohum (قُلُوبِهِمْ), they follow what is Tashabiha (تَشَابَهَ) of it, seeking Fitna (الْفِتْنَةِ), and seeking Taawelihi (تَأْوِيلِهِ). And no one know Taweelahu (تَأْوِيلَهُ) except Allah. And those firmly rooted in the knowledge say, “We have Emaan (آمَنَّا) in it; all is from our Rabb.” And none does its Zikaru (يَذَّكَّرُ) except those with understanding.
THE ACTUAL CONCEPT BEHIND THIS AYAH
هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ
IF we logically approach this ayah, the translation would be “Allah is the one who has revelated to you the Kitaab (الْكِتَابَ), of it are Ayaat Mohkimaat (مُحْكَمَاتٌ) – they are the Ummu (أُمُّ) of the Kitaab,..” As we know the Mohkimaat are those Ayahs that give us laws, regulations, decree, rulings, verdicts of Deen, which has been made Bayyan, clear and obvious in the Quran. These Ayaat are Umm – meaning the foundations, the basics of the Kitaab – the Hidayah.
وَأُخَرُ مُتَشَابِهَاتٌ
When Allah says in the next phrase “…and others are Motashabihaat (مُتَشَابِهَاتٌ)….” Allah is not saying that the other Ayaat are doubtful or unclear, as is normally mistranslated. In fact, Allah is saying that other Ayaat are Motashabihaat, it means look-alike, similar, resemble to the Mohkimaat Ayaat. The term Mohtashabihaat Ayaat means the Ayaat that are similar, look-alike. In another ayah in Quran Ayah 39:23 Allah says “Allah has revealed to you the Ahsan (the best) Hadith – a kitaab Motashibhan often repeated (Mathani)…” It means that the Kitaab, the Quran, has look-alike, similar ayahs, that resemble each other and are often repeated throughout the Quran. In Quran we find many ayahs that look-alike, similar to each other and are often repeated which is what the term Mohtishabihaat refers to. Therefore, the Ayah 3:07 and 39:23 is not contradictory to each other but supportive of each other in telling us that All the Ayaat of Quran are Mutashabihaat, i.e., similar-look alike, often repeated and similar-look alike to All the Mohkimaat Ayaat.
فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ
The next phrase is again mistranslated as saying that those who have Zaighu in their Qaloboob, they follow the Motashabihaat. This is a wrong translated. The correct phrase is “…Then as for those who have Zai’ghu (زَيْغٌ) in their Qalobohum (قُلُوبِهِمْ), they follow what is Tashabiha (تَشَابَهَ) of it.…” Notice the phrase at the beginning of this ayah 3:07 as Alkitaab, Minho الْكِتَابَ مِنْهُ – i.e., the Kitab, “of it”. Therefore, here the same phrase is used “Maa Tashabahu Minho i.e., what is similar, look-alike to or resemble it – i.e., the kitaab. Thus, here Allah is not talking about them following the Mutashabihaat Ayaat but following something which is look alike, resemble or similar to ‘the Kitaab’. Here Allah is talking about such people who have Zai’ghu in their Qaloob, that is those who have misled from Allah’s Path, who got diverted and deviated from the Kitaab, they follow books similar to the Kitaab. Therefore, as far as Quran and the Kitaab is concerned, each and every Ayah is Farz/obligatory, Kutub on us, hence there is no possibility that Allah would ask us not to follow any of the ayah of the Kitaab. Here Allah is talking about such people who have lost their way, who got misled from the Hidayah, deviated and started following other books, which they considered look-alike, similar, resemble to the Kitaab, but these books are not the Kitaab- the Quran. If we look around the Muslim world, there are many books considered as similar to the Kitaab and they have been followed, like Quran, the Kitaab.
وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ
The next phrase is telling us the intentions of such people who follow the look-alike similar books, “…seeking Fitna (الْفِتْنَةِ), and seeking Taawelihi (تَأْوِيلِهِ). And no one know Taweelahu (تَأْوِيلَهُ) except Allah…” As we know the word Fitna is also used in Quran in the meanings of tempting away from, diverting away from or misleading others from the path of Allah or from Haqq. They seek Fitna through seeking Taweelah. The word Tawelihi does not mean interpretation, as is normally mistranslation. The word means the end results, the final destination, the result of the accountability. Hence, they seek Fitna by tempting people through the fear/temptations of the end/final results. Thus, those who follow the look-alike similar books, their intention is to seek Fitna (misled others from the path of Allah) by seeking Taawelihi, the end/final result (on the day of judgment). This ayah is telling us in clear explicit manner, that no one knows about the final/end result except Allah, since Allah is the only Hikm, the judge in matters of Deen. Therefore, rather than following anything or anyone for the sake of being in a better place on the day of accountability, the best way is to follow what Allah says in the Kitaab by following Allah’s commandments as Allah is the only one who knows the Taweela, the end/final result. Because of this fact we must follow Kitaab only and nothing which may be look-alike or similar to it.
وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا
The next phrase “…And those firmly rooted in the knowledge say, “We have Emaan (آمَنَّا) in it” Is telling us very clearly that those who are firm and deeply rooted in the knowledge, they have Emaan in the Kitaab, they are the true Momineen, because of their firm Emaan on the Kitaab only and not on anything else which may look alike to it.
وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
The next phrase and the ayahs are basically continuation of the statement of these people who are firmly rooted in knowledge of Allah and Have Emaan on the Kitaab. “…all is from our Rabb (رَبِّنَا).” And none does its Zikaru (يَذَّكَّرُ) except those with understanding” here the word Zikr is used in the meanings of reading, understanding, practically following the Ayaat of Allah, taking Ibrat/lesson from previously narrated stories and remembering and doing Shukar of All of Allah’s blessings. Hence only people with deep knowledge have Emaan on Allah and people with intelligence and understanding will do Zikr of the Kitaab.
CONCLUSION:
Allah has given us the Hidayah in the shape of the Kitaab – the Quran as Haqq from Allah, absolute truth and absolute justice as per Allah’s solid judicial principals. It is the same Kitaab, the same Hidayah that was revealed on All the Anbiya and Rasool. Each and every Ayaat of this Kitaab is Kutub, made Farz/obligatory on us as Muslims, to have Emaan on it, to follow it and to practically apply the divine instructions. It is the Hidayah, the Furqan, the ultimate criteria of right and wrong. Quran is an Embodiment of Mohkimaat, the laws, regulations and commandments of Allah, and these ayahs are often repeated in the form of Motashabihaat – the look alike, similar Ayaahs. Each and every Ayah of the Kitab is to be understood, followed and pursued. The criteria of those who got misled is that they follow other books which they considered look alike and similar to the Kitaab, seeking to mislead others from the Haqq – the Quran, as well as seeking and projecting this as if these other books would help in the end/final result, whereas the end/final result is only known to Allah. Only those with knowledge, deep conviction and understanding, would have Emaan on the Kitaab being from their Rabb, and Only those with intelligence and understanding would do Zikr of it, read, understand and follow.
VOCABULARY OF KEYWORDS- AYAH 3:07
KITAAB (الْكِتَابَ) & KUTIBA (كُتِبَ) Kutab means recording, writing or to write/record; something 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 and AL-Kitaab means The Book of Revelations as revealed by Allah. It’s the Hidayah, the Deen, the guidance that’s given as blessings by Allah. When we read something and never act upon it, it is called reading or ‘Reciting’ a BOOK, the word used in the ayah 2:44 is tatloon تَتْلُونَ or the word Tilawat – it does not mean just recitation, it means reading the book, with Eman in the book and have firm intention to follow the commandments and hidayahs in the BOOK. However, 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, a Haqq-e-Tilawat and The Kitaab becomes Quran to us. This is precisely the difference between Kitaab and Quran. Kitaab is the book of Hidayah and guidance from Allah. Once we get the guidance, we act upon it becomes Quran to us. If we simply recite the book and never act upon the guidance written in the book, it will remain a book and we will be restricted to just reading it as recitation, since we are reading it without the actual Haqq of Tatloo or tilawat with Eeman. Once we have firm Emaan on the Kitaab, start acting upon the Hidayah and when these actions are clearly visible in our lives, conducts and behaviors, then the Kitaab becomes the Quran, otherwise it is just reading or recitation. In order to convert Tatloo to Iqra, the Kitaab to Quran, the pre-requisites are, Emaan and utilization of our faculties especially our thinking, reasoning and intellect to understands the Hidayah and its practical implementation in our lives. X-Reference – 2:44 , 2:87 , 2:109 , 2:121 , 2:145 , 2:183 , 2:282 , 3:07 , 3:20 , 3:53 , 3:78-79 , 4:136 , 5:05 , 5:15 , 5:48 , 6:38 , 6:114 , 7:156 , 7:169 , 9:120-121 , 13:38-39 , 17:71 , 158:49 , 24:33 , 58:21-22.
HIKM & 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 the meanings of lawmaker, or a legal decree for instance in the 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…” Therefore, the broad scope of the meaning of the word Hikm is in the meanings of lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, laws and regulations. The word Mohkimaat therefore anything that embodies all these meanings of laws, regulations, decree, rulings, verdicts etc. It is also used in the 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 the meanings of precisely clear and distinctly obvious, as well as identifying the divine commandments, rules, decree, regulations, in precisely clear manner. X-Reference – 3:07 , 4:35 , 5:01 , 6:114 , 47:20.
AYAT (آيَاتِنَا) & AYAAT (الْآيَاتِ) – means sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. For instance, 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 we realize the existence of the confirmed truth, therefore the smoke is the ayat of the fire. Ayat also means to pause, to stop, to think and to reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. For instance, the smoke in the earlier example will remain a smoke, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our God-given faculties. Those who do not think and ponder, their faculties are of no use to them and it’s because of this that Allah says in ayah 25:73 that “And those who, when is done Zikar of the Ayaat of their Rabb, they do not fall upon them deaf and blind.” highlighting the importance of thinking on Ayaat as a way to qualify it as Ayaat of Allah, i.e., thinking and pondering is the basic requirement for definition of Ayat. Quran mentions two types of Ayaat. (1) Word of God- the words of Quran itself (2) Work of God- the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind these Ayaat. X-Reference – 2:248, 25:73
UMMAT (أُمَّةً) & UMMIYYUN (أُمِّيُّونَ) Ummatun (لَأَمَةٌ)- female – The word has the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath. Thus, is used in meanings of Mother, Foundations, Residence, Abode, Nation, Community etc. for instance in ayah 3:07 it is used in the meaning of the foundation. The word is used in the same meanings in ayah 16:120 where Allah has said Ibrahim was an Ummatan. In this ayah the same word could also have been used in the meaning of the nation, community, since his personality was an embodiment of all the characteristics Allah desires in a nation. Al-UMMI or Ummiyun is normally translated as illiterate or uneducated, which is a wrong translation. But it means a person or people who is/are educated only from their mother or home since birth or innocent or pure. The word Ummatun (for female) is used for Momin woman in similar meanings as the word Abd is used for Momin man in the ayah 2:221. Therefore, it would have the same meanings as that for Aabid. The word Al-Ummi is also used in contrast with Ahle-Kitaab people of the book in the ayah 3:20 meaning those whom the book is not yet revealed before Quran or not yet understood by them. The word is used in the similar meanings in the ayah 3:75. When Allah says in ayah 2:78 “And among them are the Ummiyyuun who do not have knowledge of the Book except through hearsay, and they are only assuming” here the word Ummiyun is used in both meanings of being taught at home only, as well as those who do not understand the book. X-Reference – 2:78, 2:128, 2:134, 2:143, 3:07, 3:20, 3:75, 4:11, 4:23, 5:75, 6:42, 7:38, 7:160, 13:30, 20:38-40, 28:10, 33:4-6, 58:02, 62:02.
TASHABIHA (تَشَابَهَ) & MOHTASHABIHAAT (مُتَشَابِهَاتٌ) is normally translated as doubtful or unclear, which is a wrong translation of the word Mutashabihaat as well as the word Tashabiha. For instance in the ayah 2:70 “They said call upon your Rabb to make Bayyin to us as all cows Tashabiha to us…” is used in the meanings of look-alike or similar. Is used in the similar meanings in the ayah 2:118 with the phrase “…Their Qalobohum is Tashabihat…” that is their Qaloob, resemble, look-alike or similar to each other. Similarly, in 13:16 the phrase “Fatashabiha Aul-Khalq…” the creations seemed similar to them. Therefore, the term Mohtashabihaat means similar, look-alike, therefore when in the ayah 39:23 Allah says “Allah has revealed to you the Ahsan (the best) Hadith – a kitaab Motashibhan often repeated (Mathani)…” It means that the Kitaab, the Quran, has look-alike, similar ayahs, that resemble each other and are often repeated throughout the Quran. In Quran we find many ayahs that look-alike, similar to each other and often repeated. That is precisely what is stressed in the ayah 3:07 when Allah says that “Allah is the one who has revelated to you the Kitaab, of it are Ayaat Mohkimaat (that is laws, regulations, Hikm, decree made precisely clear) – they are the Ummu (the foundations/the basics) of the Kitaab, and others are Motashabihaat “means look-alike, similar to or resemble these Mohkimaat Ayaat. X-Reference – 2:25 , 2:70 , 2:118 , 3:07 , 6:99 , 6:141 , 13:16 , 39:23 .
ZA’IGHA (زَيْغٌ) is normally translated as perversity in the ayah 3:07, which is a wrong translation of this word. The word basically has the meanings of being diverted away from Allah’s Path, being deviated or misled. For instance, in the ayah 3:08, the word Tuzigha is used in the meanings of being misled, or deviate from the path of Allah, after having been given the Hidayah. Similarly in the ayah 61:05 when describing the Bani Israel the phrase used by Allah is “…Falama (then they) Zagh’u (deviated, misled from Allah’s path, got diverted)…” X-Reference – 3:07 . 3:08 , 9:117 , 38:63 , 61:05.
QALB (قَلْبِ) & QALOOB (قُلُوبُكُمْ) Normally translated as hearts, this is not the correct translation since the word which is used in the meanings of hearts is Faad for instance in the ayah 6:110 “And we will Nuqalibbu their afa’datuhum (hearts) and their visions, as they refused to have Emaan…” Here both these words are used, therefore the word Qalb is not heart but instead is used in Quran as a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all faculties. Similarly in ayah 2:07 Allah says for the Kaafireen “ Allah has set a seal upon their Qaloob and upon their hearing and vision a veil…” the word is used in the meanings of their understanding that is derived out of conviction of heart and mind and all of human faculties. Similarly, in the ayah 3:103 the phrase “…Allah embedded affection between your Qalobuhum…” here again the word is used in terms of one’s deep conviction and intentions of heart, mind and all of human faculties. The word is used in the same meanings of assurance, tranquility and conviction of one’s heart, mind and all faculties in the ayah 3:126. The word is also further explained in the ayah 5:41 by the phrase “…they say we have Emaan with their mouths but their Qaloob did not have Emaan…” X-Reference – 2:07 , 3:103 , 3:126 , 5:41 , 6:110 .
FITNA (الْفِتْنَةُ) normally translated as riot, rebellion, uprising, or insurgency. But the word is used in Quran in much broader sense. The basic characteristics of the meanings of the word Fitna is derived from the process of melting gold or silver in hot temperatures to remove impurities from it. Similarly, Al Fatanath is that testing apparatus on which anything made of gold or silver is tested to reveal if it’s pure or not or to identify the level of its purity. Therefore, it means to expose or reveal the purity or real features, characteristics, or qualities of something or someone. Thus, it is used in Quran in the meanings of test or trial in both good and bad ways for instance in the ayah 20:131 where its used in meanings of test and trials through Allah’s blessings. In ayah 6:53, the word is used in the meanings of test and trails so as to distinguish Shaakireen from Kafireen. Similarly, in the ayah 16:110, the word used in the meanings of testing and trials that brings out the best in people, in terms of their ability to do Sabar and do Jihaad. The word is used in the similar meanings in the ayah 9:126 wherein the word is used in the meanings of such testing periods, challenging times, hard and difficult times as well as such trials that could lead to bringing out the best in people, would lead to doing Touba and doing of Zikr. Used in the similar meanings in the ayah 20:90. It’s also used in the meanings of tempting away from, diverting away from or misleading for instance in the ayah 5:49 It’s used in the same meanings in the ayah 7:27 as Shaiytan Yuftenanakum (tempt you away from the Haqq). In addition to this, it’s also used in Quran in the meanings of burning, Azaab, trouble, harm, oppression, opposition or war in Quran. X-Reference – 5:49 , 6:53 , 7:27 , 9:126 , 16:110 , 20:90 , 20:131.
TAAWELIHI (تَأْوِيلِهِ) & TAWEELAHU (تَأْوِيلَهُ) is normally translated as interpretations but this is a wrong translation for the word. It is used in the Quran in the meanings of Final Result or Destination or the End Result. For instance, in the ayah 12:06 “…And thus you Rabb has chosen you and taught you of Taweele of the Ahadeeth (the events) and completed Allah’s Na’mat on you…” here the word is used in the meanings of the final result, or the end result, in terms of predicting the current events as to where they are leading. Similarly, in the ayah 7:53 “Do they wait except for the Taweelaahu? The Day will come Taweeluhu…” Here it is used again in the same meanings of end result, final result, the day of judgement. Similarly, in the ayah 17:35 “And give full measure when you measure and weight with Qist & justice. This is Khair and Ahsan Taweelan” means this would be Khair and Ahsan for your end destination, final result, the end result at the time of day of judgment. Similar meanings are used in the ayah 4:59 and also in the ayah 10:39 when Allah is talking about those who deny Allah’s Ayat “…Nay they denied what they did not encompass the knowledge and not has come to them the Taweelahu…” Here again it is used in the meanings of final/end result. Similarly, when in the ayah 3:07 Allah says “…seeking Fitna and seeking Taawelihi. And no one know Taweelahu except Allah…” Is talking about their intention to seek Fitna, and seeking the final/end result (on the day of judgment) but no one knows about the final/end result except Allah. X-Reference – 3:07 , 4:59 , 7:53 , 10:39 , 12:06 , 12:36-37 , 12:100-101 , 17:35.
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, logic and seeking of information. Thus, it means to have strong faith in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in something being true after due verification and conviction that comes out of knowledge. It is not a blind faith but is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind. The word A’emanihim (أَيْمَانِهِمْ) is normally mistranslated as right side or right hands, but the basic characteristics of Ai’man is in the same meanings of Emaan- i.e., strong conviction and verification but with additional aspects of being committed, being in oath, promises, vows, pledges or undertakings. For instance, in the ayah 2:224-225, the word Aimanekum is used in the meanings of pledges, oaths or promises. Similar meanings are used in many ayahs for instance in ayah 16:91 “And fulfill your covenant with Allah when you have taken it, and do not break the Aimana after their confirmation…” used here in the meanings of oath, promise, pledge, or undertaking. Whenever a Muslim, enters into the ambit of Islam, the person enters into a covenant with Allah, which is referred many a times in Quran. X-Reference – 2:224-225 , 3:77 , 4:3 , 5:10 , 7:179 , 8:22 , 10:101, 16:91.
ZIKR (اذْكُرُ) The word Zikr has been used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means remembering and being grateful for God’s blessings as well as taking lesson (Ibrat) from previous storied (in Quran). Therefore, when Allah says in chapter no. 54 in multiple ayahs that “Quran is made Simple and easy for Zikr” it means the word “Zikr” is used in all the above meanings including understanding Ayahs of Allah, believing and following these Ayahs has been made simple and easy for each and every one of us by our creator. X-Reference 2:40, 2:47, 2:63, 2:114, 2:122, 2:152, 6:90, 13:28, 16:13, 16:43-44, 20:03, 39:21, 39:23, 43:44, 54:15, 54:17, 54:22, 54:32, 54:40, 76:29.