QURAN KEYWORD VOCABULARY BY WQT

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Alphabet A

AA

A’ABA (يَأْبَ)- normally translated as refused but this is a wrong translation and does not fit in all the ayahs in Quran where the word Aaba is used. For instance, in the ayah 25:50 when Allah says “And We have certainly distributed it among them so that they may do Zikr but most of the people A’aby (normally mistranslated as refused) except Kafuran (rejected, denied, concealed) ´Here in this ayah the word Fayaaby, normally mistranslated as then REFUSED does not make sense, the correct meaning of the word is being UNABLE, therefore the phrase is “Most of the people Fayaabi (were unable) except Kufarun”. Similarly, in the ayah 33:72 “Indeed We offered the trust to the skies and the earth and the mountains, and they Aa’beyen (were unable) to bear it and they feared.” The word is used in the similar meanings of inability in the ayah 20:116 “And when We said to the Malaik to do Sajada to Adam, then they did Sajda except Iblees who A’abi (was unable).”  Similarly in the ayah 20:56, the word for refusal and denial is already used as Kazaba therefore when Allah says “And We certainly showed him (the Firaun) our Ayaat but he Kazaba (denied, refused, rejected) and A’aba (was not able)” X-Reference – 2:282 , 9:8 , 9:32 , 15:31, 17:89, 17:99 , 18:77 , 20:56, 20:116, 25:50, 33:72. (يَأْبَ)

 

A’ABERE (عَابِرِي)- is normally translated as passing by, but the word is used in Quran only once. If we look at the classical and medieval Arabic, the broad meanings of the word are in terms of happening or existing before something takes place, doing the duties in terms of temporary, momentary, passing, short-lived, or transitory in nature. Therefore, when Allah says in Ayah 4:43 “...and do not Junuban (go far away, distant), except Aa’bere Sabeel (way, exit out option, route) until Tughtaselu (cleansed)…”  It means that the word Aa’bere Sabeel is here in terms of both of its meanings- That is the divine guidance is that ‘do not go far away for your Salaat (your duties), except for the duties which continue to be performed as temporary, momentary, passing through, short-lived in nature in order to seek a Sabeel (way out, exit out, route out) from the current situation. This phrase could also be interpreted as saying that ‘do not go far away for your Salaat (your duties) except if you are already in a process of doing something, or something is underway as to provide an exit out option (Sabeel) from the current situation. X-Reference – 4:43. (عَابِرِي)

 

A’AEN (الْعَيْن) The word is normally translated as eyes in few ayahs of the Quran and in other ayahs it is translated as streams or springs of water but the word is used in Quran in the meanings to refer to anything that was hidden and then made to appear and brought to light- thus depicts the state of being brought to the Hidayah of Allah’s Noor, from the earlier state of being in the darkness of one’s Kufar; the Hidayah which was hidden from them earlier, but has now been brough to light to them- referring to the benefits of, the state of and being on Hidayah in terms of enlightened vision and the state of being on Hidayah. The word used in Quran in the meanings of vision or streams, however these meanings do not make sense for instance in Ayah 52:48, “And observe S’abar (persistence by being steadfast) for the Hikm of your Rabb. Then Indeed, to you with A’eenana (Our A’aen) and S’abah (strive with your whole being) with Hamd of your Rabb when you Taqumu (establish, strengthen)” here neither the eyes nor the streams would make sense. We can get a clue about the meanings of this word from the Ayah 54:12, “And WE Fajarna (caused to dawn, appear, become obvious) the earth A’ayunan, then Taqa (met) the Ma’aa (basis of life) A’ala (height of) Amaarin (the process of creation, order, natural laws of Allah) Qad Qadre (measured, powered, estimated).” describing the creation of the planet earth, during which all that was within the crust of the earth, was made to appear and come out in the light, including all the Ma’aa- the basis of life- Thus the word is described here as anything which was hidden and then made to appear and come to light. Therefore, the phrase “Jannatin and A’eyuun” for instance in Ayah 26:57 or 15:45, is used, it means Jannat- all that was hidden, unseen or not understood- all the blessings of Allah are now been made to appear and brought to light as A’eyun. In Ayah 26:132-134, “And observe Taqwa of the one who aided you with what you know. Allah aided you with Ana’am (Nai’mat) and Baneen (children) and Jannatin and A’eyunin.” Shows the description of those who have observed Taqwa, in this worldly life, and because of reaching the epitome of their Emaan and being Aabid of Allah, they have been aided by Allah, among other aspects with Jannatin and A’eyunin- depicting in the state of them being in bliss and heaven like state which was hidden from them earlier, but due to their Taqwa has now been brough to light to them- referring to the benefits of and being on Hidayah-  Similar context and meanings are in Ayah 51:15, “Indeed, the Muttaqueen will be in Jannatin and A’eyunin.” In Ayah 5:45, “And WE Kutibna upon them- in it- the Nafs with the Nafs, and the A’aene with the A’aene, and the A’naf with the A’naf, and the Azaan with the Azaan, and the Sanan with the Sanan, and the Juroohu- is the Qas’aas. Then whoever Tas’adaq with it, then it is the Kaffara for him/her…..” means that Allah has Kutibna- made compulsory upon us the Kitaab, which has Hikm for Qis’as, which is basically the Hikm to Tas’adaq- sincerity and honestly forgiving the mistakes of others, since the current practice of Nafs- soul with Nafs, the A’aene- enlightened vision, something that was hidden before and now brought to light with the A’ene, the A’naf- exceeding, extras, additional revenges with the A’naf, the Azaan- proclamation, announcement of war & fight with the Azaan, and the Sanan- practice with the Sanan- is all leading towards Juroohu- damage, wounds, injuries, pain and sufferings. Thus, after highlighting the current practice of reacting to the Juroohu- damages, pains, injuries and wounds with the likes as revenge, causing hurt and wounds to the relationships and human connections too; Allah ordains Qis’as instead of the Juroohu, as a reaction to such acts and incidents and this Kutiba is based on S’adaqaat- sincerely and honestly forgiving others as acts of Is’lah and reform, healing such wounds- physical and allegorical.  X-Reference – 2:60, 4:45, 7:160, 15:45, 18:86, 26:57, 51:15, 54:12. (أَعْيُنَهُمْ;بِالْعَيْنِ;وَالْعَيْنَ; أَعْيُنَ; اسْتَعِينُوا ; عَيْنًا ; أَعْيُنٌ ; أَعْيُنٌ)

 

A’AJAL (الْعِجْلَ) The word is normally mistranslated as CALF in few of the usages in Quran for instance as per Ayah 2:51 and at other places are translated as haste or hurry. However, the basic meanings of the word are in terms of rushing, hasting towards something, with lack of patience for instance as used in Ayah 21:37, “The Insaan (human kind) is created of A’ajal. I Araekum (prove, show) you MY Ayaat, so do not Tasta’jeluna” means that human kind has been created with the nature of being A’ajal- to be in haste, with lack of patience as a part of their nature. Allah will Ara’a (prove, show, evidenced) Allah’s Ayaat, therefore we should not be impatient. In Ayah 7:150, “And when Musa returned to his Quom, angry and grieved, Qala, ‘With Ba’as is what you have done in my absence from after me A’ajiltum Amar of your Rabb….” means that upon returned Musa was aggrieved over the fact that his Quom has not been patient for the Amar of their Rabb, and acted on their human nature of haste, hurriedness and rush. The same meanings of the word are used in Ayah 2:51 as well but mistranslated as calf here, “And when we appointed Musa for forty nights, you Attakhaztum (seize) the A’ejla from after him and you were Zalimona. Then we Afu’na (give you in abundance) from after that so that you may do Shukar”. Normally mistranslated as if they started worshiping the calf in Musa’s absence, whereas this ayah is talking about them rushing towards Kufar, as mentioned in Ayah 2:93. Had it been that they started worshipping a calf, then Allah would never Afua’a them (give them in abundance) or Aghfir them (provide protection) since Allah has clearly mentioned in Quran that Allah never Yaghfir (provides protection against the impacts of) Shirk (4:48). In Ayah 2:54, “…Indeed, you have done Zulm on your Nafs by seizing the A’ejla so do Touba (make a U-turn) to your creator and Qatal your Nafs…” Musa was not asking them to kill themselves, but by taking on the A’ejal- their nature of haste and rush, they have in fact gone against their Nafs-e-Mut’mainna and Musa was asking them to Qatal- restrain, control their Nafs-e-Ammara which had influenced them to rush towards Kufar. Similar meanings of rushing in haste, with lack of patience towards Kufar is used in Ayah 4:153 as well. In Ayah 20:82-84, “And indeed, I am the Ghaffar (protector, shield from impacts of wrong path) for whoever Taaba (makes a u-turn) and Amanu (have Emaan) and does Amal-e-Swalehaat (deeds of Is’lah) then remains on Hidayah. And do not A’ejalaka from people of Musa”. In Ayah in Ayah 11:69, “And certainly came our Messengers to Ibrahim with glad tidings. They said, ‘Salaman (peace be upon you)’. He said, ‘Salamun’. Then, he did not delay to bring with Aeja’lin Haneezan” the last phrase is normally mistranslated as ‘roasted calf’, which is not the correct interpretation. The word Haneezan means ‘at that time’. Therefore, here the phrase means that ‘what he delayed except that to bring with haste and hurriedness (with Aja’al) those ways and methods that they had employed at the time (Haneezan) in order to be verified and assessed by the Rasool, who were not there for them but for the Quomin Lut. – X-Reference –  2:51, 2:54, 4:153, 7:150, 11:69, 18:58, 20:82-84, 21:37.  (الْعِجْلَ;الْعِجْلَ;;الْعِجْل;الْعِجْل تَسْتَعْجِلُونَ;تَسْتَعْجِلُونَ;الْعِجْلَ;الْعِجْلَ; الْعِجْلَ; أَعَجِلْتُمْ; عِجْلًا)

 

A’AJAZTU (أَعَجَزْتُ) The word is used in Quran in the meanings of inability of someone to do something which is based on the lack of Quwwat for that person or being in terms of their abilities, powers or resources, for instance in Ayah In Ayah 5:31, “…Wail to me A’ajaztu that Akuna the like of this Al-Ghurabe…” means, Wail- announcement of destruction to me that I would be disconnected from Allah’s blessings and the benefits of Allah’s system, if I A’ajaztu- unable, not able to Akuna- aim to reach the end result of similar to the Al-Ghurabe- the clear razor-sharp distinction. Similar meanings of inability due to one’s powers, abilities or resources are used in Ayah 8:59, “And do not Yahsabna those who do Kufar that they can Sabaqu. Indeed, not they Ya’jezuna” means that do not they Yahsabna- estimate, think those who do Kufar that they can Sabaqu- gain Sabaqat- dominion, power etc. but they do not Ya’jezuna- not able to as they do not have the powers, resources or abilities to do so. Similar meanings of the word is in Ayah 35:44, “Have they not travelled in the earth and observe how was A’aqibat (end result) for those from before them while they were stronger than them in Quwwat. And not Allah is to Ya’ejazu (unable)…” The word is also used in the same meanings in both the usages of the word in Ayah 72:12 as well. The word Mu’ajaz for instance as used in Ayah 46:32 means owners or possessors of Aa’jaz- the inability due to lack of powers, resources or abilities. In Ayah 42:31, when Allah says, “and what you with Mo’jazeen in the earth and what for you besides near Allah any Waliy nor Nas’eer” means what do you aim to achieve by considering anyone from the earth as Waliy or Nas’eer besides Allah, since they are all Mo’jazeen- those who are unable to be your Waliy or Nas’eer due to the lack of the required abilities, resources or powers, that only Allah can provide. X-Reference – 5:31, 8:59, 35:44, 42:31, 46:32, 72:12. (أَعَجَزْتُ;بِمُعْجِزِينَ)

 

AAKHIR (آخَرَ) & AAKHIRANE (آخَرَانِ) The word Akhir is the opposite of Awwal– Awwal means the first and Akhir means the last or the later. Therefore, when Allah uses the word Akhartana in Ayah 4:77 as in the phrase “Why did you not Akhartana to a Qareeb Ajalan” the word Akhartana is used here in the meanings of end or later. Basically, it 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, for instance in Ayah 2:184, “Ayyaman Ma’adodatin, Then whoever Kana among you Mareezan or upon Safarin, then A’idat of Ayyain Akhara…”  means that once you’re not going through these stages of life, such as not Mareez nor upon Safarin anymore, then in the Akhir- that is other than those periods of Safar and Mareez, when such periods are over, and the next day or period is different than the earlier periods, then it’s A’idat- confirmed and determined upon you to carry out the S’iyaam. Consequently the word also refers to anything, time period, anyone, any aspect which is other than that already discussed for instance in Ayah 5:106, “Oh you Amanu atu among yourselves when Hazara Ahadakum the Mout- Ha’en is the Was’iyyat- As’naane Zawa Adalin Among you or Aakhiran of Ghairakum so that you Darabtum in earth..…” addressed to those who Amanu, is the direct divine instruction, to be upholders of justice at its best (Shahada) among themselves, when presented with or come face to face with situations (Hazara) of any type of Mouth, death, physical as well as metaphorical in nature, in terms of extreme injustice, lack of moral and ethical value or darkness, the Ha’ena- the life is the Was’iyat, that is whole set of Allah’s laws and instructions as given in Quran, the laws of Deen that govern how to be upholders of justice and Shahada for Allah, is the Hayyat- the life is the Was’iyat and the Ayah thereafter and the subsequent ayahs describe how such situations can be countered to bring back the life, the Hayyat, Ha’en and to uphold the justice in all its meanings and interpretations.  The laws of Deen (Was’iyat) that needs to be carried out with mutual help, coordination and support of each other (As’naane) who are owners and possessors (Zawa) of justice at its best (Adal). However, if one is not able to find such people (Akhirane) of if they are other than those who Amanu (Ghairakum), then the responsibility of those who Amanu still remains to uphold the justice whenever come across extreme death like situations of injustices, darkness, lack of moral and ethical values, since those who Amanu are the ones whose responsibility is to bring forth and establish (Darabtum) on earth the Allah’s message as upholders of justice (Shahada). These Ayahs give guidance as to how to uphold justice under such circumstances. Similar meanings of the word is in the subsequent Ayah 5:107 as well. Quran has referred to the day of Akhira as the last of temporary life here on this earth and the start of the hereafter. I.e., Hiyaat-ud-Duniya is the life on this earth and Qayyam Akhira is the life hereafter, where we will abide forever.  X-Reference – 2:184, 4:77, 5:106-107 ,  (فَآخَرَانِ;آخَرَانِ;وَآخِرِنَا;آخَرِينَ;أُخْرَىٰ;آخَرِينَ;أُخْرَىٰ;يَسْتَأْخِرُونَ;لِأُخْرَاهُمْ;أُخْرَاهُمْ)

 

A’AKIFEEN (الْعَاكِفِينَ) A’KIFUNA (عَاكِفُونَ) A’akaf is to put all the beads together in a string, therefore in order to keep something secure, to connect them through a string of connection – a common connected ground, so everything remain connected and secure. If these are disconnected or shattered, they would be insecure and weak; therefore, they are connected together to stop these from being scattered, weak and imbalanced. Therefore, the word akaf means to correct, smooth out, and harmonize the matters between individuals. Al’Akoof means to go towards or strive towards something along with utter respect and conviction of its benefits and to remain connected to it on a permanent basis. It also means to stop something or someone or to stop one’s own self from doing something as in the ayah 48:25. In ayah 2:125 when the word الْعَاكِفِينَ is used, it’s meant for those people who ensure that the mankind, the community, the neighborhood etc. remains connected on the basis of Allah’s Deen, the laws and regulations built on the principals of love, justice, kindness, care and compassion, and the members remain connected through these laws with each other- connected and strengthened together through mutual respect, care and compassion. Similar meanings are used in ayah 22:25 Allah says …al-Masjid al-haram, which We made for the people – equal are the Al-Aakifufu and one from outside..”. In Ayah 2:187, when Allah says “And do not Tabaasheruhunna while you are Aakifuna in the Masaajid.” Means you should not go near and be with Sharr, and especially while you are Akifuna (strengthening, and connecting people, and aspects together so that everything remain connected and secured) in the Masaajid (any place where Sajda to Allah’s laws are being done) where you’re trying to ensure Sajda to the laws of Allah, as a part of the S’iyaam. Which means that if the aspects and people that you’re trying to connect become disconnected or shattered, the whole process of S’iyaam and ensuring Sajda to Allah’s laws, may become insecure and weak; therefore, focus on Akifeena, to connect together to stop these from being scattered, weak and imbalanced as well as to make sure that you correct, smooth out, and harmonize the matters between individuals, aspects and communities, and all this time you should not Baasharahunna- means you should exercise self-restraint and self-control against Shar of any type or form. X-Reference – 2:125 , 2:187 , 7:138 , 20:91 , 20:97 , 21:52 , 22:25 , 26:71 , 48:25. (يَعْكُفُونَ ; عَاكِفُون ; الْعَاكِفِينَ)

 

A’ALA (عَلَىٰ)  The word is normally translated as proposition upon or on only, but the word is not used only in the meaning for the proposition on or upon in all of its usages in Quran, but in much broader scope of meanings. Therefore, the word is used in Quran in the meanings of “upon, as per, according to, depending upon, despite, as long as, provided for, however, nevertheless” as well as in the meanings of “eminence, glory, height, prestige, superiority or dignity’ for instance, in Ayah 16:60, “For those who do not Yuminuna with Akhira is like the S’awaa. And for Allah is like the A’ala- the one who is the Aziz and the Hakeem”. Since we know the word Aziz refers to Allah being the one to whom all powers, pride, prestige and honor belongs, who can give best of the best Izzat to anyone. Also, Allah as the one who is All-powerful, Almighty, the one to whom all powers, pride, honor belongs. This Ayah effectively defines the word the A’ala as the one, referring to Allah who is both the Aziz (best of the best Izzat) as well as the Hakeem (best of the best Hikm- wisdom, judgment and laws). The same meanings of the word “Al-A’ala” are used in many Ayahs such as Ayah no. 30:27, 53:7, or 92:20. In Ayah 5:8, “O you who Amanu! Kunu (aim to reach the final destination as) Qawwameena (Aquomu- upholders of justice) for Allah, Shuhada’a (each & every role & act to upholder justice) with Qiste (justice in accordance with situations, unique requirements and needs). And do not let them Yujremannakum (cause any doubts, uncertainties, fears as opposed to Amanu) you Shana’anu (act silly, weak in judgment without using one’s intellect) Quomin (acts of Aqwama) A’ala (best of the best, eminence, prestige, height, superiority, dignity), except Ta’adelu (you do justice) …”. The same meanings of glory, height and eminence is used in Ayah 28:4, “Indeed, Firaun A’ala in the earth…”, the word here does not means on, or upon, but in the meanings of exalt, height, glory and prestige. Accordingly, the word ‘Alliyan’ is used in Quran for instance in Ayahs 2:55, 4:34, 19:50 to mean, the highest, the exalted, the glorified one. X-Reference – 2:55, 4:34, 5:8, 16:60, 28:4, 30:27, 53:7, 92:20. (عَلَى;عَلَىٰ;عَلَى;عَلَىٰ;وَعَلَى;عَلَىٰ;عَلَىٰ;عَلَىٰ; عَلَى عَلَىٰ;عَلَى;عَلَىٰ;عَلَى;عَلَى;عَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَى;عَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَىٰ;وَعَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَى;عَلَى;عَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَى;عَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَىٰ عَلَىٰ;عَلَىٰ;عَلَى;عَلَىٰ;عَلَىٰ;عَلَى;عَلَىٰ;عَلَى;عَلَى;فَعَلَيْهَا;عَلَىٰ;عَلَى;عَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَىٰ;عَلَى;عَلَىٰ;عَلَىٰ;عَلَى;وَعَلَى;عَلَىٰ;عَلَىٰ;عَلَى;عَلَىٰ;عَلَى;عَلَى; عَلَى;عَلَىٰ;عَلَى;عَلَى;وَعَلَى;عَلَىٰ; عَلَى; عَلَىٰ; عَلَىٰ; عَلَىٰ; عَلَى; عَلَى; عَلَىٰ; عَلَىٰ; عَلَىٰ; عَلَى; عَلَى; عَلَىٰ; عَلَى; عَلَىٰ; عَلَىٰ; عَلَىٰ; عَلَى; عَلَى ; عَلَىٰ ; وَعَلَىٰ ; عَلَىٰ)

 

AALA’A (آلَاءَ) The word is normally translated as favors or bounties but these meanings do not make sense for instance in the most frequent verse of Surah Rahman “فَبِأَىِّ ءَالَآءِ رَبِّكُمَا تُكَذِّبَانِ”, which is normally mistranslated as “so which of your lord’s favors will you deny?” Whereas if you read all the ayahs of this surah, it does not talk about favors only, for example Ayah no. 39 to 44 talks about the habitants of hell and the description of hell. The phrase does not use the words Na’mat or Ayat, but the word used here is ءَالَآءِ Aala. The word ءَالَآءِ Aala basically means to realize one’s responsibilities towards someone or something. By highlighting all these aspects that Allah is highlighting in Surah Rahman, Allah wants us not to deny, ignore, and neglect our responsibilities but to utilize our abilities including our intellect and reasoning, by exploring all these aspects of Allah’s Rabobiat, in seeking knowledge and then using this knowledge and wisdom for the benefits of the humanity and All of Allah’s creations. Similar meanings of the word are used in Ayah 7:69, “….then Azkaru A’ala’a Allah so that you Tuflehun”  means realize your responsibilities towards the system of Allah so that you become successful in both the worlds. In Ayah 53:55, “Then which of A’ala’a of your Rabb do you doubt?  Means which responsibilities that you need to realize towards your Rabb that you’re doubtful or confused about. X-Reference –7:69, 53:55 and several verses of 55.  (آلَاءَ; آلَاءَ)

 

A’ALAM (عَالَمِ) & A’ALIMEEN (الْعَالَمِينَ) The word A’alimeen is normally translated as the worlds. The word Aalimeen is plural of the word Aalam (عَالَمِ) and is used in three broad meanings in Quran 1) The universe, everything in it or all that exists, 2) all realms, worlds, kingdoms, dominions, empires, or jurisdictions and 3) Refers to those who have Ilm (علِم), knowledge. It depends on the context and the discussions as to which ones or the combination of these meanings are used for instance in Ayah 5:115, when the phrase, “not Azaabahu Ahadan from the Aalimeen”, refers to the Azaab which is unmatched or which does not have any equivalent in the entire universe and among all the worlds, kingdoms, jurisdictions, and empires. Similarly in Ayah 7:80, “And Lut, when he said to his nation, ‘Do not commit the Fahashata, what can Sabaqakum (take sabqat, preceded you) therein of Ahadin of the worlds.”, the word is used in the same meanings of being matchless, unrivaled and inequivalent in terms of them being Fahasha in the entire universe, all realms, kingdoms, dominions or empires. Where ever the phrase ‘Rabb Al A’alimeen’  is mentioned for instance in Ayahs 7:54 and 40:09, the word A’alimeen is used in All three of these meanings, i.e. Allah is the Rabb who is carrying out the process of Rabobiat for each and everything in the entire universe, in all jurisdictions, dominions, worlds, empires, and kingdoms, as well as the source of all knowledge and learning and hence the Rabb of all those who have the knowledge, who are considered experts, knowers; masters; scientists; authorities; specialists- people with special knowledge and expertise in any field, whose opinions are greatly respected because of their knowledge. In Ayah 3:33, “Indeed, Allah As’t’afa (elevated, raised in status) Adam, and Nuh, and family of Ibrahim and family of Imran Aa’ala (height, prestige) of the Aalimeen…” Where the word A’alimeen is again used in all three meanings. In Ayah 3:96 “Indeed the first Ba’ait established for the humanity is the one which is with Bakkah (crowded, packed, full of) Mubarakan (blessings & increase) and Huddan (guidance) for the A’alimeen” The word A’alimeen is used in all its meanings and thus this means that the first Bai’ait of Allah that was established for the humanity was with Bakkah- i.e., crowded with, packed with, full of and a gathering of Mubarakan and Huddan for the A’alimeen, for the entire universe and everything in it; for all the worlds, dominions, kingdoms, jurisdictions, and empires and for those who are aware, who have the knowledge and who are considered experts and knowledgeable. X-Reference – 3:33, 3:96, 5:115, 7:54, 7:80, 40:09 . (الْعَالَمِينَ; الْعَالَمِينَ; الْعَالَمِينَ; الْعَالَمِينَ; الْعَالَمِينَ; الْعَالَمِينَ ; الْعَالَمِينَ)

 

A’AMAHU (عْمَهُ) The word is used in the Quran in the meanings of “wander from the right place, wander about; rove; stray; divagate; digress etc. for instance in Ayah 6:110 “….and Nazarahum them from T’ughyaniy Ya’mahun” ­in terms of cut off, end your association with them and they should be left in their Tughyani wandering and transgressing away from the path of Allah as a consequence of their behaviors which is that they would wander away from the path of Allah, towards the Taghut, they would digress, and stray away from the path of Allah and will be engulfed in the path of Taghut- include each and everything such as people, beings, things, laws, judgments, rulings, books, elements, systems, etc. which they follow instead of Allah’s revelations, the Kitaab in state of extreme transgression and crossing of boundaries. Similar expression and meanings are in Ayah 7:186, “Whoever Yuzalil of Allah, then not Haadi for them and they will be Yazrahum in their Tughyani Ya’amahun”.  At most of the places the same expression “T’ughyane them – they Ya’ma’hun” is used for instance in Ayah 2:15, 10:11, 15:72 & 23:75 reflecting the concept that those who wander from the right path, they transgress and digress in extreme transgression and crossing the boundaries of Allah’s path by following Taghut- all such people, beings, things, laws, judgments, rulings, books, elements, systems, etc. which they follow, as act of Shirk, instead of Allah’s Deen, Hidayah and message. In Ayah 27:4, “Indeed, those who do not Yuminun with Akhira, Zayyin for them their A’maal, so they Ya’mahun” describing the other characteristics of those who Ya’ma’hun as those who do not Amanu with Akhira- they do not have Emaan on the concept of perfect recompense and the accountability. X-Reference- 2:15, 6:110, 7:186, 10:11, 15:72, 23:75, 27:4. (يَعْمَهُونَ;يَعْمَهُونَ ; يَعْمَهُونَ)

 

AAMEEN (آمِّينَ)  The word is normally mistranslated as ‘those heading or coming to’, for instance as used in Ayah 5:02 in order to misinterpret the ayah as if it is talking about animal slaughtering, but these are wrong translation of the word. The word is the same as used for instance in Ayahs 7:68, 26:107, 26:193 and 44:51, which basically means trustworthy or secure. In Ayah 7:68, “I convey to you the Risalat (the Hidayah) of my Rabb and I am to you an Ameen Nas’ehun (advisor)” used here in the meanings of trustworthy, dependable, reliable, truthful, honorable and honest. The word is used in similar meanings in Ayah 26:193 for the Malaik of Jibrael with the phrase “Rooh al Ameen”. In Ayah 26:107, nabi Nuh addressing his people, “Indeed, I am to you an Ameen Rasoolun”. In Ayah 44:51, “Indeed, the Muttaqueen are in Ameen (safe, secure, trustworthy, reliable) Maqaam (place, prestige, status)”. In Ayah 62:02, when Allah says, “Allah is the one who sent among the Ameen Rasoolun from themselves…” Allah is not talking about among the unlettered or illiterate people as the word Ameen is mistranslated here normally, but talking about a Rasool from those who are trustworthy, honest, truthful, safe and secure. In Ayah 5:02, when Allah mentions “Sha’aira of Allah; the Shahar Al Haraam; the Hudya- Hidayah; the Qalalaida; Aaimeena of the Baiyt Al Haram” as parts of that Yureedu, the whole system of Allah on the basis of which Allah guides mankind to the Hidayah, the word Ameenal Baiyt al Harama, does not mean coming to the Kaaba as is normally mistranslated but basically refers to the Ameen-the trustworthy, the secure, Baiyt (of Allah) the Haram (the sacred), as part of the whole system of Allah’s Yureedu towards the Hidayah. X-Reference – 5:02 , 7:68, 26:107, 26:193, 44:51, 62:02. (أَمِينٌ; أَمِينٌ; آمِّين)

 

A’AMMAD (عَمَدٍ) & MUTA’AMMADAN (مُتَعَمِّدًا) The word is normally translated as intentionally or deliberately and used as an opposite to the word Khata’a (un intentional and unplanned mistakes) in Ayah 33:05 “there is no blame upon you for that in which you do Khatabut, but only what Ta’amadat (with strong basis or foundations of) your Quloob (intentional, well perceived decided acts)” here Ta’amadat refers to those acts done with strong foundations and basis of the Quloob- meanings intentional, with knowledge, well informed, well-planned and well-perceived acts. The word is also used in Quran in terms of pillars or foundations for instance in Ayah 13:2 Allah says “Allah is the one who has raised the skies without any A’madin…” Used here in the meanings of foundations, columns, or pillars. Similar meanings are there in Ayah 31:10 and 104:9 as well as the use of the word “Al-A’emade” in Ayah 89:7. Thus, A’ammad or Muta’ammadan also refer to foundations, or basis, reasonings or grounds on which something is based upon for its standing or footing, for instance in Ayah 5:95 the phrase “…and whoever Qatalahu among you Muta’ammaedan, then Jaza’aa (penalty, recompense) …” where the word is used in both its meanings in terms of whoever Qatal through planned, well-perceived, intentional and with knowledge on the basis of firm grounds, basis, or foundations. Similarly, in Ayah 4:93, the word is used to refer to Qatal of a Momin, with firm grounds, strong basis, reasons or foundations, after doing one’s work, after thorough preparedness, knowledge, intentions and planning. – X-Reference – 4:93, 5:95, 13:2, 31:10, 33:05, 89:7, 104:9. (مُتَعَمِّدًا;مُتَعَمِّدًا;عَمَد)

 

A’AMU (فَعَمُوا) & UMYUN (عُمْيٌ) The word is normally translated as blind or blindness but the word is used in Quran in much deeper and wider meanings in terms of not only the state of being blind, unable to see anything or blindness, but also used in terms of making something ambiguous, mysterious, cryptic, enigmatic, unknowable, puzzling, unfathomable, or obscure; To change someone’s or something’s appearance so that they look like someone or something else altogether; To hide something by making it look something else in terms of making it, or the reality of it blind or something else as perceived by others; Camouflage something, or cause something to be camouflaged; etc. for instance in Ayah 28:64-66, “And it will be said to them to Ada’u (call for) their Shurakaa and they will call for them but they will not respond to them. And they A’raa (personally experience, perceive) the Aza’ab. Only if they were Yahtedun (be guided). And the youm (well-known event when) they will be called and asked, ‘What were your response to the Mursaleen (messengers)?’. Then A’myat (become A’amu) upon them the Na’baa (news) of that Youm (well-known and confirmed event), so they do not Yutasaleun (ask them)”.  Here it becomes very clear that they were blinded to the Hidayah because of their Shirk and by their Shuraka, because of which they did not pay attention to the many Rasool who brough to them the Hidayah, because they were A’myat- blinded, blindsided from the Hidayah, guidance being camouflaged from them, due to their own acts of Kufar and Shirk; and them becoming what they were not supposed to be as Humankind by blindly following their Shuraka’a. The concept is explained further in Ayah 11:28, describing the interaction of Nabiy Nuh, “He Said, ‘O my Quom, do you Ara’a (perceive, experience, observe) that I A’ala (height of) Bayyinaat (distinct proof) from my Rabb, while Allah has given me Rahmatan from Allah. Then, A’myat upon you to take it as an obligation while you are towards it Karehuna (averse, detesting it).” Means Am’yat- blindness, state of being camouflaged as well as making the Hidayah, the Bayyinat hidden and camouflaged to make it appear something else. Similarly, in Ayah 5:71, after talking about the many Rasool that were sent to humankind, who were either Kazabu (made fun of, denied, ridiculed) or Qatal (both physical and allegorical killing) making them ineffective as Rasool, Allah then says, “And they Hasabu except that Takuna Fitnatun, then A’amu and S’ammu, then Ta’ba Allah upon them, then A’amu and S’ammu many of them. And Allah is Bas’eerun with what they do.”  Here it shows a repeated fashion of them doing of Kufar, then doing Touba (making a U-turn) towards Allah, then doing of Kufar again, but then many of them cementing their position at Kufar. Thus, one of the basic qualities of those who have gone and are in the process of going to extreme in Kufar, is the acts of A’amu- that is being blinded, unable to use their faculties due to the lack of using their Aqal, reasoning, intellect and the lack of not seeking knowledge; as well as them following a certain religion or ways and methods which are camouflaged to appear as Deen to them, but it’s nothing like it. These conducts and behaviors of blind followings also make them the worst creation of Allah, as being human means to use one’s intellect and reasoning. In Ayah 2:17, while talking about the extent of a person being in the state of Kufar exemplified by a person lighting a fire, and being surrounded by light from all sides, but still unable to benefit from it, thereafter in Ayah 2:18, Allah says, “S’ummun Bukum Umyun, so they will not Yarja’un.” Describing the condition, wherein, due to such extent of Kufar, none of their faculties are working anymore, and therefore they are not able to benefit from the most authentic source to be able to come back to the state of Amanu- Thus here, the word U’myun, not only reflect them being in the state of blindness, or unable to see anything as consequences of them doing Kufar, not seeking knowledge, not using their faculties; but also reflect the situation, wherein the actual Hidayah has been camouflaged, because of which the Deen-e-Islam has been hidden and camouflaged to look, be perceived and practiced in a manner which is not at all is the real essence of the Deen. Additionally, the use of the word Umyun here also refers to such people who are not only being blinded or unable to witness and follow the Hidaya, but also them being in a state of Kufar, which is not at all what humans have been created to be, they are not supposed to be blind followers, they are supposed to be curious for knowledge, seeking their Aqal, thinking and intellect and to be on the Hidayah- the guidance. Thus, they are changed and camouflaged to be the worse type of Allah’s creations, even worse than animals for instance as per Ayah 7:179. – X-Reference – 2:17-18, 5:71, 11:28, 28:64-66. (عَمُوا;فَعَمُوا;الْأَعْمَىٰ;عَمِيَ;عُمْيٌ; عَمِينَ)

 

AA’QIBAAT (عَاقِبَةُ) A’EQAAB (الْعِقَابِ)The word Aa’qebat is normally translated as either as ‘end’ or as ‘punishment’ whereas in Quran it is more used in the meanings of the outcome of one’s code and conductions (Including one’s Emaan) and deeds done in this worldly life, that one would face sooner or later, as a perfect recompense either in this world as well as in the Youm-al Akhira. Thus, this word refers to the outcome, the retribution, the payback, the reprisal of whatever was done and is being repaid in just manner in accordance with whatever was done as per Allah’s solid judicial principles and with justice at its best, for instance, in Ayah 16:126 “and if you Aqibtum then A’aqibu with the like of what you were A’uqibtum with it, but if you do Sabar, then Khair is for the Sabireen…”  Here Allah is saying that if you like, you can give the same outcome, the same payback, retribution in just manner the likes of what you were afflicted with, but being persistent and steadfast (Sabr) is better and source of all good in life (Khair). In Ayah 3:137 and 6:11 when Allah says “travel in the earth and Anzur how was the A’qibatu of the Mukazibeen” Allah is talking about the outcome of their deeds, the end results of what they used to do, of what they earned as payback based on justice (A’qibatu) of those who made fun, rejected and ridiculed Allah’s Ayaat (Mukazibeen). Similar meanings are used in Ayah 7:84. The word A’eqaab is normally mistranslated as punishment for instance in Ayah 5:02, but the word is used in the similar meanings of end result and recompense. In Ayah 3:149 “O you who have Emaan if you obey (Tut’eu) those who do Kufar, they will make futile (Yuraddukum) on your A’qabekum…” that means they will make futile, useless, rendered useless, and negate on your end results and the recompense of your deeds (A’aqibekum). In Ayah 16:36 while talking about those who got misled and were the followers of the laws (Abideen) of the T’aghoot, Allah says “so travel in the earth and observe how was the A’aqibatu of the Mukazzebeen” Similar meanings are in Ayah 7:84 as well. In Quran, where ever the phrase is used as “Allah is most perfect, strong, severe (Shadeed) of the A’eqaab” for instance as used in Ayah 5:02 and 5:98, it means that Allah is most perfect in giving the recompense in accordance with one’s Amaal and deeds in terms of their end result as a consequence of their own actions and choices is to be given to them as per the most perfect accountability. X-Reference – 3:137, 3:149, 6:11, 5:02, 5:98, 7:84, 16:36, 16:126. (الْعِقَابِالْعِقَابِ;عَاقِبَةُ;عَقِبَيْهِ;أَعْقَابِكُمْ;عَاقِبَة;;عَاقِبَةُ;أَعْقَابِنَا;عَاقِبَةُ;الْعِقَابِ; عَاقِبَةُ; عَاقِبَةُ; عَاقِبَةُ; وَالْعَاقِبَةُ ; الْعِقَابِ ; الْعِقَابِ)

 

A’ARIZ (فَأَعْرِضْ) A’ARAZ (أَعْرِضْ) & A’URZATAN (عُرْضَةً) Normally translated as an excuse, as in the ayah 2:224, or ignore, or turn away, as in ayah 4:63 but the basic characteristics of the word is from the word Aarizan- that cloud which is spread out on the sky as used in the ayah 46:24 “Then, when they saw a cloud approaching their valley…”. Therefore the word is used in the meanings of exposing, spreading out as used in the ayah 57:21 when describing heaven as “..Jannat whose Araz is like the Araz of the skies and the earth…”  Similar meanings of the word is in terms of presenting someone or something, making something obvious, or something being made to put in the front as a covering or exposing to something for instance in the ayah 40:46 “The fire, they are Yurazon to it in the morning and evening…” . In Ayah 4:81, When Allah says “…So Fa’ariz from them and Tawakul upon Allah” the ayah is talking about dealing with those who are Munafiquoon, in terms of exposing them, explaining to them, becoming a covering or shield against their behaviors and conducts. The word A’iteraz means to come out/spread out in front of something in a manner that it becomes a hindrance. Similarly, the word is used in Ayah 2:224, with all these meanings of spreading Allah as a front, as a shield or covering as a cause for not doing what they committed in their Aimenaukum related to Birra, Taqwa and Islah of people. When the phrase A’raz of this worldly life as used in the ayah 4:94 and 8:67, it is used in the meanings of everything in this worldly life that one gives focus to, that has spread out in terms of one’s priority, attention and desire. X-Reference – 2:224 , 4:63 , 4:94 , 8:67, 40:46 , 46:24 , 57:21. (تُعْرِضْ;أَعْرِضْ;عُرْضَةً;فَأَعْرِضْ;فَأَعْرِضْ;عَرَضَ;تُعْرِضُوا;فَأَعْرِضْ;وَأَعْرِضْ ; وَأَعْرِضْ)

 

A’ASA (عَسَى) the word is normally mistranslated as “Perhaps” or “May be” which does not make sense, especially when Allah talks about Allah’s own self- for instance in Ayah 66:8 “Oh you who have Emaan, Toubu (turn to, do touba) towards Allah in Toubatun Nas’uhan (sincere), A’asa your Rabb will Yukaffira from you the Sayyiaat…” here translating the word A’asa as perhaps is not the language or the expression of Allah- since Allah always talk in definite terms, Allah would never say in Quran that, ‘oh you who have Emaan, Toub to Allah in sincere Touban, ‘Perhaps/May be’ your Rabb will Yukaffir from you the Sayyiat’, as if Allah is not sure, whether Allah would Yukaffir the Sayyiat even after the sincere Touba by the Momin. Translating the word as perhaps or may be does not make sense at all. Similarly in Ayah 2:246 the discussion between Nabi Musa and his nation the phrase is “Would you A’asaetum if kutiba (ordained) upon you the Qitaal (fight) that you do not Taqtila (fight)?” Here the meanings of the word become obvious in terms of ‘do you dare, do you have the capability, the courage, the toughness, the power to not do Qital, if Allah kutiba Qitaal upon you. Thus, the word is used in Quran in the meanings of toughness, having capabilities, abilities or powers to do something. For instance, in Ayah 68:31-32 “They said, ‘Woe to us, indeed, we were transgressors, A’asa our Rabb that can substitute Khairan than it…” Here the word A’asa is used in the meanings of “that our Rabb has the powers and the abilities to substitute it with Khair’. In Ayah 2:216 “Kutiba upon you the Qitaal (in the sabeel of Allah) while it is hateful to you. And A’asa (you have the ability) that you dislike a thing which is Khair for you and A’asa (you have the ability) that you love a thing while it is Shar for you”  X-Reference – 2:216 , 2:246 , 4:84 , 66:8 , 68:32 . ( ; فَعَسَى ; عَسَىٰ ; عَسَىٰ ; عَسَى ; عَسَى ; عَسَىٰ)

 

A’ASHIR & A’ASHIRUHUNNA (َاشِرُوهُنَّ) is normally translated as ‘live with them’ in ayah 4:19, which is a wrong translation. The word means consider them your kindred ones – friend, closed ones, allies and take their assistance and help as your friend, ally and assistance for instance in ayah 26:214 “and warn you’re A’sheerataka (Your kindred ones- associates, friends, allies, etc.) and the Aqreebeen (near and dear ones)”. In ayah 22:13 “He makes duaa for (call upon) the one whose Zarrahu (intense harm) is closer than the Nafa’a (benefit/earnings/advantages), surely Bai’sa (his compensation as a consequences of his choices/actions) is the Molaa (the one who is taken as a Waliyy) and surely Bai’sa is the A’sheer (assistance, friend, ally). Similar meanings of friends, relatives, close associates and allies are used in ayah 9:24 and 58:22. Similarly in ayah 4:19 when Allah says “…And A’aShiruhunna them with Ma’roof…”  it does not mean to live with them with Maroof as is normally mistranslated but it means that to consider them your kindred ones – friend, closed ones, allies; take their assistance and help as your friend, ally and assistance and treat them with Ma’roof behavior. X-Reference – 4:19 , 9:24 , 26:214 , 58:22. (اشِرُوهُن)

 

A’ATAD (وَأَعْتَدْنَا;وَأَعْتَدْنَا) The word is normally translated as prepared and mostly used in Quran in terms of fire, or Azaab, or hell or recompense for the Kaafireen for instance in Ayah 76:3-4, “Indeed, WE give Hidayah to the Sabeel whether they are Shaakir (grateful) or whether they are kafuran (ungrateful). Indeed, WE have A’atadna for the kaafireen chains and shackles and blazing fire.” This ayah shows that the word A’atadna is used in Quran in the meanings of the Kaafireen earning the recompense due to their acts of Kufar. Similar meanings and usages are used in Ayahs 4:161, 17:10, 18:29, 25:11 and 67:5. It is also used in Quran in the positive sense for instance in Ayah 33:31, “and whoever is obedient among you to Allah and Allah’s Rasool and does Amal-e-Swalehan, WE will give them their recompense twice and WE have A’atadna for them a noble Rizq.”  Not only that this ayah is telling us that the word A’atadna here is used in terms of these people earning their recompense for their Emaan and Amal-e-swalehat, but also shows that this recompense is being accorded to them twice, once here in this world in terms of Rizq (ways and means of their personality and character nourishment) as well as in the Akhira in terms of being recompensed with rewards in this world and the hereafter, basically telling us that this A’atadna is used in the meanings of giving of recompense based on one’s Emaan/Kufar and deeds, both in this world as well as the Akhira. X-Reference – 4:161, 17:10, 18:29, 25:11, 67:5, 76:4.   (وَأَعْتَدْنَا;وَأَعْتَدْنَا)

 

A’ATAZALUKUM (اعْتَزَلُو) & YA’TAZELUKUM (يَعْتَزِلُوكُمْ) The word is normally translated as withdraw from but the word is used in Quran in all-encompassing meanings of ‘retire from, step aside, detach oneself from, dissociate one from, or isolate oneself from, seclude from, part with, withdraw from etc. for instance in ayah 19:48, when talking about the conversation of Nabi Ibrahim with his people, Allah says “And I A’atazalekum you, and what you make Duaa to besides Allah, and I will make Duaa to my Rabb, A’asa (who has the power to) that I do not become of those who make duaa Shaqeeyan (discord or rebellion) to my Rabb”  here the word is used in all-encompassing meanings of isolating or secluding himself, as well as leaving and withdrawing from his people. Similar meanings are used for the word in the next ayah 19:49 as well, “So when he A’atazalahum and what they do Abd from besides Allah, We blessed to him Ishaaq and Yaqoob and WE made each Nabiyan”. In ayah 4:90, Allah says “and if Allah Yashao, Allah gives Lasalat’ahum (given ability of Salat’a- of being fearless, bold) to them over you, then to Qatal (fight) you’. So, indeed, A’atazalukum them, then if they do not Qatal (fight) you, and Alqu’ (meet) you the Ssalaam (submission, peace), then Allah has not made for you a Sabeel (way) over them” is talking about not to pick fight, avoid, withdraw from, those, on whom Allah might give them the ability of Salat’a (being fearless) over you and then the ability to them to fight you, therefore not to seek a way against such people who do not fight you, and meet you Salama. Similar meanings are used in next ayah 4:91 when Allah says “so if they do not Ya’tazelukum (isolate, withdraw from) you…”. In Ayah 44:21 “And indeed, if you do not Aamino (have Emaan) on me, then A’atazelone” means withdraw from me, isolate, part, step aside or detach yourselves from me. X-Reference – 2:222, 4:90-91 , 18:16, 19:48-49 , 44:21 . (يَعْتَزِلُوكُمْ;اعْتَزَلُو)

 

AA’TEY (أْتِي) The word is used in Quran in the meanings of to introduce, bring, to come, to source, approach, result, happen, give or grant, for instance the use of the word in the phrase ‘Aqueemu’s Salaat wa Aa’tuz Zakat’ as in Ayah 2:43 the word Aa’tu is used in terms of bring, source, give, dedicate one’s resources, time, wealth, skills etc. for the system of Salat in order for Zakeya- nourishment, purity, upkeep and to uphold and maintain the social care system as the concept of Aa’tu-z-Zakat. In Ayah 2:53, and 2:87 “And when Ate’na Musa the Kitaab…”  the word At’eyna is used in the meanings of give, granted, blessed. Similar meanings are in Ayah 2:63, with the phrase “And Khusu what Atenakum with Quwat” meanings that grab hold strongly what all have been given, granted and blessed with, through full energy, resources, strength and courage. In Ayah 7:163, the use of the phrase “…Not Ta’atehim them this Nabluhum them with what kanu Yafsequn.” Means that they did not receive, what was given to them as blessing, except in the form of test and trial due to the fact that they were rebellious and Faasiq. Similar meanings are in Ayah 2:253, 3:79, 5:20, 17:2, 24:56 and many other usages of the Quran as well. – X-Reference – 2:43, 2:53, 2:87, 2:253, 3:79, 5:20, 7:163, 17:2, 24:56. (تَأْتِيهِمْ ; تَأْتِيهِمْ ; آتَيْنَاكُمْ ; يَأْتِهِمْ ; آتَيْنَاهُ ; تَأْتِيكُمْ ; آتَيْتَنَا ; آتَاهُمَا ; آتَاهُمَا ; تَأْتِهِمْ)

 

A’AUZU (أَعُوذُ) A’IZ (عِذْ) the word A’iz is used in the meanings of seeking refuge and protection, with Allah, in terms of complete Tawakkul, reliance and putting one’s trusts on Allah, in almost all the uses of the word for instance in Ayah 2:67, the phrase by Nabi Musa, “…he said, I seek refuge with Allah that I Akuna (aim to reach the final destination of being) among the Jahiluna.” Similar meanings are in Ayah 11:47, 19:18, 40:27, 23:97-98 and 44:20 as well. In surah 113 the phrase, “Qul A’auzu with Rabb’e’ Falaq” and Surah 114, the phrase “Qul A’auzu with Rabbe Naas” are both usages in the same meanings of seeking refuge, protection, putting one’s trusts on, in terms of complete Tawakkul on Rabb- Allah who is carrying out the process of Rabobiat for the whole of humanity and everything.  However, the word is used in Quran in other than for Allah as well for instance in Ayah 72:6 “and that were Rijaal (stronger people) from the mankind- they Ya’uzuna in the Rijaal from the Jinn…” Here the word Jinn is used to refer to such human beings who are not visible or who do not usually live amongst the other human beings, in terms of them leading a high-end, lavish, extremely powerful, grand, luxurious lifestyle- thus this ayah is basically referring to the fact that those of the normal humanity with resources, Rijaal, they rely on, seek protection and refuge with the Rijaal of the Jinn. X-Reference 2:67, 11:47, 19:18, 23:97-98, 40:27, 44:20, 72:6, 113:1, 114:1. (أَعُوذُ ; فَاسْتَعِذْ)

 

A’AWANUN (عَوَانٌ) the word is normally mistranslated as middle aged in Ayah 2:68, while describing the concept of Baqaratun (misinterpreted as cow) whereas the basic characteristics of this word is in terms of Ta’awun meaning helping, cooperating with, and supporting each other, or doing something with the help and cooperation of each other for instance in Ayah 5:2 the phrase is “and Ta’wanu A’ala in the Birra and Taqwa and do not Ta’wanu A’ala in Ism and Awdwan”  meaning help, support and cooperate with each other in the Birra and Taqwa but not in Is’m and Awdwan (transgression). In Ayah 18:95, the phrase is “….then A’wuny me with Quwwat….” meaning assist, help, support me with all your strength, resources, energy and zeal. Similar meanings of the word “A’anahu”  is used in Ayah 25:4. In Ayah 2:68 while discussing the characteristics of the Baqaratun (the discord, divide, sects making, man-made laws to create discord in society) that Allah has asked Bani Israel through Nabiy Musa to Zabiha (Part with, separate from, disconnect with for good) the phrase is “Baqaratun Not Faariz and not Bikrun A’waanun between that”  which is normally mistranslated as ‘cow that is neither old nor young but middle aged between that’ whereas this is not at all what Allah is saying. In fact, this phrase means that ‘Baqaratun is that kind of discord and divide in society that is neither Faariz (ordained as mandatory) nor is it any Bikrum (the first time, unprecedented, novel thing) to be A’waanun (helped, cooperated with each other, in support with and promoted) between that (i.e., between and in the Baqaratun)- means that neither is it obligatory, mandatory as per the laws of Deen, nor you (the Bani-Israel) are the one who are Faariz- the imposer, the forcer of these laws, who could propose any law as Faraz, obligatory and compulsory, only Allah is the Hikm- the lawmaker in Deen; nor is it the first time or unprecedented that people have helped and cooperated with each other in enforcing of such man-made laws in the name of Deen. X-Reference 2:68, 5:2, 18:95, 25:4. (عَوَانٌ)

 

AAZARA (آزَرَ) The word is used in Quran only once in Ayah 6:74 and misinterpreted as the name of Nabiy Ibrahim, whereas taking this word as just the name of father of the Nabiy, wouldn’t embody any divine wisdom and there is no need to mention the name of the Nabiy’s father- why would Allah mention the name of the father of one of the Nabiy, whereas would skip to mention the names of many Nabiyeen and Rasool. The Ayah is not talking about interactions of Nabiy Ibrahim with just his father, or one person at all, but with all his ancestors and forefathers. The word is basically used in the Ayah in the meanings of “come to the assistance of, to give support or countenance to, to make or become solid, to encourage, to help or to stand up for or stand by something or someone or to uphold, strengthen, support something or someone”. Thus, when Allah says in Ayah 6:74, “And when Qala Ibrahim to his Abehey, ‘A’azara Attakhezu As’naaman A’lehatan……” it means that when nabiy Ibrahim interacted with his ancestors and forefathers through his conducts, speech and behaviors that, ‘Have you uphold, strengthen, support, help and assist (A’azara) and seized and grabbed hold to strongly (Attakhezu) such lifeless and useless things, aspects, which you worship (As’naman) and taken as deities, whose laws you follow instead of Allah’s. X-Reference- 6:74. (آزَرَ)

 

AAZLAME (بِالْأَزْلَامِ) The word is normally translated as by dividing arrows or the practice of drawing lots or bidding or lottery process, which is a very restrictive interpretation of this word. The word is used in Quran in a much broader and all-encompassing manner to refer to the not only the practice of dividing arrows or the featherless arrows as used by ancient Arabs for the purpose of divination and prophecy, but also includes all such acts of fortune or foretelling, which are sortilege in nature- that is to refer to the practice of foretelling the future from a card or randomly drawn method, or other item drawn at random from a collection.  Hence the definition of the word Aazlaame will not include weather forecast or any other scientifically based method of forecast or foretelling of future which are based on scientific knowledge and discovery. Hence when Allah says in In Ayah 5:90, when Allah says, “Oh you who Amanu! Indeed, the Khamru and the Mayser and the Ins’aabu and Azlaamu are Rijsun from the Amal of the Shaytaan so Ajtanebu it so that you may be Tuflahun.”  Shows that Al-Azlaame are Rijsan, and the work (Amal) of the Shaytaan- the point to note here that the word Azlaam are mentioned here among the list of those aspects which are to be avoided at all costs (Ajtanebu), and therefore one cannot do it just for fun or recreational aspects, but in terms of the need basis only. Thus, going for weather forecast or looking at the earthquake or tsunami related foretelling in areas which are on the earthquake belt or in areas of high tsunami risk can and should be utilized which may or may not be based on scientific research, tools and methods. However there are some specific acts of Azlaam which are in fact mentioned in the list of prohibitions and one can never indulge in those, as defined in Ayah 5:03, through the phrase “Tastaqsemu with the Azlaame” is mentioned as one of the prohibitions, which basically means Tastaqsemu- seek division, divide, animosity, or separation between people by influencing their minds, or through votes with the help of the Azlaame- non-scientific fortune telling methods or sortilege – meaning the practice of foretelling the future from a card or other item drawn at random from a collection. Thus, each and every act, that aims to seek division, divide, animosity of people through non-scientific methods of cheating and deceiving, which are not based on scientific study, research and tools are prohibited. Thus, the prohibition is not only in terms of how these foretelling the future has arrived at (Azlaame) but more focused in terms of the purpose of such exercise (Tastaqsemu), If the purpose is not there, in terms of even if one is not trying to seek division among people, even then it should be avoided at all costs. X-Reference – 5:03 . (وَالْأَزْلَامُ;بِالْأَزْلَام)

 

AAZN (أَذًى)- Normally translated as being hurt, harmed or even being dirty as in ayah 2:222, but the meanings of this word, although includes physical hurt and harm as well, but are more on the emotional, verbal or psychological sense and nothing to do with being impure or dirty as it is normally mistranslated in ayah 2:222. For instance, in the ayah 2:262 “those who spend their wealth in the Sabeel of Allah, and then do not follow up with what they have spent and do not Aazn…”  Here it’s used in the meanings of statements/acts causing verbal, emotional or physiological hurt such as hurtful comments or any such words or acts which is hurtful to the recipients of these wealth or sadaqat. The word is used in similar meanings in the ayah 33:53 advising people going to the Nabi’s house without invitation or overstaying afterwards, cause Aazn to the Nabi. It is also used in Quran as a step down of the word Zarar – used in the meanings of much intense hurt, harm and torture for instance in the ayah 3:111 “They will not cause Zarar to you, except Aazn..”. In ayah 2:262-264 the word Aazn is used as an opposite of Ma’roof words and Mughfirat to others, as in the phrase “Ma’roof words and Maghfirat are better than Sadaqat followed by Aazn”. In the ayah 33:48 “Do not follow the Kafireen and the hypocrites, but let go of their Aaznahum (their Aazn on you) and do tawakul of Allah..” The same meanings and context are used in the ayahs 3:186. X-Reference – 2:196 , 2:222 , 2:262-264 , 3:111 , 3:186 , 4:102 , 33:48. (أُوذِينَا; أَذًى; أَذًى ; الْأَذَىٰ ; أَذًى)

 

A’AZUHUMA (فَآذُوهُمَا) & AUZU (أُوذُوا)  the word ‘A’azuhuma’ is normally translated as ‘punish them’ in the usage of this word in Ayah 4:16, which is a wrong translation and also it does not make sense since in ayah 4:15, Allah has already announced the punishment for those who have committed the Fahashi, and their acts have been confirmed. Thus, as per 4:15-16 when Allah says “…then Amsekuhunna (Maskan them, Settle or Contain them, as a state of Miskeen) in their Bayyoot (their houses) until death comes to them, or Allah makes a Sabeel (an exit, a way out) for them. And the two who commit it among you, then A’azuhuma them….” Here the word A’azuhumma does not mean to ‘punish them’ again, as the punishment is already announced in ayah 4:15 as being left within their houses in a state of Miskeen. The word is used in Quran in two broad meanings of (1) to be captive, entrapped and (2) without any contact with anyone else. Since this is the punishment which has been accorded to those who committed Fahashi, of being retain/contain in their homes in a state of Miskeen, held captive and without any contact with anyone, is a justified punishment as per the due right of the deeds of Fahashi, whose basic element of causing Fasaad, immorality, indecency and corruption among communities has to be curtailed. The word is used in similar meanings in Ayah 3:195 as well in the phrase, “…so those who Haajeru (migrated) and Akhraju (exited) from their Dyaar (homes) and Auzu in my Sabeel (Path of Allah) and Qatalu (literally or metaphorically get killed)…”  referring to those who would be destined to Jannat, talking about those who got exited from their homes, entrapped, captive, isolated, and singled out because they have been steadfast in the path of Allah. Similar meanings are in Ayah 6:34, “and surely have Kazabat (reject, deny, made fun, ridicule) Rusulun from before in the past as well, then As’bar (remain steadfast) A’ala what they Kazabu and Auzu (single out, isolate)….”  X-Reference – 3:195, 4:16, 6:34. (وَأُوذُوا;فَآذُوهُمَا;أُوذُوا)

 

AB

ABA’A (أَبَا) ABW’A (أَبَوَاه) & ABA’UKUM (آبَاؤُكُمْ) The word Aba’a (أَبَا)’s basic meanings are in terms of something inherited from forefathers and therefore also refer to fathers or forefathers for instance in Ayah 22:78 “And Wajahadu (your focus, attention, and desired destination) for Allah, is the Haqq (due right, your duty towards) Jehaadehi to Allah. Allah is the one who has chosen you and what would Ja’ala (appointed) upon you in the Deen any Haraj (difficulty)?- Millat of your Abae’kum (forefather) Ibrahim- He named you the Muslimeen from before…” This Ayah proves that Nabi Muhammad is the descendants of Nabi Ibrahim as clearly stated here as Ibrahim being one of the forefathers. In Ayah 33:40, “What Kana Mohammad Aba’a Ahadan from Rijalaukum but Rasool of Allah and Khatam of Nabiyeen” means what do you want to achieve as a final destination (Kana) which is the most praiseworthy (Mohammad) as inherited from forefathers (Aba’a) that is unrivalled and matchless (Ahadan) to be of the resourceful segment (Rijaal) but to be the Rasool of Allah since this is the distinction, the seal, the mark (Khatam) of the Allah’s Nabo’at (Kitaab and message). So here Allah is basically asking you, the addressee of the Quran to be Rasool of Allah since this is the most praiseworthy quality that one can have which is going to make you not only the most resourceful person but is also going to give you the seal, the distinction of delivering the message of Allah and this distinction is going to be matchless and unrivalled as compared to all the resources that one can inherit from their forefathers.  X-Reference – 22:78; 33:40.  (أَبَوَاهُ ;َلِأَبَوَيْهِ ;آبَاؤُكُمْ ;آبَاؤُكُمْ ;أَبَوَاه ; آبَاؤُهُمْ ; آبَاءَنَا ;لِأَبِيهِ ; آبَاؤُكُمْ ;آبَائِهِمْ ;آبَاؤُنَا ;آبَاءَنَا ;أَبَوَيْكُمْ ; وَآبَاؤُكُمْ ; آبَاؤُنَا; وَبَوَّأَكُمْ; آبَاءَنَا)

 

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

(وَعَبَدَعۡبُد;عِبَادِ;عۡبُدُ;الْعِبَادِ;عِبَادِهِ;تَعْبُدُونَ;بِالْعَبْدِ;الْعَبْدُ;لِلْعَبِيدِ;عَابِدُونَ;اعْبُدُوا;فَاعْبُدُوهُ;نَعْبُدَ;وَلَعَبْدٌ;عِبَادِي;بِالْعِبَادِ;تَعْبُدُونَ;عِبَادِكَ;عِبَادَتِهِ;عَبْدًا; أَتَعْبُدُونَ;اعْبُدُوا;عِبَادُكَ;اعْبُدُوا;عِبَادِهِ;أَعْبُدَ;عِبَادِهِ;عِبَادِهِ;فَاعْبُدُوهُ;لِعِبَادِهِ; اعْبُدُوا; يَعْبُدُ; اعْبُدُوا; لِنَعْبُدَ; اعْبُدُوا; اعْبُدُوا; عِبَادِهِ ; عِبَادٌ ; عِبَادَتِهِ)

 

ABRAS’A (وَالْأَبْرَصَ)  The word is normally translated as the leper or any person who is suffering from leprosy or those who have been disabled or unable to use their faculties and abilities, but it’s worth noticing that the word is used in specific terms with the addition of Al- meaning ‘the’ in front of the word referring to the specific Abras’a- and mentioned within the same Ayah 5:110 for instance as those who are disabled or unable to use their faculties due to extreme nature of their Kufar, for instance in Ayah 5:110, “And when Qala Allah, ‘Oh Easa Ibne Maryam, Azkur my Na’imat upon you and your Ummi when I Aedetukua with Rooh il Qudoos, Tukalimu in the Mahde and in maturity. And when I taught you the Kitaab and the Hikmat and the Tourat and the Injeel. And when you created of the Ta’ene Khae’ate the T’aeer with MY Izan then you Tanfukhu from it, then it becomes T’aeran with my Izan. And you Tubrey the Akmahu and the Abras’a with my Izan. And when you Tukhrij the Mouth…”  refer to a metaphoric conversation between Allah and Easa Ibne Maryam that ‘when Qala Allah, ‘Oh Easa Ibne Maryam, remember (Azkur) my blessings (Na’imat) upon you and your foundations (Ummi) when I strengthened your resources and efforts (Aedetukua) with Allah’s revelation (Rooh) those appointed for specified duties (Qudoos). You proclaim Allah’s words of wisdom (Tukalimu) in your communities (Mahde) and in maturity. And when I taught you whatever has been ordained by Allah (the Kitaab) and the wisdom (Hikmat) and the laws (Tourat) and the Wa’az- warnings (Injeel). And when you created among those human beings who have slipped away from Allah’s path, and became delusive, blind followers (Al-Ta’ene) in order to represent, protect, perform duties (Khae’ate) in accordance with that which does not belong to the earth (T’aeer) with MY announcement, proclamation (Izan) then you cause to transform these human beings (Tanfukhu) from it- T’aene- the blind followers with the help of Allah’s wisdom and Hidayah, the Kitaab and Hikmat, so that the desired destination is reached of the Hidayah from out of the earth (T’aeer) with my announcement & proclamation (Izan).  And you rendered them innocent and free of any blame (Tubrey) those that were blindly following others, as well as those that were blind-sighted from Hidayah (Akmahu) and those that were incapacitated and disabled to unable to use their faculties (the Abras’a) with my proclamation (Izn) and that’s how you extracted, exited (Tukhrij) the living- those on the Emaan and Hidayah out of the dead- those from extreme Kufar (the mout). Similar expressions and meanings are in Ayah 3:49 as well. Similar expressions and meanings are in Ayah 3:49 as well. The same phrases can also be taken literally in terms of considering innocent and without blame those who are born blind and/or any disability of permanent nature.   X-Reference – 3:49, 5:110 . (وَالْأَبْرَصَ)

 

ABTAGHU (ابْتَغُوا) The word is normally translated as seek, however the word is used not just in the meanings of seeking or to seek but in much more broader and multiple meanings such as ‘crave after, to desire, with the aim of, in quest of’ for instance in Ayah 3:85, “And whoever Yabtagh Ghair Al Islaam as Deen, then not will be accepted from them and they will in the Akhira be among the Khaasireen”  here the word is used in the meanings of seeking but more so in the meanings of ‘with the aim of or in quest for’ and this would be translated as ‘and whoever aim for, or is in quest for any Deen Ghair, other than or contradicting the Deen-e-Islam’. Similar meanings are in Ayah 4:24 as well in the phrase, “…and Uhilla for you is what is beyond that, so that you Tabtaghu with your Amwaal Moh’sineen Ghair Musafeheen…”  means that permitted for you is what is beyond that, so that you aim for, quest for becoming Mohs’ineen Ghair Musahefeen with your Amwaal. In Ayah 4:94, the phrase is “Tabtaghuna A’araza Hyyaat of this world” means seeking, desiring for, aiming for, in quest for and craving for the Hyaat- life of this world. In Ayah 4:139, “Those who seize the Kaafireen as Awliya from instead of the Momineen- Abtaghuna near them the I’izzata, then Indeed, the I’zzat is to Allah all together” means that they seize kaafireen as Awliya instead of the Momineen Abtaghuna- with the aim of, in quest for, craving for Izzat, whereas all Izzat is to Allah.   X-Reference- 2:187, 3:85, 4:24, 4:94, 4:139. (ابْتَغُوا;تَبْتَغِيَ;أَبْتَغِي; )

 

A’BYAZZAT (ابْيَضَّتْ) & TABAYZZU (تَبْيَضُّ)- is normally translated as white in many ayahs such as 3:106, but this is a wrong translation. The word is used here in the meanings of clear, distinct and clearly recognizable. Similar meanings are used in ayah 2:187 “…until become bayyin to you the Abyazu thread from the Aswade thread of the fajar (dawn)…” If we translate Abyazu as white and Aswade as black, how can there be a black thread of the Fajar – the dawn. These words are used here not in the meanings of black or white, but in the meanings of Abyazu as clear, focused, distinct and clearly recognizable as opposed to Aswade as unclear, blurred, indistinct or faded and unrecognizable. Similarly the word B’ezaa’ in ayahs 7:108, 20:22 , 20:22, 26:33, 27:12 and 28:32, all with regards to hand of Musa is not used in the meanings of white but distinct, clear, unblocked, clean and straightened. Similarly in ayah 37:48-49 “and with them will be companions of modest gaze and eyes as if they were Ba’yazun well-protected” used here in the meanings of clear and distinct protection. In ayah 12:84 referring to the father of Nabi Yousuf “…and his eyes became Aubyazzat with grief…” Is not white from grief but becomes distinct and recognizable due to grief. Similarly in ayah 3:106 and 3:107, the word is used in clear, distinct and clearly recognizable meanings. X-Reference – 2:187 , 3:106-107, 7:108 , 12:84 , 37:49. (

(بَيْضَاءُ; الْأَبْيَضُ ; ابْيَضَّتْ ; تَبْيَضُّ ; تَبْيَض)

 

AD

A’DAL (عْدِلُ) TA’DILU (تَعْدِلُوا) is normally translated as justice. As per Quran, it means being fair and just. For instance, in ayah 5:03 “O you who have Emaan, be Qawameen for Allah and witness in Qist and do not let your hatred of Quom (people) prevent you that you do not do Adal. Be Aadil as it is near to the Taqwa…”  Clarified the concept of Adal as being fair and just in all one’s dealings regardless of one’s own likeness or hatred towards people. In Quran there are multiple words used for justice, such as Adal and Qist and there is a difference between Adal – justice and Qist – justice as per Quran. Although the Adal is based on Equal rights being accorded to everyone as per the judicial system, the Qist on the other hand is in accordance with someone’s situation, the deserving conditions. For instance, if someone is more deserving than the other, based on the person needs and specific situations, Adal would be giving everyone equal regardless of the situation or their due rights, their needs and requirements, whereas Qist would be in accordance with the situations, their due rights, their specific requirements and needs whereby the person may get more or less than others, based on his/her unique and more deserving conditions and situations. Therefore, the difference between Adal and Qist is actually the difference between equality and equitable. Although both promote fairness and justice, equality i.e., Adal achieves this through treating everyone the same regardless of their due rights, needs, situations and unique conditions, while equity, i.e., Qist achieves this through treating people differently depending upon their unique need, situations and conditions for instance Ayah 4:135 and 4:03 also uses both the Adal and Qist highlighting the difference in the meanings of the word Adal and Qist. It’s because of this that whenever Allah talks about people who treat Allah as their Rabb equal to others whom they also treat equally as their Rabb, by treating both Allah and their Rabb on equal footings regardless of the due right of Allah as their one and only Rabb, the same word Adal is used, for instance in Ayah 27:60, after identifying all that Allah has created and appointed for duties different systems and laws in order to carry out the process of Rabobiat, Allah than says, “….Can there be any deity along with Allah? Nay, they are Quomun Ya’adelun.”  Means that after asking a thought provoking question that is it even possible that there could be any other deity, whose laws you could follow on equal footings alongside with Allah, Allah then says, ‘Nay, for them, there is, since they are the ones who establish, support and strengthen (Quomin) creating of equals with Allah, as a concept of Adal, regardless of Allah’s due right of being treated the ONLY deity- whose laws are to be followed and no one else could be treated on equal footings with Allah, but not for such people. Similarly in Ayah 6:1, “The Hamd is for Allah- the one who has created the skies and the earth and Jaala the Zulumaat and the Noor. Then those who Kafaru with their Rabb Ya’dalun.” This is again a thought-provoking statement which is basically linked to the earlier Ayahs already discussed – the Ayahs no. 5:110-5:120 that discuss people taking Nabiyeen and their Ummy as their deities from besides Allah. Thus, this phrase basically is saying that those who treat other people/aspects/laws as their deities, their Rabb, from besides Allah, could do Adal- justice with Allah, only when they Kafaru, hide, conceal, reject and hide from themselves these Rabb. – X-Reference – 4:03 , 4:135 , 5:03, 6:01, 27:60. (عَدْلُ;عَدْلٍتَعْدِلُوا;بِالْعَدْلِ;تَعْدِلُوا;تَعْدِلُوا;اعْدِلُوا;تَعْدِلُوا;;عَدْلٍ;يَعْدِلُونَ;عَدْلٍ;تَعْدِلْ;وَعَدْلًا;فَاعْدِلُوا;يَعْدِلُونَ ; يَعْدِلُونَ ; يَعْدِلُونَ)

 

ADAM (آدَمَ)- Unlike the normal misunderstanding, Adam was not the name of the first Human, neither it was the name of the first Nabiy sent to the mankind or appointed by Allah, since it is nowhere mentioned in Quran. The word Adam is used in Quran as a distinct word to that of the word ‘Insaan’ or ‘Bashar’. While the word ‘Insaan’ means humankind or humanity in general; the word ‘Bashar’ refers to the physical or observable traits of humans; the use of the word ‘Adam’ in Quran is more in the meanings of knowledge, love, harmony and compatibility, referring to those who have knowledge, who use their faculties of thinking, pondering, reasoning, sense, logic and justice. The word ‘Adam’ refers to that stage of mankind, which has passed the initial evolutionary process of ‘Homo Sapiens’, that has now reached the stage of humankind of ‘Adam’ with faculties to seek knowledge and have capacity for intellect as well as to that stage where Malaik has done Sajda to humankind- as referred in Ayahs 2:30-2:39, the allegorical conversation between Malaik and Allah regarding the appointment of ‘Adam as (Khalifa)’ as successors of some previous creation of Allah. ‘Adam as Khalifa’ could also refer to Adam as trustee, caretakers of the earth, who has been handed over the job to look after the earth and other lifeforms on the planet. Since, the word Adam is used here instead of Insaan or Bashar, it means those amongst us, as humankind, who fits the criteria as ‘Adam & Khalifa’– who think and ponder by using their intellect & Aqal, are knowledgeable and act as Khalifa by helping others, spending their money on the needy, standing with Haqq, as caretakers of the planet earth. Humankind has been given autonomy and freedom of the freewill which means that we, as humans, can even disobey the Laws of Allah. Therefore, in Ayahs 2:30-2:39, Adam represents of all of humanity at that stage of evolutionary development. Same meanings and context are used in Ayah 7:11. The word Adam is also used in Quran in the meanings of a Nabi or Rasool as in the ayah 3:33 “Indeed Allah elevated Adam and Nuha and Zurriyat of Ibrahim and Zurriyat of Imran over the worlds” From this ayah it shows that since Adam is a very common name, therefore Adam was also a name of Allah’s Nabi/Rasool, could be before Nabi Nuh. Similar meanings of Adam as Allah’s Nabi and Rasool is used in ayah 19:58 with the phrase “…the Nabiyyin from the Zurriyat of Adam…”. Here it could also refer to Zurriyat (as in followers or in whose footsteps they followed) as Adam- referring to Adam as Khalifa. X-Reference – 2:31 , 2:33-35 , 3:33  , 3:59,  7:10-11 , 19:58 , 20:117 , 20:121 , 22:41 ,  24:55 , 36:60.

(آدَمَ;آدَمَآدَم;;لِآدَمَ;آدَمُ;آدَمَ;آدَمَ;آدَمَ;آدَمَ)

 

A’DAT (عِدَّة) & MA’DUDATIN (مَعْدُودَاتٍ) The word is normally translated as numbers or measures, however in Quran the words are used not just as numbers or measures but in multiple meanings for instance in Ayah 11:8, wherein Allah is talking about those who do Kufar, “And if WE delayed upon them the A’zaab, towards Ummatin Ma’dutaatin, then they would have Yaquluna what Yahbasu it?….”  here if we translate the word as measured or numbered as is normally done, what would it really mean by the phrase Ummatin Ma’dutaatin as we know the word Ummat refers to one’s foundations, their building blocks and fundamentals, on which they have been steadfast and working upon. The word Ma’dutaatin is used here, not in the meanings of measured or numbered, but in the meanings of determined, decided, concluded and fixed. Thus, this ayah is basically referring to the Azaab that has been concluded, determined, decided and fixed for them, based on their Ummatin- their foundations, building blocks and fundamentals, based on which they have been doing Kufar. In Ayah 11:104, talking about Aza’ab Al Akhira and Youm Al Majmu’aun (gathering), Allah says, “And what would Nuakhir it except for Aja’l Ma’adutaadin” is basically a thought provoking questions by asking, why would Allah Nuakhir it, delay the Youm Al Majmua’n for Akhir? It’s nothing except for Aja’al- postponement of Mua’dutaadin, their accountability, which is determined, decided and concluded based on their deeds and is confirmed to happen sooner or later. When the phrase Ayaaman Ma’adudat is used, the word Ayaaman means well-known and confirmed aspects, events or process, and Ma’adudat means determined, fixed and concluded, for instance in Ayah 2:80, “And they say never will the fire Tamassna us except Ayaaman Ma’adudat”  means that they are under the impressions that fire could not surround them, mature on them, in terms of them being in the fire for a longer period, since as per their wishful thinking this is an established fact which is determined, fixed and concluded. This wishful thinking is depicted by most Muslims today, who are under the impression that being a Muslim, they would go to hell only to pay for their sins, and they fire of the hell is not going to be there for a long time which is a wishful thinking but is a well-known and concluded aspect as their beliefs. The same message is given to us in Ayah 3:24 as well. While taking about the whole process of Hajj (Ayah 196 & onwards) in Ayah 2:202 “And do Zikar of Allah in Ayyammin Ma’adudat..”  referring to the whole process of Hajj, whereby one is endeavoring an investigative, finding evidence, learning, coming out of darkness period, and the concept of Zikar to include all the meanings as understanding and implementing the Ayaat of Allah, remembering the blessings of Allah to become Shakir and taking Ibrat/lesson from stories of earlier people as mentioned in Quran, the phrase “Do Zikar of Allah in Ayyamin Ma’adodat’ is aligned with the context of telling us that Zikar of Allah is Ayyamin- well-known and confirmed aspects as well as Ma’adodat- fixed and determined aspects of the Hajj. In Ayah 2:183-184, “Oh those who Amanu, Kutiba upon you the S’yaam, as Kutiba upon those from before you so that you may Tattaquna- Ayyaman Ma’adodat…”  means that S’iyaam has been made obligatory upon us, as upon those from before, in order for us to observe Taqwa – The phrase ‘Ayaaman Ma’adodat’ means which have been Ayaaman- confirmed and well known and Ma’adodat, determined and fixed, both as a recompense in order to observe Taqwa as well as the duty as upholders of justice (Shahada) to control, restraint, put an end to and halt (S’ayyam) those aspects and periods which are difficult, wherein injustices are prevalent and humanity is at its worst in terms of moral and ethical values (Shahara Ramadan). Additionally, the phrase ‘Ayaaman Madodat’ is also applicable for our day to day lives, as a test, during our times here on earth, during which we need to exercise self-retrain and self-control through all across all of our experiences, indulgence, conducts and behaviors, use of all of Allah’s blessings (Fazal) or consuming, engaging, benefiting to or from (kulu) or getting indulged in, influenced by or overwhelmed by (Ashrabu) by trying our best to stay away from Shar, in all and any experience at all in terms of staying away from Shar in all-encompassing manner. The use of the word A’idat later on in the same Ayah 2:184, also shares the same meanings, thus when Allah says, “Ayyaman Ma’adodatin, Then whoever Kana among you Mareezan or upon Safarin, then A’idat of Ayyain Akhara…”  means that once you’re not going through these stages of life, such as not Mareez or upon Safarin anymore, then in the Akhir- that is other than those periods of Safar and Mareez, it’s A’idat- confirmed and determined upon you to carry out, and resume the S’iyaam. X-Reference- 2:80, 2:184, 2:203, 3:24, 11:8, 11:104, 12:20. A’idatun () A’idatun () A’idata (الْعِدَّةَ;مَعْدُودَاتٍ;فَعِدَّةٌ;فَعِدَّةٌ)

 

ADBARA (الْأَدْبَارَ)- is normally translated as backs, but this is a wrong translation. Quran has used this word in the meanings of powers, resources, ways and means of providing strength and stability for instance in the ayah 6:45 “So cut off Dabiru of the Zaim nation/people/community…”  Is used here in the meanings of cutting of the powers, resources, the ways and means of providing strength and stability to the Zalim Quom. Similar meanings are used in the ayah 7:72, 15:66 and 8:7 as well. When used along with the word Yuwalukum as in the ayah 3:111, in the phrase يُوَلُّوكُمُ الْأَدْبَارَ , i.e. turn back the Adbar, it means reversing, turning back, cutting out, all the ways and means of providing strength, powers and resources.  – X-Reference 3:111 , 6:45 , 7:72 , 8:7 , 15:66. (الْأَدْبَار;;أَدْبَارِكُمْ َ;دَابِرُ; دَابِرَ ; دَابِرَ ; دُبُرَهُ ; الْأَدْبَارَ)

 

ADNA’ (أَدْنَىٰ)- is normally translated as more appropriate as in the ayah 4:03. Which is a wrong translation in that ayah. The word Adna is used opposite of Khair in ayah 2:61, “…Would you exchange Khair for Adna…” Therefore, in all of its meanings it would be opposite to the word Khair. Since Khair means better or superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life etc., the word Adna would mean inferior for instance in ayah 7:169 “ Then succeeded from after them who inherited the Kitaab, taking the goods of this Adna…”  Here the word Adna refers to the benefits of this worldly life, which are inferior and nothing as compared to the benefits of the hereafter. Similarly, if Khair means better or good or best, the word Adna would mean inferior, worse or worst, or bad for instance in ayah 58:7 the word is used in the meanings of lesser, worse, etc. If the word Khair means anything that one desires or is his/her most favorite, the word Adna would refer to everything that one would despise or unlike or detest. If the word Khair means money, property, state, wealth and prosperity, the word Adna means, poverty, scarcity, weakness, shabbiness, deficiency etc..  X-Reference – 2:61 , 4:03 , 7:169 , 58:7. (أَدْنَىٰ;أَدْنَى; أَدْنَىٰ ; الْأَدْنَىٰ)

 

 

ADRA’A (ادْرَءُوا) ADDARA’ATUM (فَادَّارَأْتُمْ) the word is normally translated as dispute for instance as per its usage in Ayah 2:72, however the basic meanings of the word is in terms of averting, repelling from, preventing the consequences of some actions or deeds for instance in Ayah 3:168, “Those who Qaalu to their Akhwanehim and they Qa’adu, ‘if they had obeyed what they would have been Qatal?’ Qul, ‘then Addra’au from your Anfusakum the Mout if you are Swadiqueen” here the word is used in the meanings of preventing the consequences of committing a wrong deed, in terms of regret of one’s Nafs and the Mout (death) of one’ Nafs. Similarly in Ayah 2:72, “and when you Qatal nafsan, then you Addraa’tum concerning it. And Allah brought forth what you Kuntum Taktumuna” means that when you Qatal (physical or allegorical killing) of a Nafs (either another person, or one’s own Nafs-e-Mutmainna) then you Addra’tum- tried to avert, repel and prevent the consequences of this acts of Qatal, but Allah brought forth what you Kuntum (aim to reach the final destination of) Taktumuna (used here in all the meanings in terms of not reading, understanding, or apply the Hidaya of the Kitaab, i.e., blindly follow others without using one’s own intellect and Aqal; not make an attempt to compile and gather the divine guidance in one self and practically in one’s life and not to take the Kitaab as great Amaanat, in terms of either not distributing it to others as it is, or communicating to others with distortions, mixed with falsehood, amendments and fabrications).- basically telling us that in case of Qatal of Nafs, whether metaphorically or allegorically killing someone else or one’s own Nafs-e- Mut’maiina (which compels one to do Amal-e-Swalehaat), your basic response was to try and prevent, avert, and repel to face the consequences of these act of Qatal, but Allah brought forth what you aimed to Taktumuna- as opposite of Iqra, in terms of your efforts to conceal and hide the truth, to not implement the Kitaab of Allah, to not proclaim to others, to go against the Meesaq of Allah, in terms of you trying to amend, change or falsify Allah’s Laws.  X-Reference 2:72, 3:168. (فَادَّارَأْتُمْ)

AE

A’ED (عِدُ) The word is normally translated as promise but the word is used in Quran in terms of one’s calculations or result obtained by calculation, opinion; assumption; computation; supposition; notion; listing; count; idea or view for instance in Ayah 7:70, “….Then bring to us with what you ta’edna if Kunta of the Swadiqueen”  meaning that bring to us with is the basis of your opinions, views, calculations, notions etc. if you are the truthful and sincere one. In Ayah 2:268, “the Shaytan – it Yu’adekum you with Fuqara and Ya’amarukum you with Fahasha…”  means that the shaytan Yu’adekum- creates the results through assumptions, views, calculations and opinions that are based on Fuqara- poverty, deficiency, shortages and dearth and Amara- orders laws and actions which are Fahasha- based on laws from other than Allah and outside the boundaries of Deen. Similar meanings are in Ayah 4:120 and 17:64 “and what Yu’adehum them the Shaytan except Ghurur (deception, wishful thinking)’. X-Reference –2:268, 4:120, 7:70, 17:64. (تَعِدُنَا ; يَعِدُكُمُ)

 

A’EDEHIM (أَيْدِيهِمْ) YADA (يَدُ) the word is normally translated as ‘their hands’ for instance as used in ayah 2:79, however the word is not used in the meanings of ‘their hands’ in ALL of its usages in Quran but more so in the meaning of, consequences of one’s efforts and actions, putting in efforts for, making struggle for, or earning something for the day of Akhira as consequences of one’s efforts especially when used along with the word Qadamat (putting forward, sent ahead etc.) for instance in ayah 2:95 “and never will they wish for it (the death) ever, because of what Qadamat (sent ahead, put forward) A’iedehim (consequences of one’s efforts)…” Similarly in Ayah 3:182 ‘That is because of what Qadamat your Aiedekum and that Allah is not with Zulm towards Allah’s Ebaad”. Here the word is used in similar meanings of putting forward as consequences of one’s efforts and actions, sending towards, earning for the day of Akhira, in terms of earning with one’s efforts, deeds and struggles for the life ever after. However, the earnings are not only in regards to the Akhira for instance in ayah 4:62 “So how come when a disaster befalls them, for what Qadamat their Aidehim…” Shows the rules and the laws of the universe in terms of what one send is what one gets, whatever is being done, is to be repaid back sooner or later, as a whole system of recompense, whether it is in this world or in the Akhira. The word Yada is also used in terms of the end result of one’s actions, conducts and behaviors as well as refers to the basic aim of the whole system of Allah’s Deen, laws and Hidayah for instance in Ayah 5:64, “And the Yahood Qalat, ‘Yadu Allah Maghlulat.’ Ghulat their Aedehim…” means as per the obvious conduct, behaviors and statements of the Yahood- the religious scholars, that the whole focus, the basic purpose of Allah’s Deen, laws as in Yada of Allah is to Maghlulat- compulsive, restrictive, with shackles, whereas it is these Yahood- the religious scholars’ basic intention and their Aedehim- the resources and tools which force compulsion in Deen, not as per Allah’s Deen since there is no compulsion in Deen.  X-Reference – 2:79 , 2:95 , 3:182 , 4:62. (يَدَيْهِ;يَدَيْهِ;يَدَيْهِ;أَيْدِيَهُمَا;أَيْدِيهِمْ;يَدَكَ;يَدِيَ;أَيْدِيهِمْ;أَيْدِيكُمْ;أَيْدِيَكُمْ;أَيْدِيَهُمْ;وَأَيْدِيَكُمْ;وَأَيْدِيكُمْ;أَيْدِيَهُمْ;أَيْدِيَهُم;;يَدَاهُ;يَدُ;أَيْدِيهِمْ;يَدَيْهَا;أَيْدِيكُمْ; أَيَّدْتُكَ; بِأَيْدِيهِمْ;يَدَيْهِ;أَيْدِيهِمْ;أَيْدِيهِمْ; يَدَيْ; يَدَهُ; أَيْدِيَكُمْ; أَيْدِيهِمْ ; أَيْدٍ)

 

AEMAAN (أَيْمَانٌ) & A’EMANIHIM (أَيْمَانِهِمْ) The word A’eman means oath, promise and covenant, for instance as used in Ayah 2:224-225. Any contract, covenant, oath or promise for any act of Shahdat, upholding of justice, is also termed as Aemaan, for instance as per the use in Ayah 5:108, referring to their Aemaanihim, of those who are other than the ones who Amanu. For those who Amanu, our covenant with Allah is also termed as Aiemaan- Thus, the basic characteristics of Ae’maan is in the same meanings of Aman and Emaan- i.e., to be at Aman, in terms of being with utter and deep conviction w.r.t. Allah based on one’s use of Aqal, intellect as well as seeking of knowledge, but with additional aspects of being committed in the covenant with Allah. This covenant with Allah becomes Meesaq, unbreakable & binding as soon as one receives Allah’s revelation, i.e., the Kitaab, the Hidayah, for instance Ayah 16:91 “And fulfill your covenant with Allah when you have taken it, and do not break the Aimana after its confirmation…”.In a nutshell, the word Emaan, Aimaan or Aemaan has multiple meanings and when we talk about protecting and nurturing our Emaan, as per the concept of Taqwa, it means being extra careful, cautious, nurturing and protective w.r.t. all these meanings of Emaan and Amanu. X-Reference – 2:224-225 , 4:3  , 5:108, 16:91.  (أَيْمَانِهِمْ;أَيْمَانٌ;أَيْمَانِهِمْإِيمَانِكُمْ;إِيمَانِهِمْ;يْمَانُكُمْ;بِإِيمَانِكُمْ;أَيْمَانُكُمْ;أَيْمَانُكُمْ;بِالْإِيمَانِ;لِلْإِيمَانِ;إِيمَانًا;إِيمَانِهِمْ;إِيمَانِكُمْ;إِيمَانَكُمْ ۚ;بِأَمَانِيِّكُمْ;بِالْإِيمَانِ;;أَيْمَانَكُمْ; أَيْمَانِكُمْ;الْأَيْمَانَ;أَيْمَانِكُمْ;أَيْمَانِهِمْ;أَيْمَانٌ; إِيمَانَهُمْ;أَيْمَانِهِمْ;إِيمَانِهَا;إِيمَانُهَا;أَيْمَانِهِمْ ; إِيمَانًا)

 

A’ESH (عَشِ) A’SHEYE (وَالْعَشِيِّ) The word is normally translated as the evening or nights which is not the correct translation of this word. Whereas the word is defined via Ayah 43:36 as the act of ignoring, blocking, not paying attention or being blind-sighting from the Zikr of Allah, “And whoever Ya’ashu from Zikar of the Rahmaan..”, where the word Zikar means the requirement to understand and implement the Ayaat, to remember and in act of utter gratitude to follow the laws of Allah, to pay attention and take lesson from previous stories mentioned in the Quran. The definition of the word Aa’shiyee as the act of ignoring, blocking, not paying attention or being blind-sighting from the Zikr of Allah, is defined further in Ayah 30:18, “and for Allah is the Hamd in the Samawaat and the earth and A’ashiyan..” where the word is used in the meanings of something that is neither on the planet earth, nor from the space and cosmos, referring to the Zikar of Allah, the Kitaab. In Ayah 6:52, “And do not Tat’rude those who Yada’una their Rabb with Ghudawat and A’shiyey Yureduna Wajhahu…” is normally mistranslated as ‘do not send away those who call upon their lord in the mornings or evenings’ but, this Ayah is in fact talking about those who do Abd- follow laws of other than Allah, who take as deities, as their Rabb by doing Shirk, and who call upon such deities instead of making Dua’a to Allah, as well as the fact that such people are ignorant of, do not pay attention to, are blocked and blind sighted from the Zikar of Allah (A’ashiyee). Thus, this Ayah is a direct instruction to the addressee of the Quran, to not judge others or change their behaviors in accordance with others; but to continue to do our jobs in our endeavors to deliver Allah’s message by inclusion, and never by exclusion. The direct instruction is, even for those who do Shirk, who call upon their Rabb, in isolation, hidden and concealed manner (Ghuduwaat) instead of making Dua’a to Allah; who are blocked from, ignorant of and blind-sighted to the Zikar of Allah (A’ashiyey), whose only desired end result of all their actions and behaviors (Yureeduna) and their whole focus, attention and concern (Wajha) are their deities. Even then, you, as the addressee should not make them retreat in confusion, do not drive them out, do not dismiss them or to exclude them in any way or form, or to cause ejection, or rejection for them by casting them out or letting out or dislodge them in any manner (Tat’rude) them. Exactly similar phrases and meanings are there in Ayah 18:28 as well. In Ayah 3:41, the phrase is “…and do Zikar of Rabb Kas’eeran and Sabaha with the A’ashiyee and the Abkar” Is not saying do Zikar evening and morning as is normally mistranslated but basically Allah is asking to do Zikar, understand and implement Ayaat of Allah, learn lessons from stories narrated in Quran; remember Allah’s blessings and be Shaakir by following the laws of Allah in utter gratitude, most often and to a greater extent (Kas’eeran) and strive with your whole being by being persistent and steadfast in following the laws of the Kitaab (Sabah) and especially against those aspects that tend to block or blindsight from the Zikar of Rabb (A’ashiye). Similar phrase and meanings are in Ayah 19:11 as well. X-Reference- 3:41, 6:52, 18:28, 19:11, 30:11, 43:36. (وَالْعَشِيِّ)

 

AES’RI (إِصْرِي) is mistranslated as burden, but the real meanings of this word is “to refer a particular aspect or part of commandment” for instance in the ayah 2:286 “…do not let us carry Ies’ran like that was carried on those from before us…” is referred to particular commandments which was put as conditions by Allah on Bani Israel, such as the particular commandment related to Sabath and another related to what bani-Israel made haram on themselves, such particular commandments by Allah, which were hard on people to follow. The same is referred to in the ayah 7:157 “…and he relieved from them Aes’rahum (their Ies’ri) and shackles which were upon them…” here it is again referred to those particular commandments of Allah which were hard on them and in the case of Bani-Israel was imposed on them by Allah due to their own actions. Similarly in the Ayah 3:81 “…Allah said ‘Do you addirm and take on that Aes’ri…”  refers to the particular commandment of Allah that they must have Emaan on and be a Nas’eer for the Rasool who confirms what is with them of the Kitaab.  X-Reference –  2:286 , 3:81  , 7:157 .  (إِصْرَهُمْ ; إِصْرِي)

 

A’EWAJAN (عِوَجًا) is normally translated as deviation or crookedness. The word is used in Quran in the meanings of deviance, nonconformity, deviation, variation or divergence of any sort. For instance in ayah 18:1 “ Al Hamd is for Allah who has revealed to the Abdihi, the Kitaab and not made in it any A’ewaja”  Here it could be interpreted in three broad meanings that (1) it is the same Kitaab, the same Hidayah that has been revealed on all the Rasool and there is no A’ewajan meaning no non-conformity to any of the earlier revelations from each other and (2) Another interpretations could be that there is no A’ewajan within the Kitaab, meaning there is no difference, no deviations, no variations or divergence of any sort in the meanings of no contradiction between any of the ayat and (3) there is no A’ewajan could also mean w.r.t. Sabeel of Allah which is a straight path and in that path, there is no deviance or any sort, as in straight, with no turns or deviations etc. The same meanings are used in the ayah 20:106-108 as “then will leave it a level plain, and you will not see in it neither any A’iewajan nor any curve. On that day they will follow the caller with no A’iwaja from it”.  Similarly in ayah 3:99 and 7:45 When the phrase “Yusuddon (Hinder, divert, stop) from the Sabeel of Allah”  is used alongside with the phrase “and seek Baghi A’ewajan”, it means that the word Sabeel of Allah as opposite to Baghi A’ewajan means those who want to hinder, divert or stop from the Sabeel of Allah, their basic intention is to seek Baghi (rebelliousness, causing to cross the boundaries of Deen, to transgress) through A’ewajan, deviation, misleading, divergence from and non-conformity of the right path – X-Reference  3:99 , 7:45 , 18:1 , 20:106-108. (عِوَجًا ۚ; عِوَجًا;عِوَجًا)

 

AF

AFALA (أَفَلَ) The word is used in Quran in the meanings of evanescent, fading, passing, setting, sinking, transitory, grow weaker, becoming less bright or lose power, energy, resource or ability for something for instance in Ayah 6:76, talking about one of As’naaman (lifeless idols taken up as deities as discussed in the earlier Ayah of 6:74), when Allah says, “So, when Janna over him the Layl, Ara’a Koukaban, Qala, ‘Is this my Rabb?’ Then when Afala, Qala, ‘Not Auhibbu the Afeleen” means that when he was covered and hidden by the darkness/night, and the Koukab (star, beam of light) become obvious, apparent and witnessed, then he said, is this my Rabb? But when it Afala- grew weaker, diminishes and lost its energy, said, I do not like, love, connect with the Afaleen- those who lose their energy, brightness, grow weaker. Here if take the Koukab in the literal sense as a star, or a constellation, or a planet that is apparent at night; some distant star, planet or heavenly body that is apparent during the night and is assumed to hold some supernatural powers, then the use of the word Afala here would refer to their vision getting dim, them setting in terms of vanishing on the appearance of dawn. If we take the word Koukab in the allegorical sense, to refer to anything that is taken as a deity, who is worshiped and adored and whose laws people follow since that being/entity is taken as source of energy, power or any other resources people are looking for, then the word Afala would refer to such entity or being growing weaker, diminishing in their significance, or losing their power, resource or energy. Similarly in the next Ayah 6:77, “Then when Ra’a the Qamar Bazighan, Qala, ‘is this my Rabb?’ then when Afala, Qala…” the discussion of Qamar, could refer to both people worshipping moon as their deity as well as in allegorical sense of them taking such entity/beings as their deities who do not have their own source of energies, powers or resources but whose powers, resources and energies are reflection and derivation of something/someone else. Thus, in Ayah 6:77, the use of the word Afala would refer to both the setting of the moon, as well as the weakening, diminishing or loss of such energies, powers and resources by these entities or beings. The next Ayah 6:78, “Then when Ra’a the Shams Bazighatan, Qala, ‘Is this My rabb, is this Akbar?’ But when Afalat, Qala…..” discusses Shams, which is Akbar- the word referring to both sun being taken up as deity, as well as those high, mighty and powerful beings who are Akbar, significant, mighty, proud, arrogant, elite etc. who are taken up as deities and the use of the word Afalat in Ayah 6:78 thus refers to both the setting of the sun, as well such people losing their significance, value, powers, etc. X-Reference- 6:76, 6:77, 6:78. (أَفَلَتْ;أَفَلَ;الْآفِلِينَ;أَفَلَ)

 

AFTARA (افْتَرَىٰ), YAFTARA (يَفْتَرُونَ) is normally translated as inventing, or fabricating, but the real meanings and usages of the word in Quran is in very specific terms and meanings. Mostly this word is used in Quran along with Allah and Allah’s kalam, the revelation, the kitaab, the Quran, and we have firm belief that Allah is a Creator and Khaliq of everything in this world and the whole universe. Creation is an artifact that has been brought into existence by someone from nothing and Allah is the only deity who has the ability of Creation. An invention is an innovative idea which converts into something tangible as a product which is a result of transforming some existing materials into a new product. Such as a steam engine or a telephone or television or a computer. Artworks are always referred to as creations, but they are also technically inventions by creating a painting or a drawing using some existing materials. Therefore, inventor is not an appropriate word for Allah and Allah’s Kalam and hence translating this word as inventing is a wrong translation. For instance, in Ayah 10:37 “and it is not possible for this Quran to be Yuftara by anyone other than Allah…” is explaining the meanings of the word in specific meanings and applications of Allah’s Kalam, therefore ONLY Allah has the authority and the Sanad for the Kalam of Allah to be revealed to the Mankind in the form of the Kitaab- the Hidayah. If anyone associates anything in the name of Allah’s kalam, portraying it as if that statement is from Allah, then this act is referred to as Aftara. It is not just any invention or fabrication that these words denote, but the specific act of associating anything in the name of Allah, portraying and expressing one’s opinion as if that statement is from Allah and is from kalam of Allah, then that particular act is termed as Aftara as per Quran. For instance, the very next ayah explains this word further 10:38 “or they say, ‘He has Aftarahu?’ Say,’then bring a surah like it, and call whoever you can besides Allah if you are Sadiqeen’” Here again the word Aftarahu is used to refer to any statement or producing any Surah or statement by projecting and presenting it as if it is Allah’s kalam. Similar meanings are used in Ayah 10:59 “Say, ‘Have you seen what Allah has revealed for you from Rizq and you have made of it, Haram and Halal, say, ‘Has Allah permitted to you or about Allah Tafturon?” as we know Rizq means ALL ways and means of personality and character development and hence includes Allah’s Kitaab/ Hidayah as an important aspect of Rizq. Thus, here as well, classifying something as Halal or Haram is only through Allah’s Kalam, the Kitaab, therefore when this is done outside of the Kitaab, it’s termed as Aftara upon/on Allah. In ayah 6:140 “Certainly those are lost who Qatal their children out of foolishness without knowledge and forbid what Allah has provided as Rizq for them Aftara upon Allah…” used here again in the same meanings of expressing, communicating, statements as if those are from Allah as in Kalam of Allah. X-Reference – 4:48 & 4:50 , 6:140 , 10:37-38 , 10:59. (يَفْتَرُونَيَفْتَرُونَ;افْتَرَى;;يَفْتَرُونَ;افْتَرَىٰ;افْتَرَىٰ;يَفْتَرُونَ;افْتِرَاءً;يَفْتَرُونَ;يَفْتَرُونَ;افْتِرَاءً;افْتَرَىٰ;افْتَرَىٰ; يَفْتَرُونَ; افْتَرَيْنَا ; الْمُفْتَرِينَ)

 

AFUA’ (الْعَفْوَ) YAFU’NA (يَعْفُونَ) & TA’FUU (تَعْفُوا) normally translated as forgiving or All-Forgiving when used for Allah as in phrase Afowan Ghafurran. 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. 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 word is used in similar meanings 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.”  Therefore, whenever the phrase Af’waan Ghafurran is used for Allah as in the ayahs of 4:43, 22:60 or 58:2, its used as 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 the phrase Af’waan Ghafurran would means Allah provides this protection freely, generously- way more than our Haqq. Reference – 2:219, 4:43, 4:99, 4:149, 7:199, 22:60, 58:2. (عَفَا ;الْعَفْوَ;يَعْفُونَ;تَعْفُوا;اعْفُ;عَفَا;عَفُوًّا;عَفَا;فَاعْفُ;تَعْفُوا;يَعْفُونَ;يَعْفُوَ;وَالْعَافِينَ;تَوَفَّنَا;عَفُوًّا;يَعْفُوَ;عَفُوًّا;تَعْفُوا;فَعَفَوْنَا; فَاعْفُ;وَيَعْفُو;عَفَوْنَا;عَفَا;عَفَا; عَفَوْا ; الْعَفْوَ)

 

AFWAHEHIM (بِأَفْوَاهِهِمْ) The word is normally translated as mouths, however used in Quran in terms of reflecting a general perception and common understanding for someone based on what that person has spread out and projected. The Heresy or gossip on one hand is defined as something about a person, which is usually a mixture of truth and untruth, passed around by word of mouth, usually in order to defame someone. The word Afwah, on the other hand, is what one project about one own self, in terms of what the person wants the world to think about him or her, which again may or may not be true reflection of what the reality is, for instance Ayah 3:118, “Oh you who Amanu, do not Takhazu Bat’anatan from other than yourselves. They will not spare you; they love to ruin what A’anetum you. Indeed, apparent is Baghza’a from their Afwahehim. What is concealed in S’uduruhum is even greater…”. depicts a direct divine warning to those who Amanu, as to not Khuzu- seize, grab, Bat’anatan- hidden, secrets from other than yourselves (meanings other than those who are Amanu). They will not spare you- they love to ruin what A’anetum- help and support you. Indeed, apparent is Baghza’a- detest from their Afwahehim- what they project, as per the common appearances. What is concealed in S’uduruhum-their appearances is even greater. In Ayah 9:30, Allah says “And said the Yahood that ‘Uzair is Ibnu of Allah’ and said the Nas’ara that ‘the Maseh is Ibnu of Allah’. That is their saying with their Afwaheim; they imitate their Quol of those who do Kufar from before…” Means the Yahood- your scholars & leaders preach to make you self-discipline and chastise and Nasara- your helpers, friends and family ask you to be the Maseh; as the basic requirement to be Ibn of Allah, whereas both of them do nothing except their conducts as per their Afwahim – what they project about themselves, which are mere utterance of words from their mouths; their Quol- behaviors and conducts imitates those who are kaafir from before. The word is used in similar meanings in 5:41 by the phrase “…they say we have Emaan with their Afwahim mouths but their Qaloob did not have Emaan…” means that their projections about themselves may seem like to you that they have Emaan, but their Quloob- their intentional decision-based conducts, their conviction of heart and mind do not Amanu. X-Reference – 3:118, 5:41, 9:30.  (بِأَفْوَاهِهِمْ)

 

AG

AGHRE (أَغْرَ) AGHRA’ENA (فَأَغْرَيْنَا) The word is normally mistranslated as aroused or tempt, but the word is used in Quran in the meanings of overpowering, ruling, controlling, overshadowing or dominating someone for instance, in Ayah 33:60, “if not cease the Munafiquoon (the doers of acts) those in whose Quloob (intentional decisions based on perceptions) is Maraza (impacts of Khutuwaat of Shaytan) and who spread rumors in the city, then WE will Nughreyyanaka you over them, then not they will remain your neighbors therein except a few of them.” Here the word ‘Nughreyannaka’ is used in the meanings of overpowering, ruling, controlling or dominating them.  In Ayah 5:14, “And from those who said’ ‘Indeed, we are Nas’ara (helper, supporters)’, Akhazna (seize) their Meesaq, then Nasuu Hazzan of what they Zikar with it. So, WE Aghra’ena among them the Auduwat and the Baghza’a till Youm Al-Qayyamat…” this phrase does not mean as it is normally translated as ‘and from those who said, indeed, we are Christians, We took their covenant but they forget a part of what they remember with it, so WE aroused between them enmity’. which is a mistranslation. The phrase here means that ‘and from those whose demonstrated through their conducts and speech that they want to be Nas’ara- helpers and supporter, after which Allah took from them the Meesaq with clear responsibilities and duties, but the same Kitaab, Risalat, their Meesaq with which they were supposed to do Zikar with it, they Nasuu- considered less in importance, left, abandoned, fell into oblivion with this Hazzan- great fortune of the Zikar, as Allah’s greatest blessings. Therefore, Auduwat and Baghza’a Aghraena- dominated, overpowered, and overshadowed among them until the Youm-Al Qayyama, when they will be recompensed on the basis of their acts in terms of accountability. X-Reference – 5:14, 33:60 . (فَأَغْرَيْنَا)

 

AGHWA (أَغْوَي) & AGHWATANEY (أَغْوَيْتَنِي) The word is used in Quran in the meanings of ‘to lure, to deviate, to misled, to astray or to entice someone as well as to rescind; quash; invalidate or annul something’ for instance in Ayah 15:39-40, “Qala, ‘Rabbe with what Aghwatany me to make Zayyin (pleasant looking, attractive) for them in the earth and to Aghwanahum them Ajma’een (al together) except A’ebadeka (who have followed your rules in complete submission) from among them- the Mukhles’een (restricting to only the laws of Allah in matters of Deen)” where both the usages of the word is used both in the meanings of misleading, deviating, luring and to astray them as well as to make sure their covenant with Allah is rescinded, quashed, annuled and invalidated with them following laws other than that of Allah in matters of Deen. Similarly, both the meanings of the words are used in Ayah 28:63 as well. In Ayah 7:15-16, “Qala, ‘Indeed (Iblees) was from the Munzeren’. Qala, ‘With what Aghwatany except Aqa’danna (foundations, basis) for them the S’irat’e Mustaqueen” means that Iblees remains vigilant and observant to attack and use everything else, in order to mislead, entice, lure and astray people and to invalidate their covenants with Allah, except the basis, foundations, and establishments for them that lead humanity to S’irate Mustaqueem which cannot be used by Iblees for this purpose. Similar meanings of the word and its usages are in Ayah 38:82 as well. X-Reference- 7:16, 15:39, 28:63, 38:82. (أَغْوَيْتَنِي; الْغَيِّ ; الْغَاوِينَ ; الْغَاوِينَ ; الْغَيِّ)

 

AH

AHAD (أَحَدٌ) The words ‘Ahad’ and ‘Wahid’ are both wrongly assumed to be used interchangeably as in the meanings of ‘one’ however the word ‘Wahid’ is not the same as ‘Ahad’. Only the word ‘Ahad’ is used in Quran in the meanings of one for instance in Ayah 12:4. But also used in Quran in much broader and in-depth meanings of being better than any other in terms of much beyond the average, peerless, singular or matchless or unrivalled for instance when Allah says in Ayah 112:1-4, “Say, Allah is Ahad, Allah is S’amad, neither Allah Yalid nor Yulad, and Nor is there to Allah Kufuan (equivalent) Ahadun”- showing the meanings of the word as Allah being singular, matchless, unrivalled to whom there is no equivalent. Similar meanings of the word ‘Ahad’ to refer to Allah as the being for whom there is no match or equivalency at all, as used in Ayah 3:153, with phrase, “…Not Talauna upon Ahadin and the Rasoolu were Yada’ukum (duaa to you/ calling you) from behind you…”. In Ayah 5:115, when the phrase, “not Azaabahu Ahadan from the worlds”, refers to the Azaab which is unmatched or which does not have any equivalent from the worlds. Similarly in Ayah 7:80, “And Lut, when he said to his nation, ‘Do not commit the Fahashata, what can Sabaqakum (take sabqat, preceded you) therein of Ahadin of the worlds.”, the word is used in the same meanings of being matchless, unrivaled and inequivalent in terms of them being Fahasha. The word is also used in the meanings of isolated, or alone as well for instance when Allah says, in Ayah 2:96, “And surely the greediest of the mankind for the Hayyat (life) is the one who does Shirk, Yawaddu (would love) Ahaduhum (Ahad of them) if given life for a thousand years…”  is not saying that if one of them would love if given life for a thousand years, but is basically saying that the person wouldn’t mind being Ahad (alone, isolated, with having no one around) if given a thousand-year life. Similarly, when Allah says in Ayah 2:180, “Kutiba upon you when approaches Ahadukum the Mout (death)…”  shows that the death is a pure individualistic and unmatched experience, which cannot be shared by one, and where a person is all alone. The same expression and meanings are in Ayah 4:18, 5:106 and 6:61 as well. The meanings of being alone and lonely is also used in Ayah 2:266, “Would you like Ahadukum that Takuna (aim to reach the final end result) for the person a garden ….” Is not saying one of you, but in fact describing the situation of a person who is all alone, in old age. Therefore, with respect to the concept of Amanu with Allah’s All Rasool, when Allah says Ayah 2:285, “We do not Nufarriq (make distinction, differentiation) between Ahadin of Allah’s Rasool…” depicts the concept of singling out one Rasool than the others, basically taking him out of the rest of the Allah’s Rasool list and giving preference, distinction to him over the rest, in terms of singling him out. The phrase “Do not Nufarriq between Ahadin of Allah’s Rusul” could also be interpreted with the word Ahad referring to Allah and Rusul to Allah’s Risalat, and this phrase therefore could mean, ‘do not Nufarriq between Allah, Rusul and Allah’s Risalat- the Hidayah’.  Similar meanings are in Ayah 4:152 “And those who Amanu with Allah and Allah’s Rusul and they do not Yafrequ between Ahadin of them”.  X-Reference – 2:96, 2:266, 2:285, 3:153, 4:18, 4:152, 5:6, 5:106, 5:115, 6:61, 7:80, 12:4, 112:1-4.  (أَحَد;;أَحَدًا ٌ;أَحَدِهِمَا;أَحَدَكُمُ;أَحَدًا;أَحَدَكُمُ; أَحَدٍ ; إِحْدَى)

 

AHBAAR (الْأَحْبَارُ) The word is normally translated as scholars, however the word Habar is used in the broad meanings of someone or something that causes joy, looks and feels pleasant, put cosmetics on, in order to change the form so as to look and feel pleasant and acceptable, etc. for instance as used in Ayah 30:15 and 43:70 wherein the word is used in the meanings of being delighted, pleased, being joyful and cheerful etc. The word Ahbaar, is also used to refer to high-ranking clergymen who present themselves as the only connection between them and the higher authorities- and therefore the word Ahbaar refers to all such scholars who present themselves as the only ones who can understand and preach the religious methods and no one can understand religious methods by themselves, since, as per these scholars, ONLY they have the direct connection with Allah; and the word Ahbaar also refer to all those people who took upon the appearances of showing and presenting themselves as learned people and it would include people like religious scholars, clergymen, priests, monks, clerics, pandits, Moulvees, etc. Therefore, when Allah says in Ayah 9:34, “Oh those who Amanu! Indeed, many of the Ahbaar and the Rahbaan to Ya’kuluna Amwaala of the people with Baat’il and Yas’adduna from Sabeel of Allah…” Is basically describing the behaviors of many of such people, the religious scholars, who present themselves as the ONLY ones to understand the Kitaab and preach their religion, and they prohibit others from the Kitaab and Sabeel of Allah. Their basic interest and purpose by doing this is to gain Amwaal- prestige, money, wealth, properties and titles etc. In Ayah 9:31, “They Atakhizu their Ahbaar and Rahbaan as Arbaab from besides Allah…” basically depicting the behavior of people in general- because of their dependencies on such religious scholars, they end up following laws of these scholars, instead of doing Abd of Allah, and hence these scholars- the Ahbaar become their Arbaab- plural of Rabb. In Ayah 5:44, “…For those who are the Haadu and the Rabbiyyuna and the Ahbaar, with what they Astahfezu of the Kitab of Allah, and they Kanu to it- Shahada’a. So do not Takhsu the people, Akhsune and not Tashtaru MY Ayaat for a little price. Whoever does not Yahkum with what Anzala Allah, then those are the Kaafirun” Means that these Haadu- those who present themselves to lead the way to Hidayah and Rabbiyuna- the Aabid of the same one Rabb (that could be any of the Haadu or the Ahbaar as their Rabb) and the Ahbaar- those religious leaders who teach and preach people religion by claiming themselves as the only connection with the GOD and their ways are the only ways in religion not that of the Kitaab- all these three types of people- they all Shahdaa’- give witness of only what they feel safe and protected on and NOT the Kitaab of Allah. Since what these people are doing are in fact trading and exchanging the Ayaat of Allah for a small price- therefore Allah is advising those who Amanu not to Takhsu- be humbly submissive to those people but only to Allah. Similar meanings are in Ayah 5:63 as well. X-Reference – 5:44, 5:63, 9:31, 9:34, 30:15, 43:70. (الْأَحْبَارُ;وَالْأَحْبَارُ)

 

AHL (أَهْلِ) AHLEHA (أَهْلِهَا) AL-HILLATI (الْأَهِلَّةِ)  the word Ahleha is normally translated as families, for instance as used in ayah 4:25, but the overall meanings of the word is more in terms of ‘those who take care of’ or ‘responsible for’, as used in the phrase Ahle-kitaab, for example in ayahs 2:109 meaning those who were given the Kitaab- Allah’s revelations, and therefore are indebted in terms of those aspects of Aiemaan (oath, covenant with Allah) which pertains to their responsibilities related to Allah’s revelations, in terms of Tillwat, as Haqq of Tilawat, understand, listen, follow, obey and Iqra, apply practically in lives, compile and communicate to others as it is. Similar meanings and context in terms of the Amaanat of the Kitaab and the responsibilities thereof are referred in the ayah 4:58 with the phrase “Indeed, Allah Ya’Marukum (ordains) you that you Tu’addu (discharge, carry out your responsibilities towards) the Amanaat (trust and duties as trustee of Allah’s Kalam & Hidaya) to Ahleha (Ahl-e-Kitaab- those who are given the duties and responsibilities of the Kitaab) …” Therefore, it is also used in the meanings of owners as well, for instance in ayah 5:58 “Indeed Allah orders you to render the Amanat to their Ahleha (owners, those who are the rightful haqq, the responsibility) and when you judge between the people, judge with Adal-justice…” Similarly, when the term Ahlehinna is used in ayah 4:25, it means those who were taking care of or were responsible for these people and therefore their permission is sought. Therefore, the word not only means families, well-wishers, household members (as in ayah 3:121 with word Ahleka) but anyone and everyone who is the caretaker and the responsible of the person. It is also used in the meanings of those who are allies or nation or of the same side, or people as in ayah 4:75 “…Our Rabb take us out of this town, the Zaalim Ahliha and appoint for us from yourself a Waliy…” It is also used in the meanings of spouses as well, for instance in ayah 12:25 as an integral part of one’s family. The word Al-Hillati is normally mistranslated as moon for instance as used in Ayah 2:189, but this word is not used in the meanings of moon but more in the meanings of owning of or upholding of responsibilities, ownership, dedications, devotions, loyalties, commitments, or pledges. Therefore, in ayah 2:189 the phrase is “They ask you about Al (the) Hillati. Say, ‘They are Mawaqitu for people, and for the Hajj.” clarifies the meaning of the word as the Mawaqitu of people and is for the Hajj which is also a process with dedication of people to get hidayah. Therefore, the process of Hajj is a dedicated process of information gathering, of evidence collection which is basically taking up, owing and being responsible for the process of Hujjat of the Kitaab. Thus, when Quran mentions the phrase for instance in the ayah 2:173 “Ahilla to Ghair (in contradiction, opposition, other than, without) the Allah…” basically means to anyone, anything, any behavior, any conduct, any deed at all which is Ahilla- owned, responsible for, dedicated, in pursuit of, taking care of Ghair- something or someone, in opposition of, contradiction of Allah.  The word is used in the similar meanings and context in the ayahs 5:03, 6:145 and 16:115 talking about prohibitions as per Quran showing that one cannot involve in, engage, consume, utilize in any manner whatsoever anything or work for anyone who is Ahilla- dedicated, responsible, caretaker, of Ghair of Allah. X-Reference – 2:173, 2:109, 2:189, 3:121, 4:25, 4:58, 4:75, 5:03, 5:58, 6:145, 12:25, 16:115. (أَهْلُ;أَهْلَ;أَهْلَ;أَهْلِهَا;أَهْلِهِنَّ;أَهْلِهِ;الْأَهِلَّةِ;أَهْلُهَا;أَهْلِهِ;أَهْلِهِ;أَهْلِ;أَهْلُ;أَهْلِ;يَا أَهْلَ;الْأَهِلَّةِ;أُهِلَّ;أُهِل; أَهْلَ;أَهْلَ;أَهْلَ;أَهْلَ;أَهْلَ;أَهْلِيكُمْ;وَأَهْلُهَا;أُهِلَّ; وَأَهْلَهُ; أَهْلِهَا; أَهْلُ; أَهْلُ; أَهْلَ; أَهْلَهَا; أَهْلَهَا)

 

AHSAAN (إِحْسَانٍ) HUSN (حُسْن) & MOHSIN (مُحْسِنٌ) Mohsin is the one who does Ahsan with plural as Mohsineen (includes both males and females). All these words have the same basic characteristics of meanings as Husn- something that looks good/pleasant to our eyes, other faculties, spirit and soul 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 Saiyaat as used for instance in ayah 17:7 and 10:26-27. Thus, as opposed to Sayyiat, 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. Therefore, the words such as Hasanaan, Mohsineet, Ahsaan all refer to such things, behaviors, conducts, events, things, etc. which are best of the best, given/received more than one’s Haqq as Inaam-with no expectations in return and are the most desirable, most pleasing to those these are being done/said to, not just to their eyes but to their whole being. X-Reference – 10:26-27 , 11:88, 17:7 , 55:70 , 55:76. (أَحْسَنُ;الْمُحْسِنِينَ;حَسَنًا; حَسَنَةٌ;حَسَنَةً;حَسَنَةً;حَسَنٍ;حُسْنَ;حُسْنُ;الْمُحْسِنِينَ;حَسَنَةٌ;حَسَنَةٍ;بِأَحْسَنَ;حَسَنَةً;الْحُسْنَىٰ;مُحْسِنٌ;أَحْسَنُ;مُحْسِنٌ;تُحْسِنُوا; إِحْسَانًا;أَحْسَنُ;بِإِحْسَانٍ;حُسْنًا;الْمُحْسِنِينَ;أَحْسِنُوا;َحْسَنُوا;حَسُنَ;حَسَنًا;;الْمُحْسِنِينَ;الْمُحْسِنِينَ;وَأَحْسَنُوا;الْمُحْسِنِينَ;أَحْسَنُ;إِحْسَانًا;بِالْحَسَنَةِ;أَحْسَنَ; الْمُحْسِنِينَ; الْحَسَنَةَ; الْحَسَنَةُ; الْحُسْنَىٰ; بِأَحْسَنِهَا ; حَسَنَةً ; بِالْحَسَنَاتِ ; الْمُحْسِنِينَ ; الْحُسْنَىٰ ; حَسَنًا)

 

AHS’INNA (أُحْصِنَّ) MOHS’ANATA (الْمُحْصَنَاتُ) MUHS’INEEN (مُحْصِنِينَ) The word Mohs’anat is normally mistranslated as married women and Mohs’ineen as men who are keeping guard, i.e. the husbands. These are wrong translations. The word Mohs’inatin is not to do with women specifically for instance ayah 59:14 “They will not fight you all except in Mohs’inatin towns or from behind walls…”  Shows the meanings of the word Mohs’inaat is in terms of being fortified, protected, well-guarded, defended, garrisoned, armored and shielded from all sides.  Similarly in ayah 59:2 the phrase is “…they thought that they would defend their Hus’unuhum (fortress) against Allah…” In ayah 21:91 when talking about Maryam mother of Nabi Easa “and she is the one who Has’anat Farjaha (her weaknesses) …” meanings that she guarded, kept all locked up and protected, surrounded by shield from all sides, all her weaknesses. Similar meanings and context are used in ayah 66:12. In ayah 21:80 Allah says “And WE taught him the making of the Libaas for you to Hus’enakum from the battle, then will you be grateful” Used here in the meanings of protect, shielded, garrisoned, guarded etc. Similarly, the use of the word Mohs’inaat in ayahs 4:24 is not in terms of married women as is generally mistranslated “and the Mohs’inaat from the Nissaa except what is Malakat Aimenahim, is Kutiba upon you…” Means that it’s been made mandatory, compulsory upon you that you should seek to Mohs’inaat- protect, shield, garrison, keep guard, fortify and defend those from the Nissaa- the weaker segment of the society, except those who are Ma Malakat Aimanehim, those who are already under your oath to be taken care of.  Similarly, the next phrase within the same ayah “that you seek with your Amwaal Mohs’ineen without Musafiheen” means that you should seek to provide this protection and guardianship through your Amwaal and not through Musafiheen- any bloodshed, or killing. Similar phrase is used in ayah 4:25 phrase “…Mohs’inaate ghair (without/not/against) Musafihaatin…”  and 5:5 the phrase “…Mohs’ineen ghaira Musafiheen…”. In both these ayahs the phrase is followed by another phrase that “And not taking Aghdanin” That is not going for any secret deals or consultations devoid of being made public, or done behind closed doors, or devoid of legitimate transactions. The word Mohs’inaat is also used for those, both males and females, who are well guarded, protected and bound under a marriage contract for instance as used in ayah 4:25. Therefore when Allah says that “Then when they are Ahs’inna, and then if they commit with Fahishatin then for them is half of what is upon the Mohs’inaat of the Azaab”  this means that those are bind as per their marital contract, and then they commit Fahashi, for them is full Azaab with Allah, as compared to someone who is single and commit act of Fahashi, although being a sin, and a haram act, is not a disloyalty to any other person, as the person is single and therefore would have half punishment as per his/her Haqq-due right. .  X-Reference – 4:23 ; 4:24, 5:5 , 21:80 , 21:91, 59:2 , 59:14 , 66:12. (أُحْصِنَّ;مُحْصِنِينَ;الْمُحْصَنَاتُ;الْمُحْصَنَاتُ;الْمُحْصَنَاتِ;الْمُحْصَنَاتِ;مُحْصَنَاتٍ;مُحْصِنِينَ;مُحْصِنِينَ;وَالْمُحْصَنَاتُ;وَالْمُحْصَنَاتُ)

 

AHTAMALA (احْتَمَلَ) HAMAL (حْمِلُ) YAHMELUNA (يَحْمِلُونَ) The word ‘Hamal’ is normally translated as pregnancy or being pregnant, and the word Ahtamala is normally translated as burdened, but these are wrong interpretations. The words are used in Quran in terms of carrying, embodying or taking over something for instance in Ayah 33:72 “Indeed, we offered the Amaanat to the skies and the earth and the mountains, but they were unable to Hamal it and they were overwhelmed from it, but the humanity Hamalaha it…” where both the usages of the word is in terms of taking over the responsibility of the Amaanat.  In Ayah 17:2-3 “And We gave Musa the Kitaab, and Ja’alna (appointed/made) it Hudan (Hidayah) for Bani-Israel- so that you do not Tattakhuzu (seize) other than ME, Wakeelan (judge, lawmaker). Zurriyatin (followers of- on whose footsteps they follow) of those we Hamalna (carried) with Nuh. Indeed, he was Abdan (Aabid-obedient, follower of laws of Allah) Shakkoran (doer of deeds by Allah in utter gratitude).…”  In Ayah 46:15, “WE have Was’iyaat upon the Insaan to their parents- Ahsaan. Their mother Hamalthu Karhan and gave birth Karhan and Hamluhu and Fis’aluhu S’als’una Shaharun until when it reaches the Balagha …” means ‘WE have enjoined/ordained (Was’iyaat) upon the human being (Insaan) to their parents- best behavior (Ahsaan). Their mother carries with them (Hamalthu) with hardship, painful, uncomfortable (Karhan) and gave birth Karhan and the carrying, taking care (Hamluhu) and the whole spread out period of a rearing up of a child (Fis’aluhu) is transformative, development phase full of vulnerabilities, weaknesses and challenges (S’als’una) periods and aspects (Shaharun) until when the child reaches the maturity (Balagha)…” In Ayah 6:31, “Indeed, Khasara are those who Kazabu with Alqa’a of Allah until when Ja’aa them the Sa’aath Baghtatan, Qalu, ‘Ya-Hasratana A’ala over what Farat’na in it and they Yahameluna their Awzaar A’ala their Zahuur, except what they Yazerun Sa’aa” talking about those who have lost their Nafs-e-Mut’mainna (Khasara) and who reject, deny, make fun of (Kazaba) the concept of meeting their Rabb for the purpose of accountability (Alqa’a), until when is brought to fruition (Ja’aa) to them the happening of perfect recompense based on their actions (Sa’ath) within which they get immersed (Baghtatan)- then they feel remorse, sad and regret (Hasratan) at the highest level (A’ala) over what they diverted from, not abided by and complied with (Farat’na) with respect to those aspects of the Kitaab that advice regarding accountability while they are the embodiments of, carriers of (Yahmelun) of peak and epitome (A’ala) tools and methods (Awzaar) that were given to them (Zuhuur) but instead they chose to rely upon, took the support of (Yuzerun) that which is evil, cause the destruction of human efforts and abilities (Sa’a). The word Ahtalmala in Ayah 13:17 has the same meanings. Similar meanings of the word are used in Ayah 33:58 “And those who Yuazzan the Momineen and the Mominaat with Ghair of what they Aktasabu, then they have done nothing except Ahtamalu Bhutanan and a Mubayyin  Is’man.” This means that those who cause harm, injure or hurt to the Momineen and the Mominaat with something that is other than, against, devoid of, or without what they are to be held accountable for, then they have done nothing except Ahtamalu- carry on, taking over, embodying the regret on one’s conscience and the recompense for causing such hurt, harm or injury and this is in fact a clear and distinct Is’m- such deeds aimed at destroying human faculties, causing pain & sufferings In Ayah 4:112 “and whoever Yaksib a Khataeat or an Is’man then Yarame with it Bareyan then he/she does nothing except Hatamala a Bhutaan and a Mubayyin Is’man”. This means “and whoever Yaksib- retain, absorb, bring upon, a Khataeat- an unintentional mistake, or an Is’man- deeds which are aimed at destroying human capabilities, but then choses to Yarame- accuse someone else with it who is Bareyan- an innocent, then he/she does nothing except Hatamala- carry the Bhutaan which is a Mubayyin- clear & distinct Is’m.. – X-Reference – 4:112 , 6:31, 13:17 , 17:2-3, 33:58, 33:72, 46:15. (يَحْمِلُونَاحْتَمَل;;حَمُولَةً;حَمَلَتْ ; تَحْمِلْ ; حَمَلَتْ ; حَمْلًا)

 

AI

A’INDA (عِنْدَ) & A’N (عَنِ) The word A’n (عَنِ) is normally translated as about, from, through or with and the word A’inda (عِنْدَ) is normally translated as near, at, from etc. but both these words are in fact used in Quran in the meanings of those aspects and things which are of value and significance for someone for instance in Ayah 9:7, “How can there be for the Mushrikeen a covenant Ainda Allah and Ainda Allah’s Rasool, except those who made the covenant Ainda the Masjid al Haraam….”  Where the word is not used in the meanings of near in the three usages of the word in this Ayah as is normally mistranslated but the ayah basically means that how can the covenant with the Mushrikeen be of any importance and value to Allah and Allah’s Rasool, unless and until for those people who are making the covenant for such aspects that are important, significant and valuable for the Masjid al Haram. In Ayah 7:31, “Oh Baniy Adam, Khuzu your Zeenat A’inda Kulle Masjid…”  means that seize, grab hold tightly and hold on strongly to those aspects of your Zeenat that are significant, of importance and valuable for every Masjid i.e., where Sajda to Allah’s laws is being done. In Ayah 2:54, “…. So Qatal your Nafs- that is Khair for you A’inda Ba’rekum so Taba upon Allah…”  means that you should Qatal, suppress your Nafs-e-Ammara- that is Khair- source of all blessings and best of the best for you, and significant, important and valuable for your Ba’rekum so that you turn towards, make amends, and return to Allah. In Ayah 3:59, “Indeed, the example of Easa A’inda Allah is like the example of Adam- Khalaqahu from Turaabin, then Qala to it, Kun Faya Kun” means that the example of Easa is as important and significant as the example of Adam for Allah’s carrying out the whole process of Kun Faya Kun. In Ayah 3:165, “Or when As’abtakum you Mus’eebat, surely As’antum the like of it, Qultum, ‘From where this?’ Qul, ‘It is through A’inde of your Nafs.”  Means that the Mus’eebat- the disaster and misfortune has strike you through your own Nafs, which your Nafs, yourselves considered important, of valuable and significance for you. In Ayah 5:60, after talking about Faasiqun in the earlier Ayah, “Qul, Shall I Naba you with Sharr from that- Masubatan A’inda Allah….”  is talking about the perfect recompense based on one’s own actions (Masubatun) that are significant and important (A’inda) in regards to the system of Allah, such as being a Faasiq in terms of being defiantly disobedient to the laws of Allah and working outsides the parameters of Deen as discussed in the earlier Ayah. –X-Reference- 2:54, 3:165, 5:60, 7:31, 9:7.  (عِنْدَ;  عِنْدَ;  عِنْدَكَ ۖ  ;  عِنْدَهُمْ ;  عَنْهُ ;  عَنِ ;  عَنْ ;  عَنِ ; عِنْدَ; عَنِ ; عِنْدَ ; عَنْهَا ; عَنْ ; عِنْدَ ; عَنِ ; عِنْدِ ; عِنْدَ ;  عَنْكُمْ)

 

 

AJ

AJALAN (أَجَلٍ) & MUA’JJALAN (مُؤَجَّلًا) is normally translated as time determined, but the word is not used in the meanings of Appointed time or predetermined time but more in the meanings of postponed or delayed. For instance, in ayah 77:12-13, “For what day was it A’ujelat, for the day of Fas’al/crops cutting/judgement” Here the word A’ujelat is used in the meanings of postponed, or delayed. Similarly in ayah 6:128 the phrase “…certainly we have reached the terms which you have A’jjalat for us…” means postponed delayed for us. In Ayah 2:231, 2:232 and 2:234 while describing the period of Iddat after divorce for women and the period of care for widowed (both men & women) by the society, the same word is used as “Ajalahunna” which does not mean term or time period as it is normally mistranslated, but it is used in the meanings of postponing of certain actions, like go for marriage again, in case of pregnant divorcee or postponing the expectations from a widowed person to resume day to day normal activities. Similarly, the word Mua’jjal means deferred income, revenue, payback, liability or deferred contract in the classical/medieval Arabic. Similarly, in ayah 3:145 “and it is not for a Nafs that dies except with the permission of Allah, a Kitaban Mua’jallan” this ayah does not mean that the death has been predetermined or written beforehand or decreed beforehand by Allah as it is normally mistranslated and misinterpreted, but what this ayah is actually telling us is that 29:57 “Every soul will taste death. Then to US, you will be returned”, since it is a written postponement, a decreed event which would happen sooner or later to every Nafs. The word is used in similar meanings in ayah 4:77 with the phrase “Qareeb Ajal” meaning postponing the order for Qatal/fighting for a short term. After describing the nadamat (regret and remorse) of killing in the story of the two sons of Adam, Allah then says in Ayah 5:32 “From Ajal that we ordained on the Bani Israel that whoever Qatal a Nafs baghair (without,against) Nafsin or spread fasaad on the earth, then it is as if he/she has Qatal a mankind..” here the word is used in the meanings of “for a deferred/postponed time”, it does not means since inception, but in terms of that commandments has been ordained from that time and onwards, forever for a deferred/postponed time, and it will be account for sooner or later or on the day of judgment. X-Reference – 2:231-232, 2:234 , 3:145 , 4:77 , 5:32 , 6:128 , 77:12-13. (مُؤَجَّلًا ; أَجَل; ; أَجْلِ ; وَأَجَلٌ ; أَجَلًا ; أَجَلًا ; وَأَجَلٌ ٍ; أَجَلٌ ; أَجَّلْتَ ; أَجَلَنَا ; أَجَلُهُمْ ; أَجَلٌ;  أَجَلٍ ; أَجَلُهُمْ)

 

A’JAB (أَعْجَبَ) & A’JABAKA (أَعْجَبَكَ) The word is used in Quran to refer to anything which is out of the ordinary in terms of unusual, impressive, extra-ordinary, amazing,- something that makes one amazed, or astonished or make them wonder since it’s not usual or normal for instance in Ayah 2:204, “Of the humanity is the one who Yua’jibika you with their Qoul in the Hyaat of this world and Yashadu Allah upon what is in their Qaloob and they are the worse of the opponents.” means that of the people are those whose conducts, behaviors and speech (Quol) amazes you, since you found their Quol to be extraordinary, pleasing, amazing and impressive (Yua’jinika), but they are the worse opponents since they give witness of Allah, for what is in their own intentions and opinions. Similar meanings of the word ‘Ajabtakum’ and ‘Ajabakum’ are there in Ayah 2:221 as well. In Ayah 10:1-2, “Alif Laam Ra, these are the Ayaat of the Kitaab the Hakeem. Akaan the humanity A’jeeban that WE Wahiyena to Rujulin of them that Anzare the humanity and Bashara those who Amanu…” Where the word is used in the meanings of a wonder, an extra ordinary aspect, event, happening that we cannot comprehend. This ayah means that these are the Ayaat of the Kitaab- the laws, the all wise, that is a wonder, an extraordinary aspect for the humanity that Allah could send revelations in order to provide resources and strengthen from among them so that to give them warnings as well as glad tidings for those who Amanu. Similar meanings of the word as wonder, something extraordinary, amazing or astonishing are used in Ayahs 13:5, and 18:9 as well.  In Ayah 5:100, “Qul, ‘Not Yastawy the Khabeeth and the T’ayyib even if A’ajbaka kas’ratu the Khabeeth…”  means that none can treat the Khabeeth and the Tayyib as the same and on similar footings, even if majority aspects of the Khabeeth seems extraordinary, amazing or pleasant to a great extent. X-Reference – 2:204, 2:221, 5:100, 10:1-2, 13:5, 18:9. (أَعْجَبَكَ; أَوَعَجِبْتُمْ; أَوَعَجِبْتُمْ)

 

AJAR (أُجُرَ) & AJWARAHUNNA (أُجُورَهُنَّ) The word Ajar is used in Quran in the meanings of recompense, in accordance with one’s due Haq. Whatever one has earned as a consequence of their own action, they have to face the result accordingly, which is termed their Ajar in Quran for instance as per the usage of the word in Ayah 2:62 or Ayah 28:54. However when the same word is used as plural word ‘Ajoor”, for instance as used in Ayahs 4:24-25, 5:5 or 33:50, it is widely mistranslated as bridal dues to induce the gross misconception of payment to women for sexual relation after the marriage, for instance in Ayah 4:24, which talks about the use of our Amwaal for the benefit of Nissa- the weaker and resource less segments of the society, when Allah says, “…Then what Austamta’tum (benefit) you of it, from them, then give them their Ajorahunna Fareezan (as obligatory/compulsory)…” does not mean ‘So for whatever you seek pleasure and enjoy (of marriage) from them, give them their bridal dues compensation as an obligation’- as it is normally mistranslated to pay your wives for the sex after marriage – a completely wrong translation. The actual Allah’s Hidayah is that once someone is taking care of Nissa (the weaker and resource less segments of the society), then whatever services they perform for you, be it as in your employment, or as per their own initiative, whatever Austamta’tum (benefits) you, then you should repay them their Ajar- the reward, the compensation, as a fard – a compulsory payments as per their Haqq- their due right.  Similar meanings are in Ayah 4:25, 33:50 and 5:5 in terms of their due rights, the recompense, their due payments, their haqq, NOT as bridal dues – X-Reference –  2:62, 4:24-25, 5:5, 28:54, 33:50. (أَجْرُهُمْ; أُجُورَهُنَّ;وَأَجْر;أَجْرًا; لَأَجْرًا ; أَجْرَ)

 

AJDAAS’ (الْأَجْدَاثِ) The word is normally mistranslated as graves, but the word basically refers to the state of being lost or detriment or disadvantage resulting from losing – calamities; disasters; etc. This misinterpretation changes the whole focus of what these ayahs are telling us which is not talking about resurrection from Graves at all for instance in Ayah 54:7, “Khasha’an their Abs’arehum- Yakhrejuna of the Ajdaas’e  Jaradun Muntashir.” Means that their perceptions (Abs’arehum) would be humbled (Khasha’an) – exiting-drawing out (Yakhrejuna) of the state of being lost or detrimental (Ajdaas’e) as if they were group of animals – a herd moving together (Jaradun) as spreading all around (Muntashir).  Similarly in Ayah 70:43, the word ٱلْأَجْدَاثِ does not mean Graves at all but refers to the state of being lost or detrimental or disadvantages resulting from losing, calamities, disasters etc. – X-Reference – 54:7, 70:43. (الْأَجْدَاثِ)

 

AJEBTUM (أُجِبْتُمْ) & JAWAAB (جَوَابَ) The word is used in Quran in the meanings of responding to something, with explicit actions, endeavors and striving with one’s whole being for instance in Ayah 28:64, “And it will be said to them to Ada’u (call for) their Shurakaa (those whose laws they followed, instead of Allah’s) and they will call for them but they will not Yastajeebu to them and they will Ara’a (come face to face) the Aza’ab. Only if they were Yahtadun (Guided)”. When used in connection with Allah’s laws, it refers to responding to obligatory divine commandments as per the laws of Deen/Allah and the requirement to respond to such laws of Allah with definite actions obeying and following these divine commandments in letter and spirit for instance in Ayah 2:186, “And when my Aibady Saalika (ask) you about me, then indeed, I am Qareeb. I Ajeebu to the Duaa of the Daaey when the person Duaan me. So, let them Yastajeebu me and let them Amanu with me so that they may be led right.” Here the concept of Duaa- as seeking the help and support from the whole system of Allah and Allah’s laws (Duaa) is depicted, at the root of which is the requirement to Yastajeebu- means obey and follow the divine commandments as mentioned in Quran in letter and spirit- then and only then Allah’s system of laws and universe will respond to such Duaa. The first use of the word ‘I Ajeebu the Duaa of the Da’ae’ reflects the response from the whole system of laws of Allah, the universe, the natural laws, the laws of Deen, working in synchronization of each other. The same meanings of the word are mentioned in Ayah 21:90 “So WE Astajabna to him and WE bestowed upon him Yahya….” In ayah 3:172 “Those who Astajabu to Allah and the Rasool from after what As’abuhum (befell them) the injury.…”  means responding to Allah and Rasool in terms of obeying and following the laws as mentioned in Allah’s Risalat- the message. The word is also used to reflect the response of people towards the whole system of Shytan, elements, thoughts, actions, deeds, people, laws, etc. which divert from the path of Allah for instance as used in Ayah 14:22, “And the Shaytan will say when the Amar has been decided, ‘Indeed, Allah Wa’ada (appointed) you the Wa’da of Haqq. And I Wa’ada you with Akhlaftukum (betrayed you). And not I had over you any Sult’anin (authorization, power) except that I Duaa (call upon) you and you Astajabtum to me….” In Ayah 5:106 to 108, Allah highlights all the direct divine instructions to those who Amanu, as to how to be upholders of justice- as Shahdat for Allah, thereafter in Ayah 5:109, Allah says, “Youm Yajma’a Allah the Rusul, then Quole, ‘What Ajibtum you’. Qalu, ‘We did not have the knowledge about it. Indeed, you are All-knowing of the Ghaib (unseen, hidden)” whereas Allah has clearly given all the directives in the earlier Ayahs, shows that this Ayah reflects the divine commandment to Ajtib, respond with our whole being, in terms of obeying and following these laws of Allah, and especially w.r.t. being upholders of justice and Shahdat for Allah in letter and spirit and in accordance with the divine guidance as given in the earlier Ayahs, because these aspects are not Ghaib, unseen or hidden as have been clearly highlighted. Thus, on the day of judgment we would be questioned if, we do not Ajib, respond to Allah’s commandments, striving and making efforts with our whole being, by practically implementing these laws in our day to day lives. X-Reference – 2:186, 3:172, 5:109, 14:22, 21:90, 28:64. (أُجِبْتُمْ ; يَسْتَجِيبُ ; فَلْيَسْتَجِيبُوا ; فَاسْتَجَابَ)

 

AJTANIB (اجْتَنِبُ) & AJTANEBU (فَاجْتَنِبُوهُ) The word is normally translated as avoid or stay away from but this word is used in Quran in a much serious manner. We need to keep in mind the Aqad aspects- those binding, firm and obligatory aspects of our covenant with Allah, which we cannot cross and are binding upon us, as those who Amanu. These Aqad terms of Deen are defined w.r.t. two important lists, which combined together constitute the boundary of Deen. (1) The List of what is prohibited- Haram as per Quran: is the boundary, which we cannot cross at any cost. Prohibitions are those aspects of Deen, that are clearly and distinctly mentioned as Haram by Allah in Quran. The list of what is prohibited as per Quran is a very comprehensive, explained in detail and through multiple Ayahs such as 2:173, 2:221, 2:275-276, 5:03, 6:137, 6:140, 6:151-152, 7:33, 16:90, 16:115- the above list of prohibitions has been described in details time and time again in Quran through multiple Ayaat and this list is extremely comprehensive. (2) The List of Extreme Caution- Ajtanebu: This is basically a step down in terms of a milder prohibition than the word haram- the latter of which refers to prohibitions at all costs. Thus, the word Ajtanebu, is used in Quran in the meanings of ‘to be avoided and stayed away from at all costs unless absolutely necessary, needed and required’. This list is also given to us in detail through multiple Ayahs of Quran for example Ayahs such as 4:31, 5:03, 5:90-5:91, 22:31, 49:12, constitute the list of extreme caution. Just because any aspect is not mentioned in the list of prohibitions or haram, does not in any case mean that it’s now in the category of Halalan Tayyibaan, for example Khamar- normally mistranslated as alcohol or wine consumption. Although it’s not mentioned in the list of prohibitions, it’s mentioned in the list of extreme caution, meaning that as per the laws of Deen, one cannot consume it for fun, entertainment or during social interactions etc. Both these boundaries of Deen, constitute Aqad- binding, firm and obligatory terms of our covenant with Allah. We need to be extremely careful and cautious of, both these boundaries by observing Taqwa. The description of the word ‘Ajtenebu’ is also as per Ayah 4:31, when Allah says, “If you Ajtanebu Kabair what Tuntahuna near it, We will Kufar from you your Sayyiat ……” it means that if you stay away from, and avoid it all costs unless absolutely necessary and needed (Ajtanebu) all those major sins, actions and aspects considered as great sins (Kabaair), as to those whom Allah has asked to stay away from, control, curtail, restrict, put an end to (Tuntahuna), then Allah will conceal and hide under the heaps of your good conducts and behaviors (Kufar) all your committed major sins (Sayyiat). In Ayah 5:90, when Allah says, “Oh you who Amanu! Indeed, the Khamru and the Mayser and the Ans’aabu and Azlaamu are Rijsun from the Amal of the Shaytaan so avoid it so that you may be Tuflehun.”  Shows that “Khamar, Ma’eser, Ans’aab, Azlaam” are all Rijsan, and the work and tools of Shaytaan (Amal), the point to note here is that all these are list of those aspects, elements, actions, deeds, etc. which are to be avoided at all costs (Ajtanebu) unless absolute necessary and needed and therefore one cannot do it just for fun or recreational aspects at all, but in terms of only if and when needed and required as absolutely necessary. Then in the next Ayah 5:91, Allah has explained this divine directive as to why Allah has asked you to restrict these aspects, deeds and usages to only what is absolutely necessary, “Only Yureedu the Shaytaan to cause between you the Auduwat and Baghza through Khamare and Maeser and S’addukum (hinder, misled) you from Zikar of Allah and from the S’alat..” where Shaytaan Yureedu, refers to all the laws, rules, aspects, people, elements etc. each and everything which together as a system is leading one towards their desired destination, which is cause animosity and hatred (Auduwaat) as well as grudge, aversion, antipathy, detestability (Bughaz) among the members of society through acts of ‘Khamar and Ma’eser’. If we notice, there are few of these aspects, that are not among the list of prohibitions (Haram) but in the list of extreme caution (Ajtanebu). Two examples are Khamar and Azlaam. Although “Al-Azlaam” is mentioned under BOTH the list of prohibitions as well as in the list of extreme caution but there are specific acts of Azlaam which are then mentioned in the list of prohibitions for instance, Ayah 5:03, the phrase “Tastaqsemu with Al-Azlaame” is mentioned as one of the prohibitions, which basically means Tastaqsemu- seek division, divide, animosity, or separation between people by influencing their minds, or through votes with the help of the Azlaame. Thus, even if this purpose is not there, in terms of even if one is not trying to seek division among people, even then Azlaam should be avoided at all costs. Similarly, the word Zanne to refer to making assumption and spreading rumors against someone who is Ghaib (not present, available to defend him/herself) i.e., for making and spreading assumption with no knowledge of its existence, in the absence of the person who cannot defend whether such assumption is false or true, in short used for backbiting which is unauthentic, without knowledge and used in the absence of the person is included in the list of ‘Ajtanebu’ for instance as in 49:12 “O you who have Amanu Ajtanebu much of Zanne. Indeed, some of the Zanne is Is’m and do not spy and do not Yaghtabu some of you of others…”. Similar meanings of the word “Fa-Ajtanebu’ is used in Ayah 22:31, in terms of staying away from and avoiding at all costs unless absolutely necessary and needed.  X-Reference – 4:31, 5:03, 5:90-5:91, 22:31, 49:12. (فَاجْتَنِبُوهُ)

AK

AKBAR (أَكْبَرُ) TUKABBARU (وَلِتُكَبِّرُوا) & TAKBEER (تَكْبِيرًا) The word is normally translated as pride and arrogance; however, the word shares the same characteristics as the word Mukabbir, means magnifying glass in terms of something being magnified, made to look bigger, or greater for instance in Ayah 2:217, “…Say, ‘Qitaal therein is Kabeer but S’addun from the Sabeel of Allah and to do Kufar in it and the Masjid ul Haram and eviction of its people therefrom are Akbar near Allah. And Fitna from Qatal is Akbar. And they will not cease to Qatal you until they turn you back from your Deen….” Here the first word Kabeer, is used in the meanings of something that is big, great, magnified etc. The second and the third use of the word as Akbar means it’s even greater, i.e., much more magnified and greater. Thus, Allah is saying that Although Qatal is a great sin, but for such people who S’addun- repel, misled, divert away from the Sabeel of Allah, who do Kufar of the Sabeel of Allah and the Masjid Al haram, who evict its people therefrom and who will not cease until they divert you from your Deen, for such people, it’s Akbar– means these are greater sins, which are more magnified and bigger near Allah. Similar use of the words Kabeer and Akbar are in Ayah 2:219 as well. Consequently, the word is also used in the meanings of a big, hard or a difficult task for instance as used in Ayah 6:35 and 10:71. In Ayah 4:6, “and Abtalu the Yatama until when they Balaghu (reach the maturity of) the Nikah (to enter into long term contract, legally adult age), then if you perceive in them Rushadan (sensibility, sound judgment, distinction of right from wrong, be on Sabeel of Allah), then deliver to them their Amwaal. And do not Ta’kulu (consume, utilize, use) it Israfan (extravagantly) and Bidaaran (hastily) that they will Yakbaru…” shows the meaning of the word Yakburu as they grow big and grow up, in terms of at growing up to be at a stage where they have self-esteem, overall sense of personal value, self-worth and are now able to take care of themselves, all of which Yatama (those who are left all alone, or those who don’t have the ability to take care of themselves for a temporary period) don’t have. The word is therefore also used in Quran in the meanings of pride and arrogance, thinking of oneself as the best and most perfect, while looking down upon others as imperfect, or as if others are below or not at par in any manner. It’s because of this, that the word depicts the characteristics of Iblis as those of the Shaitan- aspects, elements, people and acts done under the influence of one’s Nafs-e-Amaara; as well as the characteristics of those who are the Awilya and Zurriyat of Shaitaan, as per Ayah 7:12-13.  Although the word is used in the meanings of pride, arrogance, boasting, bragging with heightened self-esteem and self-importance in terms of show-off, flaunting or being presumptuous. When used for Allah, the word is also used in Quran in the meanings of honor, grandeur, magnificence and glory as well, for instance in Ayah 17:111, the phrase is Kabbiru Takbeer (وَكَبِّرْهُ تَكْبِيرًا), “And Say, ‘Alhamd is for Allah who has not seized Waladan and not Yakun for Allah Shareek in the Mulke and not yakun for Allah any Waliyun out of Azzule (weakness, deficiency) and Kabbiru Takbeer”  defining the Allah as the one who does not need any Waliy (help, protection, guardianship) out of any weakness or deficiency, and hence Kabbiru- honor, glorify, magnify, Allah as Takbeer- magnificent and grandeur.   as per Ayah 2:185, after advising about the S’yaam and its exceptions, Allah says, “…Allah Yuredu with you the Yusra (ease/simplicity) and not Yuredu with you the A’usra (hardship/difficulty) and so that you Tukalimu (complete in all respects) the A’idata (confirmed, determined, fixed) and so that you Takabbiru Allah A’ala (height, peak) what Allah has Hada (guided) you and so that you Tashkarun)” Keeping aligned with the context, the word Takabbur is not used in the meanings of taking Allah as proud or arrogant at all but in terms of honoring Allah as grandeur, magnificent and glorious in terms of the Hidaya, the guidance that Allah has provided and then in that utter and deep gratitude to become Shaakir of Allah, in terms of following these laws as Aaabid and Shaakir considering Allah as the best, the greatest, the superlative. It’s because of this that when in Ayah 7:146, Allah says, “Sa’as’rif (turn away) from MY Ayaat those who Yatakabbaruna on the earth Baghair Al Haqq, and if they Ar’aa (observe) all Ayaat, not they will Yuminu with it…”  here the phrase is ‘Yatakabbaruna Baghair Al Haqq in the earth’, where if we take the meanings of the word Haqq, as absolute truth, as well as due right based on justice at its best; no one has the status of Yatakabbir, other than Allah, since only Allah’s Takkabbir is Haqq- the absolute truth and the due right, the justice. X-Reference- 2:185, 2:217, 2:219, 6:35, 7:12-13, 7:146, 10:71, 17:111.   (تَكْبِيرًا;أَكْبَرُ;وَلِتُكَبِّرُوا;يَسْتَكْبِرُونَ;أَكْبَرُ;كَبُرَ;أَكْبَرُ;تَسْتَكْبِرُونَ;أَكَابِرَ;تَتَكَبَّرَ;وَاسْتَكْبَرُوا;وَاسْتَكْبَرُوا;تَسْتَكْبِرُونَ; اسْتَكْبَرُوا; اسْتَكْبَرُوا; اسْتَكْبَرُوا; فَاسْتَكْبَرُوا; يَتَكَبَّرُونَ; يَسْتَكْبِرُونَ)

 

AKHIRA (الْآخِرِ) & AKHARTANA (أَخَّرْتَنَا) The word Akhir is the opposite of Awwal– Awwal means the first and Akhir means the last or the later. Therefore, when Allah uses the word Akhartana in Ayah 4:77 as in the phrase “Why did you not Akhartana to a Qareeb Ajalan” the word Akhartana is used here in the meanings of end or later. Basically, it 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, for instance in Ayah 2:184, “Ayyaman Ma’adodatin, Then whoever Kana among you Mareezan or upon Safarin, then A’idat of Ayyain Akhara…”  means that once you’re not going through these stages of life, such as not Mareez nor upon Safarin anymore, then in the Akhir- that is other than those periods of Safar and Mareez, when such periods are over, and the next day or period is different than the earlier periods, then it’s A’idat- confirmed and determined upon you to carry out the S’iyaam. Similarly, Quran has referred to the day of Akhira as the last of temporary life here on this earth and the start of the hereafter. I.e., Hiyaat-ud-Duniya is the life on this earth and Qayyam Akhira is the life hereafter, where we will abide forever. After Youm Al-Akhira, the life is referred to in Quran as the Akhira- i.e., the life hereafter. The concept of Amanu with/ Emaan on Youm Al Akhira is one of the five fundamentals of Emaan, and is closely linked with the concept of us, as humanity, being given freewill by Allah, Hidaya and this world being a perfect examination abode. Once Allah has given us the freedom to choose and decide, and given us the Hidayah, we are then free to choose our own decisions and actions, which means that sooner or later, we will face the consequences of our actions in terms of accountability, in the most just manner, as per Allah’s solid judicial principals, whereby not even an atom weight of our deed will be held unaccountable for. The concept of accountability is based on scales of justice- if our deeds are heavier on the good side, our final abode will be heaven but if the bad deeds are heavier the final abode will be hell. Another word is Taakhir, which means postpone something, to delay, to give respite, to be left behind. Quran has also used this word for future generations as in 26:84. X-Reference – 2:62 , 4:77 ,  5:114 , 7:38-39 , 9:18-19 , 9:38 , 15:05 , 17:45 , 22:11 , 26:84 , 27:3-5 , 42:20 , 53:25-27. (بِالْآخِرَةِ;الْآخِرَةِ;الْآخِرَةُ;الْآخِرِ;الْآخِرَةَ;وَالْآخِرَةِ;آخِرَهُ;بِالْآخِرَةِ;الْآخِرَةُ;أَخَّرْتَنَا;آخَرِينَ;وَالْآخِرَةِ;بِآخَرِينَ;الْآخِرِ;الْآخِرِ;الْآخِرَة; الْآخِرَةِ;الْآخَرِ ِ; الْآخِرَةِ;آخَرِينَ; الْآخِرِ;أُخَرَ;أُخَرَ;الْآخِرَةُ;بِالْآخِرَةِ;بِالْآخِرَةِ;بِالْآخِرَةِ;وَبِالْآخِرَةِ;بِالْآخِرَةِ; الْآخِرَةِ ; الْآخِرَةِ ; الْآخِرَةُ)

 

AKHTAAR (اخْتَار) The word is normally translated as chosen or picked, but the word is used in Quran in the meanings of ‘Good fortune, providence, source of prosperity and success.’ For instance, in Ayah 44:31-32, “From Fira’un, indeed they were A’liyan (arrogant) of the Musrefeen (transgressors). And to certainly Akhtar A’ala Ilm A’ala A’alimeen.” Here Allah is not saying that Allah has chosen Fira’un over the worlds as is normally translated but infact this ayah, after highlighting their transgression is telling us that Aal-e-Fira’un reached the stage of being source of good fortune, success and prosperity (Akhtar) that was the epitome (A’ala)) of knowledge over the peak of those with knowledge, over all the kingdoms and dominions and of the worlds (A’alimeen). In Ayah 28:68, talking about those who do Amal-e-swalihaat, “And Rabbuka Yukhliq what Yasha’u and Yukhtaru what kana to them the Kheer….” Means that their Rabb created (Yukhliq) good fortune, success and prosperity (Yukhtara) for those who get synchronized with the system of Allah, following the laws of deen and laws of nature (Yasha’u). Similar meanings of the word is in Ayah 20:13, “And Indeed, Ukhtartuka, then Astema’a so that to what Yuhiy.” Means that indeed, was source of success and prosperity (Akhtur), then perceive (Astema’) so that to what gives life (Yuhiy). In Ayah 7:155, “And Akhtaar Musa Qoumihi, Saba’aeen Rujulan Lemeeqatan…..”  means that Musa was the source of success and prosperity (Akhtaar) for those who aimed to establish and strengthen (Quomihi) and thus multiple (Saba’een) strong and resourceful sources and people (Rujulan) were appointed for them (Meqaat). – X-Reference – 7:155, 20:13, 28:68, 44:32. Akhtara (وَاخْتَارَ)

 

AKINNA (أَكِنَّ) & AKINNATAN (أَكِنَّةً) The word is normally translated as concealed, hide or coverings but the basic meanings of the word are in terms of being sealed, closed, wrapped or impenetrable from any aspect or manner whatsoever for instance in Ayah 6:25, “And among them are those who Yastameu’ Aleyka. And Ja’alna A’ala their Quloob Akinnatan that Yafqahu’ and in their Azaanehim Waqaran. And indeed, Yara’u every Ayaatin- not they Yuminu with it until when Ja’aka they Yujadelunaka – they Yaquool, ‘those who Kafaru – are not this but Asat’eeru the Awaleen.” Means that ‘And among them are those who listened in the past with complete intellectual presence (Yastameu), but due to the fact that their intentional, perceived decision making (Qaloob) was not able to be based on their perceptions, intellect and their faculties since it was sealed, impenetrable and blocked to be influenced (Akinnatan) at a very high levels, reflecting complete seal and impenetrable levels of their fixed, pre-conceived and closed minds (A’ala) that their ability to understand anything, with the full use of their intellect & faculties (Yafqahu’), was not possible. Additionally, their proclamation, and announcement based on their understanding of Allah’s message (Azaanehim) was full of their egoistic, pride and arrogance selves (Waqaran). It’s because of this, that they observed (Yara’u) each and every sign of Allah, be it from the Kalam of Allah in Allah’s message or be it in the creations of Allah as signs of Allah (Ayaatin), nothing at all, since they did not seek knowledge, could not use their faculties and intellect in order to be at Aman (not they Yuminu) with the signs of Allah. Thus, this led them to bring to fruition (Ja’aka) the switching of their position from the state of those who Sama’ena, observed with completed focus in the past to the state where they are now in terms of being completely sealed and shut off from any impacts of Ayaat of Allah (they Yujadelunaka). But instead of realizing the harsh reality as to what they have done and have switched their situations to, they are into wishful thinking state reflected by their conducts as if, they are not the ones who hide and concealed their faculties, intellect and Ayaat of Allah (who do Kufar) but in their minds, those who do Kufar are someone else (Asat’eeru Awaleen). Similar meanings and phrase are in Ayah 18:57, “and who is more Azlam than those who do Zikar with Ayaat of Rabb, then A’ariz from it and Nas’ya what Qadamat their Yada. Indeed, have Ja’alna A’ala their Quloob Akinnatan that Yafqahu and in their Azaanehim Waqaran and if you Duaa them to Hidayah, then never they will Yahtadu then forever.” Telling us about those whose Quloob (intentional Decision making) is impenetrable, sealed and shut completely in order to make all perceptions and faculties ineffective (Akinnatan) in order to understand anything- another tell sign of such people is that whenever they try to understand the Ayaat of Allah (Zikar), the result is that they turn away from it (A’ariz) and abandon (Nas’ya) it to make all what they have done (Qadamat) of their efforts and deeds that they have put forth for their hereafter (Yada) as useless, since they would never get guidance from the Hidayah due to the fact that all their faculties are sealed and they are closed minded. Ayah 17:46 ‘and Ja’alna (Appointed for duties) A’ala their Quloob Akinnatan that Yafqahu and in their Azaan Waqaaran and when Zakartu the Rabb from the Qurane Wahidahu, they turn away A’ala on their Adbaarehim in aversion’ which describes further such people. The same aspect. Ayah 41:5 equates such people as if there is a Hijaab- a shield, a barrier between them and Allah’s message and Hidayah. X-Reference, 6:25, 17:46, 18:57. (أَكِنَّةً)

 

AKMAHA (الْأَكْمَهَ) The word is normally translated as blind since birth, but what is worth noticing that in both the usages of the word i.e., in Ayah 3:49 as well as Ayah 5:110, the word is used in specific terms with the addition of Al- meaning ‘the’ in front of the word referring to the specific ones who are blind and are already introduced and mentioned within the same Ayah as those who are blind followers or blind sighted from Allah’s message. Therefore, in Ayah 5:110, “And when Qala Allah, ‘Oh Easa Ibne Maryam, Azkur my Na’imat upon you and your Ummi when I Aedetukua with Rooh il Qudoos, Tukalimu in the Mahde and in maturity. And when I taught you the Kitaab and the Hikmat and the Tourat and the Injeel. And when you created of the Ta’ene Khae’ate the T’aeer with MY Izan then you Tanfukhu from it, then it becomes T’aeran with my Izan. And you Tubrey the Akmahu and the Abras’a with my Izan. And when you Tukhrij the Mouth…”  refer to a metaphoric conversation between Allah and Easa Ibne Maryam that ‘when Qala Allah, ‘Oh Easa Ibne Maryam, remember (Azkur) my blessings (Na’imat) upon you and your foundations (Ummi) when I strengthened your resources and efforts (Aedetukua) with Allah’s revelation (Rooh) those appointed for specified duties (Qudoos). You proclaim Allah’s words of wisdom (Tukalimu) in your communities (Mahde) and in maturity. And when I taught you whatever has been ordained by Allah (the Kitaab) and the wisdom (Hikmat) and the laws (Tourat) and the Wa’az- warnings (Injeel). And when you created among those human beings who have slipped away from Allah’s path, and became delusive, blind followers (Al-Ta’ene) in order to represent, protect, perform duties (Khae’ate) in accordance with that which does not belong to the earth (T’aeer) with MY announcement, proclamation (Izan) then you cause to transform these human beings (Tanfukhu) from it- T’aene- the blind followers with the help of Allah’s wisdom and Hidayah, the Kitaab and Hikmat, so that the desired destination is reached of the Hidayah from out of the earth (T’aeer) with my announcement & proclamation (Izan).  And you rendered them innocent and free of any blame (Tubrey) those that were blindly following others, as well as those that were blind-sighted from Hidayah (Akmahu) and those that were incapacitated and disabled to unable to use their faculties (the Abras’a) with my proclamation (Izn) and that’s how you extracted, exited (Tukhrij) the living- those on the Emaan and Hidayah out of the dead- those from extreme Kufar (the mout). Similar expressions and meanings are in Ayah 3:49 as well. The same phrases can also be taken literally in terms of considering innocent and without blame those who are born blind and/or any disability of permanent nature.   X-Reference – 3:49, 5:110. (الْأَكْمَهَ)

 

AKSOO (اكْسُوهُْ) & KISWA (كِسْوَ) the word is normally translated as to clothe them in ayah 4:05, but the actual meanings of the word are in terms of ‘covering something’ with something else. For instance, in ayah 2:259 “…and look at the bones, how we raise them and then we Naksooha with flesh…”  here the word is not used in the meanings of cover them with flesh in terms of layer them with flesh. Similar meanings and context are used in ayah 23:14. When in ayah 4:05 Allah says “…and provide Rizq for them with it and Aksuhum…”  is not just talking about providing Rizq as food or proving clothes only as Aksuhum, as is normally misinterpreted, but both the words are used in much broader terms for instance the word providing Rizq includes all ways and means of personality and character development as well as Aksuhum includes fulfilling and filling in the gaps for all the basic needs and requirements, in terms of covering whatever they might need. in Ayah 5:89 when Allah says, for instance in Ayah 5:89, “Allah will not Khizu you for the Laghu in your Aieman but Khizu with Aqad of Aieman. So, Kafara Ata’ma Asharate Masakeen Ausat’a of Tat’amea’una Ahlekum or kasutuhum or Tahreeru Raqabatin..…” means Allah will not seize (Khizu) you for the unplanned, unintentional mistakes (Laghu) in your oaths, promises and covenants (Aieman) but will seize (Khizu) you with what you confirmed as a firm and binding aspects (Aqad) of the promise, oath, covenants (Aieman). So, hide and conceal (under the heaps of Hasanaat as Kafara) is benefiting, taking care of the needs and requirements (Ata’ma) by becoming their support, strengthening them as companion (Asharate) those who lack Sakun, are homeless (in both physical and metaphoric sense) and do not have peace & tranquility (Masakeen) based on justice at its best (Ausat’a) of what you provide benefit, full fill needs and requirements (Tat’amea’una) of your own family members and those who are dependent upon you (Ahlekum) or fulfill and cover any of their needs and requirements (kasutuhum) or bring to live, by rescuing, giving life (Tahreeru) anyone who is without life, suppressed, oppressed, enslaved, metaphorically dead (Raqabatin). Similar meanings are used in ayah 2:233. In ayah 5:89 “…feeding of 10 needy people or Kasutuhum…” means covering their basic expenses. X-Reference – 2:233 , 2:259 , 4:05 , 5:89 , 23:14. (كِسْوَتُهُمْ;اكْسُوهُمْ;اكْسُوهُم)

 

AKTASABU (اكْتَسَبُوا) the word Kasabu and Aktasabu – both are normally translated as earned or earnings- whereas these are two separate words with two entirely different meanings. The word Aktasabu or Aktasabat is used in Quran in the meanings of duties and responsibilities linked to the Fazal of Allah being given to anyone. Whatever Allah’s Fazal, blessings and Na’imat is given by Allah, we are ordained to retain/use that as per our requirements and needs, whereas whatever is over and above our requirements, is ordained by Allah to spend for the benefit of others. Thus, the greater the Fazal is, the greater is the responsibility and the greater would be the accountability. It is because of this that when Allah says in Ayah 4:32 “And do not Tatamannu (desire) what Allah has Fazala (blessed) with it some of you over others. For the Rijaal (those who are given more Fazal- resources) is Nas’eeb (consequences of own actions) of what they Aktasabu, and for the Nisaa (those who are not given much Fazal or are resource-starved) is Nas’eeb of what they Aktasaban. And ask Allah from Allah’s Fazal….” This ayah beautifully explains the concept of Aktasabu- in terms of being responsible, held accountable for the duties and responsibilities in accordance with Allah’s Fazal. Instead of Tatammanu of what Fazal, Allah has blessed upon others, we should focus on what has been given to us from Allah’s Fazal as well be Aktasabat – held accountable for our own duties and responsibilities which would be in direct relation to whatever Allah’s Fazal has been bestowed upon us. Similar concept of being held accountable for based on whatever Fazal and Allah’s blessings one has been bestowed with, is there in ayah 2:286, “Allah does not Yukallifu (en-tasked with; given duties & responsibilities for) a Nafs (a person/soul) except its capacity. For it is what it Kasabu and upon it is what it Kasabat…”  Reference 2:286 , 4:32 , 24:11 , 33:58 . (اكْتَسَبَتْ;اكْتَسَبُوا;اكْتَسَبْنَ)

 

AL

A’LLA (عَلَّ) & A’LLAKUM (وَلَعَلَّكُمْ) The word is normally translated as perhaps or may, but the word A’lla (عَلَّ) is used in Quran more in the meanings of being in sustained, persistent, continuous, unrelenting, perpetual or  uninterrupted state of/for something or someone for instance in Ayah 7:63, while taking about conversation of Rasool Nuh with his Quom, “Are you Ajibtum (Amazed, surprised) that Ja’akum (brought to fruition) you Zikar from your Rabb A’ala (epitome) of Rajulin (resourceful person) from among you so that to Nazar (prepare, warn) you and so that you observe Taqwa and so that A’llakum you Tarhamun (receive Rahmat)” means that so that you be in a sustained, perpetual, continuous and uninterrupted state of receiving Allah’s Rahmat. Similar meanings of the word are in Ayah 2:21, “Oh those who Amanu A’abadu (follow the laws) of your Rabb- the one who has created you and those from before you so that you A’lla (be persistent, uninterrupted, perpetual state) of observing Taqwa”. In Ayah 3:200, “Oh those who Amanu, do Sabar and S’aabiru and Rabet’u and observe Taqwa of Allah, so that you A’lla Tuflehun”  means so that you become unrelenting, perpetual, uninterrupted state of being successful for both the worlds. Similar meanings are in Ayah 7:171 and 16:44 as well. –  X-Reference 2:21, 3:200, 7:63, 7:171, 16:44.  (وَلَعَلَّكُمْ; لَعَلَّهُمْ ; لَعَلَّهُمْ ; لَعَلَّهُمْ ; لَعَلَّكُمْ)

 

ALBAAB (الْأَلْبَابِ) The phrase ‘Aulul Albaab’ is normally translated as ‘men or people of understanding’, however the word Aulul is not owners or possessors but refers to those who are Waliy- the protectors, supporters, guardians, benefactors and defenders of the Albaab- understanding, sensibility, awareness specifically of the Zikar- the Quran, remembering and being grateful for the many blessings of Allah by following the laws of Allah, understanding and practically implementing the Ayaat of the Quran and taking lesson, ibrat from the stories of the previous nations as mentioned in the Quran. This definition of Aulul Albaab as those who are Waliy of the Zikar is beautifully described in Ayah 2:268-269, “The Shaytaan gives you the recompense of poverty and deprovation and ordains you with Fahasha while Allah gives you the recompense of Mighfirat (protection against the harmful impacts) from it (the Shaytan) and Allah’s Fazal (bounties) and Allah is all-encompassing All-knowing. Allah grants wisdom whom Yashau and whoever is granted wisdom then certainly is granted kas’eer Khair and no one does Zikar except Aulul Albaab”. Similar message we receive in Ayah 3:7, when after talking about the concept of Mohkimaat and Mutishabihaat Ayaat and warning us about those who follow other than the Kitaab something that is the lookaline, similar (Tashabiha) to it- the Kitaab, Allah then says, “and not they Zikar except the ones who are Aulul of the Albaab” In terms of understanding and practically implementing the Ayaat of Allah and the laws of Deen as given in Quran as definition of Zikar, which particular aspect of the Zikar, Allah is talking about is then determined by the context and the use of this phrase for instance in Ayah 2:179, after describing the law of the Qis’aas, Allah says, “And for you in the Qis’aas is Hayyaat (life) Oh Aulul the (Al) Albaab, So that you observe Taqwa” telling us very clearly that here that Allah is addressing those who are the protectors, supporters, guardians, benefactors and defenders of the Albaab, which in this case is the laws of Deen surrounding the concept of Qis’aas. Similarly in Ayah 2:197, after describing the concept of Hajj, at the end, when Allah says, “and Attaquon me Ya Aulul Albaab’ it means observe Taqwa, by being extra careful and cautious of these laws, surrounding the concept of Hajj, oh you who are owners, protectors, guardians and supporters of the establishment of the Zikar, and more specifically the Hajj as per the laws of Deen – Al Albaab.  In Ayah 12:111, “Verily in this are the stories as Ibrat (lesson) for the Aulul Albaab. Not it is Hadithan Yuftara (fabricated in the name of Allah) but it is a confirmation of what was before it and explained in detail- all of it as guidance and rahmat for those who Amanu.”  X-Reference – 2:179, 2:197, 2:268-269, 3:7, 5:100, 12:11. (الْأَلْبَابِ)

 

ALEYKA (إِلَيْكَ) & A’LEYKA (عَلَيْكَ) The word is normally translated as upon you. The word Aleyka is a combination of two words. The word Aley with Alif, is used in Quran in the meanings of ‘upon, or on’, whereas the word Aley with an A’een is used in the meanings of ‘upon or near etc.’ Whereas the word ‘Ka’ at the end is normally mistranslated as ‘you’, for instance in Ayah 5:116, “And when Qala Allah, ‘Oh Easa, Ibna Maryam, do you Qulta to the Naase, ‘Attakhizu me and my Ummiy as your deities from besides Allah? Qala, ‘Subhanaka what they Yakuna for me that I Aqula what is not with Haqq? If I Kunta Qultuhu it, then indeed, you have the knowledge of it. You know what is in my Nafs and not know what is in Nafseka. Indeed, you’re the All-knower of the Ghayuub.’ Here if we translate the word ‘ka’ in the end of the word ‘Nafseka’ as in your Nafs, then it begs the question, does Allah has a Nafs, whereas Quran talks about our, as human beings’ Nafs only. The word ‘Ka’ in the end refers to the past or the past tense and this phrase would read as ‘You know what is in my Nafs (نَفْسِي) right now, how is it that you do not what was in my Nafs before (reflected by the word Nafseka (نَفْسِكَ). Indeed, you’re the All-knower of the Ghayuub, unseen and hidden from the rest, but you have the knowledge of every point of time, my Nafs then and my Nafs now. Thus, the word Ka, at the end does not refer to ‘you’ but, basically denotes the concept of ‘from the past, or in the past tense’. The word means Ayaat from the past and refers to the Ayaat of the Kitaab that has been revealed to Allah’s Nabiyeen in the past. Thus, in Ayah 6:25, with the use of the word Aleyka, talking about those who Aftara (fabricate lies in the name) of Allah, the phrase is, “And Among them are those who Yastama’u Aleyka……” is not saying that, ‘among them are those who listen to you…’ but is basically talking about the past tense, in the sense that among those who are currently doing Aftara of Allah, are the ones who actually in the past, Yastama’a, that is they did attempt to perceive the Kitaab, Allah’s Ayaat, and message with complete intellectual presence, but then later on what happened is then described in this ayah, which led them to become of those who do kufar, shirk and Aftara in the name of Allah. X-Reference, 5:116, 6:25. (إِلَيْكَ;عَلَيْكَ;عَلَيْكَ;إِلَيْكَ;إِلَيْكَ;إِلَيْكَ; إِلَيْكَ; إِلَيْكَ ; إِلَيْكَ ; إِلَيْكَ)

 

ALEEM (أَلِيمٌ) The word is used in Quran in the meanings of – aching; tormenting; agonizing; distressful; excruciating; grievous; painful; sad; sore; or suffering from anything that causes distress or thing that causes suffering. At most places, the word is used alongside with Azaab as in ‘Azaabin Aleem’, to refer to such recompense and accountability due to one’s deeds that results in extreme painful, tormented, agonizing, excruciating forms of punishments and suffering for instance in Ayahs 2:10, 2:104, 3:77, 4:18, 5:36, 7:73, 9:39, 12:25, 67:28 and many others. In Ayah 43:64-65, “Indeed, Allah is my Rabb and Your Rabb, then A’badu Allah. This is S’irate Mustaqueem. Then Akhtalafa the Ahzaab from between them. So Wael to those who Zalamu from Azaab- Youmin Aleem” means that those who did Zulm- the height of injustice, is the Azaab, the extreme form of punishment, this is well-known and confirmed fact encompassing extreme painful, tormented, agonizing, excruciating forms of punishments and suffering. In Ayah 37:36 talking about the dieties other than Allah, whose laws they follow in blind obedience, Allah then refers to this as “Al-Azaabe Al-Aleem”  in Ayah 37:38 referring to the fact of taking Shuraka’a leading to confusion in Deen and the Mushrikeen suffering intense forms of punishment filled with extreme pain and torment due to these acts of Shirk. X-Reference – 2:10, 2:104, 3:77, 4:18, 5:36, 7:73, 9:39, 12:25, 37:38, 43:65, 67:28. (أَلِيمٌ; الْيَمِّ)

 

ALIF (أَلْفٍ) The word is used in Quran in the meanings of ‘to put together, combine, connect, integrate, join, link, merge or unite something’ for instance in Ayah 3:103 talking about holding firmly the rope of Allah, the phrase is “then, Alafa Beyna Qulubukum, then As’bahtum with Na’imat…..” means that by coming together, uniting, and integrating (Alafa) among yourselves (Bayna) your perceptions, thinking, and intentional decision making (Quluub), led to you beomcing companions of Na’imat. Similar phrase “And Alafa Bayna their Quluub” is in Ayah 8:63 as well with similar meanings. In Ayah 24:43, “…Then Allah Yuwalifu baynahu…”  means Allah united them. in Ayah 8:9, “….Indeed I Mumadekum with Alifin of the Malaikat Muradefeen.”  Means that Allah reinforces them with the unity and working in coherence of one another of the Malaik- the forces and laws of nature. In Ayah 2:96, the word sunnat refers to practices and ways that are repeated in similar fashion. – X-Reference – 3:103, 8:9, 8:63.  (بِأَلْفٍ)

 

ALIF, LAAM, MEEM (الم) The letters such as Alif Laam Meem are abbreviated Letters of the Quran at the beginning of 29 Surahs out of the total 114 Surahs. Therefore, these are also called fawātiḥ (فَوَاتِح) or “openers” as they form the opening verse of their respective surahs. These abbreviated letters are also called Haroof e Muqatta`at or mysterious letters, since these are assumed to be separate from each other and are misinterpreted as not to form an apparently meaningful word. Assuming that some words in Quran such as Alif Laam Meem are mysterious, or do not have specific meanings, is a clear contradiction with many Quranic Ayahs since Quran is easy, complete and is made Bayyin- clear and distinct, clarified and explained in detail by Allah. The words Alif Laam Meem, the word Alam, has definite meanings which can be ascertained from the Quran itself, for instance the use of the word as Ta’lamuna and Ya’lamuna in Ayah 4:104, when Allah says “And do not Tahenu in pursuit of the people. If you Takunu  Ta’lamuna, then indeed, they are Ya’lamuna like what you are Ta’lamuna. And Tarjuna from Allah what they not Yarjuna…..”, the meanings of the word becomes apparent as one’s beliefs, values, principals, assumptions, convictions, considerations, etc., in fact the whole comprehensive package, that is mostly unchangeable and on the basis of which a person’s decisions, and actions are based on. Thus, in this Ayah, Allah is giving a defined decree, an order to ‘do not Tahenu- be at rest, in your comfort and ease, in pursuit of the people. If you Takunu (you are aiming to reach) Ta’lamuna- a definite whole package of your beliefs, values, principals, considerations, etc., then indeed, they are Ya’lamuna – also a whole package of their beliefs, values, principals, considerations, etc. like what you are Ta’lamuna- that is your aiming for that stage, wherein you are fixed in your whole package of beliefs, values, principals, considerations, etc. is exactly the same as their aiming for their beliefs, values, principals, considerations, etc. And Tarjuna- you Rajoh- rely on Allah for the purpose of recompense of your deeds, whereas they do not Yarjuna- are looking forward to, relying on Allah for the recompense. Similar meanings of the word Alif Laam Meem as the whole comprehensive package, that is mostly unchangeable and on the basis of which a person’s decisions, and actions are based on, such as one’s beliefs, values, principals, assumptions, convictions, considerations, etc., is used in Ayah 2:01 when Allah is talking about the Kitaab as the whole comprehensive package, in which there is no doubt or concern. Similar expression is there in Ayah 32:01 as well. In Ayah 3:01 where Allah is talking about Allah as the only deity, the Ever- living, the Qayyum, the basic foundations of each and everything in the universe. In Ayah 29:01 “Alam, do you assume that the people will be left because they say that ‘we Aminu (have Emaan)’ and they will not be Yuftanun (fitna- tested, tried to bring out their true character)” shows the meanings of the word Alam as a whole package, the whole foundations, on the basis of which people’s Emaan and Character is revealed and tested. In Ayah 30:01, the word is used to reflect all such human emotions and desires, which are at the very foundations of one’s decisions and actions.  X-Reference – 2:01 , 3:01 , 4:104, 29:01,  30:01 , 31:01, 32:01. (  أَلَمْ ; الم;تَأْلَمُونَ;يَأْلَمُونَ;تَأْلَمُونَ;الم; )

 

ALIF LAAM MEEM SAAD (المص) The letters such as Alif Laam Meem Saad are generally referred as Haroof -e- Muqatta’at or mysterious letters, since these are assumed to be separate from each other and are misinterpreted as not to form an apparently meaningful word. These abbreviated Letters are found at the beginning of 29 Surahs out of the total 114 Surahs and therefore, are also called fawātiḥ (فَوَاتِح) or “openers” as they form the opening verse of their respective surahs. Assuming that some words in Quran such as Alif Laam Meem Saad are mysterious, or do not have specific meanings, is a clear contradiction with many Quranic Ayahs since Quran is easy, complete and is made Bayyin- clear and distinct, clarified and explained in detail by Allah. Why would Allah leave such words unexplained and/or not to mean anything, when the whole of Quran is clearly explained in detail with each and every Ayah and word explained by Quran itself? The word Alif Laam Meem Saad, basically is Al-Mas’, referring to the specific act of Mas’. The word Mas’ is used in Quran in the meanings of ‘drinking in one or more small amounts or by spoonful, make or become thoroughly wet through saturation with or in liquid in terms of drinking it’ and therefore refers to ‘soaking up, ingesting, taking in something in gradual and small steps; absorbing, sipping; soaking up, sucking, taking something in and getting engulfed in it gradually through small steps’ are all the meanings of the word. In Ayah 7:01-02, “Al- Mas’. Kitaabe Anzela Aleyka….”  Telling us clearly that the Anzalna of the Kitaab, i.e., the understanding, realization, study, and implementation of the Kitaab, Allah’s laws, is always done in gradual manner taking one step at a time and in small steps, because of which one gets engulfed in, impacted thoroughly and gets saturated by Allah’s Kalam. Thus, Al’Mas’ in Ayah 7:1 refers to the specific gradual soaking in, gradual ingestion, engulfing and Anzalna of the Kitaab- Allah laws. X-Reference- 7:01. (المص)

 

AL-KITAAB (الْكِتَابِ) The word Kutiba means to write or to ordain- as something that has been written down, fixed, obligated and ordained by Allah. The word Al-Kitaab, meaning the- Kitaab is used in Quran in three broad meanings. (1) The book of scripture documenting all that Allah has Kutiba- written and made obligatory upon us as humanity; Ahle-kitaab are thus the people of the Kitaab- that is those on whom is the responsibility of the Kitaab, on whom the Kitaab has been given through any of Allah’s Nabi and delivered by any 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 all the Kutib of Allah. i.e., all the rules and regulations by Allah. It is the Hidayah, the Deen- that’s given as blessings by Allah; (2) Quran has also referred to Al-Kitaab as the collection and compilation of all our deeds for the purpose of accountability on the day of judgment. In ayah 17:14, when the phrase ‘Iqra kitabika’, as in Iqra your Kitaab, the Kitaab here is not the Kitaab of Allah, in terms of the book of revelation, but Kitaab here is used in the meanings of the record of one’s deeds that would be presented for the purpose of accountability and perfect recompense- Youm ul Qayamma (refer the earlier ayah 17:13); and (3) All the laws of nature that have been created, written and set in motion by Allah, which have been fixed, not changeable and nothing can divert or fail to comply with these laws of Allah. Since only humanity has been given freewill, other than us, as humans, every other being, whether living or non-living, whether on the planet or in space- the astronomical bodies are governed by and subservient to these laws of nature as per the Al-Kitaab- for instance 6:38, “And what of Da’abatin in the earth and not T’aeer Yat’aeer with its Jenahehi except Ummamun like you- what Farat’na in the Kitaab of Shayyin then towards their Rabb- they Yahsharun.” Telling us that of all the creations on the earth, weather living things or non-living things, whether on land, in air or in water, on the planet earth, whether in the space, including all the planets, moon, stars, all astronomical objects, all are bind, follow and are assigned these natural laws, on the basis of which Allah has created and set in motion the whole universe- all these laws are mentioned in the Kitaab for them, from which they can never divert away from- they obey these laws willingly or unwillingly, except us as human beings, who have been given created on the basis of Fitrat of Allah at birth, were given the freewill and freedom to choose and decide whether we want to remain/align back ourselves to the Fitrat of Allah as well as to follow the laws of Allah. X-Reference – 2:121 , 2:136, 3:84, 4:136, 6:38, 17:14, 42:13. (الْكِتَابِ;الْكِتَابَ;الْكِتَابِ;الْكِتَابَ;الْكِتَابِ;الْكِتَابَ;الْكِتَابَ;الْكِتَابِ;الْكِتَابِ;الْكِتَابِ;الْكِتَابِ;الْكِتَابِ;الْكِتَابِ;الْكِتَابَ;الْكِتَابِ;بِالْكِتَابِ;الْكِتَابِ الْكِتَابِ;الْكِتَابَ;وَالْكِتَابِ;الْكِتَابِ;الْكِتَابَ;الْكِتَابِ;الْكِتَابَ;الْكِتَابَ;الْكِتَابِ; الْكِتَابُ; الْكِتَابِ;الْكِتَابِ;الْكِتَابِ;الْكِتَابَ;الْكِتَاب;وَالْكِتَابِ;;الْكِتَابِ;الْكِتَابِ; الْكِتَابِ;الْكِتَابَ;وَكَتَبْنَا;كِتَابِ;كِتَابٍ;كِتَابٌ;الْكِتَابَ;الْكِتَابَ;الْكِتَابَ;الْكِتَابَ;الْكِتَابُ;الْكِتَابَ;الْكِتَابُ;كِتَابٌ;كِتَابٌ;الْكِتَابُ;الْكِتَابِ; لْكِتَابَ ; الْكِتَاب ; الْكِتَابَ)

 

ALQA (أَلْقَىٰ) ALQA’ENA (وَأَلْقَيْنَا) the word is used in Quran in the meanings of molding, manufacturing, forming, delivering, presenting, or casting something in a particular manner, form or role for instance, in Ayah 4:94, “Oh you who Amanu, when you Darabtum (set forth) in Sabeel of Allah, then investigate and not Taqulu to the one who Alqa upon you the Salama…”  means the one who presents and deliver to you Salama- peace and good will. In Ayah 7:107, “So he (Nabiy Musa) Alqa his As’aa…”  means present, cast and deliver. Similar meanings and context are in Ayah 7:115 and 7:117 as well. In Ayah 7:120, “and Alqa the Saharatu Saajideen” means then, they got solidified, delivered, casted into Sajda, becoming humbly obedient and submitted to the laws by witnessing the benefits thereof. In Ayah 7:150, the word Alqa is used in the meanings of presenting, delivering, or casting. In Ayah 8:12, Allah’s metaphorical conversation with Malaik, “…I Will Alqa in Quloob of those who Kafaru the Ra’ub (terror)…” means that Allah will cast, mold, form, deliver the Ra’ub in the Quloob of the Kaafireen. In Ayah 15:19, “and the earth we spread it and WE Alqa’ena therein Ra’usa….”  Means Allah Alqa- cast, produced, generated, created, molded, formed and shaped. In Ayah 5:64, “…And WE Alqae’na between them the Auduwat and Bughza until the Youm Al Qayyamat….” means that Allah has casted, molded and formed between them Auduwat and Bughza until the youm al Qayamat. X-Reference – 4:94, 5:64, 7:107, 7:115, 7:117, 7:120, 7:150, 8:12, 15:19. (وَأَلْقَيْنَا; ; َ ألْقَى; وَأُلْقِيَ; فَأَلْقَىٰ; أَلْقِ; تُلْقِيَ; الْمُلْقِينَ; أَلْقُوا; أَلْقَوْا; وَأَلْقَى ; سَأُلْقِي ; لَقِيتُمُ)

 

ALQAHA (أَلْقَاهَا) The word is normally translated as conveyed or communicated for instance as per its usage in Ayah 4:171, however the word is used in Quran in much broader meanings of not just conveying or communicating of something but in terms of all-encompassing meanings of shedding light on something, being exposed to something in terms of getting the impacts of it, or explaining something in detail for instance in ayah 28:80, “but those who had been given the knowledge said, ‘Woe to you, the recompense of Allah is khair for the one who has Emaan and does Amal-e-Swalehaat. And none are Yulqaha except the Sabiroon.” Shows the meanings of the word Alqaha in terms of once, someone who has been given the knowledge, then has Emaan, then does Amal-e-Swalehaat (deeds of Is’lah) and then is of the Sabireen (steadfast and persistent on the path of righteousness), then and only then, one is Yulqaha, that is get exposed to the impacts of the knowledge, in terms of being able to witness and enjoy the benefits thereof. In Ayah 41:35, “And not Yulqaha except the one who do Sabar and not Yulqaha except the owner of the great portion/fortune.” Shows the same meanings of the word. In Ayah 4:171, when Allah says, “…and Alqaha Allah’s Kalaam (the Kitaab) to Maryam and Rooh (essence, gist) from/of IT…” it means Allah Alqaha, conveyed, communicate, shed light upon, expose in terms of getting to witness the impacts of the Kalaam (the Kitaab, the Hidayah) to Maryam (being Allah’s Nabiy & Rasool) as well as the Rooh of the Kalaam. X-Reference –  4:171, 28:80, 41:35. (أَلْقَاهَا)

 

AM

AMAL (أُمْلِ) & UMLY (أُمْلِى) The word is used in Quran in the meanings of to delay, postpone,  give respite or to prolong something for instance as used in Ayah 19:46 in terms of prolonging or for a prolonged period of time. In Ayah 7:183, talking about those who Kazabu- deny, reject or ridicule Allah’s Ayat, Allah says, “And Umliy for them- Indeed, Kaydi Matinun.” Means that their situation is prolonged (Umliy) for them. Indeed, my plan and system (Kaydi) is deep rooted, strong, deep-seated, and intended to withstand hard use (Matinun). Similarly in Ayah 47:25, “…The Shaytaan enticed for them and Amly to them.”  means prolonging this enticement and being in the misled diverted situation. In Ayah 3:178 the word ‘Numly’ is used twice both in the same meanings of to give respite to them all together. – X-Reference – 3:178, 7:183, 19:46, 47:25. Umliy (وَأُمْلِي)

 

AMAN (آمَنَ) MOMIN (مُؤْمِنٌ)& MOMINAAT (الْمُؤْمِنَاتِ) The word Amanu, as in ‘Oh those who Amanu’ is based on the word Aman- which means safety, security, peace, contentment and tranquility. Therefore, the concept of Emaan, has the basic characteristics of meanings such as being at a state of Aman; to be calm and quiet (in one’s heart); to be protected from fear, without having any doubt or concern by having complete trust and in truthfulness. Thus, it means to have strong conviction on something being true after due verification and conviction that comes out of knowledge. It is not a blind faith, but is a state of being at Aman- 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 being at Aman- inner peace, contentment and satisfaction of heart and mind, without any doubts and worries. The Momin is not only someone who is at Aman w.r.t. the five fundamentals of Emaan, i.e., Allah, Allah’s Kitaab, Malaik, Rasool/Nabiyeen and Youm al Akhira; but also refers to the person who is at a state of Aman in terms of being at peace, harmony, cease-fire and goodwill, as well as those who are upholders of their Aemaan  (أَيْمَانٌ) (Refer the Keyword vocabulary)- meaning promise, oath and covenant with Allah, the terms of which are detailed in Quran. Momin in terms of being at Aman, w.r.t. members of the society not in terms of having Emaan, is used in Ayah 4:92 and 4:93, when Allah talks about Qatal of Momin, Allah is not talking about a person who Amanu, as in has Emaan, since the only Hikm, the only judge in matters of Deen is Allah, therefore there is no way and means of judging if any person has Emaan or not. Thus, the word Momin, in these ayahs, refers to those who are at Aman in terms of in state of peace, being content, ceasefire, harmony with others and is not engaged in any sort of fight against anyone. Similarly, the word Mominaat does not mean Momin women, as Quran is devoid of any gender based divine directive, but refers to the acts of Aman and Momin, in all of the meanings of the word being at Aman, as well as being Momin, whether these acts are carried out by men or women. In a nutshell, the word Amanu, or those who Amanu, has multiple meanings and when we talk about observing Taqwa, it means being extra careful, cautious, nurturing and protective of our deep and utter conviction w.r.t the five fundamentals of Emaan, as well as being at Aman, w.r.t. the other members of the society, being at peace, harmony and good will for others and being upholders of our covenant (Aemaan) with Allah. X-Reference –  4:3  , 4:92-93 , 29:3. (آمَنُوا;آمَنُوا;آمَنُوا;آمَنُوا;الْمُؤْمِنِينَ;آمَنُوا;آمَنُوا;مُؤْمِنِينَ;مُؤْمِنِينَ;آمَنُوا;بِالْمُؤْمِنِينَ;آمَنَّا;تُؤْمِنْ;وَآمَنْتُمْ;آمَنُوا;الْمُؤْمِنُونَ;آمَنُوا;آمَنُوا;آمَنُوا; آمَنْتُمْ;آمِنًا;أَمِنْتُمْ;آمِنًا;أَمَنَةً;أَمْنًا;آمَنَ;آمَنَّا;آمَنُوا;آمِنُوا;تُؤْمِنْ;تُؤْمِنُوا;تُؤْمِنُونَ;َتُؤْمِنُونَ;فَآمَنَّا;فَآمِنُوا;لَتُؤْمِنُنَّ;لْيُؤْمِنُوا;نُؤْمِنَ;وَتُؤْمِنُونَ;وَيُؤْمِنْ;يُؤْمِنَّ;يُؤْمِنُ;يُؤْمِنُوا;يُؤْمِنُونَ;الْمُؤْمِنِينَ;مُؤْمِنٌ;مُؤْمِنَةٌ;الْمُؤْمِنَاتِ;الْمُؤْمِنِينَ;لِلْمُؤْمِنِينَ;مُؤْمِنِينَ;الْمُؤْمِنُونَ;الْمُؤْمِنُونَ;مُؤْمِنِينَ ۚ;آمَنُوا;آمَنُوا;الْأَمْنِ;الْمُؤْمِنِينَ;الْمُؤْمِنِينَ;يَأْمَنُوكُمْ;يَأْمَنُوا;الْمُؤْمِنِينَ;لِمُؤْمِنٍ;مُؤْمِنًا;مُؤْمِنًا;مُؤْمِنَةٍ;مُؤْمِنٌ;مُؤْمِنَةٍ;مُؤْمِنَةٍ;آمَنُوا;مُؤْمِنًا;مُؤْمِنًا;الْمُؤْمِنِينَ;الْمُؤْمِنِينَ;آمَنُوا;أَمَانِيِّ;مُؤْمِنٌ;آمَنُوا;الْمُؤْمِنِينَ;آمَنُوا;آمَنُوا;آمِنُوا;آمَنُوا;الْمُؤْمِنِينَ;الْمُؤْمِنِينَ;الْمُؤْمِنِينَ;الْمُؤْمِنِينَ;آمَنُوا;الْمُؤْمِنِينَ;آمَنُوا;نُؤْمِنُ;وَآمَنْتُمْ;يُؤْمِنُونَ;لَيُؤْمِنَنَّ;وَالْمُؤْمِنُونَ;وَالْمُؤْمِنُونَ;يُؤْمِنُونَ;آمَنُوا;فَآمِنُوا;فَآمِنُوا;آمَنُوا;آمَنُوا;آمَنُوا;الْمُؤْمِنَاتِ;;آمَنَّا;آمَنَّا;آمَنُوا;آمَنَ;آمَنُوا;يُؤْمِنُونَ;نُؤْمِنُ;آمَنُوا;آمَنُوا;آمَنَّا; نُؤْمِنُ;آمَنُوا;آمَنُوا;آمَنَّا;آمَنُوا;مُؤْمِنُونَ; وَآمَنُوا;آمَنُوا;وَآمَنُوا;آمَنُوا;آمَنُوا;آمَنُوا;آمَنُوا;آمَنُوا;آمَنُوا;مُؤْمِنِينَ;آمِنُوا;آمَنَّا;يُؤْمِنُونَ;الْمُؤْمِنِينَ;يُؤْمِنُونَ;يُؤْمِنُوا;آمَنَ;يُؤْمِنُونَ;الْأَمْنُ;بِالْأَمْنِ;آمَنُوا;يُؤْمِنُونَ;يُؤْمِنُونَ;يُؤْمِنُونَ;يُؤْمِنُونَ;لَيُؤْمِنُنَّ;يُؤْمِنُونَ;يُؤْمِنُوا;لِيُؤْمِنُوا;يُؤْمِنُونَ;مُؤْمِنِينَ;نُؤْمِنَ;آمَنَ;آمَنَ;يُؤْمِنُونَ;آمَنَتْ;يُؤْمِنُونَ;لِلْمُؤْمِنِينَ;يُؤْمِنُونَ;آمَنُوا;آمَنُوا; يُؤْمِنُونَ; مُؤْمِنِينَ; آمَنْتُمْ; آمَنَ; مُؤْمِنُونَ; آمَنُوا; مُؤْمِنِينَ; آمَنَ; آمَنُوا; يُؤْمِنُوا; لِيُؤْمِنُوا; آمَنُوا; يَأْمَنُ; أَفَأَمِنُوا; أَوَأَمِنَ; أَفَأَمِنَ; آمَنَّا; لَنُؤْمِنَنَّ; آمَنْتُمْ; بِمُؤْمِنِينَ; آمَنَّا; يُؤْمِنُوا ; الْمُؤْمِنِينَ ; وَآمَنُوا ; يُؤْمِنُ ; يُؤْمِنُونَ ; فَآمِنُوا ; آمَنُوا ; يُؤْمِنُونَ; يُؤْمِنُونَ ; يُؤْمِنُونَ ; الْمُؤْمِنِينَ ; الْمُؤْمِنُونَ ; الْمُؤْمِنُونَ ; مُؤْمِنِينَ ; أَمَنَةً ; آمَنُوا ; الْمُؤْمِنِينَ ; الْمُؤْمِنِينَ ; آمَنُوا)

 

AMANAAT (الْأَمَانَاتِ) the word Amaanat is normally translated as trust for instance as it is used in ayah 2:282, but in Quran whenever the word AL-Amanat is used, it is used in very specific terms of the Amanat, which has a very specific reference and context for instance in ayah 33:71-72 “Allah will Is’lah (amend/rectify) for you your deeds and will Yaghfir (protect, shield) for you your sins. And whoever Yut’eyu (obey,follow) Allah and Rusoolehi, then certainly has attained a great attainment. Indeed, we offered the benefits of the Amaanat to the skies and the earth and the mountains, but they were unable to bear it and they were overwhelmed from it, but mankind bore it. Indeed, mankind is ignorant Zaluman (Zalim)” Shows the meanings and the application of the word Al-Amanat- the Amanat, which is in specific reference to the trust, the responsibility of the Risalaat, because Ateeu Allah wa Ateeu Rasool means Ateeu the Risaalat. Similarly, all across Quran, where ever the word Al-Amanat, or Your Amanat (addressing Momineen) is used, it is not used for any other trust or responsibility but in terms of specific responsibilities, ownership and thereby the opportunity to enjoy the benefits therefrom of Allah’s Hidayah and the Risaalat for instance in ayah 8:27 “O you who have Emaan, do not betray Allah and the Rasool and do not betray Amanatekum (your Amanat), while you know” In ayahs 70:32, while describing those Mamoon, who are safe, in addition to other qualities of them, Allah says “and those who are careful observers and attendees of their Amanaat and their covenant” Here the word Amanat refers to all the duties and responsibilities that we have as Ahle-kitaab towards the Risaalat and the covenant refers to our Emaan, the oath the promise that we have with Alllah we enter into the ambit of Islam.  X-Reference – 2:282 , 4:58  , 8:27 , 33:71-72 , 70:32. (الْأَمَانَاتِ)

 

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

 

AMRAAT (امْرَأَتَ) is normally translated as woman for instance in the ayah 27:23. It is also used in the meanings of wife, but there is a difference between wife as Amraat and wife as Zouj. As we all know Zouj, means of the same type, kind, part of the same Nafs, part of Zoujaan, whereby one cannot exist, survive, grow without the other. However, Amraat on the other hand is that spouse, which is not Zouj, and does not share the same characteristics of strength, means of survival, pillar of support for the spouse, in fact in most of the places where the word is used, it is used in the meanings of spouses or wives, who are not interconnected as strongly with their husbands as a Zouj would be, who would have differences in terms of Emaan and deeds. In the ayah 33:50 wherein Allah is describing how is permitted for the Nabi, both words of Zouj and Amraat is used – Zouj whom you have given their due right…& a Momin Amraat if she dedicate her Nafs to the Nabi…” Therefore, there is a marked difference between the use of the word Zouj and the word Amraat by Quran. For instance, Quran has called the wife of Fira’un as Aumraatu in the ayah 28:9. Similarly the wife of Nabi Lut in the ayah 11:81, 15:60, 29:33 and 7:83 is termed as his Amaatuhu (his wife), who also faced Azaab along with the nation of lut as “So, we saved him and his household, except his Amraatuhu, she was of those who stayed behind.” Similarly, with respect to Nabi Yousuf, the wife of the respected one who tried to seduce Nabi, is termed as Amratu of the Aziz in the ayah 12:30 and 12:51. Therefore the word Amraateen as used in the ayah 28:23 is not used in the meanings of wives, but such people who are not aligned, interconnected or interdependent. Similarly in Ayah 2:282 “..And call for two witnesses from among your Rijaal. But you do not have two Rijaal, then one Rijaal and two Amrataan…” The word Amrataan is used in the similar meanings of not as women, but as opposite to Rijaal (stronger people), it means two such persons, who although are not strong and influenced like the Rijaal, but the important requirement is that they are not interconnected, interdependent or aligned like a Zouj would.  X-Reference – 2:282 , 7:83 , 11:81 , 12:30 , 12:51 , 15:60 , 27:23 , 28:9 , 28:23 , 29:33. (امْرَأَتِي;امْرَأَتُ;امْرَأَةٌ;امْرَأَتَانِ;امْرَأَةٌ;امْرُؤٌ)

 

AMWAAL (أَمْوَالَهُمْ) & MAAL (مَالَ) is normally translated as wealth or properties, but in Quran it is used in all-inclusive meanings of money, wealth, properties, title, estate, time, resources, connections, etc., basically ownership of any kind. For instance, in ayah 2:177 the phrase “…Those who spend (for the benefit of others) of their Amwaal in spite of love for it….” This does not just refer to wealth or properties, but everything that a person owns and values, which may include the persons’ resources, time, connection, money etc. Similarly in ayah 9:103 “Take from their Amwaal S’adaqa Tat’ahirruhum (making them lawful) and Tazkehum (cleansing, growing) them…” Includes taking Sadaqa both all the meanings of Amwaal as we know that S’adaqaat can be in the form of wealth as well as one’s efforts, time and resources too. In ayah 2:279 when talking about Ribaa, for those who do Touba, “…Then you may Rausa your Amwaal…” means give priority to, focus and value your Amwaal, in all its meanings. In ayah 4:95 the phrase is “…those who do Jihaad in the Sabeel of Allah with their Amwaal and their Nafs…” Is not just talking about Nafs (lives) and Amwaal as wealth only, but in terms of all-inclusive of anything and everything that they own and value in their lives. Similarly in ayah 4:161 when referring to the Zulm, injustice and Ribaa by consuming people’s wealth, this does not only refer to consuming people’s money and properties unjustly but would also include consuming people’s time, information, resources, etc., without paying to them their due rights. X-Reference – 2:177 , 2:279 , 4:02 , 4:95 , 4:161 , 9:103. (مَالَ;أَمْوَالَ;أَمْوَالَهُمْ;أَمْوَالَكُمُ;أَمْوَالَكُمْ;أَمْوَالِهِمْ;بِأَمْوَالِكُمْ;َمْوَالَهُمْ;أَمْوَالِكُمْ;بِأَمْوَالِهِمْ;بِأَمْوَالِهِمْ;أَمْوَال)

 

AN

A’NAAB (أَعْنَابٍ) The word is normally translated as grapes but it’s used in Quran in the meanings of ‘ to act in humiliation and baseness, to humble or lower oneself, taken over by force, abase oneself or humble oneself’ for instance in Ayah 18:32, “and Adraba (set forth) to them the example of Rujaleen (those who were given the resources)- Ja’la (made) for them Ahedehuma (similar, same) Jannateen (such unknown and hidden treasures) of A’naabin (humbling them, exerting force and influence on them) and Khafafna  them with Nakhal (the screening process) and Ja’alna between them Zara’n (seeds for sowing for future)”  this combined with later ayahs shows that this was basically a test given to such people who were all given resources and from hidden treasures in similar fashion with concerns for screening and sieving between them- after which those who ended up feeling proud and arrogant, looking down upon others, were of those who did Zulm. Here the word is not used in the meanings of date palms or date trees but is used in the meanings of such them being concerned and focused on separating, screening and segregating unwanted or useless aspects and things from the useful and wanted ones. Similarly in Ayah 6:99, after talking about Allah being the one who is the source of all that is received by humanity such as Maa’a- the basis of life- in literal and metaphorical sense- including not just water, oxygen, energy, sun etc. that we all need to survive but also Allah’s message and Hidaya, which is also send down from the sky, as a source of life, bringing to Emaan and on Allah’s path. Then, from the Ma’aa- bases of life, Allah is the one who extracts and draws out all the Nabata- safety, nourishing, nurturing, and growth of all Shayyin- each and everything that exists. Then Allah draws out and extract from Ma’a, life, energy, liveliness and dynamism. Thereafter Allah gives the direct instructions to all of us, with the phrase, “Nukhreju from it Habban Mutarakiban and through the Nakhle of its T’aleha Qinwaanun Daniyantun…” means that from Ma’a you should extract and take out Habban, all that you desire and love, Mutarakiban, which are under your control. Whereas for everything else, which may not be under your control, you should aim for it by first carrying out the process of screening (through Nakhle) of what is hidden and camouflaged inside an outer appearance of such Ma’aa by removing the layers in order to understand, distinguish and explore it (T’aleha) and all such clusters and groups (Qinwaan) which are in your proximity and reach (Daaniya). Thereafter the phrase is “And Jannatin of A’nabin and Zaytuna and Rumana Mutashabiha and Ghair Mutashabiha- Anzur towards its S’amar, when As’mara and Yana’a it…” means that of such hidden and unknown treasures that you’re not able to understand as yet, from such aspects which are A’nabin- humbling, taken over you by force, and Zaytuna – everlasting, endless and perpetual aspects, and Rumana- that are supposed to restore to good condition, to put things right, restore and rebuild- could be look alike to you, to have these aspects in them, or could be other than these aspect, but you should observe and witness its fruits and earning, when these aspects start to reap benefits, it would be then that you would be able to carry out the true screening process. Thus, first focus of your screening process should be of all that you desire and is under your control. Next should be those clusters and groups, that are in your reach and proximity, but is still hidden. Third would be such hidden treasures of the unknown that are not yet comprehensible to you, and these may or may not be embodied with aspects of A’nabin- humbling, taken over you by force; Zaytuna – everlasting, endless and perpetual and Rumana- to aid in restoration to good condition, to put things right, restore and rebuild; but the key of your screening process should be based on the time when such aspects start to give fruits and payback. That is the key of your screening process. X-Reference- 6:99 . (أَعْنَابٍ)

 

A’NAF (الْأَنْفَ) The word is normally mistranslated as nose for instance as per its usage in Ayah 5:45. However, the word is used in Quran in the meanings of exceeding, extra or in addition, for instance in Ayah 47:16, “And among them is the one who Yastama’a to you until when they depart from near you- They say to those who were given the knowledge, ‘what he said Anfa’an?’ Those are the ones, Allah has T’aba’ upon their Quloob and they follow their Ahwahim”. Means that although they Yastama’a- listen to you until they depart from you- they then say to those who were given the knowledge, ‘what did he say Anfa’an- additional, extra, exceeding what we heard, until when we were there. In Ayah 5:45, “And WE Kutibna upon them- in it- the Nafs with the Nafs, and the A’aene with the A’aene, and the A’naf with the A’naf, and the Azaan with the Azaan, and the Sanan with the Sanan, and the Juroohu Qas’aas. Then whoever Tas’adaq with it, then it is the Kaffara for him/her…..” means that Allah has Kutibna- made compulsory upon us the Kitaab, which has Hikm for Qis’as, which is basically the Hikm to Tas’adaq- sincerity and honestly forgiving the mistakes of others, since the current practice of Nafs- soul with Nafs, the A’aene- enlightened vision, something that was hidden before and now brought to light with the A’ene, the A’naf- exceeding, extras, additional revenges with the A’naf, the Azaan- proclamation, announcement of war & fight with the Azaan, and the Sanan- practice with the Sanan- is all leading towards Juroohu- damage, wounds, injuries, pain and sufferings. Thus, after highlighting the current practice of reacting to the Juroohu- damages, pains, injuries and wounds with the likes as revenge, causing hurt and wounds to the relationships and human connections too; Allah ordains Qis’as instead of the Juroohu, as a reaction to such acts and incidents and this Kutiba is based on S’adaqaat- sincerely and honestly forgiving others as acts of Is’lah and reform, healing such wounds- physical and allegorical. X-Reference – 5:45, 47:16 . A’naf (بِالْأَنْفِ;الْأَنْفَ)

 

ANAMIL (الْأَنَامِلَ) is normally mistranslated as the finger tips. The word only appears once in Quran in the ayah 3:119 and mistranslated as finger tips in this ayah, as the phrase “…when they are alone, they bite at you the Anamil of the Ghaize…” Translating this word as fingertips does not make sense in this ayah. However, if we look at the use of this word in the classical/medieval Arabic, it means possession or ownership, i.e., partly or fully owned or possessed by. Hence the correct translation of this phrase would be “when they are alone, they backbite at you, make plans against you – the possessed of the Ghaize” showing that the acts of these people, in their isolation, is in fact conspiracies, schemes, planning against momineen due to the possession of Ghaize-rage and anger in them against momineen. X-Reference – 3:119. (الْأَنَامِلَ)

 

A’NAQ (عْنَقِ) & A’NAAQ (أَعْنَاقِ) The word is used in Quran in the meanings of ‘Stem, Stipe- a stalk or stem, and thus refers to the main centre and stem that connects every branch together, as well as with and to the roots of anything, a plant, a tree, a system, an institution etc. thus referring to the main foundation that connects all branches, subdivisions and outlets togetherfor instance in Ayah 13:5, “….Those are the ones who Kafaru with their Rabb. And those the Aghlaal of their A’naqehem. Those are the As’haab -e Naar…”  means that those are the one who do Kufar with their Rabb and those are the ones who force, create compulsion, and act as iron shackles (Aghlaah) of their main centre, their glueing foundations that connects everything together (A’naaqehem). The Same phrase “The Aghlaal of A’naaq” with same meanings are used in Ayah 34:33, 36:8 and 40:71 as well. In Ayah 8:12, “….Sa’lqa in Qulub of those who Kafaru the R’aub. So Azrabu Fouqa Ala’naaq and Azrabu among them Kula Banan” means that we let in the perception and intentional decisions (Quloob) of those who do Kufar, the dominating and intimidating feelings (R’aub) So set forth (Azrabu) this R’aub of those who Amanu as significant, important and in preference over (Fouqa) of their foundations, main centre, that connect everything together and set forth (Azrabu) among them for each and every branch, subdivision, outlet, each nook and corner (Banaan).  – X-Reference – 8:12, 13:5, 34:33, 36:8, 40:71. A’naqi (الْأَعْنَاقِ)

 

ANATA (لَأَعْنَتَكُمْ) normally mistranslated as doing sin or putting in difficulty – but the main characteristics of the word ANATA is in the meanings of helping, aiding, or supporting someone or something. For instance, in the ayah 9:128 “There has certainly come to you a Rasool from among yourselves. To him is Aziz what is Antum (that provides support to you/aid/help you) and he is concerned over you and to the Momineen, he is Ra’aof Raheem”.  Here the word is used in the meanings of supporting, helping, providing aid or support. When joined with the word “LA” means no helping, no aiding, or no supporting someone or something. For instance, in the ayah 49:07 “And know that among you Rasool of Allah. If he were to obey you in much of the matter la’antihum (No support to you) but Allah makes it likeable for you the Emaan…” Similarly in the ayah 3:118 “..Do not take friends/supporters other than yourselves, they will not spare you. They wish to ruin what Anatim (support you) but hatred has already appeared from their mouth and what is concealed in their hearts is much greater.” Reference – 2:220, 3:118 , 4:25 , 9:128 , 49:7. (لَأَعْنَتَكُمْ;عَنِتُّمْ)

 

ANDADAN (أَنْدَادًا) & NIDA’AN (وَنِدَاءً) the word ‘Andadan’ is normally translated as creating partners or equals or rivals to Allah but the word for these actions in Quran is Shirk, meanings to assign partners/Shareek with Allah. The word Andadan means having opposition, rivalry, enmity or conflict, or challenging someone or opposing someone. The phrases such as ‘Lilahe Andadan’ (Andadan with Allah) or ‘Laho Andadan’ (Andadan with Him- Allah) basically means creating Andadan with Allah i.e., as opposition of Allah, calling or relying on someone other than Allah, with the basic characteristics of opposition and conflict with Allah’s Deen and combination of doing Kufr and Shirk, in terms of all such people, forces, laws, customs, systems and environment which stand in opposition to Allah influencing people away from the path of Allah. For instance, in Ayah 14:30 “And they created (Ja’alna) with Allah Andadan so that they could mislead from the path of Allah…”  Here the specific reasons and end results of Andadan are mentioned which is to mislead people from the path of Allah. This is further explained in Ayah 34:33 “And those who were oppressed will say to those who were arrogant, “It was your scheming by night and day; as you instructed us to do Kufar of Allah, and to set up Andadan to Allah…” Thus Andadan means creating a system of opposition of Allah, an environment of kufr and shirk, not only by doing kufr and shirk as an individual but also creating a whole environment of kufr and shirk among people or in a community to incline, influence & indulge others to do the same, doing the kufr & shirk while directing others towards other such people, as their Shurakaa (who have been assigned As Shareek with Allah) – the basic aim of which is to lead people astray away from the path of Allah by creating such kind of kufr environment where innocent people gets into that trap. In Ayah 39:08, “When some adversity touches the human being, he calls his Rabb, striving towards Allah. But then, when Allah confers on him Allah’s Na’mat, he forgets what he was calling for before, and he creates (Ja’ala) Lilahe Andadan, so that to lead astray from the path of Allah. …”. Since Allah has already created the whole system and environment for us to think and ponder, Allah’s Ayaat and recognize Allah with reason, because of this, this phrase is mostly mentioned soon after Allah’s creations as Allah’s Ayaat and Allah’s Na’mat. For instance, in Ayah 40:09 Allah says “Say- Do you indeed do Kufar on the one who has created the earth in two youm and you made (Ja’alon) laho Andadan? Allah is the rabb of the Aalimeen” Here the phrase is used soon after telling us that the creation of earth with all the Na’mat therein creates perfect environment for humanity, so how can anyone create Andadan with Allah? – as a surprising question how one can create in opposition to Allah’s created systems- as an opposing system, an environment of kufr and shirk to indulge others as well. Similar meanings and context are used in the Ayah 2:22 & 2:165. X-Reference – 2:22 , 2:165 , 14:30 , 34:33 , 39:08 , 49:09. (أَنْدَادًا;نِدَاءً;وَنِدَاءً;وَنِدَاءً;نَدْع)

 

ANQALAB (انْقَلَبُ) & MUNQALEBUN (مُنْقَلِبُونَ) The word is normally translated as turn back but the basic meanings of the word is in terms of carry out a revolution, revolt; rise against someone or the system, and thus refers to assume the state of – grow into; turn into; undergo change at all levels; be altered; be changed; be converted completely and in all aspects, for instance in Ayah 2:143, “….except to make evident to the one who yatba’a- follows the Rasool from who Yanqalebu A’ala their A’qibehi…”  means that except gives knowledge to the one who follows the Rasool, and thus he/she change them completely, altered in meaningful deep ways and in all aspects (Yanqalebu) at their maximum and heights (A’ala) their efforts that they put forth for their Aqibat- the result, the recompense. Similar meanings are used in Ayah 3:174, “Then Anqalabu with Na’imat from Allah…”. In Ayah 7:119, after talking about the happening of Haqq u Bat’il being established, “then Ghalabu there and Anqalabu the S’aghireen.”  Means then, gained victory and this is how those who were weak, were able to revolt against, rise against Firau’n by altering them completely and changing themselves in meaningful deep ways. When the word ‘Munqalebun’ is mentioned for instance as per Ayah 7:125, “Qalu, ‘Indeed, we to our Rabb Minqalibun” means that we have changed our lives completely in meaningful, deep ways and in all aspects in order to rely upon our Rabb, and in accordance with the message of Allah- X-Reference – 2:143, 3:174, 7:119. (وَانْقَلَبُوا; مُنْقَلِبُونَ)

 

ANSA (أنْثَىٰ) AUNSA (أُنْثَىٰ) ANS’A’EN (الْأُنْثَيَيْنِ) & INAASAN (إِنَاثًا) The word Auns’a or Inaasan is normally translated as females, but the use of the word Inaa’san in Quran is not in the meanings of females at all, for instance in Ayah 4:117 “They do not make Duaa from anyone besides Allah, except Inaasan…” Here if we translate the word as female or as per the most common interpretation of female deities, then this is a false statement, since those who do Shirk (as discussed in earlier ayah 4:116) not only assign partners to Allah which are only females but there are male Shuraka as well. Here the concept of Duaa to anyone other than Allah is done as per our nature as humans, which is referred to through the concept of Inaas’an. In Ayah 92:01-03 “and by the Layl when it covers and the Nahar when it brightens, and Allah is the one who created the Zakara and the Aunsa…”  Here if we translate these words as males and females then this interpretation is debatable since Allah’s creation is not just restricted to males and females only. The word Zakara is mistranslated as males and the Aunsa is mistranslated as females, whereas the word Zakara is basically the same as Zikar, meaning the Hidayah, the Kitaab, the Quran. In terms of Allah’s creations, Allah has created everything in the universe including the Hidayah (the Zakara) and nature (the Aunsa). Thus, everything created by Allah either works as per Hidayah like us being humans or as per Nature like everything in the universe even we, as humans, as well if we reject Hidayah. Therefore, if we exclude the Zikar then only Aunsa left, which refers to the basic nature, characteristics of Allah’s creations, as a combination of one’s Fitrat as well as the environment & upbringing, be it Insaan, the mankind, or the plant or animals or the universe, or anything therein. In Ayah 75:39 “then Allah Ja’ala (appointed/made) from it (first living cell) the Zoujeen (two kinds/types), the Zakara and the Aunsa” Here Allah is not talking about gender in this ayah, but basically giving us a guidance that Allah has appointed two Zouj- types and kinds of sources of coming back to Allah’s path, coming back to life, which is Zikar (Hidayah) and Aunsa (our basic nature, fitrat) on which we are created along with the impacts of environment and upbringing. Quran tells us that mankind is created as per the Fitrat of Allah, which means that by default we have all the desired attributes of Allah, the basic foundation of which is Hanifan – refer Ayah 30:30. Therefore as per our Fitrat, at the time of our birth, we are created in accordance with the Fitrat of Allah and Quran considers us alive only when we are as per this Fitrat. Therefore, those who are far extreme in Kufar are considered metaphorically dead by Quran. The concept in this ayah is also beautifully connected to the next Ayah, which is talking about bringing dead back to life through the use of one or both of these Zoujeen, Ayah 75:40 “Is it not that Allah is Qadir (all powerful, able) upon giving you life after the Mout (death)” which can also refer to the day of resurrection as well. Similar meanings are in Ayah 53:45. In the ayah 53:27-28 “Indeed, those who do not have Emaan on Akhira, they surely name the names of the Malaik as per Ansaa, but they do not have any knowledge about it and they do not follow anything but assumption…” Here Allah is not saying that they give female names to the Malaik, but telling us that they name the Malaik based on assumptions, without knowledge and in accordance with their nature, which is in fact a contaminated fitrat as impacted by their environment. In ayah 53:21, when Allah says “for you is the Zikar and for Allah is the Aunsa?” is not talking about a counter argument by Allah that for you is the male and for Allah is the female. This would be a flawed argument since they refer to Nabi Easa as the son of Allah, who was a male. Hence here the two words do no mean male or female but refers that Allah has given the mankind a complete Hidayah – Zikar and in return, those who do not accept the Hidayah they respond to Allah as per their nature – Aunsa which in fact a contaminated fitrat as impacted by their environment. Similarly in Ayah 40:40 “…whoever does Swalehan (Deeds of Is’lah) of the Zikar or Aunsa, while he/she is a Momin…” is not referring to Swalehan by males or females, as Allah is not talking about gender here, but in fact telling us that the two sources of our Amal-e-Swalehat are either of Zikar (as per the Hidayah) or of Ans’aa (based on the Fitrat of Allah) as long as they have Emaan. X-Reference – 4:117 ,40:40 , 53:21 , 53:27-28, 53:45 , 75:39, 92:01-03. (الْأُنْثَيَيْنِ;الْأُنْثَيَيْنِ;الْأُنْثَيَيْنِ;الْأُنْثَيَيْنِ;إِنَاثًا;أُنْثَىٰ;الْأُنْثَيَيْنِ;الْأُنْثَيَيْن)

 

ANSHA’ANA (وَأَنْشَأْنَا)  The word is normally translated as raised, created or produced but the word is used in Quran in the meanings of the act of instituting or creating or bringing into effect institutions that run with defined parameters, set of laws, people, aspects and systems comprising of interrelated system of roles and laws, organized around the satisfaction of an important need or function for instance in Ayah 23:78, “And Allah is the one who Ansha’a for you the Sama’a and the Abs’aar and the Afa’edata- little do you Tashkarun”  as we know the word Sama’ar refers to our faculties of listening but more aligned with all our perception from all our faculties, when we give undivided attention with complete intellectual presence. Similarly, the word Abs’aar refers to our faculties of sight but refers to all our perception, in terms of our understanding, or getting the knowledge of something after the use of all of our human faculties including and depending upon the use of our intellect. Thus, these two aspects combined together explains the concept of the use of the word Ansha’a which is used here in the meanings of all our faculties to work together in connection with each other and dependent upon our ability to use our intellect and intellectual presence, as the complete system and institution. In Ayah 6:98, while talking about all the creations of Allah, Allah says, “And Allah is the one who has Ansha’a you from Nafsin Wahidate…” telling us the concept of all of our creations from the same Nafs, including the concept of Zouj, being created from Nafs-e-Wahida, as the whole institution of humanity and human race. Similar meanings with the concept of creation of humanity as an institution is mentioned in Ayah 11:61 as well.  In Ayah 13:12, the word ‘Yunishy’ is used to describe the concept of creation of the whole set of natural laws by Allah. Ayah 23:14 described the whole process and institution of creation of a human being in the womb of mothers with the use of the word ‘Ansha’.  X-Reference – 6:06, 6:98, 11:61, 13:12, 23:14, 23:78. (وَأَنْشَأْنَا;أَنْشَأَكُمْ;أَنْشَأَكُمْ;أَنْشَأَ)

 

ANTAZAR (انْتَظِرُ) MUNTAZIR (مُنْتَظِرُ) The word is normally translated as ‘wait’ i.e., practically do nothing, which is not at all what the divine guidance could be. The word basically means to strive with one’s whole being, to continue interacting, convincing and communicating with others based on one’s knowledge and resources for instance, in Ayah 32:29-30, “Qul, ‘Youma the Fatah- not they Yanfa’u those who kafaru their Aemaan and not they Yunzarun. Then A’ariz upon them and Antazir. Indeed, they are Muntazrun”, here if we translate the word as wait, which means that the divine guidance would instruct us, as the addressee to wait and do nothing, could never be the wisdom and instructions by Allah. These Ayahs are basically talking about those who do Kufar, hide, conceal, reject, went back on their words of their Aiemaan- oaths with Allah, since they did not utilize their faculties to seek knowledge and be at Aman. Therefore, the instructions to the addressee of the Quran is to A’ariz- take the Allah’s message as a shield and protection, spread it in front of them to expose them, to convince them as well as to Antazir- continue interacting, communicating and trying your best to convince them based on your knowledge and resources since they also are Muntazurn- be of those need interactions, to be communicated to and need to be convinced. Similarly in Ayah 6:158, after talking about those whose conducts bear nothing of the Khair, Allah then says “….Qul Antaziru. ‘Indeed, We’re Muntazerun” means that the divine instructions to us, as the addressee of the Quran towards such people is to Qul Antaziru- strive with our whole beings, as reflected from our conducts, speech and behaviors to continue interacting and communicating with them, trying to convince them based on our knowledge and resources since indeed we’re the ones who have been told and instructed by Allah to be of Muntazerun- those who need interactions and communications in order to be convinced as well as convince others. Similar meanings and expressions are in Ayah 11:122 and 10:102. X-Reference- 6:158, 10:102, 11:122, 32:30. (مُنْتَظِرُونَ;انْتَظِرُوا; الْمُنْتَظِرِينَ; فَانْتَظِرُوا)

 

ANZALA (أَنْزَلَ) & ANZALNA (أَنْزَلْنَا) is normally translated in a very narrow and restricted manner as revealed and assumed to be linked to wahi or Allah’s Kitaab only that’s given to Allah’s Nabiyeen through Allah’s Malaik. However, the word Nazool, Anzalna (WE nazool) or Nazala are all used in Quran for everything that is sourced from Allah as the main source and given to us, as human beings, or received by humanity, through any of Allah’s Malaik. Thus when one Iqra’a, Allah’s Kitaab, the book of revelations, and understands, practically implements and proclaims to others the commandments of Allah as per the Kitaab, it’s referred as ‘Anzala of the Quran’ upon that person for instance as used in Ayah 5:101, and is applicable for each and every one of us, who is making an attempt to Iqra’a the Allah’s Kitaab In Ayah 26:221 Allah says “Shall I inform you about the one who is Tanazalu (revealed) the Shaytaan” here, the same word Tanzalu is used to reflect the results of the duties performed by a Malaik of Allah- that is Iblees. Similar to Allah’s Kitaab being Anzala via Malaik of Jibrael, here Shaiytani thoughts, acts, elements, are Anzala by Malaik of Iblees. As we know Malaik of Allah are carrying out their duties as defined and ordained by Allah and the Anzala is the result of such duties, therefore Allah has used the word Anzala even for aspects such as iron ore or other minerals for instance in Ayah 57:25 “..We Anzalna the Hadeeda (iron, minerals), wherein is mighty power/strength and benefits/uses for the mankind..”. The same word is used for all the basic necessities of life, as defined by the term Ma’aa in Ayah 15:22 “…then Anzalna from the sky Ma’aa…” Thus the term Anzalna, or Anzala does not just mean revelations of Allah’s Kitaab or Hidaya or send down of water/Maa by Allah, but it’s basic meanings is all encompassing and very broad to include each and every things, that is originated from Allah, whose basic source is Allah- be it knowledge, or any other source of information or thought; or any other aspects of Allah’s Fazal, or Na’imat or Rizq, as well as to include even Shaytani thoughts, elements and acts, which reach humanity as a result of the duties performed by and communicated through Allah’s Malaik. – X-Reference – 4:105, 15:22, 26:221, 57:25. (أَنْزَلَ;أَنْزَلْنَا;أَنْزَلَ;أَنْزَلَ;أَنْزَلَ;فَأَنْزَلْنَا;أَنْزَلْنَا;وَأَنْزَلَ;نَزَّلَ;أَنْزَلَ;نَزَّلَ;تُنَزِّلَ;أَنْزَلَهُ;أُنْزِلَ;أَنْزَلَ;أُنْزِلَ;وَأَنْزَلْنَا; أُنْزِلَ;أُنْزِلَ;أَنْزَلَ;وَأَنْزَلْنَا;أَنْزَلَ;أَنْزَلَ;أُنْزِلَ;أُنْزِلَ;أُنْزِلَ;أُنْزِلَ;أُنْزِلَ;أُنْزِلَ;أُنْزِلَ;أُنْزِلَ;أُنْزِلَ;أُنْزِلَ;أَنْزَلَ;يُنَزَّلُ;أَنْزِلْ;يُنَزِّلَ;مُنَزِّلُهَا;أَنْزَلْنَا;نَزَّلْنَا;أُنْزِلَ;يُنَزِّلَ;نُزِّلَ;يُنَزِّلْ;أَنْزَلْنَاهُ;أَنْزَلَ;أَنْزَلَ;أَنْزَلَ;سَأُنْزِلُ;أَنْزَلَ;أَنْزَلَ;نَزَّلْنَا;مُنَزَّلٌ;أُنْزِلَ;أَنْزَلْنَاهُ;أُنْزِلَ;أُنْزِلَ;أُنْزِلَ;أُنْزِلَ;أُنْزِلَ;أَنْزَلْنَا;يُنَزِّلْ; فَأَنْزَلْنَا; نَزَّلَ ; أُنْزِلَ ; وَأَنْزَلْنَا ; نَزَّلَ ; وَيُنَزِّلُ)

 

ANZARNA (انْظُرْنَا) NAZAR (نْظُرُ) YANZURU (يَنْظُرُ) The word basically means to look from one’s eyes- but the word Nazar has meanings of thinking, watching with vigilant and observational approach, I.e., looking but not just on the surface level of seeing something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. It’s also used in the meanings of giving undivided attention, and focus. Therefore, used in the meanings of undivided attention, inspection, focus or investigation. It is also used in the meanings of waiting, or delaying or giving a time period as a respite for instance in the ayah 15:36, the Shaytan said ‘F’anzirni” i.e. give me respite until the day they are resurrected. X-Reference – 2:162 , 3:143 , 5:75 , 6:8  , 7:53 , 8:06 , 9:127 , 10:101 , 15:36. (تَنْظُرُونَ;تَنْظُرُونَ;يُنْظَرُونَ;يُنْظَرُونَ;يَنْظُرُونَ;فَانْظُرُوا;انْظُرْنَا;تَنْظُرُونَ;يَنْظُرُ;انْظُرْنَا ;انْظُرْ;انْظُرْ;النَّاظِرِينَ; انْظُرُوا;يُنْظَرُونَ;انْظُرْ;انْظُرْ;انْظُرْ;انْظُرُوا;يَنْظُرُونَ;الْمُنْظَرِينَ;أَنْظِرْنِي;يَنْظُرُونَ;; فَانْظُرْ; وَانْظُرُوا; لِلنَّاظِرِينَ; فَانْظُرْ; فَيَنْظُرَ; انْظُرْ; أَنْظُرْ ; يَنْظُرُوا ; يَنْظُرُونَ ; تُنْظِرُونِ ; يَنْظُرُونَ)

 

AQ

A’QADAT (عَقَدَتْ) The word is normally mistranslated as pledged or contracted but the word for contract or pledge are Aimaan or Nikaah. The basic characteristics of the word Aqd is in the meanings of knot, loop, or band which is used to join or secure things or people together for instance in ayah 113:4 “and from the Shar of the blowers in the Aqd (knots)”. Thus, the word is used in the meanings of making anything a firm and solid in terms of it being secured and strong, for instance in case of Aemaan- one’s promise and oath, those aspects of the oath, which are firm, solid and strong aspects in terms of those basic mandatory aspects without which this promise, oath or a contract has no meanings, effectiveness or validity for instance in Ayah 5:89, “Allah will not Khizu you for the Laghu in your Aieman but Khizu with Aqad of Aieman. So, Kafara….” means Allah will not seize (Khizu) you for the unplanned, unintentional mistakes (Laghu) in your oaths, promises and covenants (Aieman) but will seize (Khizu) you with what you confirmed as a firm and binding aspects (Aqad) of the promise, oath, covenants (Aieman). Thus, if one is not able to abide by these firm and solid aspects of their promise or oath, such aspects without which the whole validity of the promise or oath is ineffective since its inception, would be the aspects of Aqad. Therefore, if one is not able to honor these basic aspects, then the person should aim for Kafara as per the clear divine instructions of this Ayah. Similar meanings are used in ayahs 20:25-28 depicting the Duaa of Nabi Musa “He said ‘Rabb expand my breast and ease my task/activities, and untie the A’uqdatan (knots, ties, anything holding back etc.) from my tongue so that they may understand my speech”. In Ayah 2:237 the phrase Aqdatu alNikaah refers to the knot, the tie, the strong connection, the binding and mandatory nature of the Nikaah. Similar meanings and context are in ayah 2:235 as well. Similarly in ayah 4:33 “…and those Aqadat Aimanukum…” Refers to those mandatory, basic, and binding aspects (Aqadat) of one’s oath, pledges, contracts (Aimaan). In ayah 5:01 when Allah says “O you who have Emaan, give generously and in abundance (Aufu) with binding and strong aspects of your covenants (Aqood)…” Means both in the meanings of giving generously and abundantly with Aqd, tying of knots, through proper arrangements as well as giving generously and in abundance to those who are under one’s Aqd, knots, ties, responsibilities and connections. X-Reference – 2:235 , 2:237, 4:33 , 5:01 , 5:89 , 20:25-28 , 113:4. (عَقَّدْتُمُ;عَقَدَت)

 

AQAL (عَقَل) verbs in the meanings of using Aqal- the word Aqal means brain, our reasoning and intellectual faculty. Whenever Allah has used the word Taqaloon or Yaqaloon or Aqallo, it means to use the brain, our intellectual and reasoning faculties to understand things and matters. Quran stresses the importance of using brain and our intellectual faculties of reasonings and logics time and time again so much so that those who do not use their faculties of reasoning and intellect, are termed as worse than animals in the ayah 7:179 telling us in no unclear terms that they are destined for hell and all their faculties of, sight, smell, hearing, speaking, are of no use to them if they are not using their intellectual faculties of reasoning and logics. In order to understand Quran and to seek, explore and understand the Ayaat of Allah, the basic pre-requisite is the use of Aqal- our brain, our thinking, reasoning and intellectual faculties. In Ayah 2:44 when Allah says “Do you order Barre of the people and forget yourselves while you recite the book? Will you not TA’QALOON?” – means, you ask people to be righteous and Momin but the same teachings are not reflecting in your behaviors and actions because you are not using your brains to understand the Kitaab. In the ayah 2:76 when the phrase “…. Will you not Ta’aqiloon?” is used in terms of an argument from one group of people to another asking them to use logics and reasoning, in terms of their attempt to influence the other group to keep on concealing Allah’s Ayaat. X-Reference 2:44   ,  2:76   ,  7:179 . (يَعْقِلُونَعَقَلُ;عَقَلُو;تَعْقِلُونَ;يَعْقِلُونَ;تَعْقِلُونَ;تَعْقِلُونَ;يَعْقِلُونَ;يَعْقِلُونَ;يَعْقِلُون;;تَعْقِلُونَ;يَعْقِلُونَ;تَعْقِلُونَ; تَعْقِلُونَ ; تَعْقِلُون)

 

AQAMTA (أَقَمْتَ) QUM (قُمْ) & QUTUM (قُمْتُمْ) The word is normally mistranslated as to stand and confused with words like Qayam, or Aqaamu, or Qayyama, but these are all different words with different meanings. The word Qumtum, or the word Qum is used in Quran more in the meanings of progressing something, advancing of something or helping something to move headway for instance, in Ayah 73:1-4, “Oh You! who is the Muzzamil, Qume the Layla except a little, Nis’fahu (doing justice) or Aunqus’ (lessen, reduce) from it a little, or Zid (contradict, oppose) upon it and Rat’ele (follow) the Quran Tarteelan.” The word Qume here does not mean stand during the night in ritual prayers as it is normally misinterpreted and this Ayah is not talking about standing in the night, but basically a divine guidance in case if the Layl (darkness) persists and progresses in terms of advancement and increasing of darkness, which can only be countered and opposed through the Nis’fa (justice at its best), by Aunqus’ (reducing it in effectiveness and scope) by following and obeying the Quran and by Iqra (the Quran) of the Kitaab. Similarly in Ayah 10:105, after giving specific instructions that not to do Abd of anyone except of Allah and be of the Momineen, Allah gives another divine instruction as; “and that Aqm your Wajhaka (focus, attention, desired destination) to the Deen-e-Hanifan and do not be of the Mushrikeen” means Aqm- advance, progress, move headway your Wajha- focus, attention, seeking desired destination of the Deen-e- Hanifan. Similar meanings are used in ayah 30:30 “So Aqim with your Wajha (attention/focus) to the Deen Haneefan….” When the same word is used in the phrase ‘Qumtum the Salat’ for instance in Ayah 5:6, or ‘Aqum the Salat’ for instance in Ayahs 5:12, 11:114, 17:78, 20:14, 29:45, and 31:17, the basic meanings are in terms of working towards advancement, progressing and helping S’alat to be established and move headway- i.e., to ensure progress, advancement and development of the system of S’alat as a social care system built on the parameters of Deen, in order to permanently and strongly connect to the basic foundations of Deen as well as to all the members of the society with each other. In Ayah 9:108, after discussing those who took the Masjid to cause Zarar and Kufar, seeking to cause Tafreeq among the Mominee, Allah says, “Do not Taqum in it ever. A Masjid founded upon the Taqwa from the first Youm is Haqqu that you Taquuma in it….” Notice here that both words Taqum as well as Taquumu are normally mistranslated as to stand, but the first word Taqum is used in the meanings of advancing or progressing something and the later word Taquumu is used in the meanings of establishing, supporting, strengthening, providing the foundation of justice and standing firm with justice. Thus, here Allah is giving a direct order to us as Momineen, never to Taqum- advance, help progress or move headway, in any manner whatsoever any such Masjid, but instead Taquumu (establish, become the foundations, strengthen and support) the Masjid built on the foundations of Taqwa.  Similar meanings of making headway, progressing and advancing is used in Ayah 4:102, when Allah says, “And when you are among them, then Aqamtu for them the S’alata then let Taqum a T’aifatun (a group who repeat the same behavior) of them with you….”. X-Reference – 4:102, 5:6, 5:12, 9:108, 10:105, 11:114, 17:78, 20:14, 29:45, 30:30, 31:17, 73:2. (أَقَامُو ; أَقَمْتُمُ ; فَأَقَمْت ; فَأَقَمْتَ ; فَلْتَقُمْ ; قُمْتُمْ)

 

A’QARU (عَقَرُوا) & A’AQIR (عَاقِرٌ) The word is normally mistranslated as barren, sterility or as hamstrung but the word A’aaqir is used in Quran in the meanings of being addicted to something for instance in Ayah 7:77, the word is Al-Naqata, referring to the specific Naqat as described beforehand in the earlier Ayah 7:73, referring to the acts, things, people and beings that are taken up as deities other than Allah, whose laws are followed by them and Allah has nothing to do with these Shuraka’a. Thus, in Ayah 7:77 when Allah says “Then then A’qaru the Naqata” means that they got into the state of addiction and addictive behavior towards the Naqata, i.e., they got addicted to these acts, things, people and beings of Shirk.  When the phrase “Amraty A’aqir” is used for instance in Ayahs 3:40, 19:5 and 19:8, it does not mean as is normally mistranslated that ‘my wife is barren’. The point to note is that instead of Zouj, the word Amra’aty is used, referring to the fact that the spouses are not aligned, are distant and far apart in their ideologies and synchronization with each other. Whereas the Nabiy as referred in these ayahs is on the path of Allah, the spouse is addicted to the societal normal and rituals, which is what this phrase is referring to. In Ayah 11:65, after warning about Naqat of Allah (i.e., Allah has nothing to do with what they had taken up as their rituals and norms), “Then they A’aqaruha it….”  Means they got addicted and engulfed in such traditions, norms and cultures as their addictions. In Ayah 26:157, “Then they A’aqru it (the Naqat), so As’bahu Nadimeen.”  Means that they got engulfed, addicted to it which led to them being regretful. X-Reference – 3:40, 7:77, 11:65, 19:5, 19:8, 26:157. (فَعَقَرُوا)

 

 

AQTAD (اقْتَد) AQTADE’ (اقْتَدِهْ) The word is used in Quran in the meanings of ‘to follow the high command, the supreme command, to pilot, manage, lead, induct, guide, drive, conduct or command through something’ for instance in Ayah 6:90, “Those are the ones who Hada of Allah, then with their Huda Aqtade. Qul, ‘Why do you not As’ala you for it any Ajar..…” meanings that those are the ones who got the Hidayah of Allah, therefore with their Hidayah- the guidance, you should manage, pilot, lead, guide and conduct your behaviors. But at all times, you should demand, expect for the perfect recompense, payback, and return for your efforts. In Ayah 43:21, “….Indeed, Wajadna Aba’auna A’ala Ummathin and indeed, A’ala Asa’rehim Muqtadun”  meaning that indeed, our ancestors and forefathers have switched and replaced Allah’s message with such peak of customs and traditions that we think we are at the peak of our impacts based on the way we manage, command, conduct our affairs, lead our lives, and guide. X-Reference- 6:90, 43:21. (اقْتَدِهْ)

 

AQTAREFU (قْتَرِفُوا)  The word is used in Quran in the meanings of ‘perpetrate, commit, perform, enact or earn’ for instance in Ayah 6:120, “And Zaru (forsake) Zahira (open, publicly done) the Ism (bad deeds) and Bat’inahu (in private). Indeed, those who Yaksabuna (earn the consequence of committing) the Ism, they will be Yujzeun (given receompense) with what they Kanu (aimed to reach through their endeavors) they Yaqtarefun (perpetuate, commit, perform, enact, earn). Similar meanings are in Ayah 9:24, the phrase is “…and Amwaal that you Aqtaraftumuna and the Tijarat you Takhshuna..”  means that the Amwaal- money, wealth, property, title & resources that you have perpetrated, acquired through performance and commitment, enacted and earned; and the Tijarat- the trade you Takhsuna- focus and worry about. In Ayah 6:112-113, giving direct divine instructions to the addressee of the Quran, “And if they, in the past were Sha’a Rabb, then they not Fa’la, then Zarhum them and what they Yaftarun. And so that you S’agha to it their Afa’edat of those who do not Yuminu with Akhira and so that they Razau and so that they Yaqtarefu what their Muqtarefun is” means that ‘if they, in the past were Sha’a- connected to the system of their Rabb, then they would not have Fa’la – done those deeds, then Zarhum- would have left them and what they Yaftarun- had associated their own opinions with Allah in the past. And so that you S’agha- incline, make them connect to system of Allah, prepare them, educate and mold them to it- the Nabiyin, Allah’s message their Afa’edat- thoughts, feelings, viewpoints and opinions of those who do not Yuminu with Akhira – who do not have Emaan on the concept of accountability and so that they Razau- connect and benefit from the system of Allah and so that they Yaqtarefu- perpetrate, commit, perform, earn what their Muqtarefun- commitment, performance, perpetration, due earnings are. In Ayah 42:23, the phrase is “Whoever Yaqtarefu Hasanat Nuzid for them therein Hasanan” means that whoever perpetuate, commit, perform, enact or earn deeds of Ahsan, it will be increased for them therein the best of the best.  X-Reference- 6:113, 6:120, 9:24, 42:23. (مُقْتَرِفُونَ;وَلِيَقْتَرِفُوا;يَقْتَرِفُونَ)

 

AQWAMA (أَقْوَمَ) & QAWWAMOON (قَوَّامُونَ) is normally translated as standing but in Quran it is used in much deeper and broader context than just standing, for instance, in the meaning of supporting, strengthening, backing, encouraging, providing assistance and help, and standing up for someone. Therefore, when in the Ayah 4:34, the word ‘Qawwamoon’ is used or in Ayah 4:135, the word ‘Qawameen’, is used, these words are used in the same meanings of establishing, standing up for someone, strengthening or supporting someone, or standing firm as a pillar of strength and support in accordance with someone’s due right, the Haqq. Thus, these words have all these meanings in terms of establishing, supporting, strengthening and being the pillar of strength and support in accordance with Haqq of each and every individual aligned with their due rights. The word is used in the similar meanings in ayah 5:08 “O you who have Emaan, be Qawameen for Allah as Shuhda’a (every step & role as upholders of justice) with Qist (justice in accordance with someone’s due right, unique demands and situations)…”showing that the Haqq of standing up for Allah, is that as Shuhad’a with Qist. X-Reference – 3:18 , 4:05 , 4:34 , 4:46 , 4:135, 5:8 , 5:66 , 13:33 , 62:11 , 70:33. (أَقْوَمَ;قَوَّامُونَ;تَقُومُوا;قَوَّامِينَ;قَوَّامِينَ)

 

AR

ARA’IKA (أَرَاكَ) & TARA’A (تَرَىٰ) The word is normally translated as seen or shown, but the word is used in Quran in much broader and all-encompassing manner to include each and very evidence, as perceived through all our senses, through which something is proven, given evidence of, shown, validated, verified, substantiated or authenticated by, for instance in Ayah 6:76 “and when Ibrahim said to his father, ’do you take the idols as your deities? Indeed, I Ara’ika to you and to your people to be in Mubeen (distinct/clear/proofs/explained in detail) Zalain (misled far away from Allah/error)” here the meanings of the word become very obvious, that the concept does not just include seeing or eyesight, or shown, but includes all-encompassing meanings of proven, validated, and given evidence of something, through addressing each and every faculty of ours, including our intellect and reasoning, i.e., done through logical arguments. Thus, whenever Allah refers Allah’s Kitaab and Hidayah the same word is used, since in order to be on Hidaya, one needs to apply all of the person faculties, especially of reasoning and intellect, for instance in Ayah 4:105 “Indeed, We have Anzalna upon you the Kitaab with Haqq so that you may Hikam between the people with what Allah Ara’ika you…”. The use of providing evidence, or evidence by the use of one’s Aqal or reasoning is also reflected in Ayah 9:127 “and whenever a Surat is Unzelat (revealed), some of them Nazar (look/observe/with an intention to follow) to others, ‘does anyone Yara’aika (understood/perceived/proven) you?’ Then they turn away. Allah turns away the Quloob (intentional decisions based on perceived knowledge) because they are a people who do not understand”. Similar meanings are used in Ayah 25:41 “and when they do not Ra’auka (understood, perceived) you, they take you except in ridicule, ‘is this the one whom Allah has sent as Allah’s Rasool.”   – X-Reference – 4:105, 6:76, 9:127, 25:41. (فَتَرَىأَرَاكَ;يُرَاءُونَ;أَرِنَا;;نَرَى;وَتَرَىٰ; تَرَىٰ;تَرَىٰ;وَيُرِيكُمْ;تَرَىٰ;يَرَوْا;تَرَىٰ;يَرَوْا;تَرَىٰ;أَرَأَيْتَكُمْ;أَرَأَيْتَكُمْ;أَرَأَيْتُمْ;رَأَيْتَ;رَأَى;أَرَاكَ;رَأَى;رَأَىٰ;نُرِي;نَرَىٰ;تَرَىٰ;لِيُرِيَهُمَا;يَرَاكُمْ;تَرَوْنَهُمْ; لَنَرَاكَ; لَنَرَاكَ; يَرَوْا; أَرِنِي; يَرَوْا; يَرَوْا; سَأُرِيكُمْ; تَرَانِي ; تَرَانِي; يَرَوْا ; وَرَأَوْا ; وَتَرَاهُمْ)

 

A’RAZ & A’URZATAN (عُرْضَةً) Normally translated as an excuse, as in the ayah 2:224, but the basic characteristics of the word is derived from the word Aarizan- that cloud which is spread out on the sky as used in the ayah 46:24. Therefore the word is used in the meanings of exposing, spreading out as used in the ayah 57:21 when describing heaven as “..Jannat whose Araz is like the Araz of the skies and the earth ..”  Similar meanings of the word is in terms of presenting someone or something, making something obvious, or something being made to put in the front as a covering or exposing to something for instance in the ayah 40:46 “The fire, they are Yurazon to it in the morning and evening…” . The word A’iteraz means to come out/spread out in front of something in a manner that it becomes a hindrance. Similarly, the word is used in Ayah 2:224, with all these meanings of spreading Allah as a front, as a shield or covering as a cause for not doing what they committed in their Aimenaukum related to Birra, Taqwa and Islah of people. When the phrase “A’raz of this worldly life” as used in the ayah 4:94 and 8:67, it’s used in the meanings of everything in this worldly life that one gives focus to, that has spread out in terms of one’s priority, attention and desire. X-Reference – 2:224-225 , 2:235 , 4:94 , 7:169 , 8:67 , 9:42 , 24:33 , 40:46 , 46:24 , 57:21. (إِعْرَاضُهُمْ ; عُرْضَة ; عَرَضٌ ; عَرَضَ)

 

AL-ARDH (الْأَرْضَ) ARZE – Quran has used two words, ‘Duniya’ and ‘Ardh’ with both words being translated as the earth, whereas there are distinct differences between these two words. The word Duniya refers to the particular time and space of this worldly and temporary life here on earth. The word Ardh on the other hand is used in the meanings of the planet earth and all its surroundings as opposed to the word Al-Sama- referring to anything that does not belong to the planet earth, such as skies, galaxies, planets, moon, stars etc. for instance in Ayah 2:22, “Allah is the one who has Ja’ala (appoint for duties) for you the Ardh (planet earth) as Firashan (means of survival) and the Sama’a (the sky) Bina’an (canopy)….…” means that Allah has appointed specific duties for the Ardh o Sama’a with the planet earth as the source and means of survival, stability, habitat and growth and the sky of the earth to act as our protection, canopy and shield. Thus, Allah is the one who has created each and everything as reflected by Ayah 46:33, “Do you not observe that Allah is the one who has created the Samawaat and the Ardh…” where the word Samawaat refers to sun, moons, planets, galaxies, the whole universe, which is anything and everything other than the Ardh- the planet earth. Similar meanings are in Ayah 11:7. The word is also used to refer to one’s specific habitat, country, area, city or nation for instance in Ayah 4:97, “Indeed, those whom Tawafa them the Malaik- Zalimy their Nafs. Qalu, ‘In what kuntum?’, Qalu, ‘Kunna Mustaza’feen (oppressed and subjugated) Fi (in, through & from) the Ardh.’ Qalu, ‘Not you Takun Ardh of Allah Wasea’atun (spacious, expansive & source of all blessing), so you tahjaru (migrated) from it?” It’s important to note that at most of the usages of the word in Quran, the word is used as ‘Al-Ardh’ meaning specific Ardh, referring to planet earth or those pertaining to us, as our local habitat, country, nation, town or area only, except in only few usages as here, where Ardh of Allah is used instead referring to the whole universe. These couple of usages of the word in this Ayah shows that they were suppressed and oppressed in their native town, city, country or nation, and the Malaik are questioning them as to why they did not leave Al-Ardh, their own specific Ardh, in order to migrate to Ardh of Allah which is comprehensive, all-encompassing, spacious and source of all blessings for them. –X-Reference- 2:22, 4:97, 11:7, 46:33. (الْأَرْضَ; الْأَرْضِ; وَالْأَرْضَ; الْأَرْضِ; أَرْضِ; الْأَرْضِ; الْأَرْضِ; الْأَرْضَ; وَالْأَرْضِ; أَرْضِكُمْ; الْأَرْضِ; الْأَرْضَ; الْأَرْضِ; الْأَرْضِ; الْأَرْضِ ; وَالْأَرْضِ ; الْأَرْضِ ; الْأَرْضِ ; الْأَرْضِ ; الْأَرْضِ ; وَالْأَرْضِ; وَالْأَرْضِ)

 

ARHAAM (الْأَرْحَامِ) is used in Quran in the meanings of mother’s Womb during pregnancy. This word has the same characteristics and the meanings of the words such as Raham, Rahmat, Rahman, and Raheem all share the meanings. Therefore, whatever Arham means to a child, is the meaning of the words Raham, Rahman, Rahmat and Raheem, which is in four broad definitions. (1) The life line/ source of survival- the child breathes from the Arham, the child takes all it source of nourishment/survival from the Arham; (2) The protection/shield- it protects the child from anything that can harm the child; (3) 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 (4) 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. Therefore, whenever the word Rahmat, Rahman, Raham and Raheem are used, they have all these 4 broad definitions. It’s because of this that one’s blood relation, that is those who are connected with each other through the same parents/mothers are also called Al-Arhaam as used in the ayahs 8:75, 47:22 and 60:33. X-Reference – 2:228 , 3:6 , 6:143-144 , 8:75 , 13:8 , 22:5 , 31:34 , 33:6 , 60:03.

(أَرْحَامُ;أَرْحَامُ;الْأَرْحَامَ;الْأَرْحَامِ;أَرْحَامِهِنَّ;أَرْحَامِهِن)

 

ARKASU (أُرْكِسُوا) & ARKASAHUM (أَرْكَسَهُمْ) The word is normally mistranslated as ‘cast them back; made them fall back; overwhelmed them or plunge them’ for instance as per its usage in Ayah 4:88. But the word is used in Quran in the meanings of ‘act in response to them or react to them, act in return to them as consequences of their own actions & deeds for instance in ayah 4:88 Allah says “Then what is with you concerning the Fa’eateene of the Munafiqueen, and Allah Arkasuhum with what they kasabu (earned) …” means that what is with you concerning the Fa’eteene (two opposing or aggressive groups of people who are working against each other) with in those who are Munafiqueen- those whose actions are obvious and apparent. These two groups of the Fa’eteene of Munafqueen as explained later within this ayah are those who are on Hidayah versus those who are led astray. Thus here when Allah says “Arkasuhum with what they Kasabu”  Allah is not talking about casting them back, or overwhelming them, as is normally mistranslated, but in fact with the use of the word Arkasuhum, Allah is basically telling us that the rewards and punishments from Allah is going to be in accordance with what they Kasabu- earn, do and are working on, whether that is as per Hidayah or as per Zalal (led astray), Allah is going to Arkasu, give them response, react to them, will act in return and as a consequences of their own choices and actions accordingly. Similarly in Ayah 4:91 ‘Satajedona (focus on switching the condition) of Akhireena (others) Yureeduna (with your acts & deeds) in order to Ya’munukum (seek Aman) for yourselves and Ya’munu (seek Aman) for their people, all, from what they Raddu (Make useless, futile) towards the Fitna (mislead, rebelliousness, opposition etc.), Arkasu in it ….” Means that this is a direct Allah’s command to the addressee of the Quran, who Raddu- making futile/useless these efforts of Aman, towards the Fitna, is to Arkasu in it- that is act in response to their actions, in it (the Fitna)- to destroy it. X-Reference – 4:88 , 4:91.  (أُرْكِسُوا;أَرْكَسَهُمْ)

 

A’RSH (عْرشَ) & MA’ROSHAAT (مَعْرُوشَاتٍ) The word ‘A’rsh’ is used in Quran with the basic meanings of ‘roof over one’s head’ for instance as used in Ayah 2:259. Accordingly, the word is used in the meanings of cover, protection, shield, establishment for instance in Ayah 7:54, the phrase “Indeed, Allah is your Rabb who has created the skies and the earht in Sitta Ayaam then Astawa A’ala Al-A’rsh…” means that Allah is the one who has created on similar footings (Astawa) the peak and height (A’ala) of shelter, protection, establishment and shield (A’rsh). In Ayah 9:129, the phrase is “And Allah is Rabbu the A’rshe Al A’zeem” meaning that Allah is the one who is carrying out the process of Rabobiat for the great A’rsh- referring to all that covers, protects, at the height of the earth. In Ayah 11:7, “Allah is the one who created the skies and the earth in Sitta Ayaam and Kana its A’rshuhu A’ala the Ma’aa so that to Bala you…” means Allah is the one who created the skies and the earth in Sitta Ayaam and aim to reach its final destination of its Arsh- the protection, the establishment, at the peak of, height for the Ma’aa the basis of life so that to bring out your real characteristics (bala). The word ‘Ma’roshaat’ refers to ‘scandent, a pole or a canopy, anything that climbs or ascends upwards’ for instance in Ayah 6:141, “and is the one who Ansha’a jannatin Ma’rushaatin and Ghair Ma’rushaatin and the Nakhala and the Zara’a Mukhtilafan for its Akuluhu…”  means that Allah is the one who has created an institution with defined rules, assignment of responsibilities, peoples and system (Ansha’a) that you may not be able to understood as yet due to many hidden and concealed aspects (Jannatin), which have some features which are elevated in importance, that give you shelter, protection and shield (Ma’roshaat) and some which are not meant as Ma’roshaat (Ghair Ma’roshaat) and the processes of screening the good from the bad (Nakhala) and the process of creating, developing, cultivating and growing (Zara’a).  X-Reference- 2:259, 6:141, 7:54, 9:129, 11:7. (مَعْرُوشَاتٍ;مَعْرُوشَاتٍ;مَعْرُوشَاتٍ; الْعَرْشِ; يَعْرِشُونَ)

 

A’RZUHA (عَرْضُهَا) is normally mistranslated as width or breadth in terms of the measurement or expansion of Jannat as in ayah 3:133, but this is a wrong translation of the word, as it does not make sense why would Allah let us know about the vastness, width or breadth of heaven equal to skies and earth, what difference it would make on one’s Eemann. The correct meanings of the word are gains, benefits, earnings, payback, recompense, profits, rewards etc. for instance in the ayah 4:94 “…. you are not a Momin seeking Araza of this worldly life as with Allah is abundant Muanim/Naimat…” . Similarly in ayah 7:169 “…they inherited the Kitaab, taking Araza of this lower life…” Similar meanings are used in ayah 24:33. In ayah 8:67 “…you desire the Araza of this world and Allah desires for the Akhira…”. In ayah 9:42 “had there been a short term Arazan and an easy Safar/journey, they would have followed you…”. X-Reference – 3:133 , 4:94 , 7:169 , 8:67 , 9:42 , 24:33. (عَرْضُهَا)

 

AS

A’S’AA’ (عَصَا) The basic characteristics of the word is in terms of someone’s stick, staff, or official seal that symbolizing some officials’ authority, influence, authorization or sanction for instance in Ayah 2:60, “And when Musa asked Astasqa for his Quom, then WE said to him, ‘Adraba with your A’saa the Hajar. Then Anfajarat from it…” meaning that set forth with your official authority of being appointed as Allah’s Rasool, i.e., the Ayaat of Allah. When he set forth to those whose ways and methods have become set in stone, their hearts hardened, then gushed forth, in terms of surging of wisdom and knowledge from the Ayaat of Allah. In Ayah 7:107, “Then Alqa’a A’s’aa…”  means that when delivered, presented or casted in a particular manner, the authorization from Allah, that symbolized him being the Rasool of Allah, i.e., the Ayaat of Allah. Similar meanings of the word are in Ayah 7:117 as well, “and Wahiy to Musa that Alqa A’saka…”  X-Reference – 2:60, 7:107, 7:117 (عَصَاكَ; عَصَاهُ; بِعَصَاكَ)

 

 

A’S’AITUM (عَصَيْتُمْ) & YU’AS’E (يَعْصِ) is normally translated as disobeyed, this is a wrong translation. The real meanings of the word as used in Quran is in terms of “understood” for instance in ayah 2:93 “…they said Samai’na and As’aina…”  meaning we heard and we understood. Similar meanings and usage are in Ayah 4:46. In the Ayah 6:15, after talking about the clear divine commandments of not to take Awliya from besides Allah and not to be of Mushrikeen, Allah then says, “Qul, Indeed, I Akhafu (concerned, worried) that As’aetu my Rabb, Azaab of the great Youm (well-known aspect)…” means that if I have understood the clear divine commandments and perceived it correctly, then this Youm (well-known aspects) of the clear commandments while most people becoming Mushrikeen would result in great Azaab. Similar meanings and wordings are used in ayah 10:15 as well. In the ayah 10:90-91 describing the drowning of the Firaun, when he had a change of heart in order to survive, the ayah 10:91 “Now?? And Indeed, before you As’eyata (understood well?) and you were of the Mufsideen?”.  In ayah 3:152 “…and you A’s’autum (understood) from afater what Allah has shown you of what you love…”. X-Reference – 2:93 , 3:152 , 4:46 , 6:15 , 10:15 , 10:91.

(عَصَوْاعَصَيْتُمْ;يَعْصِ;عَصَيْنَا;يَعْصِ;َصَوُا;;عَصَيْتُ;عَصَيْنَا)

 

AS’AAREHIM (آثَارِهِمْ) TUS’EER (تُثِيرُ) The word As’ar is normally translated as footsteps but the basic meanings of the word are in terms of impacts, impressions, effects and influences of one’s actions, for instance in Ayah 30:50, “So Anzar at the As’ar of Rahmat of Allah- how Allah gives life to the earth after its death. Indeed, in that to give life to the dead. And Allah is the height and prestige over everything as Qadeer (all-powerful).” Similar meanings are in Ayah 20:96, “He said, ‘I Bas’arat what not they Yabs’aru with it. So, I took a handful from As’ar (impressions, impacts) of the Rasool, then threw it and thus suggested to me my Nafs.”  In Ayah 40:82, “Do they not travel in the earth and Yanzar how was the Aaqibat and As’aaran in the land, but not availed them from what they used to Yaksabun.” Means why do they not travel in the earth to observe and investigate the end result for those before them, who were more numerous than them, and mightier and with more strength, powers, resources and As’aaran- impressions, impacts and influences in the land, but nothing could save them from what they earned as their recompense. Similar meanings of the word in Ayah 79:37-38, “Then as for the one who T’agha (transgressed) and As’ar (to have impacts and influences) in the worldly life.” In Ayah 12:91, “They said, ‘By Allah, certainly Allah has As’arka you over us, and indeed, we are the Khat’een.” Means that they said, ‘By Allah, certainly Allah has As’arka- given you influence over us, and indeed, we are the Khat’een- committers of mistakes. The word Tus’eer when used for instance in Ayah 2:71, and 30:9, is mistranslated as plough or dug the land, whereas the word shares the same characteristics as the word As’aar meaning benefits, impacts, effects and influences of something for instance in Ayah 30:48, “Allah is the one who Yarsul (sends) the Reeha (wind), so it Tas’eer (brought together, influence, impact) the Sahaban (clouds)..”  Similar context and meanings are in Ayah 35:9 as well. While discussing the distinctive features of the Baqaratun (the discord, divide, sects making, man-made laws to create discord in society) that Allah has Amar (ordained) Bani-Israel that they should Zabiha (part with for good, deprive themselves, separate for good) it, Ayah 2:71, is describing the Baqaratun, the clear distinguishing feature of the Baqaratun as “it is Baqaratun not Zalulun Tus’eeru the earth and not Tasqey the Haras’a Muslimatun not Shiyatan in it”  which is normally mistranslated as ‘it is cow, not trained to plough the earth, neither to water the field but is sound and has no blemish’ which is not what Allah is saying at all. This Ayah is basically saying that Baqaratun is that discord in society that is not Zalulan (not subservient, willing to be influenced, amended, changed or subject to anyone) to Tuseer (create impression, benefit, impact or influence) the earth; and not Tasqey (neither it can heal, treat humanity nor can satisfy their needs and requirements, nor it can satisfy the needs and requirements) of their Haras’a (their earnings, their deeds that they put forward for their nafs for the Akhira) Musalmimatin (i.e. Haras’a done in complete submission as Aslamtu of Allah’s Deen) – in fact it is not Shayyatan (there is nothing in it for the benefit of the society, humanity, their Harasa or even the earth). X-Reference – 2:71, 5:46, 12:91, 20:96, 30:50, 35:9, 40:82, 79:37-38.  (آثَارِهِمْ;تُثِيرُ)

 

AS’AL (آصَلِ) & AAS’AAL (آصَالِ) The word is used in Quran in the meanings of something that is the root, the foundation, the bottom, the essence of something for instance as used in Ayah 14:24. In Ayah 37:64, talking about the Fitna of the Zwalimeen, “Indeed It Shajaratan- Takhruj from As’al the Jaheem.”  Means that the foundations, the basis, the essence of the hell hire, is emitted from disputes, disagrements, divisions, branching out- the Shajar i.e. the Fitna of the Zwalimeen. Similar meanings of roots, foundations, essence are used in Ayah 59:5 as well. In Ayah 7:205, “And Azkur Rabbuka in Nafseka Tazara’an and Kheefatan and Doune the Jahare of the Quole with Ghudu and the As’aale and not you Takun of the Ghaafileen.”  Means that do Zikr of your Rabb in your Nafs humbly and with fear and without the loudness of the words with hidden manner and with essence, the foundations and the roots of it and no you aim to become of those who are ignorant and heedless. – X-Reference – 7:205, 14:24, 37:64, 59:5. As’aali (وَالْآصَالِ)

 

ASARA’A (أُسَارَىٰ) The word is normally translated as captives, but used in Quran in the meanings of enthrall, mesmerize, fascinated by, to confide in, sharing secrets with someone, in the meanings of being under their influence, fascination or being mesmerized by them for instance in Ayah 2:85, “Then you are the ones who Qatal your Nafs and evicted a Fareeq of you from their Dyaar Tazaharuna (supporting) upon them with Ism and Audwaan and indeed they came to you Asa’ara (under your influence) you Tufadu (could have prevented) them while it was Muharramu (prohibited) upon you their eviction…” means that you are the ones who not only Qatal (metaphorically killed, by suppressing) your Nafs’e’Mut’mainna and evicted a group from their strong hold position (of their strong Nafs-e-Mut’amain and from their strong position of Jannat), while supporting each other against them in Ism (such worse evil acts that if known public would bring extreme embarrassment and shame) and Audwaan (Animosity and hatred) and indeed they were Asara- were under your influence, by being fascinated by you, mesmerized by you- you could have Tufadu (prevented for them the Azaab), but instead you supported the eviction of their stronghold position of Jannat which was in fact prohibited to you in the very first place. Similar meanings of the word Asara is in Ayah 8:67, “What would a Nabiy Kana (aim to achieve) that he/she yakuna (aim to become) for them Asara (source of inspiration, mesmerizing them, influencing them) …” Similar meanings of the word is in Ayah 8:70 as well. In Ayah 76:8, “They Yat’mauna (benefit) the T’ama (the needs and requirements) a’ala (height of) hubehi (their love for it) for the Miskeen and the Yatama and the Aseeran” where the word Aseer refers to those who are under their influence and whom they inspire. In Ayah 76:28, “Indeed, we have created them and strengthened their Asarahum…”  means we have strengthened their influence and impacts. In Ayah 33:26, the phrase “…Fareeqan you Qatal and you Tasaruna a Fareeq” meaning that you Qatal (metaphorically or physically) killed a group of them while for others, you influenced and inspired to change.  X-Reference – 2:85 , 8:67, 8:70, 33:26, 76:8, 76:28.

 

ASARRU (أَسَرُّوا) & SARRA’E (السَّرَّاءِ) is used in Quran in multiple meanings. It’s normally translated as ease, or ‘pleasing’ but the word is basically used in these ayahs in terms of happiness, or comfort; days of happiness or welfare; or getting in one’s comfort zone, or ease and luxury, with no concept of hard work, struggle or efforts for instance in Ayahs 3:134, “those who Anfaqu in the As’sarrae and the Az-zararar…”  means that those who spend for the benefits of others, not only during their periods of ease, comfort and luxury but also during their hard times. Similarly in Ayah 7:95, “…our forefathers Massasna the Zarar and the Sarrae…”  means that forefather and what they all inherited was the concept of ease, comfort, lack of efforts and hard work, which was full of hurt, harm and injury. The same word is normally translated as ‘confided in someone’ for instance in Ayah 60:1, however other meanings of the word as used in these ayahs are in terms of keeping secrets or hiding or concealing something, for instance in ayah 3:134 “those who Yunfiquna in the As-sarrae and the Az-zarrae and the kaazimeen of the Ghaiz’ and the A’afaen from the humankind. And Allah loves the Mohsineen.”  means that those who remained active and steadfast in the secret as well as while they were facing the hardships, are from those who are the Mohsineen. In Ayah 10:54, the phrase “And Asarru the Nadamat” means hiding, concealing, and keeping their Nadamat a secret. Similar meaning of keeping a secret is used in Ayah 5:52 as well. The Ayah 60:1 is normally mistranslated as the Nabi confiding hidayah, haqq and Wahiy to the enemies of Allah, but in fact asper the actual meaning and use of the word, Allah has warned the Nabi that if he kept secret, hide and concealed some aspect of Allah’s hidayah, haqq and Wahiy from the enemies of Allah then Allah knows what you do, since as per the Nabo’at, all supposed to be exposed and communicated. While discussing the distinctive features of the Baqaratun (the discord, divide, sects making, man-made laws to create discord in society) that Allah has Amar (ordained) Bani-Israel that they should Zabiha (part with for good, deprive themselves, separate for good) it, in Ayah 2:69, is describing the Baqaratun, the phrase is “It is Baqaratun, S’ifra’a Fa’qeun Lunuha Tusurru the Naazireen” meaning the Baqaratun is that kind of split in the society which is a S’far’a (has useless and futile impacts as) Fa’qeun (in terms of any treatment, healing, or any benefit whatsoever); but in spite of the fact that it’s futile and useless but for the Naazireen (those who observe and see), it’s Lunaha (distinguishing aspects of it being futile and useless) is Tussurru (hidden and concealed). In some ayahs both meanings of the word can be applied for instance the word in Ayah 7:95 can also mean that our forefathers were Massa (discovered, influenced) by Zarrara (intense harm, injury & hurt) and the Sarree (secrets) as well as getting into their comfort zones of ease and luxury with lack of efforts and actions (Sarree).  X-Reference – 2:69, 3:134, 5:52, 7:95, 10:54, 60:1. (السَّرَّاء;تَسُرُّ;تَسُرُّ;أَسَرُّوا; وَالسَّرَّاءُ)

 

ASAT’EER (أَسَاطِيرُ) The word ‘Asat’eer’ is plural of the word ‘Ast’ar’ and shares the characteristics of meanings with the word Sat’ar meanings to write or document something, for instance as used in Ayah 68:1, “Na and the Qalam and what Yast’arun” and accordingly the word ‘Mast’oor’ refers to what has been written and documented for instance the phrase ‘Kitaab-e-Mastooran’ in Ayah 17:58, 33:6 and 52:2. The word As’tar– plural Asat’eer, refers to such aspects, stories, tales, rulings etc. about anyone or anything that has been well-documented and written about for instance in Ayah 6:25, “And among them are those who Yastameu’ Aleyka. And Ja’alna A’ala their Quloob Akinnatan that Yafqahu’ and in their Azaanehim Waqaran. And indeed, Yara’u every Ayaatin- not they Yuminu with it until when Ja’aka they Yujadelunaka – they Yaquool, ‘those who Kafaru – are not this but Asat’eeru the Awaleen.” Means that ‘And among them are those who listened in the past with complete intellectual presence (Yastameu), but due to the fact that their intentional, perceived decision making (Qaloob) was sealed, impenetrable and blocked to be influenced, reflecting their fixed, pre-conceived and closed minds (Akinnatan) that their ability to understand anything, with the full use of their intellect & faculties (Yafqahu’), was not possible and also due to their proclamation, and announcement based on their understanding of Allah’s message (Azaanehim) was full of their egoistic, pride and arrogance selves (Waqaran). It’s because of this, that they observed (Yara’u) each and every sign of Allah (Ayaatin), nothing at all, since they did not seek knowledge, could not use their faculties and intellect in order to be at Aman (not they Yuminu) with the signs of Allah. Thus, this led them to bring to fruition (Ja’aka) the switching of their position from the state of those who Yastameu in the past to the state where they are now in terms of being completely sealed and shut off from any impacts of Ayaat of Allah (they Yujadelunaka). But instead, they are into wishful thinking state reflected by their conducts as if, they are not the ones who hide and concealed their faculties, intellect and Ayaat of Allah (who do Kufar) but in their minds, those who do Kufar are someone else, basically those of the earlier ones, about whom its well-documented and written (Asat’eeru Awaleen). Similar meanings are in Ayah 8:31 as well. X-Reference, 6:25, 8:31, 17:58, 33:6, 52:2, 68:1. (أَسَاطِيرُ)

 

ASBAATI (َالْأَسْبَاطِ) the basic characteristics of this word is in the meanings of increasing, stemming from, expanding or branching out. Therefore, any tree or bush which branches out into several ones, expanding from the single stem, stalk or trunk, is termed as Asbaat. Therefore, when used for family trees, the father would be called walid, the children as Aulaad but the grandchildren, the nieces, nephews including the children, the great grandchildren of those, would all be called As’baat. Consequently, also used in the meaning of tribe or groups of people or community or Quoom/nation for instance in the ayahs 7:159 to 160- Among the Quoom of Mosa is an Ummath that guides by Haqq and thereby does Adal. We divided them into twelve Isbaathan (اثْنَتَيْ عَشْرَةَ أَسْبَاطًا). And ….”, here the word is used in the meanings of the tribe, nation, community etc. Therefore, in ayah 2:136 and 2:140 when used for all Asbaat of the Anbiyaa, it would refer to children, nieces, nephews, grand children as well as Quoam, nations or tribes. X-Reference – 2:136, 2:140, 7:160. (أَسْبَاطًا ; وَالْأَسْبَاط ; الْأَسْبَاطِ ; الْأَسْبَاطِ ; الْأَسْبَاطَ)

 

A’S’EM (عْصِمُ) YA’S’EMUKA (يَعْصِمُكَ) The word is normally translated as Allah will guard or protect you, however the word is used in much deeper and broader meanings in terms of not only guarding or protecting someone by immunizing and shielding them, but also in terms of the action of holding someone in position or role they are in, making them preserve, strengthen in their roles by immunizing them, making them virtuous and sinless for instance in Ayah 5:67, “Oh you the Rasool, Balagha what Aazala upon you from your Rabb. And if not you do that, then not you Balaghat the Allah’s Risalat. And Allah Ya’s’emuka you from the humankind. Indeed, Allah does not Yahdi Quomin Kaafireen.”  Means that Allah will not only guard and protect you from the mankind, by immunizing and shielding you, but also hold and strengthen you in your role of Rasool, making you preserve, strengthening you in your role of Rasool by immunizing you with the help of Allah’s Risalat. The word is used in both the meanings in Ayah 33:17 as well. The word Aa’s’im is therefore used in the meanings of one who is the source of this protection, shield, source of immunization, strength and perseverance for instance as used in Ayahs 10:27 and 40:33. In Ayah 11:43, “Qaala, I will take myself to the mountain and that will Yas’emuney me from the Ma’aa. Qaala (the Nabiy Nuh), no one is A’aas’im the Youm from Amar of Allah except Raham and came between them the waves so he was of among the Mughreqeen (drowned ones).” Where both the use of this word is in the meanings of guard and guardian. X-Reference – 5:67, 10:27, 11:43, 33:17, 40:33. (يَعْصِمُكَ)

 

AS’FAH (وَاصْفَحْ) The word is normally translated as pardon or overlook. But the basic meanings of the word are in terms of laminate something as coat or cover with metal plates; furnishing or supply with protective covering, in order to put it up as an armor or covering. Therefore, the meanings of the word are in terms of condone; forgive; excuse or pardon, through acts of overlooking their deeds and actions, as if these actions never took place as far as the one observing is concerned for instance, in Ayah 43:5, after talking about the Kitaab as Hikman from the Rabb, “Then should we Nadrebu (put forward) upon you the Zikar, Safhan (disregarding what you have been doing, ignoring, overlooking) because you are a Quom Musrefeen (transgressing).?” Similar meanings of completely disregarding, overlooking others’ sins and mistakes are used in Ayah 2:109, “And wished many from Ahl-e-Kitaab if that could turn you back from after your Aiemaan (utter & deep conviction, oath & promise with Allah) as Kaffar, Hasadan (jeoulous) from near their Nafs from after what Tabbyan to them the Haqq. So Aa’fu and As’fahu, until Allah brings with Allah’s Amar. Indeed, Allah is over everything Qadeer”. So here, as a response to their jealous acts of animosity and kufar, the divine instructions to the Momineen is that ‘Aa’fu and As’fahu’ means Aa’fu- to give to them in abundance and generously beyond their Haqq as their due rights and As’fahu- ignore, overlook and completely disregard their actions, until Amar of Allah- as their perfect recompense will be brought about by Allah. In Ayah 5:13, after highlighting the Meesaq and its terms, Allah says, “….and do not cease Tat’la’a (explore, discover, expect, anticipate) Aa’la (height of) Khainate (Acts of treason, treacherous act or agreement, act of deceiving or disloyalties) from them, except a few of them. So Aa’fu upon them and As’fa’u. Indeed, Allah loves the Mohsineen” here while Allah is warning us not to expect anything from most of them, except disloyalty, mistrust, fraudulent acts, deception etc. but the direct divine instruction to us is to only Aa’fu upon them and Asfau– this shows that acts of Aa’fu- to give to them in abundance and generously beyond their Haqq as their due rights and As’fahu- ignore, overlook and completely disregard their actions, are basically acts of Mohsineen, those who do Ahsan and Allah wants us to be Mohsineen even in such situations. X-Reference – 2:109, 5:13, 43:5. (وَاصْفَحْ)

 

ASFAN (أَسِفًا) The word is used in Quran to refer to the feelings of sadness at the loss of something; to fall or come slowly downwards or to do something that make other people have less respect- thus the word is reflective of not only sadness over the loss of something, but with aspects of guilt and shame as well for instance in Ayah 7:150, “And when Raja’a Musa to his Quom, Ghazban Asfan…”  this phrase is describing that upon returned (Raja’a) Musa was aggrieved with feelings of guilt and embarrassment (Asfan) over the fact that his Quom has not been patient for the Amar of their Rabb, and acted on their human nature of haste, hurriedness and rushed and was in the state of being disconnected from Allah’s blessings (ghazban- as opposed to being blessed Ana’mta). Him being in a state of sadness over the loss of Allah’s Hidayah and guidance was accompanied with feelings of guilt and embarrassment of him being their Nabiy due to the state of his nation. Similar phrase and meanings are in Ayah 20:86 as well. In Ayah 12:84, describing the grief and guilt of Yousuf’s father over his loss, “….and Qala, ‘Oh my sadness and guilt (Asfey) at its height (A’ala) upon Yousuf…” – X-Reference – 7:150, 12:84, 20:86.  Aesfan (أَسِفًا)

 

ASH

ASHAABE (أَصْحَابِ) The word is used in the meanings of companions, accompanying something or someone in the meanings of being joined together, or connected together or companions of each other for instance the phrase “Ashaab Al-Jaheem” is used in Ayahs 5:10 and 57:19 or the phrase ‘As’haab en Naar’ is used in ayah 2:81 and 5:29 or the phrase ‘As’haab e Jannnat’ is used in Ayah 2:82. In Ayah 51:58-59, “Indeed, Allah is the Raaziq (source of All Rizq) owner, possessor of strong Quwwat, (strength, abilities etc.). So, indeed, for those who Zalamu (do acts of Zulm) Zanubain (intense impacts, suffering) the like, similar to Zanube of their As’habehim (companions of their Zulm, jointly connected to their Zulm, the victims) …” means that the sufferings, anguishes, distresses, and miseries caused by their acts of Zulm, that they have put forth on their victims- referred here as As’haabehim, is going to be the same that they are going to suffer themselves as like the same Zunubain. X-Reference – 2:81-82, 5:10, 5:29, 51:58-59, 57:19 . (أَصْحَابِ;أَصْحَابُ;أَصْحَابٌ;صَاحِبَةٌ;أَصْحَابُ;أَصْحَابُ;أَصْحَابَ;أَصْحَابُ;أَصْحَابَ;أَصْحَابَ;أَصْحَابِ;أَصْحَابُ;أَصْحَابُ; فَأَصْبَحُوا ; بِصَاحِبِهِمْ)

 

ASHADAN (أَشَدَّ) the word is normally translated as strong, greater or stronger, but the word is not only 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 used here in the meanings of greater or stronger hardness as well as in the 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 perfect the Zikar. X-Reference – 2:74 , 2:85 , 2:200 , 4:66 , 6:152 , 17:34 , 28:15 , 46:15. (أَشَدُّأَشَدَّ;أَشَدَّ;أَشَدُّ;أَشَدُّ;أَشَدُّ;أَشَد; أَشَدَّ;أَشَدَّ;شَدِيدُ;أَشَدِّ;أَشُدَّهُ ; شَدِيدًا ; شَدِيدُ)

 

A’SHARA (عَشَرَ) The word is Ashara is mistranslated in its various usages in Quran as either ten in Ayah 5:89, eleven in Ayah 12:4 or twelve by combing in with word Asn’a which is also mistranslated as two. But the word does not mean any number but basic meanings of the word is in terms of living with someone as close companion, in terms of supporting or living with them as a close friend or close companion. Therefore, in Ayah 5:89, “Allah will not Khizu you for the Laghu in your Aieman but Khizu with Aqad of Aieman. So, Kafara Ata’ma Asharate Masakeen Ausat’a of Tat’amea’una Ahlekum or kasutuhum or Tahreeru Raqabatin..…” means Allah will not seize (Khizu) you for the unplanned, unintentional mistakes (Laghu) in your oaths, promises and covenants (Aieman) but will seize (Khizu) you with what you confirmed as a firm and binding aspects (Aqad) of the promise, oath, covenants (Aieman). So, hide and conceal (under the heaps of Hasanaat as Kafara) is benefiting, taking care of the needs and requirements (Ata’ma) by becoming their support, strengthening them as companion (Asharate) those who lack Sakun, are homeless (in both physical and metaphoric sense) and do not have peace & tranquility (Masakeen) based on justice at its best (Ausat’a) of what you provide benefit, full fill needs and requirements (Tat’amea’una) of your own family members and those who are dependent upon you (Ahlekum) or fulfill and cover any of their needs and requirements (kasutuhum) or bring to live, by rescuing, giving life (Tahreeru) anyone who is without life, suppressed, oppressed, enslaved, metaphorically dead (Raqabatin). This Ayah is not talking about feeding of 10 Masakeen people as is normally mistranslated, but basically helping, supporting, being their close companion, fulfilling their needs and requirements (A’shara) based on justice at its best (Ausat’e) just like how you take care of and full fill the needs and requirements of those who are dependent upon you and are your family members (Ahle). Similarly in Ayah 12:4, the dream of Nabi Yousuf, the phrase “Ahadan Asharan Kokaban” is not about eleven stars, but basically all the stars, in close companionship with each other as Ahadan- same focus and united. Accordingly, the very common phrase ‘Aashir and Ahseer’ refers to someone who is a close companion or a close friend, for instance in Ayah 4:19, “…And Aashiru them with Maa’roof…” means become their close companion, somebody who lives closely with them in terms of being connected to them and supporting them. Similar meanings of ‘being connected, living with in close companionship’ is used in Ayah 22:12-13, “They make duaa besides Allah what does not Yazar (harm, injure) them nor Yanfa’a (benefits) them. That is Zalal (being misled) far away. They make duaa to the one whose Zarar (harm & injury) is Aqrabu (closer, dearer) than Nafa’a (benefits). Surely Ba’asa is the Moula and Ba’asa is the Asheeru.” Similarly, the word ‘Asheerat’ as used in Ayah 9:24 or 58:22 for instance, is used in the similar meanings to refer to those who one is connected with, or lives in close companionship with. It is because of these basic characteristics of meanings that the word ‘Ma’ashara’ for instance as used in Ayah 6:128 or 55:33 is used in the meanings of assembly of such people who have been in close companionship or living with each other such as ‘Ma’ashar of Jinn o Ins’. In Ayah 5:12, when Allah says, “And certainly, Allah Akhaza (seize) Meesaq of Bani-israel and Ba’as’na from them As’na (in coordination with each other) Ashara (in close companionship) Naqeeban (acts of excavation, investigation or exploration) …”  is not talking about appointment of any leaders or chiefs as is normally mistranslated but specific duties and responsibilities that Bani-Israel has been given as mission and objective to carry out, which should be done in As’na- close coordination with each other, Ashara- as close companionship with each other by exploring, investigating and researching in Qumtum of S’alat and committing of Zakat as clarified later on. X-Reference – 4:19, 5:12, 5:89, 6:128, 9:24, 12:4, 22:12-13, 55:33, 58:22.  (عَشَرَ ; عَشَرَةِ ; يَمَعْشَرَ ; يَمَعْشَرَ ; عَشْرُ; بِعَشْرٍ ; عَشْرَةَ ; عَشْرَةَ)

 

ASLAM (أَسْلِمْ) & ISLAAM (السِّلْمِ) 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) 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. (4) 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. The word Aslam, denotes a combination of meanings which are at the foundations of Deen-e-Islam, being 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. Wajhu refers to turning one’s complete attention towards something, in terms of one’s main objective, course, purpose, direction or desired destination. Therefore, whenever the phrase ‘Aslam Waju to Allah” is used in Quran in terms of an all-encompassing meanings of the word Aslam, and is used in meanings of submitting, being obedient of and in alignment with Deen-e-Islam, in complete submission and obedience to Allah by turning once complete attention and focus towards Allah, keeping Allah as one’s desired destination and objective.  X-Reference 2:71, 4:90-91, 6:71, 8:61, 10:25, 16:87, 19:47, 52:23, 52:38.

(أَسْلَمُوا;السَّلَامِالْإِسْلَام;لَهُ مُسْلِمُونَ;السَّلَمَ;السَّلَمَ;مُسَلَّمَةٌ;مُسَلَّمَةٌ;السَّلَامَ;أَسْلَمَ;تَسْلِيمًا;يُسَلِّمُوا;أَأَسْلَمْتُمْ; السِّلْمِ;أَسْلَمَ;أَسْلَمْتُ;أَسْلِمْ;أَأَسْلَمْتُ;أَسْلَمُوا;مُسْلِمَيْنِ;مُسْلِمًا;مُسْلِمَةً;مُسْلِمُونَ;مُسْلِمُونَ;سَلَّمْتُمْ;السِّلْمِ;;مُسَلَّمَةٌ;مُسْلِمُونَ;أَسْلَمَ;سُلَّمًا;سَلَامٌ;لِنُسْلِمَ;السَّلَامِ;لِلْإِسْلَامِ;الْمُسْلِمِينَ;سَلَامٌ; مُسْلِمِينَ)

 

ASLEHAT (أَسْلِحَتَ) & ASLEHATAHUM (أَسْلِحَتَهُمْ) The word is normally mistranslated as arms or ammunition as used in war or any combat, warfare or battle. However, the basic characteristics of these words are in terms of any tools, ways and means, resources, or devices that are used to fight off and defeat the rival party, not necessarily in a violent combat form, but more so in terms of establishing the S’alat by Momin versus the Kaafireen who are trying to mislead others away from the Allah’s path, Thus these refer to all such tactics, arguments, resources, powers, ways and means that are employed by either side to further their cause, which is conflicting of each other, for instance in ayah 4:102 when Allah Says “And when you are among them, then Aqamta to them the S’alat then let them Taqum a T’aifatun of them with you and to them Khuzu their Aslehatahum….” It means that we are instructed by Allah that when we are among those who do Kufar, then we should aim to establish the S’alat on the parameters of Deen, then let them, a Taa’if (who repeatedly do Kufar) from the kaafireen, Taqum- contribute to and establish the S’alat with you, and let them Khuzu- seize, keep under control their Aslkehatahum- tactics, arguments, ways and means that they have been employing to counter your efforts. Later on, in the same Ayah Allah says, “and let them come forward another T’aifatun who has not Yus’allu, then let them Yus’allu with you and to them Khuzu their Hizrahum (their cautious approach) and Aslehatuhum ….”  Used here in the same meanings as before with one addition of the word Khuzu their Hizrakum, in addition to Khuzu their Aslehatuhum, which means that for the second group, they should sieze not only their Islaha but also their Hizrakum- their precautions, since the first group has already done Sajda and are contributors of S’alat. Allah then says, “Wadda (wish/desire/love) those who Kafaru that you Taghfuluna (neglect) from your Aslehatekum and your Mata’atekum (the basic necessities of life) so that they can Yameluna (deviate you from the right path) upon you a single Melatan (deviation, delusions) …”. However, in certain situations like that of Maraz, etc., Allah does give an exception by saying that “And there is no Junaha (requirement of Allah to spend your resources humbly) upon you if Kana (reached a situation of) with you Azzan (harm, hurt & injury) from Mat’arin (natural disaster) or you Kuntum Marza that you Taza’u (let go of) your Aslehatukum, and Khuzu (seize, control) your Hizrakum (precautions)…” – X-Reference – 4:102 (أَسْلِحَتَ;أَسْلِحَتَهُمْ;أَسْلِحَتَكُمْ;أَسْلِحَتِكُمْ;أَسْلِحَتَهُمْ)

 

ASTABAQU (فَاسْتَبِقُوا) The word is normally translated as race but is used in Quran more in the meanings of advancing, progressing, proceeding, forward-moving on something, for instance in Ayah 15:4-5, “And not WE destroy nay town except for its known Kitaabun (decreed). What Tasbequ of Ummatin (nation, community) Ajalaha (in haste) and what Yastaikhiruna (delay).”  Showing the meanings of the word in terms of progressing something in terms of advancing towards, or forward-moving towards something. Same meanings and context are also in Ayah 23:43 as well. In Ayah 2:148 and 5:48, when Allah uses the phrase “Then, Astabequ the Khairaat” the phrase is used in all-encompassing meanings of advancing, progressing, promoting, encouraging, racing towards the Khairaat, wherein the word Khairaat means all acts of Khair (in all the meanings of the word Khair). X-Reference – 2:148, 5:48, 15:4-5, 23:43. (فَاسْتَبِقُوا)

 

AS’T’ADU (فَاصْطَادُوا) The word is normally translated as you may hunt or sport or fish etc. as per the only usage of this word in Ayah 5:02. If we look at the classical medieval Arabic, the basic meanings of the word are in terms of springe, a trap or a snare, which is used for hunting or fishing purposes. Therefore, when Allah says in Ayah 5:02, as to not allow the Yureedu- the system of Allah, comprising of “Sha’aira of Allah; the Shahar Al Haraam; the Hudya- Hidayah; the Qalalaida; Aaimeena of the Baiyt Al Haram” in order to get the Fazal (benefits) of their Rabb (the Rabb, of those who do Kufar) and to achieve their Rizwaan (approval and permission), thereafter Allah says, “and when you Halal (allow/permit to use Allah’s Yureedu to get the Fazal of their Rabb and Rizwaan), then As’t’adu…” means if you do that, then it means you’re going to get trapped in the same web of Kufar as they are whose Rabb you’re trying to get the fazal from and the Rizwan of. This Ayah is basically, giving an immense guidance and wisdom not to use any aspect of Allah’s Yureedu- the whole system of Allah, which is meant to get the Hidayah, do not use any of these to get the Fazal (the many benefits and blessings) of THEIR Rabb, not your Rabb. Meaning referring to those who do Shirk, who have Rabb, whose laws they follow and abide by instead of Allah’s. Had it been to get the Fazal and Rizwan from YOUR Rabb, it would have been fine. The whole divine wisdom here is not to seek the Fazal of their Rabb and their Rizwaan by using any of Allah’s Yureedu, because if and when you do, then know that these are like traps and baits, designed to entrap you in to their whole system of Kufar and Shirk.  X-Reference – 5:02.

 

AS’T’AFAA (اصْطَفَىٰ)  normally mistranslated as chosen or to choose, but the word is not used in the meanings of chosen but more in the meanings of being preferred, raised in status, or elevated for instance in the ayah 27:59 “ Say “all Hamd is for Allah and Salam upon Allah’s Ebaad those Allah has Aus’t’fa…”  Here if we take the meaning of the word as chosen, it does not make sense, since we as humans have to choose the right path first with our free will, then Allah help us to stay on the right path and elevate us being Momin. Actual meaning of the word is elevated, given preference, preferred, or raised in status for instance in the ayah 2:130 “…indeed Allah has Aus’t’afeenahu (the Ibrahim) in this world and indeed in the Akhira would among the swaleheen” Similar meanings of being preferred, raised in status, or elevated is used in the ayah 2:132 as “...Indeed Allah has Aus’t’afa for you this Deen…” since Allah has only one Book one Deen, there is no logic to choose one from one, therefore it means Allah has elevated the Deen for us. Similarly, it is used in the ayah 3:42 “…O Maryam Indeed Allah has Aus’tafake (elevated) you and Taharake you and Aus’t’afake (elevated) you over the Nissa (women) of the worlds” Similarly, in the ayah 7:144 the same word and meanings are used “O Musa Indeed I have Aus’t’fatuka over the people with my Risalaat and my Kalamaat…”  Shows not only the meanings of the words as elevated, preferred, raised in status but also how that was done, i.e., through Allah’s Risaalat and Kalamat. Similar meanings are used in the 22:75 as “Allah Yus’t’afa from the Malaik and the Mankind Rasool…”. X-Reference – 2:130, 2:132, 3:33, 3:42, 7:144 , 22:75 , 27:59. (اصْطَفَيْتُكَ ; اصْطَفَى ; اصْطَفَاكِ)

 

ASTAHAQQ (اسْتَحَقَّ) ASTAHAQQA (اسْتَحَقَّا) The word Astahaqq, basically means someone or something, upon whom/ that the Haqq is established. As we know the word Haqq is used in Quran in multiple meanings, one of which is to refer to anybody, anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haqq as per Quran, and the person, thing or system upon which that due right has been established based on justice at its best is termed as Astahaqq for instance in Ayah 5:106, after giving the divine instructions to uphold justice and System of S’alat at all times, and not to exchange (Ashtara) the system of Allah’s laws for a price and cost (S’aman) even if it is to achieve what is significant in your or anyone’s eyes, or of value for the near and dear ones to anyone (Qurba) and never to conceal, hide, keep it as a secret, the upholding of justice as per the divine guidance (Shahdata Allah); Allah then says in Ayah 5:107, “Then, if A’us’era A’ala that indeed, Astahaqqa Is’man then A’akhirane Yaqumane their Maqamahuma from those who Astahaqqa upon them the Awaleen, then let them Qasam with Allah so that Shadatatna Ahaqqa of their Shahadatehuma. And what Aa’tadeyna indeed, except then to be of the Zwalimeen”  this Ayah is strongly connected to the earlier ones, that if it has come to light, discovered and become known (A’us’era) that indeed, they have earned their due right (Astahaqq) based on their committing of destruction of human capabilities and efforts due to them going against justice and System of S’alat in any way, by taking away the due right of others either preferring the temporary benefits of this world, and/or going against the divine instructions, and/or achieving and giving value to their own focus, priorities over Allah’s laws of upholding of justice; and/or benefiting and valuing  their near and dear ones and/or concealing, hiding, going against or keeping the secret of the divine directives of upholding of justice in any shape or form; then let those who are other than (Akhirana) those committing these acts to establish, strengthen and support (Yaqumane) the rightful status, situation, position, entitlement, etc. (the Maqaam) of those from whom these people took away the rights from, who were earner of the right before and the first ones (Astahaq Awaleen) – basically returning the due rights as per the Haqq based of those who were Mustaq from before, and from whom these people have snatched away their rights. The whole point is to ensure the upholding of justice (Shahdat) as per Haqq- the justice at its best, in accordance with due rights of everyone. X-Reference – 5:107.  (اسْتَحَقَّ;اسْتَحَقَّا)

 

ASTAMTA’A & ASTAMTA’TUM (اسْتَمْتَعْتُمْ) is normally mistranslated as “taking of pleasures” for instance in ayahs 4:24-25, it is mistranslated in the meanings of taking sexual pleasure after the marriage. The word Astamta’a is used in Quran in the meanings of taking advantages from, enjoying, benefiting from, or profited from, for instance in ayah 46:20 “…you exhausted/use your Tayyibatukum in the life of the world and you took your Astamta’atum therein…”. Similar meanings of profiting from, or taking the benefits from are used in ayahs 9:69 “Like those before you, they were mightier than you in strength, and more abundant in Amwaal and children so they Astamta’u their portion and you have Astamta’kum your portion…”. In Ayah 6:128 “on the day, Allah will gather all the Jinn, certainly you have many of the mankind. And will say their Auliyahum among the mankind ‘our Rabb Astamta’a some of us by others…” Used here in the meanings of used, benefited from, profited from etc. X-Reference – 4:24-4:25 , 6:128 , 9:69 , 46:20. (اسْتَمْتَعْتُمْ)

 

ASTARAHAB (استرهب) ASTARHABU (اسْتَرْهَبُوهُ)  the word is normally mistranslated as terrified, scared or phobic but in Quran is used to refer to such members of group who live together in a community for instance in Ayah 7:116, “Qala, ‘Alqu.’ Then what Alqu Saharu Aa’ena the Naase and Astarhabu them and Ja’au with great Sahara”.  Means that when they reflected from conducts and speech that form, prepare, deliver, and present (Alqu).’ Then what formed, prepared, delivered, and presented (Alqu) was such information and knowledge that did not make sense to the humanity based on logics and reasoning and available information as they were unable to understand (Saharu) the Allah’s message that was hidden to them earlier and then made to appear and brought to light- thus they were brought to the Hidayah of Allah’s Noor, from the earlier state of being in the darkness of Kufar, thus now they were in the state of and being on Hidayah in terms of enlightened vision (A’ena) and then they started to live/ work, cooperate, take care of each other as a community (Astarahabu) and thus was brought to fruition such great information and knowledge that did not make sense to them as they were unable to understand it earlier (Saharun Mubeen). X-Reference – 7:116 . (وَاسْتَرْهَبُوهُمْ)

 

ASTAT’A’T (اسْتَطَعْتَ) The word is used in Quran in the meanings of abilities, power, strength, resources and capabilities for instance in Ayah 6:34, after Allah talks about the need of the Rusul (messengers) to do Sabar (persevered/be steadfast & persistent) on the path of Allah against the face of Kazaba (rejection and being made fun of), then in the next Ayah 6:35, Allah advises the Rasool as “And if it (doing Sabar- being steadfast on the face of ridicule and rejection) is difficult for you, then if Astat’a’ta (you have the ability & resources) to seek Nafaqan (all that is active) in the earth or Sulaman (those who are Aslam to Allah’s laws) in the skies, then bring to them with Ayaatin (signs of Allah). And if Allah Sha’a (the response of Allah’s laws of the universe), surely, Allah will gather them upon the Huda (Hidayah-guidance). So do not become of the Jaheleen.” This ayah is giving a solution to the Rasool to seek Nafaq (i.e., all that is active) in the earth (such as the plants, the animals, the humans, the mountains, the nature etc.) as well Salamun (all that is submitted to Allah’s laws) in the skies (such as earth and planets orbiting around the sun, the moon orbiting around the earth, the birds flying in the air, the rain, the weather etc.); to bring all of this as Ayaatin (signs of Allah) against those who Kazaba (make fun of /reject) you, then indeed, Allah would gather them in Hidayah- basically asking the Rasool to use, intellect, reasoning, seeking knowledge of all the Ayaat of Allah so that not to be of those who are Jaahileen- ignorant, who do not use their intellect, and those who do not have knowledge. The word is used in similar meanings in Ayah 2:217, “…and they will not cease to Qatal (fight) you until Yaraddukum (reduce, deteriorate, cause damage, distance you) from your Deen if they have the Astat’u (power, ability) and whoever Yartade among you from his/her Deen, then dies while he/she is Kaafir, then for those are worthless their Amaal (deeds) in the Duniya (the world) and the Akhira…”. X-Reference, 2:217, 6:34-35 . (اسْتَطَعْتَ ; يَسْتَطِيعُونَ ; يَسْتَطِيعُونَ)

 

ASWADDAT (اسْوَدَّتْ) & TASWADDU (َتَسْوَدُّ) is normally translated as black in many ayahs such as 3:106, but this is a wrong translation. The word is used here to mean unclear, dull, pale, blurred, without focus, indistinct or faded and unrecognizable. Similar meanings are used in ayah 2:187 “…until become bayyin to you the Abyazu thread from the Aswade thread of the fajar (dawn)…” If we translate Abyazu as white and Aswade as black, how can there be a black thread of the Fajar – the dawn. These words are used here not in the meanings of black or white, but in the meanings of Abyazu as clear, focused, distinct and recognizable as opposed to Aswade as unclear, blurred, indistinct or faded and unrecognizable. In ayah 3:106 and 3:107, the word has a similar meaning, not as black. Similarly in ayah 35:27 “…and in the mountains are tracts of distinct and reddish varying colors and in the settings of Suwd” not used here as intensely black as normally mistranslated but used in the meanings of in the faded, blurred and un-straightened settings. Similar meanings are used in ayah 16:58 “and when one of them is informed of a female, his face Muswaddan and suppressed grief” Is used here in the meanings of faded, pale and dull. Similar meanings are used in ayah 43:17 and 39:60. X-Reference – 2:187 , 3:106 & 3:107, 16:58 , 35:27, 39:60, 43:17.  (اسْوَدَّتْ;تَسْوَدُّ;الْأَسْوَدِ;َتَسْوَدُّ)

 

AT

ATABA’A (اتَّبَعَ) & TABA’A (تَبِعَ) The word is normally translated as to follow or to obey someone or something but the word is also used in Quran in the meanings of seeking something, follow-up actions or deeds, in terms of something being done subsequently or after something else, in order to seek or lead towards something for instance in Ayah 2:262, “Those who Yunfequn (active in certain deeds) their Amwaal in Sabeel of Allah, then they do not Yutbe’un what they Anfaqu with reminders and not they Azzan (cause hurt). For them their reward is with Allah…” here the word is not used in the meanings of follow or obey anything, but in terms of their follow-up, or subsequent actions, which should not seek to cause Azzan. Similar meanings are in Ayah 7:175, “and Atlu to them the Naba of the one whom WE gave OUR Ayaat, then he/she Ansalakh from them, so Atba’ahu him/her the Shaytaan, so he/she Kana of the Ghawea’in.”  means that Atlu- ask them to follow & observe to them the Naba- news/story of the one whom WE gave OUR Ayaat, then he/she Ansalakh- abandoned, neglected, detached from the Ayaat, so Atba’ahu- as a consequence of this act, subsequent to this act of the person to Ansalakh Allah’s Ayaat, followed-up him/her, being sought by the Shaytaan, so he/she Kana- aimed to become of the Ghawea’in. In Ayah 10:90, “And WE took across with Bani-Israel the sea, then Atba’hum them Firaun and his Hosts…” is not talking about Firaun and his hosts following or obeying the Bani-Israel, but in terms of showing that Firaun and his soldiers subsequently followed Babi Israel, in terms of seeking or coming after them. Similar meanings and context are in Ayah 20:78. In Ayah 11:59, “…Aad- they rejected with Ayaat of their Rabb and disobeyed Allah’s Rusulihi and At’abau Amara of all obstinate Jabbarin (tyrant)” means they, after rejecting the Ayaat of their Rabb, and after disobeying Allah’s Rusul, they subsequently, carried out and sought the Amar of every obstinate tyrant. In the subsequent Ayah 11:60, “and Atane’u in this world La’natin and Youm Al Qayyamate…”  means that subsequent to these acts and because of these acts, they basically seek the La’natin (disconnected from Allah’s blessings) and Youm-Al Qayammat. In Ayah 5:15-16, “Oh, Ahle Kitaab, surely has Jaa’kum (presented, bring to fruition) you OUR Rusul, they Yubayyin (make Bayying) to you much of what you Kuntum Takhfuna (conceal) of the Kitaab and Ya’fu (give generously in abundance beyond Haqq) of much. Surely Ja’akum you from Allah Noorun and Kitabun Mubeen. Allah Yahdi with it (the Kitaab) from Attaba’a Allah’s Rizwaan…” means that as a subsequent to be given Hidayah, seeking and aiming to reach Allah’s Rzwaan.  X-Reference – 2:262, 5:16, 7:175, 10:90, 11:59-60, 20:78. (تَتَّبِعْ;تَتَّبِعْ;اتَّبَعَ;تَتَّبِعُوا;تَتَّبِعُوا;أَتَّبِعُ;أَتَّبِعُ;اتَّبِعْ;يَتَّبِعُونَ;تَتَّبِعُوا;تَتَّبِعُوا;تَتَّبِعُونَ;فَاتَّبِعُوهُ;تَتَّبِعْ;فَاتَّبِعُوهُ;تَتَّبِعُوا;اتَّبِعُوا;تَبِعَكَ; اتَّبَعْتُمْ; تَتَّبِعْ ; وَاتَّبِعُوهُ ; يَتَّبِعُونَ ; وَاتَّبَعُوا ; وَاتَّبَعَ;  فَأَتْبَعَهُ ; يَتَّبِعُوكُمْ; أَتَّبِعُ)

 

ATATU (أَتَأْتُو) The word is ‘Aaat’ is used in the meanings of incoming, future, ensuing, resulting, following, pursuing, committing, supervening and comer for instance in the phrase ‘Aquemu S’alat wa Aat’uz Zakat’ as in Ayah 2:43, 2:83, the words ‘Aaatu-z-zakat’ are used in the meanings of committing, pursuing, supervening, and following up of one’s Zakat, resources, time, efforts and abilities as a subsequent action of Aqamu S’alat. In Ayah 2:121, “Those we have Aaatena them the Kitaab, they Yatlu it Haqq of its Tilawat…”  means that those who Aatena the kitaab i.e. committed, resulted and received the Kitaab- the laws of Allah, followed it as per the due right of its obedience and following. In Ayah 2:265, “And the example of those who are spend their Amwaal seeking Marza’at of Allah and certainly of their Nafs is like a Jannat on a height- feel on it heavy rain, then Aatat it harvest…”,  the word Aatat is used in the meanings of resulted, yielded, pursued etc. Similar meanings are in Ayah 7:80, “and to Lut when Qala to his Quom, ‘Atatuna the Fahashat what sabqa you with it from Ahadin of the A’alimeen.” where the use of the word means that ‘Have you committed, do you pursue or are you aiming for the Fahashat- by crossing the boundaries of Deen and go against the explicit divine instructions as communicated? Thus, this ayah refers to them being matchless, unrivaled and inequivalent in terms of them being committing to Fahasha over anyone else in the whole world and among all dominions. In the next ayah 7:81, “Indeed, you Latatuna (are committed to) the Rijaal Shahwatan from in addition to the Nisaa’a. Indeed, you are a Quomin Musrefun.” means that you are committed to exploiting, mis-using, manipulating and abusing not just the weaker segments who are dependent upon you for resources, but also those who are abundantly resourced and strong segment of the community. Indeed, you are establishing the exceeding of all boundaries and have been committing excesses. X-Reference –2:43, 2:83, 2:121, 2:265, 7:80-81. (أَتَأْتُونَ; لَتَأْتُونَ)

 

A’TAW (وَعَتَوْا) The word is used in Quran in the meanings of extreme, exceeding all boundaries and being rebellious for instance in Ayah 7:166, “So when A’tawa from what was forbidden to them, Qulna to them, ‘Kunu (aim to be) Qirdatan Khase’een.” Means that in acts of going to extreme, in rebelliousness and exceeding all bounds, they aimed to become despicable apes as blind followers. In Ayah 7:77, “Then then A’qaru the Naqata and A’tawa towards Amare Rabehim..” means that they got into the state of addiction and addictive behavior towards the Naqata, i.e., they got addicted to these acts, things, people and beings of Shirk and exceeded all boundaries, in terms of them going to extreme in their rebelliousness against Allah’s orders, laws, commandments and Deen. Similar phrase “A’atu against Amare Rabahim” and meanings are in Ayahs 51:44 and 65:8 as well. The word A’ateyatin for instance as used in Ayah 69:6 refers to acts of exceeding all bounds, and going to extreme. In Ayah 25:21, “….and certainly Astakbaru from their Nafs and A’atu A’tuwan Kabeeran” means that certainly their nafs and souls have become proud and arrogant and they A’tau- exceeded all bounds as A’tuwan Kabeeran- extreme forms of rebelliousness to a great extent. X-Reference –7:77, 7:166, 25:21, 51:44, 65:8. (وَعَتَوْا ; عَتَوْا)

 

AT’EUU (أَطِيعُوا) T’AA’A (طَاعَةٌ) TAT’AWA’A (تَطَوَّعَ)  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, 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 Autat’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” the word 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’s own internal inclination and commitment. Similarly in Ayah 4:81, when Allah says “And they say T’a’atun…” normally translated as ‘they say that we are obedient’ but the word T’a’atun is used here in all-inclusive meanings of we do At’eu of Allah and the Rasool, in terms of Risaalat as discussed in the earlier Ayah of 4:80, in terms of obedience and submission to Allah’s Hidayah, both in terms their willingness as well as their ability, out of their likes and desires, without any force or compulsion and due to their own internal inclination and commitment. X-Reference – 3:32 , 3:100 , 5:112 , 6:35 , 41:11. (تَطَوَّعَ ;أَطِيعُوا;تُطِيعُوا;أَطِيعُوا;أَطَعْنَا;أَطِيعُوا;أَطِيعُوا;تُطِيعُوا;لِيُطَاعَ;يُطِعِ;يُطِعِ;طَوْعًا;يُطِعِ;أَطَاعَ;طَاعَةٌ;وَأَطَعْنَا; فَطَوَّعَتْ;وَأَطِيعُوا;وَأَطِيعُوا;تُطِعْ;أَطَعْتُمُوهُمْ ; وَأَطِيعُوا)

 

AT’FAHA (أَطْفَأَهَا) The word is normally translated as extinguished, but the word is used in Quran in the meanings of curtailing, stopping, shutting down, or turning off in any manner for instance in Ayah 5:64, after talking about those who Allah has increased in Kufar and Auduwat, Allah then says, “…Kullema Auqadu fire towards the Harbe At’faha of Allah…”  means that All of them ignite, kindled, light up and start the fire towards the Harbe- the engaging of battle, waging of war which Allah At’faha wants to curtail and stop. In Ayah 9:32, “They Yureeduna to Yat’fau Noor of Allah with their Afwahehim and Ya’aba Allah except to perfect Allah’s Noor, even if Kareha the Kaafiruna” means their whole actions and system leads to their desired results to Yat’fau- curtail, block, shut down, turn off the Noor of Allah with their Afwah- the impressions of their conducts and behaviors, but they are Ya’aba- unable to impact Allah in anything except to perfect Allah’s Noor, even if the Kaafireen detest it. Similar meanings and expressions are in Ayah 61:8 as well. X-Reference – 5:64, 9:32, 61:8. (أَطْفَأَهَا)

 

ATIMMA (تِمَّ) YUTEMMA (وَلِيُتِمَّ) The word is normally translated as complete but is used in Quran in much broader and all-encompassing meanings of bring to completion, bring to a conclusion, bring to an end, form the completion of something in terms of to be done with it; be finished with; be through with, to discharge one’s duties in accordance with it, to be fulfill it, be implemented or be realized for instance when Allah says in Ayah 5:3, “Akmaltu (perfected) for you, your Deen and A’tamtu upon you My Na’imat…”,  the word is used in the meanings of bring to conclusion, discharged, completed, realized Allah’s Naimat upon us, through the Deen, the perfection of Deen.  The same meaning of the word in terms of completion, fulfilling or discharging, or realization is used in Ayah 6:115, 11:119 and 7:137 as well with reference to the Kalamat of our Rabb. X-Reference – 5:3, 5:6, 6:115, 7:137, 11:119 . (وَتَمَّتْ ;وَلِيُتِمَّ ; تِم ;تَمَامًا;  وَتَمَّتْ; فَتَمَّ ; وَأَتْمَمْنَاهَا)

 

AU

AU’DU (عَدُوًّا) AU’DWAN (الْعُدْوَانِ) & A’DAA (ِأَعْدَا) means distance – al a’du means a place which is distant or far off. Also used in the meanings for a piece of wood that separates or creates distance between two other pieces of wood. Ta’adey means to get separated from or get distant from each other, become strangers. It is therefore used as an opposite to Sadeeq – meaning friend. So as opposed to Sadeeq, the word Au’du would mean enemy or opponent. Therefore, all these words would have the basic meanings of being enemy or opponents of someone or something, by crossing all the boundaries in that opposition – in basic terms of being enemy or opponent in the worst possible manner by going against Haqq.  X-Reference – 2:36 , 3:112 , 4:101 , 5:02 , 6:142 ,  7:163 , 8:60 , 9:120 , 20:39,  35:06 , 60:04 , 65:01. (وَالْعُدْوَانِ;الْعَدَاوَةَعَدُوًّا;الْعُدْوَانِ;أَعْدَا;أَعْدَاءً;عُدْوَانًا;عَدُوٌّ;عُدْوَانَ;عَدُوٍّ;عَدُوًّا;تَعْدُوا;وَالْعُدْوَان;;الْعَدَاوَةَ;عَدَاوَةً;الْعَدَاوَةَ;عَادَ;لَعَادُوا;عَدْوًا;عَدُوًّا;عَادٍ;عَدُوٌّ; عَادٍ;عَدُوٌّ;عَدُوٌّ; عُدْنَا; عُدْنَا; تُوعِدُونَ; تُوعَدُونَ; عَدُوَّكُمْ ; الْأَعْدَاءَ; يَعْدُونَ ; نَعُدْ)

 

 

AUFU (أَوْفُوا) The word is normally translated as fulfil or give full, but the word is used in Quran in the specific meanings of abiding by the terms of contract, or fulfilling the promise or oath by giving in with one’s whole being, in terms of giving your 100 percent towards something, for instance as explained in Ayah 16:91, “And Aufu with the Ehad (covenant) of Allah when you have taken it and do not break the Aimaan (contract, promise, oath) after its confirmation….”. In Ayah 2:40, “O Children of Israel, do Zikr of My Na’mat which I bestowed upon you, and Aufu your covenant to Me, Aufu your covenant, and be cautious of only Me.” That is to fulfil the terms of the contract by giving in your whole being in order to abide by not only the contract with Allah but also all of your contracts, promises and oaths. Similar meanings are in Ayah 3:76, “Whoever Aufa with his/her covenant and observe Taqwa, then indeed, Allah loves the Muttaqueen.” showing that Aufu of one’s covenants is an integral part of observing Taqwa. In Ayah 6:152, “And do not go near the Maal (wealth) of the Yateem except with that which is Ahsaan until he/she reaches maturity and Aufu (fulfil & abide by your contracts with your whole being by giving 100%) the Keela (distribute/give-in exact amount in accordance with measurements/weights) and the Meezan (balance & scale) with Qist (in accordance with their unique situations & requirements) …” In ayah 7:85 and 11:85 the same expression and phrase are used with the same meanings in regards to mankind- people in general. In Ayah 5:01, “Oh those who Amaanu (have Emaan, make promise) Aufu with the Aquood…” telling us clearly that once you have Emaan, entered the ambit of Islam, you have entered into the Aemaan (the contract and covenant) with Allah, as well as this ayah refers to one’s general oaths and promise as well, asking us to Aufu, fulfill and abide by Aquood- essentials, fundamentals, the terms, contract, laws and foundations of these contracts, by giving in our 100 percent and by our whole being.  X-Reference –  2:40, 3:76, 5:01, 6:152, 7:85, 11:85, 16:91 . (تَوَفَّيْتَنِيأَوْفُوا;;تَوَفَّيْتَنِي;أَوْفُوا;وَأَوْفُوا; فَأَوْفُوا)

 

AUKHT (أُخْتٌ) & AKHUWAT (إِخْوَةً) the word is normally translated as brothers or sisters, but these are wrong interpretations of these words for instance in Ayah 19:28, addressing Maryam the expression as “Ya Aukhta Haaruna…”  people were not addressing Maryam, as a sister of Haroon as it is normally mistranslated, there is no ayah in Quran which tells us that Haroon was a brother of Maryam. Similarly in Ayah 9:11, talking about the Mushrekeen, those who do Shirk, when Allah says, “But if they do Touba, and Aqaamu the S’alaat and commit to the Zakaat, then they are your Akhwanukum in the Deen, and we explain our Ayaat to the people who have knowledge” The word Akhwanukum, as brothers doesn’t make sense here since Allah is not talking about them becoming your blood relatives, as in brothers, in the Deen, i.e., Deen of Islam, by simply Aqaamu the S’alaat and committing to the Zakaat. The basic concept here is for them to become your Akhwaan, i.e., your partners, helpers, associates and collaborators in establishing Allah’s Deen once they Aqamu- establish, stand firm, build up, contribute to the system of S’alaat as social care and justice connecting permanently and strongly with the basic foundations of Deen and all members of the society, along with them committing Zakaat, i.e., their resources, time, effort, Amwaal etc., towards the continued running, upkeep and maintenance of the S’alaat. In Ayah 7:38, while talking about entering into fire of hell, “…every time a nation is admitted, La’na Aukhteha…” this is not talking about La’ana it’s sister, but all those who have been the helpers, the collaborators, the pillars of strength and support for such nation who has been admitted to fire of hell. Similarly in Ayah 43:48, wherein talking about Nabi Musa, when Allah says, “and not we showed them of Ayaat except it is Akbar in Akhteha…” here Allah is not talking about giving Musa ‘any Ayat which is greater than sister’ as it is normally misinterpreted, but in fact what Allah is saying is that Allah gave Ayaat to Musa that were Akbar in Aukhteha, i.e., assistance, help, collaboration, backing, encouragement, foundation, aid and support to him. Thus, Aukht means all such people, could be one’s most trusted employee, friend, relative, neighbor, anyone who is like a pillar of strength and support for that person. Similarly, in Ayah 4:176, when Allah says, for the Amruu who died, “and has for the person (Amruu) an Aukht then for the person (the Aukht) is Nis’fu in what Tarak….”  Allah is not talking about any sister, but any person, male or female, who was like a pillar of strength and support for the Amruu who died, then in that case whatever is Taraka (left) then, it should be given to the Aukht as per Nis’fu- justice at its best in accordance with whatever that person meant for the Amruu. Later in the same ayah the phrase “And if kaanu (aim to reach the end destination of) Akhwatun Rijaalan and Nisaa…”  means if you aim to become an Akhwatun- a pillar of strength and support for any Rijaal and Nisaa.  X-Reference – 4:176, 7:38, 9:11, 19:28, 43:48. (إِخْوَةً;أُخْت;;وَأَخِي ٌ; أَخِي;أَخِيهِ;أَخِيهِ;وَإِخْوَانِهِمْ; أُخْتَهَا; أَخَاهُمْ; أَخَاهُمْ; وَأَخَاهُ; لِأَخِيهِ ; وَلِأَخِي; أَخِيهِ ; وَإِخْوَانُهُمْ)

 

AU’QADU (أَوْقَدُوا) The word is used in Quran in the meanings of inflame, ignite, kindled, light up or started for instance in Ayah 5:64, after talking about those who Allah has increased in Kufar and Auduwat, Allah then says, “…Kullema Auqadu fire towards the Harbe At’faha of Allah…”  means that All of them ignite, kindled, light up and start the fire towards the Harbe- the engaging of battle, waging of war. In Ayah 13:17, “…and of what Yuqeduna upon it in the fire…” means ignited, inflamed or kindled in the fire. While describing the Noor of Allah in Ayah 24:35, the phrase is “…Yuqedu from Shajaratin Mubarakatin…”  meanings burning from, inflaming from, starting from a Shajar- connected at the same source and then diverging on all sides and all angles which is Mubarak- blessed. In Ayah 28:38, “And Qala the Fira’un, ‘Oh chiefs, not I know for you any deity other than me, so Auqid for me Yahamanu…”  means start up, kindle and promote Yahmanu- the empire. In Ayah 36:89, “Allah is the one who Ja’ala (appointed) for you from the Shajar Alakzar fire then when you from it Tuqedun’ means start up, kindly and ignite. X-Reference – 5:64, 13:17, 24:35, 28:38, 36:89. (أَوْقَدُوا;اسْتَوْقَدَ)

 

A’USAR (الْعُسْرَ) The word is used in Quran as difficult and hard or something that is full of hardship and difficulties for instance in Ayah 54:8, “Racing ahead towards the D’aa’a, the Kaafireen say, ‘This is Youman A’serun”. The word A’usra and Yusra are used in Quran as opposite to each other for instance in Ayah 2:185, when Allah says, “…..Allah Yuredu for you is the Yusra and not Yureedu for you the A’usra…” means that the desired end result and destination of Allah’s whole system of natural laws as well as the Hidaya/guidance is Yusra- ease and simplicity, in terms of making this easy and simple for you, and not A’usra- difficult and hardship. Similar meanings are in Ayah 2:279-280, while talking about Riba’a, Allah says, “And if you do not then be informed of a war from Allah and Allah’s Rasool, then if you Tubtum (Touba), then you may Ru’usu your Amwaal, neither you do Zulm nor Zulm is done to you. And if one is with Ausra, then respite until there is Masara…”  if going through any Ausra- hardship or difficult period, then respite until it is Ausra- easier and simple for you which is devoid of any hardship or difficulty at all.  X-Reference- 2:185, 2:280, 54:8. (الْعُسْرَ)

 

A’US’ERA (عُثِرَ) The word is used in Quran in the meanings of being discovered, come to light, being surfaced, come to the knowledge or made known etc. for instance in Ayah 18:21, “And similarly We As’arna about them so that they might get the knowledge about the Wa’ada of Allah is Haqq…”  means that Allah brings to light, make them know, let them discover, so that they might get the knowledge that the recompense as per the best of the best justice (Wa’ada) of Allah is absolute truth and justice (Haqq) upon which there is no doubt. In Ayah 5:106, after giving the divine instructions to uphold justice and System of S’alat at all times, and not to exchange (Ashtara) the system of Allah’s laws for a price and cost (S’aman) even if it is to achieve what is significant in your or anyone’s eyes, or of value for the near and dear ones to anyone (Qurba) and never to conceal, hide, keep it as a secret, the upholding of justice as per the divine guidance (Shahdata Allah); Allah then says in Ayah 5:107, “Then, if A’us’era A’ala that indeed, Astahaqqa Is’man then…”  means that if it has come to light, discovered and become known (A’us’era) that indeed, they have earned their due right (Astahaqq) based on their committing of destruction of human capabilities and efforts due to them going against justice and System of S’alat and committing acts of Is’m. X-Reference – 5:107, 18:21. (عُثِرَ)

 

AW

AWWAL (أَوْلَ) & AWALEEN (الْأَوْلَيَنِ) The word is used in Quran as opposite meanings of Aakhir- meanings last, later, other than etc. Therefore, as opposed to Aakhir, the word Awal would mean former, the first ones, those that have passed away from before or the earlier ones for instance in Ayahs 56:13-14 “a company from the Awaleen and few from the Aakireen” means company of those who were the earlier ones, the former ones, those who have passed on from before, whereas from the Akhireen- the later ones, is only a few. In ayah 8:38 “Say to those who do Kufar if they cease, Yughfir (protection) for them, from what was done in the past, but if they return then indeed, preceded the Sunntu (practice) of the Awaleen people” Here Allah is talking about the practice, the ways and acts of the former people, those who have passed on from before. Similar meanings and usages are mentioned in ayahs 15:13, 35:43 and 18:55 as well. In Ayah 5:107, when Allah uses the phrase “Then, if A’us’era A’ala that indeed, Astahaqqa Is’man then A’akhirane Yaqumane their Maqamahuma from those who Astahaqqa upon them the Awaleen, then let them Qasam with Allah so that Shadatatna Ahaqqa of their Shahadatehuma. And what Aa’tadeyna indeed, except then to be of the Zwalimeen”  this Ayah is strongly connected to the earlier ones, that if it has come to light, discovered and become known (A’us’era) that indeed, they have earned their due right (Astahaqq) based on their committing of destruction of human capabilities and efforts due to them going against justice and System of S’alat in any way, by taking away the due right of others (Is’m); then let those who are other than (Akhirana) those committing these acts to establish, strengthen and support (Yaqumane) the rightful status, situation, position, entitlement, etc. (the Maqaam) of those from whom these people took away the rights from, who were earner of the right before and the first ones (Astahaq Awaleen).  X-Reference – 5:107, 8:38, 15:13, 18:55, 35:43, 56:13-14. (الْأَوْلَيَنِ ; لِأَوَّلِنَا ; أَوَّلَ ; الْأَوَّلِينَ ; أَوَّلَ ; أَوَّلَ ; أَوَّلُ ; أُولَاهُمْ ; لِأُولَاهُمْ;  أَوَّلُ)

 

AY

AYAT (آيَاتِ) & AYAAT (آيَاتِ) – 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 or smelling it, we realize the existence of the confirmed truth- burning of fire, thus 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 faculties, the five senses and our intellect given by Allah. For instance, 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 faculties (in this case, eyes, nose and intellect). Since we as humans cannot comprehend Allah (though our five senses), Emaan (conviction of heart & mind on the bases of knowledge) on Allah means in fact Emaan on Allah’s Ayaat. Those who do not think and ponder, their faculties are of no use to them and it’s because of this, Ayah 25:73 says “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 the definition of Ayat. Quran mentions two types of Ayaat. (1) Word of Allah- the words of Quran itself (2) Work of Allah – the many creations of Allah scattered all around us in science and the 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. If we do not seek knowledge, or do not use our faculties including reasoning and intellect to seek knowledge of either of these Ayaat of Allah, it’s like doing Kufar (concealing, hiding or denying) of Allah. X-Reference – 2:248, 25:73. (بِآيَاتِي; الْآيَاتِ;آيَاتٌ;آيَاتُ;آيَاتِ;آيَاتِنَا;آيَاتِهِ;آيَةٍ;َآيَةً;بِآيَاتِ;بِآيَاتِنَا;بِآيَةٍ;لَآيَاتٍ;لَآيَةً;آيَاتِكَ;آيَةٍ;لَآيَاتٍ;آيَةً;آيَةٌ;آيَةَ;آيَتُكَ;آيَاتِ;بِآيَاتِ;بِآيَاتِنَا;;الْآيَاتِ;بِآيَاتِنَا;آيَاتِهِ; وَآيَةً;آيَاتِ;آيَةٍ;بِآيَاتِ;آيَةٍ;بِآيَاتِهِ;بِآيَاتِنَا;بِآيَاتِ;آيَةً;آيَةٌ;بِآيَةٍ;بِآيَاتِنَا;الْآيَاتِ;الْآيَاتِ;بِآيَاتِنَا;الْآيَاتِ;آيَاتِنَا;لَآيَاتٍ;آيَاتِهِ;الْآيَاتِ;الْآيَاتِ;الْآيَاتِ;الْآيَاتُ;آيَةٌ;الْآيَاتِ;بِآيَاتِهِ;آيَةٌ;آيَاتِي;بِآيَاتِنَا;آيَاتِ;بِآيَاتِ;آيَاتِ;آيَاتِنَا;بِآيَاتِنَا;آيَاتِ;بِآيَاتِنَا;آيَاتِي;الْآيَاتِ;بِآيَاتِنَا;بِآيَاتِهِ;بِآيَاتِنَا; الْآيَاتِ; بِآيَاتِنَا; بِآيَاتِنَا; آيَةً; بِآيَةٍ; بِآيَاتِنَا; بِآيَاتِنَا; بِآيَاتِ; آيَاتٍ; آيَةٍ; بِآيَاتِنَا ; آيَاتِيَ ; بِآيَاتِنَا ; آيَةٍ ; بِآيَاتِنَا ; آيَاتِنَا ۚ ; آيَاتِنَا ۚ ; بِآيَاتِنَا; بِآيَةٍ ; آيَاتُهُ)

 

AYYANA (أَيَّانَ) The word Ayyana (أَيَّانَ) is comprised of three parts, the first the alphabet Alif (أَ) and the second is the alphabet ya’ (ي) and the third is An (انَ). Whenever the alphabet Alif (أَ) is used in front or before any word, the presence of this alphabet denotes a question, which could be either as does it, will it, is it, who, where, how, when etc. The word ya’ (ي) denotes the third person singular or plural such as she, he, it, they etc. The last word An (انَ)  is used in Quran in the meanings of indeed, certainly, definitely etc. Thus, combined together it refers to any question pertaining to the singular or plural third person in a definite sense for instance 7:187, “Yasalunka A’ne the Sa’ath, ‘Ayyana Mursaha?’…” means that they inquire (Yasalunka) what is near, significant and important (A’ne) the time, process, duration of accountability (Sa’ath) asking ‘what, how, when, where in definite terms (Ayyan) will it reach the humanity sourced from Allah’s system (Mursaha). The use of this word in itself is a comprehensive word embodying the questions of how will it happen, will it happening, is it happening, when will it happen, where will it happen and who will make it happen etc. is an all-encompassing expression contained in the use of this single word. The answers to all these questions are then described in the subsequent phrases and ayah in Ayah no. 7:187 and 7:188.  Similarly, in Ayah 16:21, talking about those who invite, seek the following (Abd) of deities from besides Allah in acts of shirk, Allah says, “Amwaate, Ghaire Aheyaa. And what they Yasha’arun, Ayyane Yuba’sun?”  meaning that they are dead metaphorically (Amwaate), other than, without, contradictory (Ghaire) life and living (Aheyaa). And what they use their intellect and Sha’ur- understanding (Yasha’run), how, when, will, definitely (Ayyane) they would address their appointed duties (Yaba’s’un). Similar phrase and meanings are in Ayah 27:65 as well. – X-Reference – 7:187, 16:21, 27:65. Ayyana (أَيَّانَ)

 

AZ

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

 

AZA’FAN (أَضْعَافًا) & MUZAFATAN (مُضَاعَفَةً) is normally translated as doubled or redoubling, but it is used in the Quran in the meanings of something being multiplied manifolds as in the compound multiplication for instance in the ayah 38:61 “They will say our Rabb, whoever brought this upon us, then increase an Azaab Za’fan for the one in the Fire” Used here in the meanings of being multiplied manifolds. Similar meanings are used in ayah 7:38 “…our rabb these misled us so give them Azaaban Zaifan of the fire”. In ayah 33:67-68 “and they will say our rabb indeed we obeyed our chiefs/leaders and the great people and they mislead us from the Sabeel, so given them Za’efeene of the Azaab…” used here in the same meanings of “give them Azaab multiplied two folds as in double the Azaab”. The same word Zaifeen and the meanings thereof of double, two-folds are used in ayah 2:265 “…so it yielded its harvest Zaifeene…: In the ayah 34:37 “and it is not your wealth or your children that bring you near to us in position, but those who have Emaan and does Amale Swalehat, for them is the reward the Za’efe for what they did…”  When talking to Nabi in Ayah 17:75 “then we would have made you taste Zaifa of the life and Zaifa of the death and not would have found any helper against us”   In both the ayahs 2:245 and 3:130, the word is used in both verb and noun forms, implying multiplication many folds – in 2:245 the reference is spending in the sabeel of Allah and giving Allah a ahsan loan, being multiplied in reward by Allah and in ayah 3:130, both the uses of the word as noun and verb depicts the meanings of the word Ribaa.  – X-Reference 2:245 , 2:265 , 3:130 , 7:38 , 17:75 , 33:67-68 , 34:37 . 38:61. (ضِعْفًا;أَضْعَافًا;مُضَاعَفَة;ضِعْفٌ)

 

A‘ZAM (عَزْمِ) & A’ZAMTA (عَزَمْتَ)  the word A’zamta normally is translated as making a decision, but it is used in Quran in much deeper meanings in terms of firm determination, being steadfast with firm decision leading to resolution of matters in secure, steady, stable, safe and firm manner on solid foundations, as in well founded and well determined state. The word is based on the word A’zam which is used in Quran with the basic meanings of firm decisions, finalized aspirations, aims, ambitions and planning for instance in Ayah 65:5, “That is the Amar of Allah- Anzalahu it upon you and whoever observe Taqwa of Allah, then Yakfir (hides/conceals under the heap of good deeds) for the person his/her Sayyiat and Yua’zim (firmly decided, planned) for the person Ajarin (perfect recompense)”.  Thus, when Allah says in Ayah 6:146, “and A’ala those who are Haadu- Haramna every owner of Zafurun and through the baqara and the Ghanam. Haramna upon them Shahuumuhuma except what Hamalat Zuhuuruhuma or the Hawaaya or what Akhtalat’with A’zamin…”  means that the religious scholars and preachers who present themselves as leading the way towards Hidaya (Haadu)- they have prohibited (harmna) to the highest level (A’ala) every owner of victory, success and prosperity (Zafarun). They have done this through dividing people in sects and groups, creating discord and animosity in society (the Baqara) and through abundant gains, gifts, possessions, valuables, things that are far over and above people’s needs and expectations (Ghanam). Whereas upon them we, Allah has prohibited (Haramna) the state of being unwilling to spend money, stinginess; the state of being deficient; the state of being scarce or the state of not having something (Shahuumuhuma), except what is embodied and carried (Hamalat) within the support and strengths for them- such as that portion of their earnings that is needed for their own needs and requirements (Zuhuuruhuma) or the essence, contents and the basic essentials (Hawaaya) of their support & strengths or what is to be used for interallied purposes, to join, intermingle and carry out (Akhtalat’) their aims, ambitions, firm devotions and plannings for the future (A’zam).  In ayah 3:186 the phrase “…and if you do Sabar and observe Taqwa then indeed that is Azam of the Amoor (matters)”.  Similar meanings are in ayah 42:42-43 “Only the Sabeel is against those who do Zulm on people and who are rebel on earth without Haqq….and whoever does Sabar and Ghafara, then indeed, that surely is Azam of Amoor” as well as in ayah 31:17. In ayah 20:115 “And indeed WE made a covenant with Adam from before, but he forgot and WE did not find in him Azaman”. In ayah 4:60 when Allah says “Do you not pay attention to those who Yaza’amoon that they have Emaan in Allah and what is revealed on you, and what was revealed before you, but they Yureeda (the whole system and acts leading towards) that you Hakamu (seek judgment, follow the laws of ) the Taghoot….” Which means that although they claim to be determined, with firm conviction and resolution; but the ground reality is that they Yureeduna you to do Hakamu with Taghoot. X-Reference – 3:159 , 3:186 , 4:60 , 6:146, 20:115 , 31:17 , 42:43, 65:5. (عَظْمٍ;عَزْمِ;عَزَمْتَ;يَزْعُمُون)

 

AZAR (عَزَّرْ) & AZARTUM (وَعَزَّرْتُمُوهُمْ) The word is normally translated as to honor or to assist someone, but the basic meanings of the word is in terms of ‘to confirm or to corroborate, to strengthen or to fortify’ for instance as used in Ayah 48:8-9, “Indeed, WE Arsalna (sent message) to you Shahedan (upholder of justice, each & every role & step). So that you Amanu (have utter & deep conviction based on seeking knowledge, & upholders of your Aieman- oath) with Allah and Allah’s Rusul (message) and Tua’azziru (to corroborate, strengthen & fortify one’s Aieman with) Allah and Tuwaqqaru (treat with utmost respect & Taqreem) Allah and Tasbehu (do Saba’a- strive & to be persistent with one’s whole being towards) Allah…” Here Allah is not asking to honor Allah, but after the Amanu with Allah, the next stage is Azzar, meaning to corroborate, strengthen and fortify our Aiemaan with Allah. Then and only then we would be in a position to Taqreem Allah- treat with respect and take Allah as our ultimate authority in Deen and Tasbehu to Allah- strive with our whole being. Similar meanings of the word Azar are there in Ayah 7:157, “…So those who Amanu with it (the Hidayah) and Azruhu him (the Rasool, the Nabi), and Nas’ruhu (help, protect, support) him and follow/obey the Noor (the Risalat) which Anzala with him, those are the successful ones”. Here Allah is not asking to honor the Rasool, but After the Emaan, Amanu with the Rasool, the next stage is Azarul the Aemaan, that is corroborate, strengthen and fortify one’s Aiemaan with the Rasool and the Risalat. Then and only then, one can be a Nas’eer to the Rasool.  In Ayah 5:12, after highlighting the specific duties of S’alat and Zakat as a part of Meesaq with Bani-Israel, Allah says “…and Aa’mantum (be at Aman, uphold your Aieman- oath with Allah) with the Rusuly (my Rusul, the Risalat, the Hidayah) and Azartumutuhum (corroborate, strengthen, & fortify your Aieman with Allah- the Messaw by Azar- fortify, and strengthen) them…” X-Reference – 5:12, 7:157, 48:8-9.  (وَعَزَّرْتُمُوهُمْ ; وَعَزَّرُوهُ)

 

 

AZDADU (ازْدَادُوا) The word is normally mistranslated as ‘increase or more’, by confusing the word Azdad & Zadad with the words Ziyada and Mazeed which means increase or more but they are not the same as  Azdad & Zadad words. The word Azdad and Zadad basically are used in Quran not in the meanings of increasing or more but in terms of cementing, confirming, solidifying, or fortifying something or contributing, advancing forward towards something as a solid position for instance in Ayah 3:90 “Those who do Kufar after their Aiemaan, then Azdadu Kufar, never will Allah accept their Touba and those will be Zallauna (mislead)”. In Ayah 74:31 “…those who were given the Kitaab and then Zadad (cementing, confirming, solidifying, or fortifying something or contributing, advancing forward towards) those who were Amano Aiemaan.…). Similar meanings of solidifying, or fortifying is used in Ayah 4:137, when Allah says “Indeed those who have Emaan, then do Kufar, then have Emaan, then do Kufar, then Azdadu Kufar, then Allah will not Yaghfir them and will not Yahdehim (gives them Hidayah) to Sabeel.”, means that their final position is a solidification of Kufar, confirmation of, cementing of and fortifying of them being at Kufar, rather than Emaan. X-Reference – 3:90, 4:137, 74:31. (ازْدَادُوا)

 

AZIZ (عَزِيزٌ) & IZZATU (الْعِزَّةُ) the word Izzat basically means honor, pride, status, power or reputation. For instance, in ayah 4:139 “Those who take kafireen as their allies instead of the Momineen. Do they seek with the Izzat? But indeed, the Izzat belongs to Allah entirely”. The word is used in the similar meanings of pride, status, title, reputation, power, honor etc., in ayah 18:34. In ayah 63:08 the word is used as an opposite of Al’Azalla (means those who are humbled, humiliated) – as an opposite would mean those who are elevated in pride, status, power or honor by people. Similarly, in the ayah 2:206 the phrase “When it is said to them, do Taqwa of Allah, then the Izzat overpowers them…” shows that impact, the addiction of power, popularity, pride and reputation on such people who use their impressive speech to destroy Haras and Nasal of others. The word Izzat basically means honor, pride, status, power and reputation and Allah as Aziz means Allah being the one to whom all powers, pride, prestige and honor belongs, who can give the best of the best Izzat to anyone. Not only that, when the same word is used for Allah as ALLAH is AZIZ, it is also used in the meanings of All-powerful, Almighty, the one to whom all powers, pride, and honor belong. X-Reference – 2:206 , 4:139 , 10:65 , 18:34 , 26:44 , 35:10 , 37:180 , 38:02 , 38:82 , 63:8. (أَعِزَّةٍ;عَزِيزٌ;عَزِيزًا;الْعَزِيزُ;الْعَزِيزِ;عَزِيزٌ;عَزِيزٌ;الْعِزَّةُ;وَتُعِزُّ;الْعِزَّةَ;الْعِزَّةَ;عَزِيزًا;عَزِيزًا;;عَزِيزٌ;الْعَزِيزُ;الْعَزِيزِ ; عَزِيزٌ)

 

AZT’UR (اضْطُرِرْ) The word is normally translated as ‘being forced by compulsion’ but these meanings do not make sense in all their usages for instance in Ayah 2:126, “…and whoever does Kufar, then Mata’a for little, then Azt’urhu to Azaab An Naar…” here if we translated the word as being forced, then this phrase would mean that those who do Kufar, then they will be forced towards Azaab- punishment of the fire, which is not in alignment with all the other ayahs, that tell us that there is no force or compulsion in Deen. The basic meanings of the word are in terms of ‘by necessity or something become necessary’ for instance here, the interpretations are that those who do Kufar, then the azaab of Naar becomes necessary for them as a recompense for their own actions and decisions. Similar meanings are in Ayah 31:24 as well. In Ayah 2:173, when after telling us about all that is prohibited, the phrase is, “…. then whoever Azt’ura Ghaira (without, other than) Baagin (rebelliousness) and not A’’adin (transgression, opposition) then no Is’m upon him/her…”  means that whoever has to engaged, indulge or consume such prohibitions out of necessity which is without any rebelliousness nor there is any element of going in opposition to, disliking or hating Allah’s commands, then there is no sin upon that person. Similar meanings and phrase are in Ayahs 6:145 and 16:115 as well. In Ayah 5:3, after identifying all that is prohibited, the phrase is “Then whoever is Azt’ur due to Makhmas’atin (emptiness, lack, deficiency) Ghair (other than, without) Mutajanif (inclining) to Is’m…” means whoever is facing such situations, wherein the person find it necessary due to emptiness, or sparseness in any manner, whereby being engaged in, consuming, or utilizing any of the prohibitions become inevitable, then it is allowed as long as it is Ghair (without, against, in contradiction or opposition of) inclination to commit a mistake or error towards any Is’m. The word is used in similar meanings in Ayah 6:119 as well through the phrase, “And what is for you that you do not Kulu from what Zikar Ism of Allah upon it and Indeed Fas’ala for you what is Harrama upon you except what is Azt’arutum to it….”. X-Reference- 2:126, 2:173, 5:3, 6:119, 6:145, 16:115, 31:24. (اضْطُرِرْتُمْ;اضْطُرَّ)

 

Alphabet B

BA

BAA’(بَاءَ)  The word is used in Quran in the meanings of ‘move or pull something, acknowledge, admit, or confess to something, incur or bring on or draw on something to oneself’ for instance in Ayah 8:16, ,”And whoever Yuwallehim Yumaizin Dubruhu…..Faqad Baa’ with Ghazab of Allah…” means that whoever converts, takes, or considers (Yuwallehim) the well-known aspects (Yumaizin) of Kaafireen as their powers, resources, ways and means of providing strength and stability for themselves (Dubruhu), ….then for them is nothing except (Faqad) that they incur, bring on, draw upon themselves (Baa’) destruction, sufferings and humiliation due to their own actions and due to disconnection from the system (Ghazab) of Allah…” Similar meanings are in Ayahs 2:61, 2:90, 3:112, 3:162 and 5:29 as well. – X-Reference – 2:61, 2:90, 3:112, 3:162, 5:29, 8:16 Baa (بَاءَ)

 

BAAB (الْبَابَ) & ABWAAB (أَبْوَابُ) The word is normally translated as gate or doors, but is used in Quran not in the physical sense of doors or gates but more in the allegorical sense in terms of accesses, chances, opportunities and means of accessing or approaching anything or gateways for anything for instance in Ayah 78:19, “and is opened the sky then Kanat (the end result/form of anything) as Abwaab (plural of Baab- gateways).” Similar meanings of the word as means of access, chances, opportunities or gateways are used in Ayah 2:58, “and when WE said, ‘Admit to this city, then consume from it whatever you wish in abundance and enter the Baaba in Sajadan…”  is not saying to enter any physical gate of any city, but is in reference to the gateways, the means and ways of accessing all these opportunities in Sajda- in complete submission and humbleness. Similar meanings and expressions are in Ayah 4:154. In Ayah 16:29, when Allah says, “So enter the Abwaab of hell Khalideena (abiding forever) in it. Then Ba’isa is the abode for the Mutakkabireen (those who are proud and arrogant).”  means entering and accessing the hell due to their Takabbur (pride and arrogance), becoming like a gateway, a means of accessing for them to the hell wherein they will abide forever.  X-Reference –  2:58 , 4:154 , 16:29 , 78:19. (الْبَابَ;الْبَاب;أَبْوَابَ;أَبْوَابُ ; الْبَابَ)

 

BA’AIT (الْبَيْتَ) BUYUTA (الْبُيُوتَ) normally translated and interpreted as physical house, which is a literal translation in general, but in Quran, whenever the word is used it refers to people’s homes, not in the physical sense, but metaphorically where they have peace of mind based on their practices, laws and customs they follows for instance as used in Ayah 7:97, “Or did then Amana, Ahle the Qura’a that comes to them Ba’asuna Bayatan…” is a thought provoking question that is it even possible that they used their intellect to seek knowledge in order to be at utter and deep conviction with Allah (Amana) the owners and responsible ones (Ahle) of these residences, abode, establishment, and communities (Qura’a) that has comes to them with earning and facing extreme difficulty, hardship, and sufferings as consequences of own actions (Basuna) because of their practices, rituals, customs, laws that they follow and they were at home with (Bayatan)? When the word is used in the context of Ba’yt of Allah, or Ba’yti (My Ba’yt) or Al-Ba’yt, the Ba’yt, it’s not used in the general literal meanings as in house of Allah, for instance Ayah 2:125 “And when We made/appointed (Ja’alna) the Ba’yt a place of perfect recompense (Mas’abatan) for humanity, and of peace and security (Amnan)…”. Here the word Ja’alna is used in the context of making. Whenever the word Ja’al is used that means that the making of anything is done without the help of any physical material. In this Ayah, the word Ja’al is used for making the house which is made by Allah, so in this context the house cannot be of stone, brick, or concrete cement but the house without any physical materials and more so in terms of appointment of certain laws, duties and obligations i.e to establish the Allah’s Deen in a non-physical sense. Similarly in Ayah 24:35-36, defining the Noor of Allah, the word Buyuut is used, reflective of multiple, plural Ba’yt of Allah. Thus, the Ba’yt is any place in which Allah’s Zikr is being done frequently and strongly connected to Noor of Allah. So, wherever in Quran, Allah talks about the Ba’yt, Allah is not talking about any physical house or place on earth, which is house of Allah, since no one can confine Allah to any specific physical place on earth- the whole of the earth and the skies belong to Allah. The Ba’yt is not in physical sense at all, but in metaphoric sense- which could be any place or places, where people follow Allah’s commandments and guidance as ordained by Allah, where Noor of Allah is being done Sajda to- this could be anywhere which is built, not physically in terms of bricks, wood and iron, but more so on the basis of principals, foundations, the Qawa’aid of Deen as per Ayah 2:125-127. X-Reference – 2:125-127 , 24:35-36.  (الْبَيْتَا ;لْبَيْتَ ;الْبُيُوتَ ;الْبَيْتِ; بَيْتٍ; الْبَيْتَ; بَيْتِيَ ;الْبُيُوتِ ;الْبُيُوتَ ;بَيْتِهِ; الْبَيْت;بَيَتًا; بُيُوتًا; بَيَاتًا ; بَيْتِكَ)

 

BA’AL (بَعْلِ) & BA’ALEHA (بَعْلِهَا) The word Ba’al is normally mistranslated as husbands but this is not how it is used in Quran for instance in Ayah 37:125, “Do you make Duaa Ba’alan and you forsake the Ahsana (best of the best) of the Khaliqueen (creators)?” Here the word is not used in the meanings of husbands as it is normally mistranslated. The word basically means a fruitless entity or dry-land, from whom/which there is no hope of any S’amaraat- fruits of labour, return, benefits, love, help or consideration etc. The word is used only 3 times in Quran, in ayahs 4:128, 11:72 and 37:125. For instance, in Ayah 4:128, ”And if An Amra’at Khafat (is concerned) of his/her Ba’aliha (fruitless entity from whom one does not expect any return) Nushooz (rebelliousness or uprising in opposition) or desertion, then no Junaha (their powers or abilities used) upon them except to Yus’leha (do is’lah- put things in their rightful place, reform) between them in S’ulahan..”  Here Allah is not talking about Amra’at as wife and Ba’al as husbands, but in terms of any couple, or any relationship, wherein one party is Amra’at- disconnected, or not aligned with the other, and the other one is Ba’al – A fruitless entity from whom there is no hope of any return of any efforts or any fruits of one’s labour. Thus in such a relationship, could be between spouses, between friends, a contract between individuals or any two parties, where in one is concerned that the other one, from whom there is no hope of any return, is going to be Nashooz- rebellious, rise in opposition to the relationship or contract, or there is a desertion, not following of any part of the relationship/contract, then the divine guidance is to use their efforts, resources, ways and means in humbly submissive manner in order to Is’lah – reform the situation, put things back in their rightful place, which is the demand of that relationship. X-Reference – 4:128, 11:72, 37:125. (بَعْلِهَا;بَعْلِ)

 

BAA’SA (بَعَثْ) MAB’AUS’ (مَبْعُوثِ) & MABA’US’EEN (بِمَبْعُوثِينَ) The word is normally translated as appointed, or raised, or sent, but these are all wrong translations. The basic meanings of the word are in terms of sending on a mission or an expedition with clear duties; in terms of a delegate or an envoy or a person, or anything, such as an Azaab, but that thing/person is dispatched with defined duties and responsibilities with a clearly defined mission and objective. Therefore, when Allah says in Ayah 2:129, “Our Rabb, Waba’s in them Rasoolan from them, yatlu (asked them to follow) to then your Ayaat and give them knowledge of the Kitaab and Hikmat and Yuzakky (cleanse, purify, nourish) them. Indeed, you are the Aziz the Hakeem”.  Here this duaa is for such a Rasool with clear objectives and mission, as highlighted here in terms of Yutla the Ayaat, giving knowledge of the Kitaab and Hikman, and Yuzakky them. Similar meanings are there in Ayah 2:213, 2:246 and many others. In Ayah 6:65, when Allah says, “He say, AlQaadir (the one who is all-powerful and capable) upon to Yaba’as upon you Aza’ab from above you or from Tahta (in accordance with) Arjulakum (your resourceful segments, resources, strengths) or Yalbesakum (or Ba’asa you) Shayan (by division in sects) and Yuzeequ (make you taste) some of you Baa’sa some of others…” Shows the different ways and means of Azaab, with the same mission and objective of giving of Azaab. The word is also mistranslated as resurrected, for instance in Ayah 23:15-16, but here as well the word refers to the clearly defined objectives when Allah says, “Then, indeed upon you, after that is death. Then Indeed, upon you, Youm Al Qayyamate, Tuba’suna.” Similar meanings are there in Ayah 27:65 as well.  In Ayah 30:56, “But will say those who were given the knowledge and the Aiemaan (utter & deep conviction, their oath & promise with Allah), ‘Verily, you Labis’tum in Kitabe (ordained) by Allah until Youm al Ba’se….” Here the first use of the word refers to the clear duties and responsibilities as mentioned in the Kitaab and as ordained by Allah. The second use of the word ‘Youm-Al-baa’sa refers to the Youm Al Qayyama as with clearly defined mission and objectives of accountability. Similarly, the word ‘Maba’us’ as used for instance in Ayahs 17:98 or 83:4, refers to the specific duties, the mission, the objectives which has been assigned. In Ayah 22:5, when Allah says, “Oh mankind, if you are in Raeba (doubt, worry) about the Baa’sae, then indeed, WE have created you…” this ayah is not saying about our concerns and worries related to our resurrection, but the purpose, the reasons of our creation through the use of the word Baa’sae. In Ayah 5:12, when Allah says, “And certainly, Allah Akhaza (seize) Meesaq of Bani-israel and Baa’sna from them As’na Ashara Naqeeban…”  is not talking about appointment of any leaders or chiefs as is normally mistranslated but specific duties and responsibilities that Bani-Israel has been given as mission and objective to carry out. X-Reference – 2:129, 2:213, 2:246, 5:12, 6:65, 17:98, 23:15-16, 27:65, 30:56, 83:4. (وَبَعَثْ;وَبَعَثْنَا;فَبَعَثَ;يَبْحَثُ;بَعَثْنَاكُمْ;بِمَبْعُوثِينَ; يَبْعَثُهُمُ;يَبْعَثَ;يَبْعَثُكُمْ;يُبْعَثُونَ; بَعَثْنَا ; لَيَبْعَثَنَّ)

 

BAATIL (بَاطِلِ) is used in Quran as an opposite of Haqq as in ayah 2:42 or 17:81. This means that Baatil is an exact opposite of Haqq in all its meanings. If Haq is absolute truth, Baatil is absolute falsehood. Similarly, if Haqq is constructive forces/efforts and intentions the basic aim of which is to create law and order, peace and contentment and to utilize human faculties to its maximum, then Baatil as an opposite of Haqq are those destructive forces, efforts and intentions the basic aim of which is to create lawlessness and destruction, death and sufferings, Fasaad and to destroy human faculties and capabilities. The word Baatil is also used as an opposite of the word Na’mat as in ayah 16:72 or 29:67. As we know the meanings of the word Na’mat is peace, contentment, safety/security from lawlessness & destruction; success and prosperity in all walks of life; benchmark, role model, height; and unity of nation in terms of common beliefs, purpose and set of values. As an opposite to the word Na’mat, the word Ba’til would therefore mean death, destruction, disability and sufferings; failures and disappointments in all walks of life; depths of decline, hatred and dislike by others; and divisions and animosity/fights amongst nations. Baatil is also the destruction of human faculties, abilities and resources, or the wastage of human senses, faculties, abilities or resources rendering these null and void or ineffective as in 10:81 or 2:264. X-Reference 2:42 , 2:188 , 2:264  , 3:191 , 4:161 , 7:118 , 7:139 , 7:173 , 8:08  , 10:81 , 16:72 , 17:81 , 29:48 , 29:67 , 30:58 , 31:30 , 34:49 , 38:27 , 40:78 , 42:24 , 45:27 , 47:03 , 47:33 . (ِ ِ)

(وَبَطَلَالْبَاطِلِ ; بَاطِلِ ; بِالْبَاطِلِ ; بَاطِلًا ; بِالْبَاطِل; وَبَاطِلٌ  ; وَيُبْطِلَ ; الْبَاطِلَ)

 

BADDAL (بَدِّلَ) MUBADDALA (مُبَدِّلَ) The word is used in Quran in the meanings of replacing one thing/ being with another, for instance in Ayah 4:20, “and if you intend to Badal (replace) Zoujan Makana Zoujin…”  means if you intend to replace a partner, associate, spouse etc. (Zouj) for function, importance, purpose, standing and significance (Makanan) of another Zouj. In Ayah 2:59, “But Badal those who do Zulm the Quol Ghaira what was Qeelan to them…” means that they replace/ switch those who do extreme Injustice (Zulm) the kalam of Allah (Quol) with something other than, in direct opposition to, contradicting of (Ghaira) what was given to them as the divine advice (Qeelan).  In Ayahs 7:162 with the use of the same phrase “Then Badal those who do Zulm among them Quolan Ghaira to that what was Qeela to them” depicting that they replaced the specific divine orders of Allah (Kalam, Hidayah) with aspects that were contradictory, against, other than (Ghair) those divine commands by making man-made laws as laws of Deen (Shura’a) that are not laws of Allah. In Ayah 6:34, after acknowledging and identifying the difficult and a big task of the Rasool, to deliver Allah’s Rasalat, since people have always and will always deny, reject, make fun of, ridicule, take Allah’s Risalat, the message as well as those who are delivering the message, Allah then gives a divine warning by saying, “…but do not Mubadil to the Kalamat of Allah, Surely has Ja’aa (brought to fruition) the Naba (news, knowledge of Naboa’at) of the Murseleen.” Warning us that under no circumstances and for any reason, should the Rasool, Badal, amend, switch or replace the Kalaam (Allah’s wisdom, Allah’s message) with anything else in order to save oneself from all such Kazaba.  X-Reference, 2:59, 4:20, 6:34, 7:162. (مُبَدِّلَ ; مُبَدِّلَ;  بَدَّلْنَا ; فَبَدَّلَ)

 

BADAN- is normally mistranslated as ‘Animal offerings’ in ayah 22:36 but this is a wrong translation. The word Badan is used in Quran in the meanings of the body as distinct from the soul, the external form or shape of a thing for instance as used in terms of metaphoric conversation with Fira’aun at the time of his drowning Allah says in Ayah 10:92 “So today WE will save your Badaneka so that you may be an Ayat for those who succeed you..”. Thus, here it’s used in terms of the human body, the outer distinct part of the body as distinct from the soul. It’s also used in the meanings of material body or something that is important or material in terms of being obvious or apparent as to what is hidden inside in terms of reflecting the gyst through the form. For instance, its usage in Ayah 22:36. But in order to understand the usage of this word in ayah 22:36, we have to keep in mind the context of ayah 22:36 which is the earlier ayah of 22:35 [Quran 22:35] Those Quloob gets softened/tremble when Allah’s Zikar is done, and those who are S’aabireen over what has befallen them, and those who establish the Salaat and out of what WE have provided as Rizq for them, they spend. Thus the usage of the word in 22:36 is talking about establishing the Salat and spending for the benefit of others, from the Rizq provided by Allah, as a Badan of Deen, Thus after talking about establishing the Salat and spending for the benefit of others, from the Rizq provided by Allah. Thereafter in Ayah 22:36, Allah says, “and WE have made the Badana for you as Shai’ir of Allah, there is Khair for you therein….. ” Allah is talking about the whole system of Salaat and Zakat and spending for the benefit of others from the Rizq that Allah has provided as Badana- meaning those things are aspects of material body of Deen, that are important and material in terms of being obvious or apparent telling the world how beautiful and practical the Deen’s gyst really is. It’s because of this that Allah is terming these two aspects of Deen as Sha’air of Allah, wherein there is much Khair for everyone.  X-Reference 10:92 , 22:35-36

 

BADAR (بِبَدْرٍ) is normally mistranslated as the battle of Badar. This word is used only once in Quran and along with “BA” as in Ba Badar meaning ‘with Badar’. Quran has not used the word Al (the) in front of the word Badar but the word Ba is used which means in or with Badar. If we look at the meanings of the word Badar in classical or medieval Arabic, the word Badar means Come suddenly upon, come unexpectedly upon, taken by surprise or come upon somebody suddenly or with surprise. Therefore, the phrase used in the ayah 3:123 as “and certainly Allah Nas’eer you while you were Izilliat with Badar…”  this means that Allah Nas’eer you when you were taken by surprise in terms of sudden attack which made you izzillat (weak, harassment, humiliation, lack of strength etc.). This interpretation is further confirmed if we look at the subsequent ayahs later in the same chapter as in ayah 3:125 “Yes! If you do Sabar and observe Taqwa, and they come  upon you suddenly…”.  X-Reference – 3:123. (بِبَدْرٍ)

 

BAGHATAN (بَغْتَةً) The word is normally mistranslated as suddenly, whereas the word is a combination of two words Ba- meanings ‘with’ and Ghatan meaning ‘immersed in, engulfed in or being surrounded by all sides in something’ for instance in Ayah 6:31, “Indeed, Khasara are those who Kazabu with Alqa’a of Allah until when Ja’aa them the Sa’aath Baghtatan…” talking about those who have lost their Nafs-e-Mut’mainna (Khasara) and who reject, deny, make fun of, take as a joke and ridicule (Kazaba) the concept of meeting their Rabb for the purpose of accountability (Alqa’a), until when is brought to fruition (Ja’aa) to them the happening of perfect recompense based on their actions (Sa’ath) within which they get immersed, surrounded by the Sa’ath from all sides and them being engulfed in it (Baghtatan). In Ayah 6:47, “Qul, ‘Ara’a that of comes to you the Azaab of Allah Baghtatan or Jahratan…” is not talking about Azaab of Allah coming to anyone suddenly, but in terms of them being surrounded by, immerse and engulfed in Allah’s punishment as a recompense of their own actions, that surrounds them either from all sides and in all manners or comes to them openly and publicly. The word is used with respect to Azaab in Ayah 39:55 as well. The similar meanings of the words are there in Ayah 6:44 and 7:95 with the phrase, “Akhaztum them Baghtatan” meaning seizing them from all sides, within which they get immersed and engulfed in. X-Reference, 6:31, 6:44, 6:47, 7:95, 39:55. (بَغْتَةً;بَغْتَةً;بَغْتَةً; بَغْتَةً ; بَغْتَةً)

 

BAGHI (بَغْيً) BAGHU (بْغُو) & BAGHYAN (بَغْيًا) has been used in Quran in 4 broad categories of definitions- (1) To go to extreme, to cross the boundaries for instance as used in Ayah 10:23; 2) To seek or intensely desire something for instance as used in Ayahs 6:164 or 5:50; (3) Baghawat- rivalry against someone or rebelliousness against laws, system, rules and regulations for instance as used in Ayahs 42:27and (4) To abuse, to oppress, to torture someone, to be jealous and envious of someone and to go to extreme against someone due to that jealousy and animosity for instance as used in Ayahs 22:60 and 28:76. Therefore, in the Ayah 2:90, the word is used in all of these meanings in the sense that they went against, as rebellions against the laws of Deen, and in jealousy and animosity, they crossed all bounds.  X-Reference 2:90, 5:50, 6:164, 10:23, 22:60, 28:76.  (يَبْغُونَ ; تَبْغُونَهَا;بَغْيًا;بِبَغْيِهِمْ;بَاغٍ;أَبْغِي;وَالْبَغْيَ;وَيَبْغُونَهَا; وَتَبْغُونَهَا; أَبْغِيكُمْ)

 

BAGHZA’A (وَالْبَغْضَاءَ) The word is normally translated as hatred but is used in Quran in all-encompassing feelings of Intense dislike or ill will; A persistent feeling of hate and grudge; Spite, hatred, enmity or grudge in terms of feeling intense hatred towards someone; Have an aversion and antipathy for someone; or taking someone to be abominable, detestable, hateful, loathsome, odious, offensive or despicable for instance in Ayah 3:118, “Oh you who Amanu, do not seize (Takhazu) hidden, secrets (Bat’anatan) from other than yourselves. They will not spare you; they love to ruin what is your help, support (A’anetum). Indeed, apparent is Baghza’a from their mouths. What is concealed in their appearances (S’uduruhum) is even greater….”. Most of the times in Quran, the word is used alongside with Auduwat, as in the phrase ‘Auduwat wa Baghza’ depicting all the meanings of animosity, hostility, bitterness, hatred, intense dislike, despise and grudge, etc. for instance, in Ayah 5:91, “only Yureedu the Shaytaan to cause to happen (Yuwaqea’) between you the Auduwat and Baghza through Khamar and Ma’eser and it aims to hinder, misled, divert (S’addukum) you from Zikar of Allah and from the S’alaat.”  Similar meanings are used in Ayahs 5:64 and 60:4. In Ayah 5:14, “And from those who said’ ‘Indeed, We are helper, supporters, protectors (Nas’ara)’, seize (Akhazna) their unbreakable, binding covenant (Meesaq), then they considered less in importance, left, abandoned, fell into oblivion (Nasuu) great fortune (Hazzan) of what they Zikar with it. So, WE dominated, overpowered (Aghra’ena) among them the Auduwat and the Baghza’a till Youm Al-Qayyamat…” means that ‘and from those whose demonstrated through their conducts and speech that they want to be helpers and supporter, after which Allah took from them the unbreakable binding covenant with clear responsibilities and duties, but the same Kitaab, Risalat, with which they were supposed to do remember, understand, apply, take lesson, be grateful (Zikar), but instead, they considered it less in important, left and abandoned it and fell oblivion to the great fortune that they had of Allah’s Zikar, as Allah’s greatest blessings. Therefore, animosity, hostility, bitterness, hatred, intense dislike, despise and grudge, etc. (Auduwat and Baghza’a) dominated, overpowered, and overshadowed among them until when they will be recompensed on the basis of their acts in terms of accountability (Youm-Al Qayyama). X-Reference – 3:118, 5:14, 5:64, 5:91, 60:4. (وَالْبَغْضَاءَ;وَالْبَغْضَاءَ;وَالْبَغْضَاءَ)

 

BAHARE (الْبَحْرِ) The word is normally translated as sea in all its usages in Quran, however the word is also used in Quran as opposed to the word Birra for instance as used in Ayah 5:96. The word Birra consists of a whole comprehensive definition which includes not just the five basic fundamentals of Emaan, but also of being active in the path of Allah by spending out of wealth and efforts in order to help others, establishing Salat, committing to Zakat, the fulfilling of covenant with Allah and striving with one’s whole being & being steadfast (doing Sabr) in the path of Allah (ref Ayah 2:177), reflecting it as the peak of being Mutaqqi. Therefore, as opposed to Birra, the word Bahar, would mean going in the opposite direction, in terms of doing of Kufar w.r.t. the five fundamentals of Emaan, becoming miser, in terms of withholding of wealth and not spending for the benefit of others one’s wealth, title, resources and property (Amwaal) as well as their efforts; being opponents of in direct opposition to the system of S’alaat and Zakat; not honoring covenants with Allah, and becoming steadfast in the path of Taghoot, in direct opposition to Allah’s laws and deed. In a nutshell the word Bahar describes all such situations and conditions, whereby people become overwhelmed with and engulfed by emotions and distractions away from the path of Allah. It’s because of this reason that S’aed – journey from the status of being overwhelmed with and engulfed by emotions and distractions (Bahar) to reaching the peak of being Muslim in terms of becoming Muttaqi (Birra) is recommended by Quran (in Ayah 5:93-5:98) whereas the journey in the opposite direction i.e., from the position of Birraa to the position of Bahar, is prohibited. In the latter case, we have to keep in mind that all of us have been created based on the Fitrat of Allah- those traits and characteristics of Allah that Allah wants to see in us as humans, which are reflected as the concept of Biraa. Thus, due to the environment impacts and upbringing, majority of the humanity undertakes this journey (S’aed) from the status of Biraa (born at birth as per Fitrat of Allah) to Bahar, whereas the Quran times and again stresses the importance of Biraa. In Ayah 20:77, “And indeed, WE inspired (Awhena) to Musa that travel by night with my Aibaad and set forth (Adrib) for them a exit out plans (T’areeqan) in the Bahar…” where the word Bahar is not used in the meanings of sea, but in terms of situations and conditions of being engulfed with and overwhelmed by emotions and distractions away from the path of Allah and Emaan. In the story of Musa and Bani Israel as described in Quran, the meaning of the word is not sea but as opposed to the concept of Birra, for instance in Ayah 2:50, “and when we made it distinctly separate (Faraqna) for you the Bahar, so we saved (Naja’ena) you and we drowned (Gharaqna) the people of Firaun while you were observing (Tunzarun)”.  Here this ayah is not talking about parting of the sea, as is normally misinterpreting but basically referring to those aspects of one’s emotions and distractions, becoming distinctly clear to the Bani-Israel through which one gets distracted away from Emaan and Allah’s path, whereas the people of Firaun got drowned and overwhelmed with these aspects. Similar meanings of the word are in Ayah 10:90, as well. “And WE took across with Bani-Israel the sea, then followed (Atba’hum) them Firaun and his Hosts in rebelliousness (Baghyan) and animosity (Aduwan) until when overtook them the drowning (Gharaq)…” is not talking about Firaun and his hosts being drowned in the sea as is normally mistranslated but in terms of them getting overwhelmed by and engulfed in emotions and distractions that led them far away from Allah’s path and Emaan. The word is also used in Quran in the meanings of sea for instance in Ayah 2:164 “Indeed, in the creation of the skies and the earth and the Akhtelafe (Alternation- coming one after another) of the Layl (Darkness, night) and the Nahare (light, day) and the Fulke (the falak, clouds, expanded horizon) which is Tajri in the Bahar (sea) with what benefits the mankind…” Here Allah is not talking about the Falak (mistranslated as ships) that Tajri (mistranslated as sails) in the sea, but is referring to the whole course of the natural cycle of rain, from the clouds, into the sea, then back into the clouds and so on so forth. Similar meanings are there in Ayah 14:32 as well.  In the ayah 22:65 “…the clouds, expanded horizon (Falak) which process (Tajri) in the Bahar by Allah’s command (Amar)”. In Ayah 18:109, “Say, ‘If the sea were the ink for the Kalamat of my Rabb, surely would be exhausted the seas before the Kalamat of my Rabb were exhausted even if WE put to task, bring to fruition (Ja’ina) with the like of it as a supplement.”. In Ayah 16:14, when talking about the sea as a source of Rizq for us, the word Lahmu does not include just meat from the sea as it is normally mistranslated, but each and everything that we can see and benefit from, as in whatever is ‘external’ or ‘obvious’ in regards to the sea.  X-Reference –2:50,  2:164, 5:96, 10:90, 14:32, 16:14, 18:109, 20:77, 22:65. ( الْبَحْرِ; وَالْبَحْرِ; وَالْبَحْرِ; وَالْبَحْرِ ; الْبَحْرَ ; الْبَحْرِ)

 

BAHEERATE (بَحِيرَةٍ) The word is normally translated as lake and is left without any translation as per its only usage in Quran in Ayah 5:103, however if we look at the usage of this word in classical, medieval Arabic, it basically refers to anything, aspects, laws, elements, people, rules, system etc. which cause confusion, leading to perplexity, confusion, puzzlement, bewilderment and puzzling aspects that are devoid of clarity, understanding, and comprehension. Thus, when Allah says in Ayah 5:103, “What Allah Ja’ala of Baheeratin, and not Sa’aibatin and not Was’eelatin and not Haamin, except by those who do Kufar- they Yaftaruna upon Allah the Kazeba. And Aksar of them do not Ya’qaluna” means that Allah has not made or appointed for duties (Ja’ala) any of these aspects such as the confusion and perplexity in Deen (Baheeratin); making people as blind followers, almost like a slave acting in bulk and as masses (S’aibatin); people, elements, systems and rules that are set forth to act as connection between Allah and the humanity instead of direct connection (Was’eela); and people, leaders or scholars, etc. who are presented as being in charge of or who are the only ones to look after Deen, as if those people are the keepers, guardians, patron of Deen of Allah (Haamin), instead of letting people get the guidance from Quran and by themselves- All of these are such elements, aspects, people, systems, which have been assigned their duties (Ja’ala) not by Allah, but by those who do Kufar, and who invent in the name of Allah, by associating things in the name of Deen as if those are the Kalam of Allah (Yuftara); the basic purpose and end result of these aspects such as Baheeratin, S’aibatin, Was’eela and Haamin are they deny, make fun of and ridicule Allah’s Deen (kaziba); rely on and based upon the fact that many of the people (Aks’aruhum) do not use their Aqal, intellect, thinking and reasoning (La Ya’qalun), because if they were to use their brains and intellect, none of these aspects would have been possible to be introduced as Yuftara and fabricated into Deen in the name of Allah’s Kalam.  X-Reference – 5:103. (بَحِيرَةٍ)

 

BAHIMATU (بَهِيمَةُ) the word Bahimate is normally mistranslated as the quadruped animals or animals to be slaughtered in order to misinterpret and wrongly insert the concept of Zabiha Animal slaughtering. The word is used three times in Quran, in ayahs 22:28, 5:01 and 22:34 and it is mistranslated at all these places as beast or quadruped animal. If we look at classical medieval Arabic, we would come to know that the word Baheem is used in those times in the meanings of ‘with no or very little light, something that is not obvious, hidden or mysterious, something that is not fully understood or comprehended’. Thus, in Ayah 22:28 when Allah says “so that they may witness the benefits for them and do Zikar of the name of Allah on the Ayaamim Ma’doodatin over what Allah has provided as Rizq from the Bahimate Al An’aam, so Kulu (consume, utilize) of it and feed the Libaasa of Miskeen”. As we know the word Rizq, is not just food, or income, but all ways and means of personality and character development, a major source of which comes from Hidayah, the Kitaab. Hajj is the appointed set time and commitment in order to do Hujjat on the Kitaab in order to uncover and understand the wisdom of the Hidayah. Therefore, this ayah is not talking about animal slaughter at all. But is in fact referring to Bahimate (the hidden, mysterious, unknown) aspects of Al-An’aam (the Naimat in plural) referring to Hidayah and those aspects of Hidayah that are hidden before the process of Hujjat (Hajj) is undertaken. Similar meanings and context are mentioned in Ayah 22:34 as well. But what is worth noticing is that in All of the word Bahimate occurrences in Quran, it comes along with the word Al-Ana’am. The word is normally translated as beast because the basic characteristics of its meanings are in terms of something which is unknown and something which we do not understand. The word Beast even in general does not mean animal but something that you are scared of since you do not understand it completely and you do not know. In ALL of its occurrences with Al-Anaam which is also mistranslated as livestock, one may wonder, why does Allah need to use this word when the livestock in isolation is enough. Both these words are mistranslated and misinterpreted in order to prove animal slaughtering through Quran. The phrase Bahimate Al Anaam means those aspects of Nai’mat specifically Allah’s Hidayah the Quran which we don’t know as yet and have not yet comprehended. In Ayah 5:01, “…Auhillat (are made permitted/lawful) to you Bahimate (the unknown, not yet understood) Al-Anaam (Nai’mat- blessings) …”  is not talking about slaughtering of animal beasts as is widely misunderstood, but in fact those aspects, and those Ana’am (plural of Na’imat) which are not yet understood, explored or known. X-Reference –  5:01, 22:28, 22:38. (بَهِيمَةُ;بَهِيمَةُ)

 

BAI’YA’U (الْبَيْعُ) normally translated as commerce – in Quran is used in the meanings of bargaining, buy and sell, trading, transaction, give and take, business etc. whereby people exchange with each other things/money of equal value, based on the demand and supply of market dynamics. Therefore, whenever people enter into any transaction, whereby they keep a margin of their expenses and selling price and enter into the transaction based on the market dynamics, then that transaction is termed as Ba’iye by Quran. Unlike the normal understanding a financial transaction, with financial interest as per the financial market is NOT Ribaa but Bai’yu for instance in the ayah 2:282 which is talking about a financial debt for a specified period of time, the termed used by Quran is Ta-ba’ya-tum (you make Bai’yu)- means financial obligation, financial transaction with debt. Because whenever a bank lends money to the borrower, there are many services that the bank is providing and is entitled to charges for those services plus add a time value of money. The same word is used when Allah talks about the day of judgment wherein there will be no Bai’ya’ as in the ayah 2:254 or 14:31, meaning any transaction, of any give or take from anyone. Therefore, when Allah says in the ayah 24:37 that “Rijaal neither Ba’iya nor trade, distracts them from the Zikr of Allah…” is used in the meanings of transaction, exchange of good or services etc. X-Reference – 2:254 , 2:282 , 2:275 , 9:111 , 14:31 , 24:37 , 62:9. (تَبَايَعْتُمْ;الْبَيْعُ;الْبَيْعُ)

 

BAJAST (بَجَسَتْ)  The word is used in Quran in the meanings of pour out, gushed forth, flow from or extract from something for instance in Ayah 7:160, “And Qat’a’na them As’na A’shrat Asbaat’ Ummaman. And Auheena towards Musa when Astasqa his Quom. Indeed, Azrib with A’s’aaka the Hajar. Then, indeed, Bajast from it Asnata A’shara A’eenan. Certainly, I’lma Every Anaase their Mushroob….”  Means that ‘Disconnected and divided them (Qat’a’na) through mutual cooperation of each other (As’na) which had become a part of their life, as like their long-term companion (A’shrat) increasing, stemming from, expanding and branching out (Asbaat’) from their customs, traditions, forefather’s teachings and rituals (Ummaman). Whereas the source of life and Hidayah (Auheena) towards Allah’s Noor and Hidayah as source of strength, nourishment and guidance (Musa) when healed, treated and brought back to life and health (Astasqa) his nation, those who he was aiming to establish and strengthen (Quom). Indeed, set forth, presented and delivered (Azrib) with his resources, that were given to him in the past, his authority, i.e. Allah’s message (A’s’aaka) such people who have reached the stage of being hard hearted, being engulfed in such set-in stone ways and methods that are far away from the path of Allah and are hard to change (Hajar). Then, indeed, pour out, gushed forth, flow from or extract (Bajast) from Allah’s Message (it) mutual cooperation of each other (Asnata) which had become a part of their life, as like their long-term companion (A’shara) the realization and enlightenment (A’eenan). Certainly, given knowledge, is aware (I’lma) every human being (Anaase) of their engulfed aspects, those in which they are emersed in, engulfed in (Mushroob). – X-Reference – 7:160 .  (فَانْبَجَسَتْ)

 

BAKHASU (بْخَسُوا) The word is used in Quran in the meanings of undercharge, cheap, trifling, smaller, lower, undervalue, diminish, devalue or deprive for instance in Ayah 2:282, talking about writing long term contracts for a fixed period, the phrase is “….so let him Kataba (write) and let dictate the one upon whom is the Haqq (duty) and let him observe Taqwa of Allah, his Rabb and do not he Bakhsa from it Shayyin…”  means make sure that he/she does not reduce, devalue, diminish the writing of the contract in any Shayyin, in any manner or thing whatsoever. In Ayah 7:85, “…and do not you Tankhasu the Naas Ashyahum and do not you Tafsadu in the earth from after its Is’lah…”  means that you should not devalue, reduce, diminish, or deprive the humanity in any manner and for any of their titles, resources, things, possessions, valuables etc. Similar meanings and phrases are used in Ayah 11:85 and 26:183. The word is used in the meanings of being reduced or diminished in Ayah 11:15. X-Reference – 2:282, 7:85, 11:15, 11:85, 26:183. (تَبْخَسُوا)

 

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

 

BAKKAH (بِبَكَّةَ) is normally translated as Mecca with an understanding that the old name of Mecca was Bakkah, but the city of Mecca with its old name Bakkah is not what referred in the ayah 3:96 “Indeed the first Ba’ait established for the mankind is the one which is with Bakkah Mubarakan and Huddan for the worlds” The word Bakkah in classical Arabic means CROWDED like in a bazaar. Therefore, the meanings of the word in this ayah 3:96 is Crowded, to be packed, be full of, congested with, or a gathering of something, which in this ayah is saying that the first Bai’ait of Allah that was established for the mankind was crowded with, packed with, full of and a gathering of Mubarakan and Huddan for the worlds. Notice that before the word Bakkah, the word Ba is used which means WITH therefore the phrase means Bakkah (crowded/full of/packed) with Mubarkan (blessings) and Huddan (hidayah/ guidance) – X-Reference 3:96. (بِبَكَّةَ)

 

BAL (بِلِ) & ALBAL (الْإِبِلِ) The word AlAbal is normally translated as camels or flocks of birds but the word used in Ayah 6:144 is not Al-Abal, but is basically Illa- Except and Bal. The word ‘Bal’ is used in Quran with the basic meanings of ‘recovery, healing, state of recovery, gradual recovery of health and strength; to heal, recover and to lead to gradual recovery of health and strength for someone or something’ for instance in Ayah 6:144, “And except from Abal- As’neen and of the Baqara- As’neen. Qul, ‘A’azakireen Harrama Umme-AlAns’aen or what Ashtamalat in it Arhaamu-AlAns’aen…”  means such acts which are done under the impacts of Khutuwaate Shaytan would never help, cooperate with or done in groups (As’neen) to lead to people’s healing, treatment, recovering and strength (Bal) back to the state where they should have been, but would instead help and cooperate with each other (As’neen) in areas that would create discord and divide in the society (Baqara). The divine guidance to the addressee of the Quran with respect to such acts is ‘reflect from your speech & behaviors (Qul) that ‘being of those who carry out, strengthen, support or dedicate such acts (Az’akirren) are prohibited (Harrama) right from the beginning, from their homes, their communities and cultures (Umme) for building of nature and conditioning as impacted by the environment and upbringing (Ans’aen) or what is included, containing, comprising or embedded (Ashtamalat) in it as a source of its life, source of survival, it’s protection, shield, source of nourishment, growth and development (Arhaam) of such nature and conditioning as impacted by the environment and upbringing (Ans’aen) that is influenced by Khutuwaat e Shaytaan..” Thus, all such acts and what is embedded in these are prohibited right from the beginning, from people homes, their communities and cultures. X-Reference- 6:144 . (الْإِبِلِ)

 

BALA (بَلَاءٌ) & MUBTALA (مُبْتَل) Normally mistranslated as a test or trial. The word basically means being surrounded by a situation or a condition, because of which the real characteristic of the person/persons becomes evident or known. For instance, the word is used in ayah 2:249, in the similar meaning of being surrounded by such conditions/situations that expose or bring out the real characteristics. It’s also used in the meaning of extending a great favor to someone and that great favor would make it obvious how that person would react to that favor. For instance, refer to the ayahs 8:17, wherein the Momineen was saved through a huge favor. Similarly, in Ayah 37:106, the same word is used for Prophet Ibrahim when he fulfilled his dream. In the ayah 2:49, 7:141 and 14:06, Allah has mentioned this word as a great Bala after mentioning that Bani Israel was saved from the people of Fira’un that would make Bani Israel under a big debt of Allah’s favors. X-Reference – 2:49  , 2:124 , 2:249 , 7:141 , 8:17  , 14:06  , 37:106  , 44:33. (لِيَبْلُوَكُمْابْتَلَىٰ;لِيَبْتَلِيَ;مُبْتَل;بَلَاءٌ;لِيَبْتَلِيَكُمْ;َتُبْلَوُنَّ;مُبْتَلِيكُمْ;ابْتَلُوا;َلَنَبْلُوَنَّكُم;;لَيَبْلُوَنَّكُمُ;بَلَىٰ;بَلْ;بَلْ;لِيَبْلُوَكُمْ; بَلْ; بَلَاءٌ ; وَبَلَوْنَاهُمْ ; نَبْلُوهُمْ ; بَلْ ; وَلِيُبْلِيَ ; بَلَاءً)

 

BALAD (بَلَدٍ) The word is normally mistranslated as land or city but it refers to anything that we, as humanity creates on the earth based on our efforts, innovation, and ingenuity, by using the resources and Ma’aa- the basis of life as bestowed by Allah through Allah’s system. The word’s meaning as city do not make sense for instance in Ayah 14:35, as Allah’s Nabiy would never wish or desire for the Nabiy’s own city with the exclusion of any other. This Ayah, “And when Qala Ibrahim, ‘Rabb, appoint this Balada as Aman and safe me and my Baniy that Na’badu the As’naam” actually means that the Quol of Nabiy Ibrahim was for the Rabb to make the Balad as Aman, meaning the efforts, the innovations, and advancements of humanity on the basis of Allah’s blessings (Balad) should be the epitome of safety and security for everyone. Similar meanings are in 2:126. In Ayah 7:57, “And Allah is the one who Yarsil the Reeha with Sharan in between their Yadey is Allah’s Rahmat, until when Aqalat Sahaaban S’eqalan Suqnahu so that to Balade Mayyat. Then Anzalna with it the Ma’aa, then Akhrajna with it of every S’amaraat. Thus Nukhrij the Moutey so that you do Zikar” this Ayah is basically saying that Allah is the one who send the Shar with Life and between them is Allah’s Rahmat. Until and unless you must keep them confined and intact through controlled mechanisms and processes, otherwise, they will overrun our human efforts, innovations and advancements towards death and destruction. Thus, all of you should strive together to make sure that you extract the fruits of your labour while ensuring that the death and destruction aspects remained confined and restricted. This is how, by exiting and saving from the death and destruction will you be able to be Shaakir and do zikar of Allah. In the next Ayah 7:58, “And the Balad- the Tayyab is Yukhrij it’s Nibaat with Izan of it’s Rabb. And that which is Khabas’a- it does not Yukhrij except Nakadan, that is Nus’rafu the Ayaat for Quomin they Yashkarun” means that the human creativity, advancements and innovations with the use of Allah’s system always gives the Tayyib- that which is pleasant and desirable, acceptable as per the system of Allah. Whereas on the other hand, that which is opposite of Tayyib- Khabas’a- unpleasant, unacceptable, undesirable, is not exited out, unless and until it’s Nakadan- misused, exploited and abused. For instance, nuclear power can be used by humanity to generate power and electricity. But the same tool, once exploited and misused can be used as a weapon and all of this misuse and exploitation of natural resources is leading to global warming and all that is undesirable by the planet such as floods, earthquakes, etc. X-Reference – 2:126, 7:57-58, 14:35. (وَالْبَلَدُ; لِبَلَدٍ)

 

BALAGHU (الْبَلَاغُ) BALEEGHAN (بَلِيغًا) is normally translated as to convey the message or to deliver the Allah’s revelations as in the ayah 3:20 “Upon you is only the Balagha…” and Ayah 5:67 “O you Rasool, Balagha what has been revealed to you from your Rabb”. Similarly, in the ayah 7:62 and 7:68 “I Ubleghukum the message from my Rabb…” It is also used in Quran in the meanings of reaching a certain milestone for instance in the ayah 4:06 “And test the Yateem until they balaghu the Nikaah…” means until they reach the age of entering into long term contracts (Nikaah). Similarly, in 12:22 the word is used for reaching the age of maturity. In Ayah 4:63 the word is mistranslated as ‘penetrating’ words which is a wrong translation, Allah is actually talking about the Munafiqueen, therefore in this Ayah when Allah says “…so Aariz for them and Wa’azuhum and Say to them concerning their Nafs a Baleeghan Speech/words”. Here it does not mean talk to them in penetrating words as is normally mistranslated but the word Baleeghan is actually talking about reaching the milestone of cleansing their Nafs, through Aariz (presenting someone or something, making something obvious, or something being made to put in the front as a covering or exposing to something for) and Wa’az (explaining pros and cons of something, in order to deter someone from taking wrong decisions). In the ayah 6:19 the phrase used for Quran is “this Quran is revealed on me so that I may warn you with it and whoever Balagha…” means whoever it reaches in warning, that is being warned is the milestone that is reached with the word Balaghu. Similarly, in the ayah 17:37 “…you will never tear down the earth and will never Tablugha the mountain…” means to reach the mountains in height.  X-Reference – 3:20 , 4:06 , 4:63 , 5:67 , 6:19 , 7:62 , 12:22 , 17:37. (بَلَّغْتَ;بَلِّغْ;بَلِّغْالْبَلَاغُ;بَلَغَنِيَ;بَلَغُوا;بَلِيغًا;;الْبَلَاغُ;بَالِغَ;الْبَلَاغُ;بَلَغَ;وَبَلَغْنَا; الْبَالِغَةُ;يَبْلُغَ; أُبَلِّغُكُمْ; أُبَلِّغُكُمْ; أَبْلَغْتُكُمْ; أَبْلَغْتُكُمْ; بَالِغُوهُ)

 

BALESU (بْلِسُو) & MUBLESUN (مُبْلِسُونَ) The word is used in Quran in the meanings of despair, misery, being in a situation of gloomy and dejection as well as used to refer to such situations which are hopeless and fruitless in terms of depicting an impossible and bleak situation for instance in Ayah 6:42-6:43, Allah has informed us about trying to bring such nations to Hidayah which is engulfed in ways, methods and customs that are against the Kitaab, through stage wise events with first giving them Allah’s message, then surrounding them with such situations of hardships and intense hurt in order to induce them towards self-reflections but none of these worked. Thereafter in Ayah 6:44, Allah says, “So when they Nasu (Abondon) what they were asked to do Zikar with, then Fatahna (exposed them) upon them the Abwaab (gates of opportunity) of every Shayyin (event, aspect, resource, thing) until when they Faraha (self-boast, self-pride, self-focused with selfishness and boasting) with what was given to them, Akhazna (seized them) Baghatan (immersed, engulfed) then when they Mublesun” after exposing them to both the extremes, by causing them to be surrounded by hardships and suffering as well as giving them everything in abundance, but none worked since the abundance caused them towards self-focused boastfulness of their egos and intense hardships couldn’t lead them towards self-reflection either. Thus, there was no hope of them coming back to Hidayah. Similar meanings of situations of hopelessness are depicted in Ayah 23:77 as well. In Ayah 30:49, the word is used in the meanings of situations of despair and gloomy. In Ayah 43:74-75, “Indeed, the Mujremeen in the Azaab of Jahanam Khalidun (abiding forever)- not will it subside for them and they in it Mublesun.” Where the word is used in both the meanings of being in gloomy, despair and misery situation as well as situations of hopelessness and fruitlessness.  X-Reference- 6:44, 23:77, 30:49, 43:75. (مُبْلِسُونَ)

 

BANA’A (بِنَاءً) & BANAT (بَنَاتٍ) The word is normally translated as daughters in almost all of the usages in Quran, whereas the basic meanings of the word are in terms of those acts, which are Ban’a in nature for instance as used in Ayah 38:37, “and the Shayateen- of every Bana’n and Ghwas’in” where the word Bana’an is used in the meanings of builder, building, constructing, laying the foundations, walking in the footsteps of and working for. Similar meanings of the word are used in Ayahs 2:22 and 40:64, when talking about the creation of the Sky the word Ban’a is used to refer to the sky as building, canopy, structure, construction, shelter etc. Therefore the word Banat refers to all such acts which are in terms of  building, constructing, laying the foundations of, walking in the footsteps of and working for something or someone for instance in Ayah 6:100, “And Ja’alu (appoint for duties) to Allah Shurakaa (as Allah’s partners) the Jinna (who they can’t comprehend, whose real characteristics are hidden from them) and Khalaquhum (Allah has brought to fruition Allah’s Amar for) them and Kharaqu (infringe upon, trespass, violate and transgress the terms of their covenant with and due rights) to Allah Baneen and Binnate Baghaire Ilm….” where the word Baneen refers to all such beings and sources which are Baniy- working for, laying the foundations of all such people and systems that support, walk on footsteps of such Shuraka’a. And the word Banat refers to all such acts which are involved in building, walking in their footsteps, constructing, laying the foundations for such beings and of such acts of Shirk. Since these Shuraka are Jinnat- hidden from them, where they are unable to understand or comprehend them, thus, in that state of ignorance and without any knowledge, they end up Baneen and Banat. And that’s how Allah brought to fruition Allah’s Amar of perfect recompense for such people who infringe upon, break, transgress and violate, Allah’s due rights and the terms of Allah’s covenant by doing Shirk. In Ayah 37:149, “Then ask them, ‘to Rabb, was the bannat and to them the Banun” means that you based Banaat- all these acts of Shuraka’a towards Rabb, as if all these acts are directed towards Rabb, whereas the Banun- those people who are the center of this whole system of Shirk remain their focus and attention. Similar meanings are in Ayah 52:39 as well. X-Reference- 2:22, 6:100, 37:149, 40:64, 52:39. (وَبَنَاتٍ)

 

BANAAN (بَنَانٍ) The word is used in Quran in the meanings of fingertips, every subdivision, branch, outlet, every nook and corner of every branch and subdivision. This word is used as a reference to the word A’naaq meaning stem or the main centre and connection and the Banan as the branches, the fingertips, the corners of each branch etc. In Ayah 8:12, “….Sa’lqa in Qulub of those who Kafaru the R’aub. So Azrabu Fouqa Ala’naaq and Azrabu among them Kula Banan” means that we let in the perception and intentional decisions (Quloob) of those who do Kufar, the dominating and intimidating feelings (R’aub) So set forth (Azrabu) this R’aub of those who Amanu as significant, important and in preference over (Fouqa) of their foundations, main centre, that connect everything together and set forth (Azrabu) among them for each and every branch, subdivision, outlet, each nook and corner of the system and institution of the Kufar (Banaan). Similar meanings of the word are also in Ayah 75:4- X-Reference – 8:12, 75:4. Bananin (بَنَانٍ)

 

BAQARATAN (بَقَرَةً)The word Baqaratun is normally translated as cow, however the word Baqara’s basic characteristics of meanings are in terms of divide or separate something, to slit, ripped, split cut or divide something, to make a hole in something or to cut it open. Thus, the term refers to creating discord or dissention that severs society, disconnects and separates people, divide them into sects and groups, creating animosity and rivalry between them- Thus this is in direct contradiction of the divine command of ‘Aqemu S’S’alat’ to establish and strengthen permanent and strong connection as a system of social care, compassion and justice among all, connecting them with each other as well as the basic fundamentals of Deen, because Baqarat disrupts Deen, discord society and create Fasad and unrest among the members. After talking about Meesaq with Allah and raising of status and prestige (Rafa’a due to Allah’s message) in Ayah 2:63, thereafter in Ayah 2:64, “And you surely knew those of you who A’atadu the Sabbath. We Qulna to them, ‘Be despicable (قِرَدَةً) Qirdata!’.” Refers to those who went against in terms of weakening, and becoming hinderance to the Sabaath (A’atadu the Sabaath), where Sabaath refers to each and every aspect of Allah’s blessings whose main purpose is supposed to calm down, to give rest, to recharge, to give life (Sabbath) and as source of lie (Hayyat) but when people are deprived from such blessings of Allah due to these man-made laws, then that leads to them becoming despicable Qirdatan, in terms of becoming blind followers of these man-made laws, who lost their intellect, got into mental slavery and despised by the world due to them being lazy and not using their Aqal and intellect. The Ayahs after that i.e., from Ayah 2:66 to 2:74, discuss the divine order of destroying, killing, parting with completely and disconnecting (Zabiha) those aspects and laws that cause split and divide in society causing discord and dissention among its members (Baqaratun)- showing that both divine directives and concepts of ‘Zabiha of Baqaratun’ and “Not to A’atadu in the Sabath” are both connected together and aligned with each other.  The specific features and characteristics of the Baqaratun that Allah’s specific order (Amar) was to destroy, kill, part with for good (Zabiha) are then defined in Ayahs 2:68 to 2:71- as (1) that kind of discord and divide in society that is neither ordained as mandatory and Faraz by Allah (Faariz), nor those who impose these laws (the religious scholars & preachers) are the imposer, forcer for any laws as Faraz in Deen (Faariz) (2) it’s neither the first time nor unprecedented (Bikrun) that people have inserted these man-made laws as laws of Deen (Shura’a)- the laws which have been forced through mutual help, strengthening and cooperation of people (A’waanun) (3) these man-made laws are useless and futile (Sa’far’a) in terms of their impacts and influence as any sort of treatment, healing, or any benefit whatsoever for the society (Fa’qeun) (4) In spite of the fact that it’s futile and useless, but for those who observe, follow, abide by these rules (Naazireen), these distinguishing aspects of it being futile and useless (Lunaha) is kept secret and hidden (Tussurru); (5) It’s not subservient, willing to be influenced, amended, changed, subject to  or could be used by anyone (Zalulan) to create impression, benefit, impact or influence the earth in any way (Tuseer); (6) It cannot heal, treat humanity nor can satisfy their needs and requirements in any way whatsoever (Tasqey) nor, it can satisfy the needs and requirements of their earnings, their deeds that they put forward for themselves for the Akhira (Haras’a) as those deeds that are done in complete submission to the Allah’s Deen (Musalmimatin). (7) In fact there is nothing in it for the benefit of the society, the humanity, their Harasa or the earth, in any manner whatsoever (Shayyatan) X-Reference 2:67-2:71. (بَقَرَةٌ;بَقَرَةً;الْبَقَرَ;بَقَرَةٌ;بَقَرَةٌ;الْبَقَرِ;الْبَقَرِ)

 

BARAKA (بَارَك) MUBARAK (مُبَارَكٌ) The word Baraka is used in Quran in the meanings of ‘Increase, abundance, prosperity, blessing; good fortune, auspiciousness; inherent prosperity which produces success or abundance’ for instance in Ayah 7:137, “And Waras’na (inherited) the Quom those who were considered weak and suppressed- Mushreq (east) of the earth and its Maghrib (west) which Barakna in it..”  means that it was blessed with abundance, prosperity, good fortune and success. Similar meanings are in Ayah 17:1, with the phrase ‘Barakna it’s Houlahu’  meanings its surroundings were blessed with abundance, success and prosperity. In Ayah 37:113, “And barakna upon him (Ibrahim) and A’ala Ishaaq…” means the both of them were blessed with good fortune, increase, abundance, success and prosperity. Similar meanings are in Ayah 7:96, “If the people of the Qariy (cities, communities) Amanu and observe Taqwa, so that to Fatahna upon them Barakaat of the skies and the earth…”. The word Mubarik when used for instance in Ayah 3:96 means that, which is embodiment of Barakaat in terms of being engulfed with success, prosperity, good fortune and abundance. In Ayah 6:92, “This is the Kitaab Anazala it Mubarakun- Mus’addiqu the one Bayyin Yadehi…”  means that this is the Kitaab (the laws of Allah) revealed it as source of all blessings, good fortunes, success, and prosperity- once sincerely implement with complete alignment of intentions and actions with Sadaqa and selfless devotion, it would make distinctly clear and evident, explaining in details all the required efforts and resources that one needs to put forward for their hereafter. X-Reference- 3:96, 6:92, 7:96, 7:137, 17:1, 37:113. (مُبَارَكٌ;مُبَارَكٌ; تَبَارَكَ; بَرَكَاتٍ; بَارَكْنَا)

 

BARAZU (بَرَزُوا) the word is normally translated as leave or come, but is used more in the meanings of going forward with the planning, implementing what has always been planned or setup for, manifesting the execution of the earlier scheduled planned, or manifesting or making obvious what was planned or done earlier, for instance in ayah 40:16, when talking about the meeting with the Rabb (word talaq used in the earlier Ayah), Allah says “The day they Barezoona, not is hidden Shayyin (anything) from Allah about them…” is talking about manifesting what they had been doing in this worldly life. In Ayah 26:90-91 “And the Jannat will be brought near to the Muttaqueen and Burezate the Jaheem (hell fire) for the Ghawa’ein (the deviators, opposite of the Muttaqueen)” the word Burezate is used herein the meanings of executing of the earlier planned of accountability in terms of implementing the process of accountability, which has always been planned, being manifested in the form of the execution of the earlier scheduled plan. Similar meanings and context are used in Ayah 79:36. In ayah 2:250 the phrase “And when they Barazu to the Jaloota and his troops…” the word is used in the meanings of executing what they had planned for earlier in terms of going forward with the plan, and implementing what they had planned earlier. Similarly in Ayah 4:81 when Allah says “And they say ‘T’a’atun’, but when Barazu from your Ba’iyta T’aaifatun from them Ghair that which they say…” is basically telling us the hypocritic behavior of Taifatun- some of those among the Momineen, who frequently repeat the same behavior and conducts, who on one hand says that they are ‘T’a’atun’ but on the other hand, they Barazu Bayyat- that is they Barazu- implement and execute, what they had always planned for earlier, even while they were saying those words- because their Bayyat- actions are ‘Ghair’ of what they say- i.e. other than, in opposite of, amending or altering, not in accordance with what they were saying, their conducts and behaviors are entirely opposite, which is in accordance of what they had always been planning to do. X-Reference – 2:250 , 4:81 , 26:91 , 40:16 , 79:36. (بَرَزُوا)

 

BARIY (بَرِيءٌ) & AUBRIYU (أُبْرِئُ) is normally translated as cure. As in the ayah 3:49, misinterpreted to say that to cure the blind and the leper. But the word does not mean to cure or to heal, it used more in the meaning of free, disassociate from something, become innocent, considered or set as innocent. For instance, in Ayah 6:19 “…Indeed I am Bariy of what you Tashkuron (do Shirk)” used here in the meanings of free from obligations or blame or disassociated from, or is innocent of what you do. Used in the similar meanings in 9:03. In ayah 59:16 “Like the example of Shaiytan when Qaala, ‘Indeed, I am Bariyun (free from blame) Minka (of the past) Indeed I Akhafu (concerned with, worry) Allah Rabb of the worlds”.  Used here in meaning of disassociated, free from blame or accusation of any sort. Similarly, in Ayah 4:112 “Whoever earns a fault or an Is’m and then blames it on a Bariyan then surely he has burdened a salander and a Bayyin Is’m” Used here in the meanings of innocent, who is not connected with such deeds, who is free from any obligation or responsibility towards such acts. Similar meanings are used in the ayah 10:41 “ …you are Bariyuna from what I do and I am bariyyu from what you do”  X-Reference – 3:49 , 4:112 , 6:19 , 9:03 , 10:41 , 11:54 , 26:216 , 59:16 , 60:04. (بَرِيءٌأُبْرِئُ;بَرِيئًا;;بَرِيءٌ)

 

BA’SA (بَأْسَاءُ) BA’ISA (َبِئْسَ) normally translated as wretched, evil or punishment, but the word basically means earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery, and poverty because of one’s own actions. This could also be as a test or trial or even to shake someone towards the right path. In ayah 18:02, the phrase “Ba’as Shadeed” is used as an opposite to “Ahsan Ajar” which means that the word here is used in the meanings of facing extreme hardship, difficulty, and problems as consequences of and as a recompense of their wrongful acts and Kufr as opposed to earning the recompense of Ahsan and best outcome. Similar meanings are used in 7:04 and 2:214. The word is also used alongside with the word Zarar (damage & destruction) to wake up/shake up a nation from their state of extreme Kufar for instance as used in Ayah 6:42 “And we have sent Messengers to Ummat before you; then we seized them with Ba’asai and hardship so that perhaps they might humble themselves”. Similar context and meanings are used in the ayah 2:214 and 7:94. In Ayah 2:177 the word is also used for those who chose righteous path and face extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, and poverty in the path of Allah- the concept of ABD (عۡبُدُ) a combination of facing temporary hardship before long term benefits. X-Reference – 2:177 , 2:214 , 6:42 , 7:04-05 , 7:94 , 18:02 , 22:13 , 39:72 , 58:08 , 62:05. (لَبِئْسَ;لَبِئْسَ;لَبِئْسَ;بِئْسَمَا;الْبَأْسَاءِ;الْبَأْسِ;َبِئْسَ;لَبِئْسَ;الْبَأْسَاءُ;بِئْسَ;فَبِئْسَ;وَبِئْسَ;بَأْسًا;بَأْسَ;بَأْسًا;بَأْس;بِالْبَأْسَاءِ;بَأْسَ ;بَأْسُهُ; بِالْبَأْسَاءِ; بَأْسُنَا; بَأْسُنَا; بَأْسُنَا;بَأْسَنَا; بَأْسُنَا;بَأْسُنَا; بِئْسَمَا ; بَئِيسٍ ; وَبِئْسَ)

 

BASALA (بْسَلَ) & ABSELU (أُبْسِلُوا) The word is used in Quran in the meanings of ‘to destroy, to abolish, extinguish, obliterate or to present for destruction etc.’ for instance as used in Ayahs 6:70, “And Zarre those who Attazkuzu their Deen La’aban and Lahwan and Gharrathum them the Hyaat of the world and Zikare with it lest Tubsala Nafsun with what Kasabat….”. means ‘And let go, leave, end an association or relationship (Zarre) with those who seize, take, grab hold strongly (Attazkuzu) their Deen as game, pastime, playing, dallying with, fooling with, playing with, wasting time, talk or act frivolously and dilly-dallying (La’aban) as well as such amusement, enjoyments, useless activities and entertainment which is of no benefit to anyone, neither to the person who is involved in such activities nor to anyone else- thus such activities cannot be a source of Hayaat and life, or ways and means of personality or character development, for any benefit to anyone, nor provides any help, support or contribution to the system of S’alaat or for any societal benefit at all (Lahwan)- They are in a state of deception, wishful thinking, delusions, and something which is not true or too far from reality, or something which is opposite to Haqq- absolute truth and means falsehood, delusions, deceptions etc. everything which is delusional, that that deceives or cannot be trusted (Gharrathum) them the life (Hyaat) of the world and they are involved in nothing else except the remembrance and focus of only the life of the world. This is how you would let their destruction and present for destruction (Tubsala) their Nafs with what they have brought upon for themselves, absorbing and retaining within them the impacts, in order to face the consequences of their own actions as well (Kasabat). Later in the same Ayah, Allah continues the discussion by saying that, “Not for it from besides Allah Waliyun and not Shafe’aun. And indeed, Ta’adil every A’dalin- not Yu’khazu from it those who Abselu with what Kasabu …..” means that ‘Not for such people and their Nafs, anything from besides Allah as it’s close friend, an Ally, a supporter, protector, defenders, benefactors, a confident, on whom they can rely and have complete Tawakkul on (Waliyun) and neither there is anyone besides Allah as it’s means and sources of support, backing, encouragement, assistance, cooperation, endorsement or strength (Shafe’aun). And indeed, you should carry out the justice process as per justice at its best (Ta’adil) for every matter with best of the best justice (A’dalin) but never let them seize or grab hold (Yu’khazu) or hold you back anything from such justice by such people who destroy or present for destruction (Abselu) with what bringing upon themselves absorbing and retaining within them the impacts, in order to face the consequences of their actions (Kasabu). X-Reference- 6:70. (تُبْسَلَ;أُبْسِلُوا)

 

BAS’ARAT (الْأَبْصَارِ) & BAS’EER (بَصِيرٌ) is normally translated as Vision or All-Seeing when comes to the expression as Allah is Baseer, but the meanings of these words are much deeper and broader. There is a difference in the meanings of the word Nazar and Bas’ar for instance in the ayah 7:198 “And if you invite them to the Hidayah, they do not hear you and you see them Yunzuroon (looking at you), but they do not Yubs’aron”. Both the words are also used in the ayah 10:43 as well and clearly telling us the difference between these two words of Nazar and Bas’ar. Therefore, the meaning of the word Bas’arat is not seeing or sight but more so in terms of enlightenment; of perceiving, i.e., understanding, or getting the knowledge after the use of all human faculties. Similarly, in the ayah 28:11 “…so she Bas’urat from a distance…”  is also used in the same meaning. In the ayah 6:104 “There has come to you Bas’aero from your Rabb, then whoever Abs’ar then it is for his/her own Nafs…”  Here the word Bas’aero is used in the meanings of enlightened vision or enlightenment, i.e., the knowledge that comes after the use of all faculties, including one’s rational thinking, open mind, intellectual and reasoning faculties. Therefore, the second use of the same word in this ayah as Abs’ar as an instruction, is basically all encompassing not just in the meanings of seeing, but using all faculties to understand and practically apply the divine guidance. Similarly, in the ayah 3:15 the same word is used for Allah as Baseer for Allah’s Aabid, it means Allah is All-knowing in depth of whatever is being done by the Aabid. X-Reference – 3:13 , 3:15 , 6:104 , 7:198 , 10:43 , 19:38 , 20:96 , 27:54 , 28:11 , 32:12 , 43:51. (الْأَبْصَارِ;بَصِيرٌ;بَصِيرًا;بَصِيرًا;بَصِيرٌ;وَأَبْصَارَكُمْ;وَالْبَصِيرُ;أَبْصَرَ;الْأَبْصَارُ;بَصَائِرُ;الْأَبْصَارَ;وَأَبْصَارَهُمْ;أَبْصَارِهِمْ;أَبْصَارِهِمْ;أَبْصَارَهُمْ;يُبْصِرُونَ;أَبْصَارُهُمْ ; يُبْصِرُونَ; يُبْصِرُونَ ; يُبْصِرُونَ ; بَصَائِرُ ; مُبْصِرُونَ)

 

 

BASAT’AT (بَسَطْتَ) YABSUT’U (يَبْسُطُوا)  The word Yabsut’u is normally translated as they stretch. The word is they-Basat’u, with the basic meanings of the word Basat’u as action of facilitating something by explaining it in detail, making it easy or less difficult; cause something to be seen, or explain or make something clear by giving details; to strip down, to spread, to level or flatten, or extend something for instance as used in Ayah 18:18, with the phrase “and their Kulbuhum (dog) Besit’un” meaning, facilitating, making it easy or less difficult, etc. Similar meanings are there in Ayah 13:26, “Allah Yabsut’u the Rizq…” meanings Allah makes it easy, giving in detail, spreading out, extending, making clear by giving details, explaining in detail, and making it less difficult to give Rizq. Similar meanings and expressions are there in Ayah 34:39. The word Basut’u is also used in the meanings of to attack or assault; exert influence, authority, power or strength for instance in Ayah 5:28, “If you Besat’a towards me, your Yadaka (your efforts, abilities, resources) to Qatal me…” the word is used here in the meanings of to exert influence, power or strength to attack or assault. In Ayah 5:11, when Allah says,”O you who Amanu! Do Zikar of Na’imat of Allah upon you when Hamma (conspire, plot) Quom (people) that Yabsut’u (attack or assault, exert power, strength, influence, or authority) towards you their A’eidehum (efforts and abilities). Then Kaffa (restrained, restrict, divert) their Aiedehum (their efforts) from you. And observe Taqwa of Allah. And upon Allah, then let Tawakkul the Mominoon.” X-Reference – 5:11, 5:28, 13:26, 18:18, 34:39. (بِبَاسِطٍ;بَسَطْتَ;مَبْسُوطَتَانِ;بَاسِطُو;يَبْسُطُوا; بِبَاسِطٍ;بَسَطْتَ; بَسْطَةً)

 

BASHAR (بَشِّرِ) the word ‘Bashar’ is normally assumed to mean human being, however the word for that as used in Quran is “Ins or Insaan’ meaning human being. Contrary to how the word Bashar is normally translated as human being, but the word is basically a combination of two words, Ba (meaning with) and Shar (meaning Shar- as opposed to Khair). The word Shar means death destruction or wastage of human efforts, faculties and potential, basically all-encompassing meanings to include anything that is done to destroy human capability or to waste human efforts, aligned with the most undesirable aspects, the purpose of which is to cause death, destruction and Fasaad on earth for instance in surah 113 the phrase, “Qul A’auzu with Rabb’e’ Falaq from Share….” and Surah 114, the phrase “Qul A’auzu with Rabbe Naas from Share…” are both usages of the word Sharr in the meanings anything and everything that cause destruction to human faculties and abilities, or waste our efforts; not aligned with the desirable aspects in us as humans, with the basic purpose of which is to cause death, destruction or Fasaad on earth. Thus, when the word ‘Bashar’ is used in Quran, for Inbiya and Allah’s Nabiyeen, for instance in ayah 23:33 “This is not but a Bashar like yourselves. Yakulu of what you Takuluna of it and Yashribu of what you Tashrabun” means, that Allah’s Nabiyeen are just like other human beings in terms of us ‘With Shar’ means they can and have made mistakes since they also Kulu (consume, utilize, take benefit from) as well as Ashrabu (indulge, get overwhelmed by, engulfed in) the same aspects that other members of the society do. Therefore, whenever Allah talks about creations of human beings as Insaan, the reference is that we all are human beings. But when the word Bashar is used, it means those with Shar, with mistakes, to err is human. As humans, we can and do make mistakes all the time, thus both the word Insaan and Bashar are used w.r.t. to us being created by Allah for instance in ayahs 15:26 and 15:28, both talking about creation of human beings from clay, Allah has used Bashar in one ayah and Insaan in another. W.r.t. the concept of S’aum, in Ayah 19:26 “So Kuly and Ashraby, and Qarri Aienan. And if you Tara’ena from the Bashar Ahadan, then Quly, ‘Indeed, I have Nazarta for the Rahman, S’auman, so I will not Aklamu the Youm Ansyaan.’ The word S’aoum is used in Quran in the meanings of self-discipline, restraint and self-control and this ayah mean that ‘if she Ara’a (observe, come face to face, perceive) from the Ahadan (same type, whole) Bashar (that is, ‘with’ ‘Shar’) whereby she should not then Aklamu (consume, interact, engage, benefit from) the Youm (well-known aspects) of Ansyaan (Insaan, human beings)- describing the concept of Siyaam as a self-control, self-restraint and discipline to stay away, and not Aklama (engage, benefit from, consume, interact with) Ahadan Bashar (those, same types of aspects of Shar that are well-known of us as human beings). The Ayah 3:45-47 discusses the concepts of Al-Maseh Ibn-e-Maryam and Easa Ibn-e-Maryam. The reply from Nabiy Maryam in Ayah 3:47, “Qalat, ‘My Rabb how Yakuna for me Waladun and not Yamsasniy Basharun…” This Ayah is not at all talking about being touched by a human being as is mostly mistranslated. The word Massasna is used in Quran in the meanings of discover, unearth, investigate, seek, explore or finding something or someone. Thus here, her reply means that, ‘How can I Yakuna (aim to reach the final destination) of Walad (bring to life, create) the Maseh and Easa (characteristics and features as per Allah’s hidayah) as Ibn-e-Maryam and what Yamsasniy (Massasna me- discovered, sought, found or influenced me) with Bashar (with Shar). In Ayah 2:187, after asking us to do Touba for you engaged in Ra’fa’su (indecent, impolite, improper, rude or unkind) behavior towards your Nissaa, those people who are working for you and dependent upon you, during the darkest period of the times that need to be S’iyaam, retrained and put an end to, during which you used your authority as permitted to you, to engage with your Nissaa in pride and arrogance and that is how you deceived and went against your Nafs but you are as dependent upon them as they are upon you. Therefore, you should ‘Taaba Allah towards you’– by doing Is’lah- making amends, reforms, so that you get Afa’a of Allah- generous and in abundance blessings from Allah, Allah then says “Then, not indeed, you Baasharuhunna and Abtaghu what Allah has Kataba upon you….” Is a direct divine instruction with an addition of An, meaning indeed, you should not go near Shar or conduct any deeds or actions, with aspects of Shar in it, such as the way you interacted with your Nissaa. Then later on in the same Ayah, when Allah says “And do not Tabaasheruhunna while you are Aakifuna in the Masaajid.” Means you should not go near and be with Sharr, and especially while you are Akifuna (strengthening, and connecting people, and aspects together so that everything remain connected and secured) in the Masaajid (any place where Sajda to Allah’s laws are being done) where you’re trying to ensure Sajda to the laws of Allah, as a part of the S’iyaam. Which means that if the aspects and people that you’re trying to connect become disconnected or shattered, the whole process of S’iyaam and ensuring Sajda to Allah’s laws, may become insecure and weak; therefore, focus on Akifeena, to connect together to stop these from being scattered, weak and imbalanced as well as to make sure that you correct, smooth out, and harmonize the matters between individuals, aspects and communities, and all this time you should not Baasharahunna- means you should exercise self-restraint and self-control against Shar of any type or form. X-Reference – 3:45-47, 15:26-28 , 19:26, 23:33-34, 113:1, 114:1.  (بَشَرٌ;بَشَرٌ ;بَشِّرِ ;وَبَشِّرِ ;بَشِّرِ; تُبَشِرُوهُنَّ;بَشِرُوهُنَّ; تُبَاشِرُوهُنَّ;بَاشِرُوهُنَّ;بَشَرٍ; بُشْرًا)

 

BASHARAT, BASHEER (بَشِيرٍ) MUBASHIREEN (مُبَشِّرِينَ) the word BASHAR means the skin or the outer surface of human. Keeping in mind the basic meanings of the word Bashar as the skin or the physical aspects, the word ‘Basharat’ as well as the word ‘Bushra’ (as used in Ayah 7:57) means any news that changes the physical expression of the face whether that is good news producing smile and happiness or a sad news producing expressions of grief. Therefore, the same word is used for giving the news for Azaab a Aleem in ayah 3:21 as well as used for giving good news to the Momineen as in ayahs 2:97 & 2:223. Accordingly, the word ‘Basheer’ is used in the meanings of that/those who give ‘Basharat’ for instance as used in Ayahs 2:119, 5:19 or 7:188 or the word ‘Muybashareen’ as used in Ayah 2:213 or 4:165. And the word ‘Abshar’ refers to the one who receives the ‘Basharat’ for instance as used in Ayah 41:30. X-Reference – 2:97, 2:119, 2:213, 2:223, 4:165, 5:19, 7:57, 7:188, 41:30. (بُشْرَىٰ;ُبَشِّرُكِ;وَبُشْرَىٰ;بُشْرَىٰ;يُبَشِّرُكَ;يَسْتَبْشِرُونَ;َيَسْتَبْشِرُونَ;فَبَشِّرْهُمْ;بَشِيرًا;بَشِيرٌ;بَشِيرٍ;مُبَشِّرِينَ;مُبَشِّرِين; مُبَشِّرِينَ;مُبَشِّرِينَ ; وَبَشِيرٌ ; بُشْرَىٰ)

 

BAT’ISH (بْطِشُ) & YABT’ISHUNA (يَبْطِشُونَ The word is used in Quran in the meanings of ‘Cruel and arbitrary use of authority or a tyrannical act. – valor; force; intrepidity; oppress; strike sharply; assault; crush; destroy; devastate; ravage; ruin; wipe out; annihilate; assassinate; eradicate; exterminate; extirpate; kill; murder; slay etc. for instance in Ayah 28:19, “Then to what indeed wanted (Arada) that they Yaant’isha with the one who is an enemy/opponent (A’du)…”  where the word is used in the meanings of cruel and arbitrary use of authority, resources and ability to strike against an opponent or an enemy.  In Ayah 26:130, the phrase used is “and when Bat’ashtum Bat’ashtum Jabbareen” meaning against those who were tyrants. Similar meanings are used in Ayah 44:16 with reference of giving of Azaab of the word ‘Nabt’ish” as in joint-althoegther as well as the word ‘The Bat’shat” as in the severity of the Azaab in terms of force, violence and striking. In Ayah 7:195, talking about the Shuraka’a and the Mushrekeen who take on dieties from besides Allah, the phrase is “….or for them the Aedyin, they Yabt’ishuna with it…”  means that for them their efforts that they put forward for their Nafs for the Akhira (Aedyin), they use these in cruel manner, with force aimed at destroying and ruining the system of Allah, the Deen of Allah. – X-Reference – 7:195, 26:130, 28:19, 44:16.  (يَبْطِشُونَ)

 

BAYYAT (بَيَّتَ) YUBAYYITUNA (يُبَيِّتُونَ) the word is normally mistranslated as ‘plan by night’ or spending the night. The word Yubayyit is used in Quran in the meanings of ‘to get to a point where one grows into, turns into, comes to or becomes something, to go on or keep on doing something in terms of practice or to continue to do something for a specified period of time in order to grow into something or turn into something, for instance in Ayah 4:81, when Allah says “ And they say T’a’atun, then when Barazu from near you, a T’aifatun of them Ba’yyata Ghaira of what they said..” is talking about the hypocritic behavior of Taifatun- some of those among the Momineen, who frequently repeat the same behavior and conducts, who on one hand says that they are ‘T’a’atun’ but on the other hand, they Barazu Bayyat- that is they implement and execute, what they had always planned for, even while they were saying those words- because their Bayyat (actions, practice, what they keep on doing) are ‘Ghair’ of what they say- i.e. other than, in opposite of, amending or altering, not in accordance with their words, their conducts and behaviors are entirely opposite, which is in accordance of what they had always been planning to do. Later on in the same Ayah, Allah says “and Allah Yaktibu what they Yubayyetuna..” Yaktibu in terms of writing and recording the Kitaab of accountability whatever they have been Yubayuyetuna- meaning, whatever they have been doing, or keep on doing in terms of their general practice, in terms of their continued conducts, deeds and behaviors which they continue to do for a period of time in order to turn to become part of T’aifatun, Kaafireen and Munafiqueen. In Ayah 4:108, similar meanings of the word are used, as “they seek to hide from the people but they cannot hide from Allah, who is with them when they Yubeyyetun what Allah does not approve of…”. In Ayah 25:64, the word is used in reference to become Shaakir (Ayah 25:62), therefore, while describing the qualities of those who are Shaakir and who do Zikar, among other qualities, i.e. their practice, their actions, their deeds what they keep on doing is to become Shaakir. Allah highlights in Ayah 25:64 “and those who Yubayyetuna for their Rabb Sujadan (humbly submissive of Sajda to Allah’s Deen) and Qayaman (establishers and upholders of justice)” the word Yubayyetuna is used in similar meanings of practice and continued actions of these people, the acts of Sajada and Aqama in order to become Shaakireen and those who do Zikar of Allah. – X-Reference – 4:81 , 4:108 , 25:64. (يُبَيِّتُونَ;بَيَّتَ;يُبَيِّتُونَ)

 

BAYYIN (بَيَّن) & MOBEEN (مُبِين) The basic meanings of words such as Mubeen, Bayyin or Yubina, are reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, all these words are used in Quran in terms of making something distinctly clear and separate- for instance separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidence and proof. Therefore, when used as a noun Mobeen, it means something which has been made Bayyan, distinctly clear, obvious, explained with examples and given as proof and evidence. X-Reference – 2:187, 3:138, 4:176, 5:15, 6:19, 7:89, 8:63, 9:115, 10:29, 16:39, 19:64, 24:59, 43:52, 49:06, 55:04, 75:19. (تَبَيَّنَ;بَيَّنَّا;مُبِينٌ;الْبَيِّنَاتِ;بِالْبَيِّنَاتِ;بَيِّنَاتٍ;بَيَانٌ;بَيَّنَّاهُ;وَبَيَّنُوا;لَتُبَيِّنُنَّهُ;لِيُبَيِّنَ;وَيُبَيِّنُ;يُبَيِّنُ;الْبَيِّنَاتُ;الْبَيِّنَاتِ ;بِالْبَيِّنَاتِ;بَيِّنَةٍ;وَبَيِّنَاتٍ;بَيِّنَاتٌ;بَيَّنَّا;مُبِينٌ;مُبِينًا; مُبَيِّنَةٍ;مُبِينٍ;مُبِينًا;تَبَيَّنَ;يُبَيِّنُهَا;يُبَيِّنُ;مُبِينًا;فَتَبَيَّنُوا;فَتَبَيَّنُوا;مُبِينًا;تَبَيَّنَ;مُبِينًا;مُبِينًا;مُبِينًا;الْبَيِّنَاتُ;مُبِينًا;يُبَيِّنُ;مُبِينًا;;مُبِينٌ;يُبَيِّنُ;يُبَيِّنُ;بِالْبَيِّنَاتِ;نُبَيِّنُ; يُبَيِّنُ;يَتَبَيَّنَ;يُبَيِّنْ;يُبَيِّنْ;يُبَيِّنْ;يُبَيِّنُ;الْمُبِينُ;بِالْبَيِّنَاتِ;مُبِينٌ;مُبِينٌ;الْمُبِينُ;بَيِّنَةٍ;وَلِتَسْتَبِينَ;مُبِينٍ;مُبِينٍ;بَيْنَ;وَلِنُبَيِّنَهُ;مُبِينٌ;بَيِّنَةٌ;مُبِينٌ; مُبِينٍ; بَيِّنَةٌ; بَيِّنَةٌ; بِالْبَيِّنَاتِ; مُبِينٌ; بِبَيِّنَةٍ ; مُبِينٌ ; تَبَيَّنَ ; بَيْنِكُمْ)

 

BAZEGHA (بَازِغًا) The word is used in Quran in the meanings of ‘to emerge, appear, rise, disclose or rising, emergence, dawn of something or someone’ for instance in Ayah 6:77 and 6:78, the word is used to describe the rising of Shams and Qamar. Thus, when Allah says in Ayah 6:77, “Then when Ra’a the Qamar Bazighan, Qala, ‘is this my Rabb?’…” where the use of the word Qamar could refer to both people worshipping moon as their deity as well as in allegorical sense of them taking such entity/beings as their deities who do not have their own source of energies, powers or resources but whose powers, resources and energies are reflection and derivation of something/someone else. The phrase ‘The Qamar Bazighan” thus, would mean both the rising, becoming apparent of the moon as well as to such people becoming popular, powerful, elite etc. who derive their source of power, energy, being elite through someone or something else, other than their own selves. Later in the next Ayah 6:78, “Then when Ra’a the Shams Bazighatan, Qala, ‘Is this My rabb, is this Akbar?” discusses Shams, which is Akbar- the word referring to both sun being taken up as deity, as well as those high, mighty and powerful beings who are Akbar, significant, mighty, proud, arrogant, elite etc. who are taken up as deities, who are the source of their own powers, abilities, energies and resources. Thus here as well, the phrase “The Shams bazighatan” refers to both the rising of the sun as well as the such people coming to popularity, becoming known, rising to elite status etc. X-Reference- 6:77, 6:78. (بَازِغَةً;بَازِغًا)

 

BD

BDA (بْدا) & TUBDU’ (تُبْدُوا) The word is used in Quran as opposite meanings of the word Taktamu- meaning keeping a secret. Thus, it means disclosing or revealing or making apparent anything as opposed to keeping it a secret, hidden or concealed for instance as used in Ayah 2:33. In Ayah 5:99, “What is upon the Rasool except the Balagha. And Allah knows what you Tubduna and what you Tuktumun” meaning that the only duty of the Rasool is to deliver, make sure that the message of Allah reaches its destination of being delivered to the humanity (Balagha) as Allah knows what you, as the Rasool, keep secret and hide from Allah’s message (risalat) and what you disclose and reveal. Similar meanings of the word Tubda is used in Ayah 5:101. In Ayah 6:27-28, “…they stand by the fire, then they say, ’Oh would that we were sent back and not we would Kazaba (deny, ridicule) with the Ayaat of our Rabb and we would be among the Momineen. Nay, Bada upon them what they used to Yakhfuna (conceal, hide) from before. And if they were sent back, they would return to what they were Nahwa (forbidden, asked not to do) from it and indeedn, they are the Kaazibun” where the word Bada is used in the meanings of what they used to do becoming apparent, clear and obvious to them, in terms of what they used to hide and conceal. In Ayah 7:22, the phrase is “…and they both Zaiqa the Shajar, Bada’t for them their Suain…”  means when they both tasted and relished the dispute and the disagreements, then became apparent to them, in terms of being manifested upon them their shameful acts as to what they had done. Similar meanings and expression are in Ayah 20:121 as well. In Ayah 4:149, when Allah says, “If you Tabdu any Khair or you conceal it or Ta’fu from Sauin, then indeed, Allah is Afuan Qadeeran” means ‘If you become aware of, make known, make it obvious or disclose any acts of kindness or whether you conceal it or give in abundance more than the due rights of someone as a response to their shameful acts, then indeed, Allah gives you in abundance more than your Haqq and is all powerful and capable. In Ayah 39:47, when Allah uses the phrase “and will Bada upon them from Allah what they have not Yahtasabuna”.  Means that it would become apparent to them, in terms of being clearly shown and manifested, from Allah what they had not accounted for, realized or assessed. X-Reference – 4:149, 5:99, 5:101, 6:28, 7:22, 20:121.  (تُبْدَ;تُبْدُونَ;تُبْدَلَكُمْتُبْدُوا;;بَدَا;بَدَا;تُبْدُونَهَا;لِيُبْدِيَ;بَدَتْ;بَدَأَكُمْ)

 

BE

BET’ANATAN (بِطَانَةً) & BAAT’IN (بَاطِنَ) is normally translated as inmates, but the basic characteristics of the word is as used in Quran as apposite to the word Zahar – i.e., in the meanings of hidden, not apparent, concealed or secret as in the ayahs 7:33 and 6:151 in the phrase “the Fawahish, from what is Zahara (obvious, open) and what is Bat’ana (concealed, hidden)….” Similar meanings are used as in the word Baat’in in ayah 6:120, 57:3 and 57:13. It is also used in the meanings of bellies, hidden inside their bodies as in the ayah 2:174 “they do not Kulu (consume) in their bat’unehim except the fire…” Similar meanings are used in ayah 4:10, 16:66 and 22:20. Similarly in the ayah 3:118 the phrase is “…do not take Bet’anatan except from yourselves…” is referring to those with whom one share what is concealed, hidden, not open, or secrets from the world, the public, therefore used in the meanings of one’s intimate and close friends, with whom one share secrets and concealed aspects of one’s life. Therefore, the ayah 3:118 is asking Momineen not to take Bet’anatan except from among yourselves, i.e., we as Momin should only take as our most intimate and close friends as from the Momineen only. – X-Reference – 2:174 , 3:118 , 4:10 , 6:120 , 6:151 , 7:33 , 15:66 , 22:20 , 57:3 , 57:13. (وَبَاطِنَهُبِطَانَة;;بُطُونِ;بَطَنَ;بَطَنَ)

 

BH

BHUTANAN (بُهْتَانًا) The word is normally mistranslated as a slander, i.e., defamation, libel, or character assassination of someone. However, the word is beautifully described in Ayah 33:58 “And those who Yuazzan the Momineen and the Mominaat with Ghair of what they Aktasabu, then they have done nothing except Ahtamalu Bhutanan and a Mubayyin Is’man.” Here if we translate the word Bhutaan as slander or character assassination, this ayah is not taking about just slander, or character assassination, but here the word is defined as an all-encompassing word to take on the burden of and regret on one’s conscience for causing Azzan- hurt, harm or injury to someone, physically, emotionally, mentally or any manner whatsoever which is Ghair- against, devoid of, in contradiction of or without what the person has Aktasabu- responsible for, held accountable for. Similarly in Ayah 4:20 Allah is not talking about character assassination, slander or libel at all when says “And if you intend to replace a Zouj in place of a Zouj and you have given one of them a heap of wealth, then do not Takhuzu anything from it. Would you Atakhuzunahu Bhutaanan and a Mubayyin Is’am”. This means that if you intend to replace a Zouj in place of a Zouj and you have given one of them a heap of wealth, then do not seize or take back anything from it. Would you seize, grab or hold on to a Bhutaanan- take on the regret on your conscience and take over the recompense of causing harm to someone against their Haqq- due right, which is in fact a clear and distinct Is’m.  In Ayah 4:112, the word is used in the meanings carrying the burden, taking on the responsibility of, taking over the regret on one’s conscience and the recompense of accusing an innocent, someone else of their own Is’m or Khata. – X-Reference – 4:20 , 4:112 , 33:58 . (بُهْتَانًا;بُهْتَانًا)

 

BI

BIKRUN (بِكْرٌ) the word is normally translated as young, virgins, or early morning. However, the word is used in Quran in the meanings of unprecedented; new; novel; or something being done for the first time for instance in Ayah 2:68 while discussing the characteristics of the Baqaratun (the discord, divide, sects making, man-made laws to create discord in society) that Allah has asked Bani Israel through Nabiy Musa to Zabiha (Part with, separate from, disconnect with for good) the phrase is “Baqaratun Not Faariz and not Bikrun A’waanun between that”  which is normally mistranslated as ‘cow that is neither old nor young but middle aged between that’ whereas this is not at all what Allah is saying. In fact, this phrase means that ‘Baqaratun is that kind of discord and divide in society that is neither Faariz (ordained as mandatory) nor is it any Bikrum (the first time, unprecedented, novel thing) to be A’waanun (helped, cooperated with each other or promoted) between that (i.e., between and in the Baqaratun)- means that neither is it obligatory, mandatory as per the laws of Deen, nor you (the Bani-Israel) are the one who are Faariz- the imposer, the forcer of these laws, who could propose any law as Faraz, obligatory and compulsory, only Allah is the Hikm- the lawmaker in Deen; nor is it the first time or unprecedented that people have helped and cooperated with each other in enforcing of such man-made laws in the name of Deen.  X-Reference 2:68 . (بِكْرٌ)

 

BIRRA (الْبِرَّ)The word Birra is normally mistranslated as land in few of its usages in Quran, which is a wrong translation. The word is also translated as righteousness, good conduct or behavior but the word is much more than that. The basic characteristics of this word are in terms of broad, comprehensive and expanded which are all-encompassing in terms of including a broad range of Quranic guidance for instance the definition of the word is given in Quran as per Ayah 2:177 which says: “Barre does not consist of turning your faces towards the East or the West. But Barre is the one who has Emaan on Allah, and the Day of Akhira, the Malaik, the Kitaab, and all the Nabi. Who gives wealth in spite of love for it, to Aqraba, Yateem, Miskeen, homeless, and to those who ask for it and for the freeing of the nexks; those who establish Salaat and commit Zakat and fulfill their covenants when they promise, and do Sabr in the face of persecution, hardship, and in the times of conflict? These are the sincere/truthful ones and these are the Muttaqueen”. Therefore, the word consists of a whole comprehensive definition which includes not just the basic fundamentals of Emaan, but also of establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr (Struggle) and spending out of wealth and efforts in order to help others. Therefore, the word Barre and Taqwa are highlighted aligned and kept in the same importance by Quran for instance in 2:177 as well as 5:02. In Ayah 3:92 Allah has linked the prerequisite to attain Barre with the most important requirement by saying “Never will you attain the Barre until you spend from that which you love”. It’s because of this reason that S’aed – journey from the status of being overwhelmed with and engulfed by emotions and distractions (Bahar) to reaching the peak of being Muslim in terms of reaching the status of Birra is recommended by Quran (in Ayah 5:93-5:98) whereas the journey in the opposite direction i.e., from the position of Birraa to the position of Bahar, is prohibited. In the latter case, we have to keep in mind that all of us have been created based on the Fitrat of Allah- those traits and characteristics of Allah that Allah wants to see in us as humans, which are reflected as the concept of Biraa. Thus, due to the environment impacts and upbringing, majority of the humanity undertakes this journey (S’aed) from the status of Biraa to Bahar, whereas the Quran times and again stresses the importance of Biraa and ordains journey from Bahar to Biraa. Due to the concept of Birraa being strongly connected and reflective of the Fitrat of Allah, therefore in Ayah 52:28, the phrase is, “Indeed, Allah is the Birra the Raheem.” X-Reference – 2:177, 3:92-93 , 5:02 , 5:93-5:98, 52:28.  (الْبَرِّ;بِالْبِرِّ;تَبَرُّوا;الْأَبْرَارِ;لِلْأَبْرَارِ;الْبِرَّ;الْبِرُّ;تَبَرُّوا;الْبِر;الْبَرِّ;الْبَرِّ;الْبَرِّ)

 

BU

BUKUM (بُكْمٌ) The word is normally translated as a person who is mute or dumb but the word is used in Quran in entirely different meanings and defined in Ayahs 16:73, “And they do Abd (follow laws) of other than Allah….” telling us the context of these ayahs about such people who follow the laws of other than Allah’s becoming obedient to their Moula- the one who they consider as their Waliy- their protector, guardian, role model, etc. The next Ayah 16:74, then talks about Allah giving examples to explain. The first example is then given in the next Ayah 16:75, “Allah Daraba (set forth) example of Abdan (follow laws of Allah)- Mumlukan (being owned by) and does not have Yaqdir (power, abilities) over anything and the one whom WE have given Rizq (means of character development) from us as a Hasanan (best) Rizq so he Yunfiqu (is active) from it secretly and publicly. Can they be equal?…”. Shows that although this person is Mumlukan- owned by someone, being bound, and not really free, but even then, this person spends in the path of Allah secretly as well as publicly. Thereafter Allah is asking can they- that is those who follow the laws of other than Allah be equal to this person, who although is not free, even then spends, whatever Rizq- ways and means of personality and character development, he got from Allah, in the path of Allah. Then, Allah gives another example, in the next Ayah 16:76, “Allah Daraba the example of Rajuleen (Rijaal, resourceful person), Ahad (one) of them is Abkakum (The one who is Bukum) does not have any Yaqdir on anything, while he/she is A’ala (height of) Kullan (responsibility, obligation, dependability) Moulahi (his/her Moula- the one who is the person’s Waliy). Wherever Yuwajehahu (he/she turns the persons’ direction, focus), it does not come with Khair. Is this person equal or is the one who Amar with Adal and the one who is A’ala (height) of Siraatin Mustaqueem” defines the word as reflecting of a situation of a person who although is Rijaal, that is given resources and blessings from the Rabb, but doesn’t have the Qadar, the ability, the power, over anything, because of the fact that he/she is an Aabid of- following the laws of other than Allah, being blindly obedient and follower of his/her Moulana, the Waliy upon whom the person relies upon instead of Allah. Wherever the Moulana, turns his/her attention and focus to, that Wajha is not with Khair- construction of human faculties, with benefits for everyone. Thus, being Bukum, is defined as one of their traits, in terms of them following blindly the laws other than those of Allah, by not using their own Aqal, reasoning, thinking and intellect; and although they may be of the Rijaal, being given resources from Allah, due to them and their Moula’s Wajha, these people do not have the abilities and the powers to use these resources as Khair, for the benefit of others. Whenever the word appears alongside with S’umun, it has another important feature for instance while stressing ‘Ateeu Allah wa Atteu Rasool” in the earlier Ayah, thereafter, talking about those who Tawalla (make a u-turn away from Emaan) Allah says in Ayah 8:21-22, “and do not be Takunu those who Qalu, ‘Sama’ena’ while they do not Yasma’un. Indeed, the worst of D’awwab (creations) near Allah are the S’ummun and the Bukum”-those who do not Yaqalun.” As we know the words Sa’ma’ena, Yasma’un means to perceive something or someone carefully with complete intellectual presence in order to follow and practically apply whatever is being perceived. Thus, here the opposed of these qualities and acts would be the behaviors and conducts of those who do not use their Aqal- thinking, reasoning and intellect, because such people are deaf, unable to pay attention to Allah’s message. Since the basis of Emaan, seeking knowledge to be at Aman, is the use of one’s faculties, especially that of one’s intellect, these ayahs tell us that these types of people have gone worst in the extent of their Kufar- by the lack of use of their intellect. Thus, by being blind followers of the laws other than the laws of Allah, by not using their Aqal and by treating their Moulana, as their Waliy, such humans are the worse type of Allah’s creations as per Ayah 7:179. In Ayah 6:39, “And those who kazabu (reject, ridicule, take it as joke) our Ayaat, S’umun and Bukum in Zulumaat. Whoever Yasha’u Allah Yuzallil…”  shows that such people, due to their lack of use of their own Aqal, are also among those who Kazabu- make fun of, ridicule and take it as a joke, the Ayaat of Allah and because of these conducts and behaviors they remain Zalal- misled in Zulumaat- darkness, confusion, ambiguity etc. Similar meanings are in 2:171. In Ayah 2:17, while talking about the extent of a person being in the state of Kufar exemplified by a person lighting a fire, and being surrounded by light from all sides, but still unable to benefit from it, thereafter in Ayah 2:18, when Allah says, “S’ummun Bukum Umyun, so they will not Yarja’un.” describing the condition, wherein, due to such extent of Kufar, none of their faculties are working anymore, and therefore they are not able to benefit from the Allah’s Message. Similar meanings are in Ayah 17:97. – X-Reference – 2:18, 2:171, 6:39, 8:22, 16:76, 17:97. (بُكْمٌ;وَبُكْمٌ;بُكْمٌ)

 

BURHAAN (بُرْهَانٌ) The word is used in Quran in the meanings of proof, convincing evidence, substantiating indication or validating data to confirm something to be Haqq- absolute truth, for instance in Ayah 21:24, “Or they have taken besides Allah deities. Say, ‘bring your Burhaan that this is Zikar with me and Zikar from before me’. But most of them do not have knowledge of the Haqq, so they Ma’rezun (assume, fabricate, averse etc.)”. Similar meanings are there in Ayah 23:117. In Ayah 27:64, “…Is there any deity with Allah? Say, ‘Bring forth your Burhaan if you are S’wadiqueen (truthful)”. Similar meanings of asking for substantiating evidence, a conclusive proof and convincing validating proof in Ayah 2:111 when Allah says, “And they said, ‘Never will enter the heaven except who is Huud or Nas’ara.’ That is their wishful thinking. Say, ‘Bring your Burhaan if you are Swadiqueen.” – X-Reference –  2:111, 4:174, 21:24, 23:117, 27:64 . (بُرْهَانٌ)

 

BURUJJIN (بُرُوجٍ) the word is normally translated as towers or construction or building for instance as used in Ayah 4:78, whereas in Quran it’s used in the meanings of constellation or set of stars, for instance, in ayah 15:16 “and verily WE have placed in the skies Burujan and Zeenaha (adornment, beauty) for the Naazireen (those who see and observe)”. Used in similar meanings of stars or set of stars or constellations in ayah 25:61 “Tabarak (great) is the one who placed in the skies Burujan and has made therein a lamp and a shining moon”. Similar meanings are in Ayah 85:1 as well. The word however by inclusion, would also include the meanings as anything that reaches, touches or crosses the sky, to include high-rises, sky-touching towers, huge skyscrapers, skyrockets, missiles etc. Therefore, when in Ayah 4:78, Allah says “Wherever you may be, the Mouta will seize you, even if you were in Musheedatin Burujin”. Since the word Burujun refers to constellations or a set of stars in the sky. Thus, here, it means that even if you enclose yourself in Musheedan- commendable, praiseworthy structures, foundations, buildings etc. which are in Burooj, i.e., whether you are in a sky structure which touches the sky or in the sky, the Mout/the death will overtake/seize you.  – X-Reference – 4:78 , 15:16, 25:61, 85:1.  (بُرُوجٍ)

 

Alphabet D

DA

 

DA’ABATTAN (دَابَّةٍ) basically means creature or living creature. It is used in the Quran to mean anything that’s living things such as plants and animals for instance in the ayah 31:10 “Allah created the Skies without pillars .… and scattered throughout it all kinds of Dabbattin. And Anzalna (sent down) from the sky Ma’a (basis of life), and caused to grow therein of every Zouj (pair, same kind) Kareeman (noble).” Here the word is used for each and everything that is living, including plants and animals – basically in the meaning of all living things. In one use of the word, Quran has also used it to mean any living thing that moves, for instance as reflected in Ayah 24:45.  In another Ayah 16: 49, Allah says- “To Allah do Sajda everything in the skies and everything on earth-every Dabbatin, and the Malaikati, …”  As is obvious from this ayah as well, Dabbatin are all living and non-living things, other than Malaik- As we know Malaik are all powers, natural processes, laws of nature, etc. which results in all so -called non-living things as well. Dabbatin are thus every- living and non-living things- and by definition have done Sajda to Allah- which means they all follow and are subservient to Allah’s laws, system and rules. We get the similar idea from Ayah 6:38, “And what of Da’abbatin in the earth and not T’aeerin (astronomical bodies) Yat’eeru (T’aeer as verb) with its Janaheya (powers, abilities) but Ummum (communities, foundations) like you. What Fat’arna (goes against Allah’s laws) in the Kitaab of anything? Then to your Rabb they will all be gathered.”  Shows within the Ayah itself that nothing goes against the command & laws of Allah (Fat’arna) with the only exception as us, the humanity and our foundations other than from the Kitaab (Ummam) and here the word Da’batin refers to all the creations on the planet earth, including, living and non-living things, whether on land, air or water, all are included in the word Da’abatin; whereas the word T’aeer refers to anything which is NOT on the planet earth and therefore includes each and everything that is in the skies, including but not limited to all the other planets, the stars, the galaxy etc.- X-Reference – 16:49 , 24:45 ,  31:10 , 34:14 , 34:45 , 42:29 , 45:4. (دَابَّةٍ;دَابَّة)

Da’abatin (دَابَّةٍ)

 

DA’AIRATUN (دَائِرَةٌ) The word is normally translated as misfortune; however, the word is used in Quran in the meanings of certain range of matters, circlet lock, ring or circle in terms of being surrounded from all sides and through all aspects for instance in Ayah 48:6, “And Allah will Azaab the Munafiqueen and the Munafiqaat and Mushrikeen and the Mushrikaat, the Za’aineen (who assume) with Allah a Sawaun (sin) Zanna (assumption). Upon them is Da’ira of Sawa’a (sins)…” means they are surrounded from all sides and as per all aspects with Sawa’a. Similar phrase of ‘Da’ira of Sawa’a’ is used in same meanings in Ayah 9:98 as well. The word ‘Dawaa’ir’ is the plural of the word Da’air. In Ayah 5:52, talking about those who take Awliya from the Yahood and Nas’ara, when Allah says, “Then Tara’a those in whose Quloob is Marazun, Yusarea’una in them, Yaquluna, ‘Naghshiy that Tus’eebana us Da’airatun……” means that Allah is asking the Momineen to Ara’a- observe, investigate, use their Aqal regarding those people who take Awilya from the Yahood and Nas’ara and in whose Qaloob is Marz, who Yusarea’una- hasten and rush towards these Awilya wanted to be of them, their Quool, conducts and behaviors reflective of as if they are blaming and accusing the Momineen of these conducts, since while with Momineen, they felt as if Momineen have Da’ira- surrounded them from all sides and aspects with Mus’eebat- failure, disaster, trouble etc. X-Reference – 5:52, 9:98, 48:6. (دَائِرَةٌ)

 

DAA’UD (دَاوُودَ) The word Da’ud is normally interpreted as David and Nabiy Daud only, however just like the word Adam, used in Quran both as a name of one of Allah’s Nabiy (not the first one) as well as reflective of that stage of humanity where we were appointed as Khalifa on earth; the word Da’ud is also used in Quran, not just in terms of name of a Nabiy for instance as used in Ayah 6:84, but also in terms of specific traits and characteristics, for instance Ayahs 4:159 and onwards, discuss different groups and types of people from among the Ahl-e-Kitaab such as Ayah 4:162 talks about those who are firm and steadfast in knowledge, who Amanu (seek knowledge, be at Aman, use faculties, Aqal and be upholders of their covenant, Meesaq with Allah)- they Amanu with what has been Anzalna and they Aqamu the S’alaat and commit Zakaat and they Amanu with the Youm Al Akhira, so Allah reward them as a recompense with great reward. Thereafter in Ayah 4:163, Allah says, “Indeed, WE Wahiy (Auhena) upon you as we Auhena to Nuh and the Nabiyeen from after him and WE Auhena to Ibhrahim and Isma’el and Ishaaq and Ya’qub and the Asbaat’e and Easa and Ayyub and Younus and Haarun and Sulemaan. And WE gave Da’ud Zaburan” Notice here that all of the names of Allah’s Nabiyeen are mentioned separately and then in the end, Allah says that, “We gave Da’ud Zaburan”- this shows that D’aud is used in Quran in specific traits. Similarly, After Addressing Ahle-Kitaab and specifically giving a divine instructions, not to Taghlu (transgress) in Deen and warning us how Quomin (standing up for, supporting or strengthening) of Ahwaa’ (desires that misled away from Allah’s Sabeel) is going to cause kas’eer (many, much) Zalal (misled, divert away from), then in Ayah 5:78, “ La’ena those who kafaru from Bani Israel A’ala (peak of) Lisaane (statements, mention, eloquent expression of) Da’ud and Easa Ibn-e-Maryam- That is with what A’s’amu (disobeyed) and Kaanu Ya’taduna (transgress)”  notice here that Easa Ibn-e-Maryam refers to all such people who are Rasool of Allah. Thus, here, mention of just two names of 1) Da’ud and 2) Easa Ibn-e-Maryam, are not used here as proper nouns referring to just two of All of Allah’s Nabiyeen but signifying specific traits and characteristics and all those people who exhibit these characteristics and traits. We can get an idea of these specific traits of Da’ud from Ayah 2:251. Talking about the appointment of T’aalot in Ayah 2:247 as the King for the Bani Israel, then in Ayah 2:249, the T’aalot warning the Bani-Israel about Allah Mubtala (surround them and test them ) through a Nahar (what they desire for); thereafter in Ayah 2:251, “So defeated with the Azan (proclamation) of Allah and Qatala Da’ud Ja’alut and Allah gave him the Mulka and the Hikmat and gave him knowledge of what Yasha’u….” shows the meanings of the word D’aud as those who stand against and Qatal the J’aalut and their forces; who are given Mulk- authority, title, ownership, kingdoms on the earth as well as Hikmat- wisdom and intelligence, derived out of and as a result of them seeking knowledge. In Ayah 17:55, Allah describes the concept of Dau’d a bit more as “And your Rabb is most knowing (source of all knowledge) with what is in the skies and the earth. And certainly, we Fazalna some of the Nabiyeen A’ala others. And we gave Da’ud Zaburan” As we know from usage of the word Zabuur in Quran, reference Ayahs 16:44, 21:104-105, 23:53, 26:96, the word Zuboor is used in the meanings of the record book that contains everything that has happened (in terms of past stories – the Zikar), or is going to happen in terms of accountability on the day of judgment in accordance of our deeds, or of future events, that Allah has given the knowledge to us through Allah’s Kitaab. Thus, the traits and characteristics of the concept of Da’ud as per Quran refers to those of Allah’s Nabiyeen, who have been given Fazal (blessings) of Allah in the form of knowledge of Zuboor (recordings, inscriptions of Ayaat of Allah that includes both the past events as Zikar as well as future events, including the accountability); those who stand against and Qatal the Baa’til forces; who are given Mulk- authority, title, ownership, kingdoms on the earth as well as Hikmat- wisdom and intelligence, derived out of and as a result of them seeking knowledge of both the Ayaat of Allah (kalam of Allah and creations of Allah). X-Reference – 2:251, 4:163, 5:78, 6:84, 17:55. (دَاوُودَ)

 

DAKHALU (دْخُلُوا) & DAKHALAT (دَخَلَتْ) ADKHAL (ادْخُل) The word is used in Quran as opposed to the word Kharaju, Akhraj which is used in the meanings of exiting out, leaving, rescuing, departing, escaping, extracting or drawing out from a given situation, aspect or condition. Thus, as opposed to the word Kharaju and Akhraj, the words Dakhalu and Adkhal, basically means to enter, to stay, to return, to arrive or to be source of something, for instance in Ayah 3:185, the phrase “Adkhil the Jannat” means to enter, arrive and stay in Jannat. Similarly in Ayah 22:14, “Indeed, Allah Yudkhelu those who Amanu and do deeds of Swaliheet- Jannatin Tajry min Tehteha Alhandaar..”  In Ayah 7:38, “Qala, ‘Adkhalu in/through Umamin- certainly Khalat from before you of the Jinna and the Ins in the Naar…´ Means that it’s through one’s Ummamin- traditions, cultures, practices, rituals and customs that has been passed on from one generation to another; that people enter, get embedded in and stay in the Naar- hellfire, devastation and destruction, associated with hell and hell-like Azaab; similarly many from Jinno Ins have passed on from before who also have entered, admitted and stayed through these Ummamin into Naar. –X-Reference- 3:185, 7:38, 22:14. (يَدْخُلُونَ;ادْخُلُوا;دَخَلَتْ;ادْخُلُوا;يَدْخُلُوهَا; وَأَدْخِلْنَا ; وَادْخُلُوا)

 

DAKKA (دَكًّ) The word is used in Quran in the meanings of platform, ground or level for instance as used in Ayah 18:98 and 89:21 and accordingly also refers to the concept of grounding, crushing or to level something to the ground for instance in Ayah 7:187, “They ask you about the Saa’at, when will it Mursaha. Qul, ‘Indeed, what its knowledge except with my Rabb. Does not Yajleha (reveals it, made visible it) it waqt (timings). Similar meanings are in Ayah 7:143, “…And what Tajalli his Rabb to the Jibaal, Ja’ala it Dakkan and Kharran, Musa S’aiqaan. Then what Afaaqa, Qala, ‘Subhanaka, I Tubtu to you and Indeed, I am Awwal Momineen.’ Means that when Musa began to work on his appointed duty to bring to existence and establish Allah’s message (Jibaal), it became apparent (Tajalli) that this duty of establishing Allah’s message is appointed for the duties (Ja’ala) to destroy and level to the ground (Dakkan) darkness (as discussed in the earlier part of this ayah), and to crumble it, make it grow weak (Kharran), Musa got shocked with great surprise (S’aiqaan). Then when he gave preference, taking it as extremely significant (Afaqa) to establishing Allah’s message, was when he Qala, ‘Subhanaka, I turn towads (Tubtu) to you and Indeed, I am Awwal Momineen.’ The word is used in the similar meanings of crushing, grounding, or leveling something in Ayahs 69:14 and 89:12 as well- X-Reference – 7:143, 18:98, 69:14, 89:12, 89:21. Dakkan (دَكًّا)

 

DALLAL (دَلَّ) & DALEEL (دَلِيلً) The word ‘Daleel’ is used in Quran in the meanings of ‘a particular piece of evidence, proof or any information given for someone to believe something or to proof something for instance in Ayah 25:45, “…. then we Ja’alana the Shams upon it as Daleel.” . Accordingly, the word ‘Dalal’ is used in the meanings of the act of giving evidence or proof to get someone to believe or act on something or to proof something, for instance in Ayah 7:22, after talking about the arguments given by Iblees to Adam to Taqrabu the Shajar, “then Dalalahuma them with Gharur….” Means then the Iblees convinced them by giving evidences and proofs in order to convince them to take action against Allah’s Amar that were full of Gharar- deception, wishful thinking, delusions, and something which is not true and far from Haqq. Similar meanings and context are there in Ayah 20:120 as well, “Then Waswasa (created doubts and whispers by igniting second thoughts, self-doubts, in order to make them susceptible and vulnerable to harm or injury0 upon them the Shaytaan. Qala, ‘Ya Adam Have Addaluka (given evidence and proof to convince) A’ala (the ehight) of Khalida (everlasting) and Mulke (kingdoms and possessions) that are not Bala (test and trial).” In Ayah 34:14, talking about the death of Nabiy Sulemaan, “Then when decreed upon him the Mout (death)- what Dalal (given proof and evidence to convince) them of his death except that Daabatu (creatures) of the earth eating his staff.…”- X-Reference- 7:22, 20:120, 25:45, 34:14. (فَدَلَّاهُمَا)

 

DAMA’E (الدَّمْعِ) The word is normally translated as tears or shedding of tears, whereas the basic meanings of the word is in terms of one’s whole efforts and striving of one with one’s whole being, in terms of putting in maximum efforts, striving with one’s best and then witnessing the results of those efforts and striving for instance in Ayah 5:83, after talking about those who are Faasiquon, when Allah says, “and when Sama’eu what Anzala upon the Rasool, Tara’a A’enehim them, you Tafezu from the Dama’a of what A’rafu’ of the Haqq. They Yaquluna, ‘Our Rabb, We Amanu, then Aktubna us along with the Shahideen.”  Means that when those who are Faasiquon, were disobedient and outsides the boundaries of Deen, when such people Sama’eu (give undivided attention, with all their intellectual presence and complete focus with the intention to follow in complete obedience) the Kitaab, the Hidayah (what is Anzala upon the Rasool), then Ta’raa (observe, witness, come face to face) with their A’enehim (their enlightened vision, the aspects which were hidden to them, have now been brought to light- referring to the state of them being found the Hidayah in terms of their understanding), then you Tafeezu (get satisfaction, in terms of feeling satisfied and relieved) from the Dama’a (the end result of your striving) of what Ara’faa (raised the status and prestige of) the Haqq. Their Quool (conducts and behaviors) then become of those who Amanu and aim to be of the Shahideen (upholders of justice). The word has similar meanings in the ayah 9:92. X-Reference – 5:83, 9:92 . (الدَّمْعِ)

 

DAMMAR (دَمَّرْ) The word is used in Quran in the meanings of to destroy or to kill something stone dead, to break into pieces; to cause damage to something, to lay in ruins; to wreak havoc, to annihilate or eradicate someone or something, to damage, desolate or dilapidate something, to level to the ground, to pull down, tear down, flatten or raze something; to undermine; be annihilated, destroyed, die or perish for instance in Ayah 47:10, “…how Allah Dammara upon them and to the Kaafiren it’s likeness”. Similar meanings of the word are in Ayah 37:136 and 27:51 as well. In Ayah 7:137, “….and Tummat kalemate Rabbeka the Husna A’ala Baniy Israel with what S’abaru and Damarna what Kana they Yas’na’u Fira’un and his Quom…”  means that the message of Allah (Kalemaat) has brought to conclusion (Tammat) the best blessings (Husna) at its peak (A’ala) the Baniy Israel with what they remain persistent and strived towards (S’abaru) and destroyed, cause damage to, tear down (Dammarna) what Firau’n and his nation created and fabricated from scratch (Yas’na’u).  – X-Reference – 7:137, 27:51, 37:136, 47:10. Damarna (وَدَمَّرْنَا)

 

DAMMU (وَالدَّمُ) The word is normally translated as blood for instance in Ayah 12:18, the phrase “with Dammin Kazebin” refers to fake or false blood. However, what is worth thinking is that why would Allah say AL-Dammu in few of its usages in Quran, for instance as per Ayah 5:03 talking about prohibitions, which would mean ‘the blood’ referring to some specific type of blood. In order to identify, what specific type of blood is mentioned in Ayah 5:03, refer Ayah 6:145, with the use of the word Damma along with the explanation of prohibitions without the specific mention of ‘AL’ in front of it, which established the definition of the word AL-Damma “Say, ‘I do not find in what has been Wahi (revealed) to me Muharraman (prohibited) to T’aa’emin (consumption) Yat’a’mahu (for consuming) except that it Yakuna (aim to reach the final status) of Mayyat (death) or Damman Masfuhan (killing, blood shedding)…”  thus, the prohibition related to blood means; Yakun- all such acts and deeds which aim to reach the final end result of Masfuhan- killing or blood shedding – Damman Masfuhan. Thus, the Prohibitions is related to “Yakun Damman Masfuhan”– meaning all such acts and deeds which aim to reach the final situation of killing, dead, or blood shedding. Here it could be interpreted in two ways. In the meanings of no drinking or consuming blood in any way whatsoever, as well as bloodshed being prohibited and all such acts and deeds being prohibited which might result in killing or blood shedding, however if we refer to Ayah 2:30 about the Adam being made Khalifa on earth the arguments by Malaik was “…adam Yasfeka (spilling, flowing) the Damma (blood).” All these ayahs are clearly directing us not to do killing and blood shedding. The same meanings are mentioned in Ayah 2:84, which shows that ‘The Dammu’ as mentioned in Ayah 5:03, is NOT related to consuming flowing blood, but more specifically to killing or blood shedding. Hence prohibition that relates to blood, is more specifically mentioned in ayah 6:145, in terms of killing or blood shedding or being the cause – Yakun of Damman Masfuhun- the killing or blood shedding. Therefore, the prohibition related to Al-Damme– meaning ‘The Blood’ in Ayahs 5:03, 2:173, or 16:115 basically means killing or blood shedding. Therefore, in Ayah 7:133, Allah mentions, “the Damma” as one form of the Azaab- which is not as flowing blood being sent as punishment, but refers to killing or blood shedding of each other as one form of Azaab. One point to note that when Allah says, that one should not Qatal a Nafs without Haqq- Ayah 6:151, it means that even if and when there is Haqq, i.e., someone’s due right to be Qatal (one of the meanings of which is physically killing), even in that case, the Damme- blood shedding, physical killing is not allowed, leading to the conclusion that ‘capital punishment’ is not allowed as per Quran. X-Reference – 2:30, 2:84, 2:173, 5:03 , 6:145, 12:18, 16:115. (دُمْتُمْ;دَامُواوَالدَّم;;دُمْتُ;دِمَاءَكُمْ;دَمًا; وَالدَّمَ)

 

DANEYA (دَانِيَ) The word is used in Quran in the meanings of near, close, next to; nearby; neighboring; adjacent; proximal; proximate; close; touching; next-door or in close proximity for instance as used in Ayah 55:54, 69:23 and 76:14. In Ayah 6:99, after talking about Allah being the one who is the source of all that is received by humanity such as Maa’a- the basis of life- in literal and metaphorical sense- including not just water, oxygen, energy, sun etc. that we all need to survive but also Allah’s message and Hidaya, which is also send down from the sky, as a source of life, bringing to Emaan and on Allah’s path. Then, from the Ma’aa- bases of life, Allah is the one who extracts and draws out all the Nabata- safety, nourishing, nurturing, and growth of all Shayyin- each and everything that exists. Then Allah draws out and extract from Ma’a, life, energy, liveliness and dynamism. Thereafter Allah gives the direct instructions to all of us, with the phrase, “Nukhreju from it Habban Mutarakiban and through the Nakhle of its T’aleha Qinwaanun Daniyantun…” means that from Ma’a you should extract and take out Habban, all that you desire and love, Mutarakiban, which are under your control. Whereas for everything else, which may not be under your control, you should aim for it by first carrying out the process of screening (through Nakhle) of what is hidden and camouflaged inside an outer appearance of such Ma’aa by removing the layers in order to understand, distinguish and explore it (T’aleha) and all such clusters and groups (Qinwaan) which are in your proximity and reach (Daaniya). Thus, first focus of your screening process should be of all that you desire and is under your control. Next should be those clusters and groups, that are in your reach and proximity, but is still hidden.  X-Reference- 6:99, 55:54, 69:23, 76:14. (دَانِيَةٌ)

 

DARABA (ضْرِبَ ) ADRABAU (اضْرِبُوهُ) is normally translated as to beat or to strike. However, the word is basically used in the meanings of setting forth or to advance in terms of going forward, putting forth or putting in front of someone or something etc. for instance as used in ayah 3:156 “…when they Darabu in the earth…”. In ayah 13:17 after describing the creation of the skies, the earth, the rain and the fire Allah says “…thus Yadrebu (set forth) Allah the Haqq and the Baatil…”. In the same ayah 13:17 later on Allah says “…Thus Allah Yadrebu the examples”, where the word is used in the meanings of put forth. The same meaning of put forth is used in ayah 25:9. In Ayah 2:26 “Allah does not Yazriba from making an example…”, here the meaning of the word Daraba is to “set forth”. Similarly in Ayah 4:34, the word DARABU is not used in the meanings of Strike or Beat as is normally misinterpreted as these are not the meanings of this word and also because of the absence of the word BA/WITH which mention something to strike with something, but it is used in the meanings of setting forth or to advance forward in terms of disrupt all forms of interactions, including the sources of providing strength as there are concerns of Nashooz. X-Reference – 2:26 , 3:156 , 4:34 , 13:17 , 25:9 , 43:5. (ضُرِبَتْ;اضْرِبْ;;اضْرِبُوهُ;اضْرِبُوهُنَّ;ضَرْبًا;ضَرَبُو;ضَرَبْتُمْ;ضَرَبْتُم; اضْرِبُوهُ;ضْرِبَ;اضْرِبُوهُ;ضَرَبْتُمْ ; اضْرِبْ ; وَاضْرِبُوا ; فَاضْرِبُوا)

 

DARAJAAT (دَرَجَاتٍ) normally translated as preference as in increased Allah’s bounties by confusing with the word Fadal/fazal or Fazeelat. There are explicit differences between the word Fadal or Fazeelat and Darajaat. On one hand the word Fadal or Fazeelat pertains to all of Allah’s bounties that are needed to live a life in this world, such as Allah’s bounties of spouses, Hidayah, the wealth, children, etc. But on the other hand, the word Darajaat, is more aligned with the day of Akhira, the concept of Accountability. For instance, in the ayah 17:21 “Look how We have given them Fazal (Allah’s Bounties) some of them over others. But the Akhira is greater in Darajaat and greater in Allah’s Bounties”. Thus, the word is used in Quran in the meanings of “in the eyes of Allah” or “preferences to Allah” as a consequence of one’s Amaal and Emaan, as Allah is the only Hikm, the only lawmaker and judge in matters of Deen. Therefore, this word is basically the judgment by Allah for someone based on his/her Amaal and Emaan, for instance in ayah 6:132 “And for all are Darajaat from what they have done (Amaal) and your Rabb is not unaware of what they do”.  Similarly in ayah 3:163 “There are Darajaat near (in the eyes of) Allah and Allah is observing what they do”. The word is used in the similar meaning as preferences or better in the eyes of Allah in Ayah 4:95-96, 20:75 and 8:4. It is also used in the meanings of more in comparison, between the two, in terms of responsibility for instance in the ayah 2:228 when discussing the divorced women’s pregnancy and father’s responsibilities. X-Reference – 2:228, 4:96, 6:132, 8:4, 17:21, 20:75.

(دَرَجَاتٍدَرَجَاتٌ;دَرَجَاتٍ;دَعْوَةَ;دَرَجَاتٍ;دَرَجَة;;دَرَجَاتٌ;دَرَجَاتٍ ; دَرَجَاتٌ)

 

DARAKA (دْرِك) & ADRAAK (ادَّارَكَ) The word is used in Quran in the meanings of ‘realizing or attaining an advanced realization of, understanding of, coming face to face with or getting to the depths of something or its foundations, important parts, or bases’ for instance in Ayah 27:66, “Nay, Adraka their ilm (knowledge) in the Akhira…”  means that they will realize, come face to face, have the advanced understanding of their knowledge in the Akhira- hereafter. In Ayah 4:78, “Whenever you Takunu Yudrekum the Mout…” is talking about the stage you have reached through your own actions, such end destination where you realize, witness or and come face to face with the death. The same phrase as ‘Yudrekahu the Mouth’ with the same meanings is used in Ayah 4:100 as well. In Ayah 36:40, after talking about Qamar going through its different stages, Allah then says, “Not the Shams yanbaghiy for it that you Tadreka the Qamar….”  Means that Shams does not rebel against it as well so that you could have the advance realization and understanding of Qamar. In Ayah 10:90, with reference to Firaun, the phrase is “Adrakahu the Gharaqa” means realize, come face to face, understand the Gharaq. In Ayah 6:103, “Not you Tadrekahu the Abs’aaru and Allah Yudreku the Abs’aar. And Allah is Lateefu the Khabeer” means that you do not have the advanced realization, nor you realize the foundations, important parts and basis of Abs’aar- the enlightenment and wisdom but only Allah does since Allah is Al-Lateef Al Khabeer.  X-Reference- 4:78, 4:100, 6:103, 10:90, 27:66, 36:40. (يُدْرِكُ;تُدْرِكُهُ;ادَّارَكُوا)

 

DARAS (دَرَسْ) & TADRUSUN (تَدْرُسُونَ) is normally translated as study, but it is not just studying of something on the surface level. In fact it is an in-depth study and attaining knowledge, which comes through seeking knowledge in a repeated and frequent manner. The meanings become clear from ayah 6:156 “Unless you say ‘the Kitaab was revealed on the Taifiteen from before us and indeed we were certainly unaware about their Darasatihim” Notice here the use of the word Taifiteen (as two groups) as those who were Daras of the kitaab- Quran uses the word Taifiteen to refer those particular group, a party of people who do the same type of work repeatedly, thoroughly and often. Which shows that Tadrusun or Darasatihim is used here not just in the meanings of studying, but studying in terms of repeatedly studying it and studying it often. Similar meanings are also highlighted in ayah 6:105 “and thus do WE diversify/explain the Ayat so that they may say Darasata, and that we make it Bayyinahu for you a people who have knowledge” Highlights the meaning of the word Daras in terms of studying, revising, knowing, reviewing, researching, exploring, and revising thoroughly, frequently and in repeated fashion. Similar meanings are used in ayah 68:36-37 . X-Reference – 3:79 , 6:105 , 6:156 , 7:169 , 34:44 , 68:36-37. (دَرَسْتَتَدْرُسُون;;دِرَاسَتِهِمْ; دَرَسُوا)

 

DE

DEEN (دِّيۡنِ ) is normally mistranslated as religion but as per Quran Deen is much more than that, it is a way of life, a code of conduct. The word is used in Quran in 4 broad definitions (1) Laws/Rules & Regulations, Boundaries & Parameters for instance in ayah 12:76 “…it was not that he should take his brother under the king’s Deen (laws of the king) unless Allah pleased...” or in Ayah 1:04 as Maalik Youmu Deen – the day of our life which we spend in accordance with Allah’s commandments, laws and rules and Allah is the Maalik of that day of our life (2) Obligations – under Debt for a defined period of time for instance in ayah 2:282 “O you who have Emaan, when you contract a Deen for a specified term, write it down. And let a scribe write between you in justice…” (3) Rewards and punishment/judgment- for instance as used in Ayah 51:6, as recompense, judgment etc. and (4) As per the Fitrat of Allah for instance as per ayah 30:30 “So direct your face toward the Deen, inclining to Hanifan, the Fitrat of Allah…” Thus, Deen are those aspects, those attributes, as per the Fitrat of Allah, that Allah wants to see in us, as human beings.  In ayah 5:03, Allah has told us that the Deen is perfected by Allah, and given to us Na’imat. If we combine all the above meanings, Deen is composed of all those rules, regulations, set of instructions, the commandments given to us by our creator Allah – it is a complete code of conduct, a way of life as perfected by Allah which defines the boundaries of our freedom & our restrictions. We need to comply with these rules as per the Aimaan (the covenant with Allah) to which we are indebted for a specified period of time (until our death). On the basis of these rules; the compensation, rewards and punishments are accorded in this world and the hereafter. These Rules are in accordance with the Fitrat of Allah, bringing out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum. X-Reference – 1:04 , 2:282 , 5:03 , 12:76 , 30:30 , 51:6. (دِينَكُمْ;دِينِهِ;الدِّينَ;الدِّينِ;بِدَيْنٍ;دَيْنٍ;دِينِ;دِينًا;دِينَكُمْ;دِينِكُمْ;دِينِهِ;دِينِهِمْ;لدِّينُ;تَدَايَنْتُمْ;دِينًا;دِينَهُمْ;دِينِكُمْ;دِينًا;دِينِكُمْ;دِينَكُم; دِينِكُمْ;دِينِكُمْ;دِينَهُمْ;دِينَهُمْ;دِينَهُمْ;دِينًا;الدِّينَ;دِينَهُمْ)

 

DEYATUN (دِيَةٌ) The word is normally translated as blood money in the only usage of the word in Ayah 4:92- which is a wrong translation, since the concept of Deyatun is a much broader concept with much wider in scope meanings. If we look at the meanings of the word in classical, medieval Arabic, we would know that the word is used in the meanings of ‘settlement by negotiation, a goodwill mission with an aim to reach a situation of peace, affection, love and friendship” Since the settlement could take any shape or form, and not just limited to payment of blood money, the basic idea is to settle by negotiation and to reach a good will status with the basic end result of peace, love, affection and friendship between the two groups of people, in terms of whatever it takes. Thus, when in Ayah 4:92 Allah says “….And whoever Qatala Mominan Khat’a’an, then Tahareru (bring alive, rescue) Raqabatin (indebted, held captive, suppressed) Mominatin and Deyatun Musallamatun towards his/her Ahlehi…..” here the phrase Deyatun Mussalamatun to Ahlehi, does not mean ‘ payment of blood money’ of peace to his/her family, but this phrase basically means Deyatun- put in efforts for settlement by negotiation, through a goodwill mission with an aim to reach a situation of peace, affection, love and friendship, of Musallamatun- Salama, peace & harmony towards his/her Ahlehi- the caretakers, household, community, family members, etc. Later on, in the same ayah when the phrase “…And if from people between you and between them Kana (final, the end result is that of) a Meesaqun (strong, unbreakable treaty) then Deyatun Musallmatun towards his/her Ahlehi….” Here again the phrase is then Deyatun Musallamatun to Ahelhi, is used in the similar meanings and context. – X-Reference – 4:92 ,  (فَدِيَةٌ;وَدِيَةٌ;دِيَةٌ)

DO

DOUNE (دُونِ) The word is normally translated as besides or excluding but it is in fact used in the meanings of ‘facing, in front of, before or against’ for instance in Ayah 2:94, “Qul, ‘if kanat for you the abode (Daar) of the Akhira near Allah exclusively (Khalis’atan) in front of/facing/against (Doune) the humanity, then wish for the death if you are truthful (Swadiqueen).”  Means that Qul, ‘if kanat for you the abode (Daar) of the Akhira near Allah exclusively (Khalis’atan) in front of/facing/against (Doune) the humanity, then wish for the death if you are truthful (Swadiqueen In Ayah 7:81, “Indeed, you are committed to (Latatuna) the resourceful (Rijaal) as desiring, attracting (Shahwatan) in front of, against (Doune) the resources-starved (Nisaa’a). Indeed, you are a Quomin Musrefun.” This phrase means that you are committed to exploiting, mis-using, manipulating, abusing the stronger and resourceful segment against, in front of and facing the weaker and resources-starved segments who are dependent upon the Rijaal for resources. In Ayah 2:23, “and if you are in any doubt about what is revealed upon the Aabid then commit with Sourat (Cluster of Ayahs) like of it and invite your Shuhada’a Min Doune Allah if you are Swaidequeen- truthful.”  If we translate the word Doune in the meanings of excluding, or instead of, then it would mean that Allah is excluded from the Shuhada’a. Since there cannot be any contradiction in Quran and Allah tells us that Allah is always there, this word is not used in these meanings but in the meanings of facing, in front of and against Allah in terms of asking them to bring your witnesses as well who could face, be in front of and against Allah. In Ayah 3:64, “Qul, Oh Ahla Kitaab, Come to Kalematin equitable between us and between you except that all N’abadu (follow the laws of) Allah and not do Shirk with Allah in anything and not they Yatakhizu some of others as Arbaban from Doune Allah…” this is not saying from besides Allah, or other than Allah, since Allah is the Rab of everything and everyone and Allah is Rabb of the Aalimeen. This is basically saying that in their acts of Shirk, they take up deities as their Arbaab- plural of Rab in addition to Allah, as the concept of their Arbaab- their deities against, in front of and facing Allah. In Ayah 19:81, “Grab hold strongly, seized (Attakhizu) from Doune Allah deities so that they may for them honor and prestige (A’ezan).”  Here the ayah is talking about these people doing Shirk by taking up deities against, in front of and opposed to Allah by following the opposing and contradicting laws of their deities in addition to following the laws of Allah. Since the only hikm in Deen is Allah, and deen is Khalistan- exclusive to Allah, when someone follows any laws in matter of Deen from other than Allah, even when the person is following the laws of Allah as well, this is an act of Shirk and means that the person has taken up deities as against, in front of, and facing the system of Allah.  X-Reference –2:23, 2:94, 3:64, 7:81, 19:81. (دُونِ ; دُونَ ; دُونَ ; دُونِ ; وَدُونَ ; دُونِهِ)

 

DU

DUA’AN (دُعَاءً) DA’WATA (دَعْوَةَ) DAEE (الدَّاعِ) The basic characteristics of the word Duaa is in meanings of calling, relying upon, or seeking help in order to fulfill one’s desires or wish. Duaa is normally translated as prayers or praying to Allah and misunderstood as uttering of words from one’s mouth, or as Duaa by only Muslims to Allah. This is not the correct interpretation of the word Duaa. For instance, refer the ayah 17:11 “Insaan Yada’u for Shaar and Duaau for Khair..” shows that the duaa could be for Shaar as well as for Khair. Similarly, the ayah 13:14 where the Duaa is by the Kafireen, which shows that the meanings of the word is to seek help, ask for assistance and support. This Duaa by Kafireen is in error since they do not have the support of Allah’s system. Only Allah is the one who implements laws and forces of nature and perfect system; only Allah can make anything possible for us; we can ask duaa (help/rely upon) to anyone, but if someone is helping us it means that the person has been enabled and given the ability by Allah’s system to help us- that’s why Allah says “To Allah is the Duaa of Haq”. Quran’s basic focus behind the word Duaa is on Emaan, and doing Sa’aiy which means making a firm determination, a firm objective in our mind to achieve something with firm and solid conviction that we will achieve it with the help of Allah and no one else; then making efforts with our whole being, utilizing all of our resources, faculties and capabilities to its maximum with our full force, attention, energy and strength to achieve that goal. The whole process is DUA’A, meaning seeking help from the system of Allah, while doing Sa’ayee striving with one’s whole being and relying on Allah and Allah’s whole system, laws of nature and laws of Deen to respond in order to achieve the desired results. It’s not just some uttering of words from one’s mouth but the whole concept is built upon action, the concept of Sa’aeey and striving with one’s whole being.  X-Reference – 2:171, 2:186 , 3:38 , 13:14 , 14:39 , 14:40 , 17:11 , 19:04 , 19:48 , 21:45 , 24:63 , 25:77 , 27:80 , 30:52 , 35:14 , 40:50 , 41:49 , 41:51 , 46::05 , 71:06. (دَعَانِ;الدَّاعِ;دُعَاءً;الدُّعَاءِ;دَعَا;يَدْعُوكُمْ;يَدْعُو;يَدْعُو;يَدْعُونَ يَدْعُونَ;يَدْعُون;;ادْعُ;ادْعُ;ادْعُ َ;تَدْعُونَ;تَدْعُونَ;تَدْعُونَ;تَدْعُونَ;يَدْعُونَ;تَدْعُونَهُ;يَدْعُونَهُ;أَنَدْعُو;يَدْعُونَ;دَعْوَاهُمْ;وَادْعُوهُ;تَدْعُونَ; وَادْعُوهُ; ادْعُوا; ادْعُ ; فَادْعُوهُ ; دَعَوَا ; فَادْعُوهُمْ ; تَدْعُونَ ; تَدْعُوهُمْ ; أَدَعَوْتُمُوهُمْ ; تَدْعُوهُمْ ; تَدْعُونَ ; ادْعُوا)

 

DUNIYA (الدُّنْيَا) Quran has used two words, ‘Duniya’ and ‘Ardh’ with both words being translated as the earth, whereas there are distinct differences between these two words. The word Ardh is used in the meanings of the planet earth and all its surroundings include the Sa’ama the sky of the earth as well as referring to one’s specific city, town, country, nation or local habitat. The word Duniya on the other hand refers to this particular time and space of the worldly and temporary life here on earth, during which we have the ability to carry out our deeds and actions based on our free well before the perfect accountability and recompense as aligned with one’s deeds and actions in perfect justice (Akhira) takes place for instance in Ayah 6:29, “And Qalu, not it is except the Hayyat of the Duniay and What we are as Maba’us’een (given specific duties)”. It’s because of this reason that the phrase Hiyaat-ud-Duniay is mentioned alongside with Youm-al-Akhira, Youma Qayamma or Qayyame Akhira for instance as used in Ayah 2:85 where the Hiyaat-ud-Duniya refers to the temporary life based on time and space restrictions that we are living right now on this planet earth; the deeds and actions during which would determine our Akhira, in both the worlds- i.e., both in this world as well as the hereafter. Wheres the Youm-e- Akhira, Youm-e- Qayyame or Qayyame Akhira refers to the well-known and established fact of perfect accountability and recompense that everyone would face sooner or later, starting from this worldly life and continuing to the hereafter for instance as reflected in Ayah 2:114, “…for them in the Duniya disgrace and for them in the Akhira A’zaabun A’zeem.” In Ayah 7:32, talking about Zeenat “….Qul, They are for those who Amanu in the Hayyat ud Duniya; Khalis’atan Youmal Qayyamat…”  means that the Zeenat of Allah is for those who Amanu during this temporary life wherein they are performing the deeds of Amanu (Duniya) and would be purely, solely, exclusively (khalisatan) for them in the Youmal Qayyama- after their perfect recompense is established –X-Reference- 2:85, 2:114, 6:29, 7:32. (الدُّنْيَا;الدُّنْيَا ; الدُّنْيَا ; الدُّنْيَا)

 

DY

DYAAR (دِيَارِ) & DAAR (دَارِ) The word is normally translated as homes but the basic meanings of the word is in terms of a being in a stronghold, a domination, an iron-grip standing, situation, stature or position, for instance in Ayah 71:26, “And Qaala Nuh, ‘Rabbe, do not leave on the earth from the Kaafireen Dyaaran” where the word is not used in the meanings of home, but in terms of the Dua’a of Nuh, not to have the kaafireen remain in stronghold, dominating, iron-grip like situation, position, standing or stature. In Ayah 6:32, when Allah says, “and what is this Hayyat of this Dunya except La’abun and Lahwun. And the Dyaar of the Akhira is Khair for those who observe Taqwa, then not you Ta’qalun?” means that this temporary life here on earth is nothing but a La’abun- past time and Lahwun- entertainment, fun and amusement, whereas the stronghold position of Jannat of the Akhira is best for those who observe Taqwa. We, as humans, are born as per Fitrat of Allah, with our nafs-e-Mut’mainna as per its strongest and dominant with a fixed, stronghold standing of ours in Jannat, but with the passage of time, due to the impacts of environment and Khutuwaat of Shaitan, when people make their Nafs-e-Ammara stronger and have suppressed, silenced and killed their Nafs-e-Mut’mainna, it’s then when they have exited and left that stronghold standing of being in Jannat, which is referred in Quran as per the phrase “Khareju from Dyaar”  for instance as used in Ayah 2:243, “Do you not Ara’a those who Kharaja (exited, left) from their Dyaar…” means that they have left the stronghold position of being as per the Fitrat of Allah and their Nafs-e-Mut’maina and therefore have exited the possibility of them being in Jannat in the hereafter. Thus in ayah 59:2, ‘Allah is the one who expelled those who Kufaru of the Ahle Kitaab from their Dyaarehim (strong-hold settled place in Jannat, aligned with Fitrat of Allah) as the first the Hashar (recompense of their Kufar)….” Has the same meanings and interpretations. In Ayah 3:195 the phrase, “…so those who Haajeru (migrated) and Akhraju (exited) from their Dyaar and Auzu (caused destruction in my Sabeel (Path of Allah) and Qatalu (literally or metaphorically get killed). And Qatelu- not Kafaeran (Hide, conceal) upon them their Syyaat (evil acts) and not admit them to Jannat…” is talking about such people who managed to migrate away from the Fitrat of Allah that they were born with, as a result of which they exited their stronghold position of Jannat and cause destruction and Qatal to the Sabeel of Allah. In Ayah 2:84, “And when we took Meesaq that do not Tasfekuna (free-flowing) your Damaa (bloodshedding) and do not Takrejuna (exit, leave) your Anfusakum (Nafs) from your Dyaar…” This ayah is normally misinterpreted as if Allah is asking you not to kill your own and not to evict your own from their homes, and ‘your own’ is then misinterpreted as those of your own sect or religion, whereas this is not what Allah is saying at all. This Ayah is strongly connected to the earlier Ayah 2:83, asking us to deal with Ahsan, the whole of humanity, to connect people through Salat and commit Zakat. Then in this Ayah Allah is telling us about another foundation of this Meesaq (the unbreakable binding covenant with Allah) to not destroy humanity in any manner whatsoever and not to let our Nafs-e-Mutmainna get evicted from the strong hold position of Jannat. Then in the next Ayah 2:85, “Then, you are the ones, who Qatal (suppress, metaphorically kill) your Nafs and Tukhrejuna (evict) a Fareeq (a group) of you from their Dyaar (stronghold position of Jannat) while supporting each other in Is’m (evil acts) and Audwaan (Animosity & hatred) and they had come to you Asa’ra (being influenced and inspired) by you, you could have Tufaduna (prevented the Azaab for them) while it was prohibited to you their eviction. So do you Amanu (seek knowledge to be at Aman) with some of the Kitaab while you do Kufar (conceal, hide) with some…”  is a self-explanatory Ayah reflective of the current situations of the whole world and the humanity, which is at its most self-destructive stage at that moment, with people divided into various religious groups with animosity and hatred against each other, supporting each other in evil acts and such hatred and influencing and inspiring others to evict their Dyaar as well. And all this is done by Amanu with some part of the Kitaab while concealing and hiding other parts. Here the word Is’m is used in both its meanings in terms of destroying human faculties, abilities, and energy, creating pain & suffering, sadness, reduced energy, losing pace with others etc., due to eviction from their Dyaar- the stronghold position of their Nafs-e-Mutmainna by their Nafs-e-Ammara getting a dominant position instead. X-Reference – 2:84-85, 2:243, 3:195, 6:32, 59:2, 71:26. Dyaar () Dyaar (دِيَارِهِمْ;دِيَارِكُمْ;دَارُ;الدَّارِ; دَارِهِمْ; دَارِهِمْ; دَارَ ; وَالدَّارُ)

 

Alphabet E

EA

EASA IBN-E-MARYAM (عِيسَى ابْنِ مَرْيَمَ) The word ‘Ibn’ is used in Quran in the meanings of building or making or laying the foundation for something or working in alignment with, or walking in the footsteps of someone. The phrase ‘Ibn-e-Maryam’, does not mean child or son of Maryam, as is normally mistranslated, but basically used in the meanings of the person(s) who is laying the foundations for, building, constructing the same way as, and working in the footsteps of Maryam. Just like the phrase ‘Millat-e-Ibrahim’, Which Allah asks us to follow and obey times and times again in Quran, the phrase ‘Ibn-e-Maryam’ holds special significance in the eyes of Allah and as per Deen-e-Islam, which means that both Al-Maseh and Easa are Ibn-e-Maryam, referring to certain characteristics, whereby one can work in alignment with and walk in the footsteps of Maryam. The word ‘Easa’ is similar to the word ‘Adam’ as per Quran. The word Adam means a specific level of humanity with knowledge and it was also the name of one of Allah’s Nabi among other Nabiyeen, but definitely was not the first man on earth. Similarly, the word Easa besides the fact that it was also the name of one of Allah’s Nabi along with other Nabiyeen, is also reflective of certain characteristics and features which is not restricted to ONLY Nabi Easa. For instance, in Ayah 19-30-34, the Quool of Easa Ibn-e-Maryam (عِيسَى ابْنِ مَرْيَمَ) is explained in detail telling us about the conducts and behaviors of those who are Easa Ibn-e-Maryam as those who are Abd (obedient followers of laws of) only Allah. They are the ones whom Allah has given the Kitaab and are appointed as Allah’s Nabiyeen- and they are Mubarak- blessed wherever and whatever they are, since appointed as Allah’s Nabiyeen therefore is one of the greatest blessings of Allah upon the referred nation, community, time and location. Their duties, in addition to delivering of Allah’s Hidayah, the Kitaab, is to establish S’alat and Zakat aligned with the basic parameters of Deen through which they bring life to communities and people, taking them out of darkness and death of Kufar towards the light of Emaan. They are the role models of the concept of Bira’a as per Quran – Ayah no. 2.177. They are appointed by Allah to Aqama the height and prestige of Salama- Salamty, peace and law, submission, obedience to Deen -e- Islam. Their overall conducts and behaviors are Haqq- absolute truth, justice, duties and responsibilities in accordance with duties towards Allah’s Naboa’at.  In Ayah 2:87, tells us that the phrase ‘Easa Ibn-e-Maryam’ is not referring to just Nabiy Easa, but in fact all of Allah’s Rasool, who were appointed by Allah who were either denied or rejected or were Qatal (killed allegorically or physically)- who were all given Bayyinaat and were strengthened with Rooh-il-Qudoos (the process & end result of the revelation). The same message is in Ayah 2:253. The Ayah 3:45-47 inform us about Allah’s Malaik Basharat to Nabi Maryam whose Ism is Al Maseh Easa. The word Ism is used in Quran in the meanings of deep and thorough knowledge. Here the Malaik were giving Maryam the Basharat with the Kalam of Allah, the deep and thorough knowledge of both Al-Maseh and Easa characteristics and features – the basic foundations of how to be Allah’s Rasool, which is the Wajehan- the desired end result, the focus, the attention during this worldly life and due to their acts and deeds during this worldly life, in Akhira, such people are going to be among those who are Muqrabeen (those Qareeb of Allah). These people, both Al-Maseh and Easa, would be responsible to deliver the Kalam of Allah to the people in their communities and promote acts of Is’lah and be of Swalaheen. The reply from Nabiy Maryam in Ayah 3:47, “Qalat, ‘My Rabb how Yakuna for me Waladun and not Yamsasniy Basharun…” This Ayah is not at all talking about being touched by a human being as is mostly mistranslated. The word Massasna is used in Quran in the meanings of discover, unearth, investigate, seek, explore or finding something or someone. Thus here, her reply means that, ‘How can I Yakuna (aim to reach the final destination) of Walad (bring to life, create) the Maseh and Easa (characteristics and features as per Allah’s hidayah) as Ibn-e-Maryam and what Yamsasniy (Massasna me- discovered, sought, found or influenced me) with Bashar (with Shar).  The Ayah 4:171 addresses those who have taken upon themselves as Ahle- the caretakers, the owners of, those responsible for the Kitaab- Allah’s revelations, telling us, that ‘Al-Maseh and Easa Ibn-e-Maryam’, are nothing but Rasool of Allah; since Allah has Alqaha– conveyed, communicate, shed light upon, expose in terms of getting to witness the impacts of the Kalaam (the Kitaab, the Hidayah, the revelations) to Maryam as well as the Rooh of the Kalaam. This ayah shows that Maryam was one of Allah’s Nabiyeen and Rasool and the characteristics and features of Both Al-Maseh and Easa, are Ibn-e-Maryam– referring to such characteristics of Allah’s Rasool, which are Ibn-Laying the foundations of, walking in the footsteps of, working for Allah’s Risalat and Nabo’at just like Maryam did. In Ayah 5:46, after talking about Tourah as embodiment of Allah’s Ahkimaat, Allah’s Hukm related to Qas’as as Haqq and Kutiba from Allah as a source of life, Allah is then telling us about what Allah Qafa’ena – pursued as a followed-up action, in terms of A’ala- height of their As’aar- their impacts and influences, with the help of Easa Ibn-e- Maryam- since All these Rasool- confirmed what is already in their hands of the Tourah- the laws and Mohkimaat of Allah. Allah also gave Easa Ibn-e-Maryam- all these Rasool, the Injeel- the Waaz- in it is Hidayah and Allah’s Noor- which confirms what is already between their hands of the Tourat- the laws, the Hidayah and the Wa’az for those who want to be Muttaqueen. Thus, the use of the phrase Easa Ibn-e-Maryam (عِيسَى ابْنِ مَرْيَمَ) is not referring to just one Nabi, but the characteristics and features of All of Allah’s Rasool, who are Easa Ibn-e-Maryam, as per the defined characteristics as per Quran of this phrase, telling us further that they were strengthened with not only Tourah- the Mohkimaat of Allah, but Injeel- Wa’az and Noor- of Allah to bring people to the Hidayah in order to make them Mutaqueen.  Ayah 33:7 shows that All the Nabiyeen, including the addressee of the Quran, and from Nuh, Ibrahim, Musa and Easa- are all Ibn-e-Maryam, that is walked in the footsteps of Maryam, laid the foundations of Allah’s Naboa’at as Maryam did.  X-Reference – 2:87, 2:253, 3:45-47, 4:157, 19:30-34, 33:7. (بِعِيسَى;عِيسَى ابْنِ مَرْيَمَ;وَعِيسَى; عِيسَى;عِيسَى;عِيسَى;عِيسَى)

 

EI

EIDAN (عِيدًا) The word as used in Ayah 5:114, is normally mistranslated as fair, festival, carnival, gala or a celebration of any sort. But the word is the same as the word Ma’eid for instance as used in Ayahs 10:4, 17:51, 17:69, 22:22 etc. where the word is used in the meanings of ‘returning, repeating or restoring’. We, as human beings, are all created as per the Fitrat of Allah (Refer 30:30)- those desired set of characteristics and traits that Allah wants to see in us as human beings, but later on, due to environment and upbringing we get diverted away from the Fitrat of Allah. Thus, when we’re directed towards Allah’s message, it’s like we have been restored back to where we belong- the Fitrat of Allah, therefore, when in Ayah 5:114, Allah says, “Qala Easa Ibne Maryam, ‘Oh Allah! our Rabb, Anzala upon us Ma’idatan from the Skies Takunu for us Eidan for the Awaleen and the Akhireen and Ayaat from the past. And Arzaqna and you are Khair Ar-Raaziqueen” means that Easa Ibne Maryam asked Allah to reveal (Anzalna) upon us in the gradual phase wise manner (Maidatan) from the skies, so that to lead us to the desired destination (Takuna)- in repeated restorative fashion so as to restore us all back to the Fitrat of Allah, the stage when we were all born (Eidan) for the former people (Awwaleen) as well as the later ones (Akhireen) and as Ayaat from the past. Ayaat of the past, could be reference to the Ayaat of the Kitaab, that were revealed in the past. Indeed, this is how Allah gives nourishment for personality and character development (Arzaqna) and indeed this is the best and source of all constructive efforts (Khair-, opposite of baatil) nourishment (Rizq). X-Reference – 5:114, 10:4, 17:51, 17:69, 22:22. (عِيدًا)

 

Alphabet F

FA

FA’AL (فْعَل) & YAFA’AL (يَفْعَلُ) The word is normally translated as do, doer or deeds but the basic characteristics of these words in terms of a combination of all actions, sayings, conducts and behaviours in terms of accomplishing or achieving a set destination or a desired result for instance in Ayah 26:19, “And you Fa’alat your Fa’altaka and you of the Kaafireen” means that you aim to reach the destination, to accomplish to become a Kaafir, with your such conducts, behaviours and actions the basic aim of which was to be of the Kaafireen. Similarly, in Ayah 2:23-24, Allah says “…then produce a surah like it and call your Shuhadaa (witness) from other than Allah if you are sincere. But if you do not Tafa’alu and can never Tafa’lu…” Means you can never reach the desired destination or accomplish a surah like this. In Ayah 4:147 “What Allah Yafa’al with your Azaab, indeed you Shakartum and A’mantum…”  means what must be the accomplishment and end result of giving Azaab to you by Allah is: they must become Shakir and be at Aman/Have Emaan. Since giving of Azaab is not the end of the hidayah from Allah, it is to end a Zulm and establish a learning lesson for humanity to take the heed and become Shaakir and to be at Aman/have Emaan. It is the same characteristics of meanings that the words like Mafa’ulan are used in Quran in the meanings of accomplishment, fulfillment, destination, end result etc. for instance as used in Ayahs 33:37 & 4:47. X-Reference – 2:24, 4:47, 4:147, 26:19, 33:37. (يَفْعَلُونَ;يَفْعَل)

 

FAASIQ (فَاسِقِ) & FAASIQUEEN (الْفَاسِقِينَ ) Faasiq means a person who does kufur, conceals haq, lies, who is considered unreliable, to be defiantly disobedient and non-compliant, who crosses the boundaries of the rules, laws regulations and commandments given by Allah in Quran would be called Faasiq and he/she would not be able to be nourished and developed as opposed to those who would be nourished, grown and developed staying within those boundaries. Deen embodies those rules and regulations whose basic aim is to utilize the human faculties and resources to its maximum. Therefore, those who remain outside these boundaries will not be able to benefit from these impacts, and would remain malnourished and underdeveloped. As per Ayah 2:26-27, the definition of Fassiq by Quran is someone who breaks the covenant with Allah, disobeying Allah’s commandments, who spreads Fasaad on earth and breaks those (relationships, community, Ummah, etc.) which Allah has ordered to be joined/put together, creating disorder and disturbance within the people, societies and communities. Quran has also termed Kaafir&Zaalim as Faasiq as well as in Ayah 2:59 & 2:99. Therefore anyone who disobeys Allah’s laws, cheats others, creates fasaad, and does not work in accordance with the best interests of the society and Allah’s other creations is a Faasiq. X-Reference – 2:26-27 , 2:59 , 2:99 , 3:81-88 , 5:47-49 , 6:121 , 9:24 , 17:16 , 18:50 , 46:35 , 49:11 , 57:26-27 , 63:06. (الْفَاسِقُونَ;الْفَاسِقِينَ;الْفَاسِقِينَ;يَفْسُقُونَ;فُسُوقَ;الْفَاسِقُونَ;الْفَاسِقُونَ;فُسُوقٌ;فُسُوقَ;فِسْق;لَفَاسِقُونَ;فَاسِقُونَ;فَاسِقُونَ;الْفَاسِقِينَ;يَفْسُقُونَ;لَفِسْقٌ ;فِسْقًا; لَفَاسِقِينَ; الْفَاسِقِينَ ; يَفْسُقُونَ ; يَفْسُقُونَ)

 

FA’EATEENE (فِئَتَيْنِ) The word Fa’eteen is normally translated as two armies for instance as per its use in Ayah 3:13 or as two opinions, or two school of thoughts as per its usage in Ayah 4:88. The word Fa’etu is used in Quran in the meanings of aggression or a group with aggressive, hard-hitting, uncompromising, hostile, forceful, destructive or forthcoming activities, like in a fight, against one another for instance in Ayah 2:249 the phrase is “…But those who were certain that they would Malaqu (meet for accountability with) Allah said, “How many from a small Fa’eatin has defeated a large Fa’eatin with Izan of Allah…”. In Ayah 3:13, while describing the two groups, one fighting in the Sabeel of Allah and another fighting as Kaafireen, the same word Fa’eteen is used to describe two such groups, who are working against each other, in terms of whose activities are opposing to each other. In Ayah 8:48 “And when Shaytaan made Zayyin (pleasant, attractive) to them their deeds and said ‘no one will Ghaalib (dominate) to you today from the people and indeed, I am to you a Jaarun (extremely strong and close connected companion), but when came in sight the Fa’etaane, it turned away…” here again the word Fa’etaane is used to represent such groups which are working against the Shaytaan, in terms of these being aggressive against the Shaytaan (evil) elements, acts and forces. In ayahs 18:43 and 28:81, similar meanings are used in the phrase “not for him/her any from Fa’eatin as Nas’eer…”.  Thus, in Ayah 4:88, translating the word Fa’eateene to represent two opinions or points of thoughts is a wrong translation. The phrase Fa’eateene of Munafiqueen refers to two such groups of people who are working against each other in a forthcoming, active, hard-hitting, or aggressive manner. X-Reference – 2:249, 3:13, 4:88 , 8:48, 18:43, 28:81.   (فِئَتَيْنِ : فِئَةٍ ; فِئَتُكُمْ)

 

FA’EDA (فْئِدَ) & FA’EDATU (فْئِدَةُ) The word is used in Quran in the meanings of hearts and includes, by definition all the associated meanings such as the feelings, emotions, thoughts, viewpoints and opinions for instance in Ayah 23:78, ‘And Allah is the one who Ansha’a (Institutionalize) for you the Sama’a (perceptions) the Abs’aar (visions & planning) and the Afa’edata (feelings, opinions, thoughts & viewpoints)- Little is what you Tashkarun”  Similar meanings, phrase and expression are also there in Ayah 32:9 and 67:23 as well. In Ayah 6:110, “And Nuqallibu their Afa’edat and Abs’aar as what not they Yuminu with it Awwalin Maratin…” means that all of their intentional decisions, based on their closed mindedness was reflective of their Afa’eda- views, thoughts, emotions, feelings, viewpoints, opinions and Abs’aar- vision and planning- all of which were showing that as if they were not Yuminu from the very first time; they had not sought knowledge, did not use their faculties and have not been at Aman with Ayaat of Allah, the Kitaab and Allah’s message from the very first time. Thereafter Allah says in the same Ayah, giving direct instructions to the addressee of the Quran as “….and Nazarahum them from T’ughyaniy Ya’mahun” ­in terms of cut off, end your association with them and they should be left in their extreme transgression- Tughyani wandering and transgressing away from the path of Allah as a consequence of their behaviors of following Taghut- include each and everything such as people, beings, things, laws, judgments, rulings, books, elements, systems, etc. which they follow instead of Allah’s revelations, the Kitaab in state of extreme transgression and crossing of boundaries. In the subsequent Ayah 6:113, “And so that you S’agha (incline) to it (Allah’s message) Afa’edat of those who do not Yuminun with Akhirat…”  meaning that you should endeavor to incline the feelings, emotions, thoughts, viewpoints and opinions towards Allah’s Nabo’at, the message. X-Reference- 6:110, 6:113, 23:78, 32:9, 67:23. (أَفْئِدَةُ;أَفْئِدَتَهُمْ)

 

FAHASHA (الْفَحْشَاءِ) The word Fahasha is normally translated as indecent and immoral acts and assumed to be connected to one’s Libaas- again mistranslated as outer garments. If we look at all the usages of the word in Quran, the word in the basic sense means ‘to cross the boundaries of Deen and go against the explicit divine instructions as communicated to us through the Quran’. The concept of Fahasha is explained beautifully in Surah Al-A’raf- Ayahs 7:19-25 discuss the explicit divine instructions of never to Aqraba the Shajar, i.e., consider of value, go near under the influences of Shaytaan such selfish, arrogant and egoistic acts that lead to divisions, discord, disagreements and animosity in society. Thereafter Ayahs 7:26-27 discuss Allah’s message and Hidayah as Libaas, that provides shield and covering by engulfing one from all sides and how our forefathers were tempted by Shaytaan to disengage, withdraw and remove them from this Libaas. Then, in Ayah 7:28, “and when they commit Fahasha, Qalu, ‘Wajadna upon it our Abauna and Allah Amar with it’. Qul, ‘Indeed Allah does not Amar with Fahasha’e. Are you Taquluna A’ala Allah what not you Ta’malun” if we translate the word Fahasha here as indecent and immoral acts then, how can anyone embed such laws in Deen by saying that these are from Allah? The word Fahasha basically refers to such acts that are done in rebelliousness of, contradiction and opposition to explicit divine instructions, Allah’s laws and commandments under the influence of Shaytan and by taking Shayateen as one’s Awliya- close friends, confidants, benchmark and inspiration under whose footsteps they follow. Thus, it means that whenever they commit such acts of Fahasha, they would reflect from their conducts and speech that it was our forefathers who have replaced and switched the Libaas (Allah’s message, laws and Hidayah) with these acts. Whereas we should counter them, by saying how can Allah, contradict Allah’s own laws, or is it that you don’t even know what Allah laws are, since you are not aware that these laws contradict those of Allahs? The meanings of Fahashi are much broader in scope to refer to committing such acts which are in direct opposition and rebelliousness of the laws of Allah and it’s because of this reason acts of Fahasha are mentioned as specific prohibitions as per Quran for instance in Ayah 16:90 “Indeed… and Allah forbids (Yanha) Fahasha and Munkir and…”. Fahasha is also termed as among Khutuwaat of Shaiytaan as per Ayah 2:168-169 and 24:21. The Ayah 2:168-169 also tells us that the concept of Fahashi is against the concept of Tayyibaat- acceptable and lawful as allowed as per laws of Deen. X-Reference – 2:168-169 , 7:27-28, 16:90 , 24:21. (الْفَوَاحِشَفَاخْشَوْهُمْ;وَالْفَحْشَاءِ;بِفَاحِشَةٍ;ِالْفَحْشَاءِ;فَاحِشَةً;الْفَاحِشَةَ;بِفَاحِشَةٍ;فَاحِشَة;;بِالْفَحْشَاءِ;فَاحِشَةً;الْفَوَاحِشَ; الْفَاحِشَةَ)

 

FAIZU (َفِيضُوا) & AFAZTUM (أَفَضْتُمْ) AFEZU (أَفِيضُوا) normally mistranslated as ‘depart from’ or ‘return from’ as in the ayahs 2:198 to 199. But the basic characteristics of the meanings of these words in the terms of being completely satisfied in terms of fulfilling of one’s hunger, thirst, desires, witnessing the results of one’s efforts and striving for instance, in Ayah 5:83, after talking about those who are Faasiquon, when Allah says, “and when Sama’eu what Anzala upon the Rasool, Tara’a A’enehim them, you Tafezu from the Dama’a of what A’rafu’ of the Haqq. They Yaquluna, ‘Our Rabb, We Amanu, then Aktubna us along with the Shahideen.”  Means that when those who are Faasiquon, were disobedient and outsides the boundaries of Deen, when such people Sama’eu (give undivided attention, with all their intellectual presence and complete focus with the intention to follow in complete obedience) the Kitaab, the Hidayah (what is Anzala upon the Rasool), then Ta’raa (observe, witness, come face to face) with their A’enehim (their enlightened vision, the aspects which were hidden to them, have now been brought to light- referring to the state of them being found the Hidayah in terms of their understanding), then you Tafeezu (get satisfaction, in terms of feeling satisfied and relieved) from the Dama’a (the end result of your striving) of what Ara’faa (raised the status and prestige of) the Haqq. Their Quool (conducts and behaviors) then become of those who Amanu and aim to be of the Shahideen (upholders of justice).  The word has similar meanings in the ayah 9:92. In the ayahs 7:50, “and the companions of the fire will call upon the companions of the Jannat, ‘afeezu (fulfill our needs and desires) upon us from the Ma’aa (basic necessities of life) and from whatever Allah has given to you as Rizq….”. X-Reference – 2:198-199 , 5:83 , 7:50 , 9:92 , 10:61 , 24:14. (تَفِيضُ;أَفَاض;أَفَضْتُمْ;أَفِيضُوا;فِيضُوا;أَفِيضُوا)

 

FAJAR (الْفَجْرِ) the word is normally translated as dawn or the emergence of light. Although the word is used in these meanings in terms of dawn, emergence of light, or something to appear or becoming obvious, but the word is used in multiple meanings as well for instance in Ayah 2:60, “And when Musa asked Astasqa for his Quom, then WE said to him, ‘Adraba with you’re A’saa the Hajar. Then Anfajarat from it…” here the word Fajarna, is used in the meanings of gushed forth, in terms of surging of wisdom and knowledge from the Ayaat of Allah. Similarly in the ayahs of chapter 97 “Indeed, we have revealed in the Lailate the Qadar (power/decree) and what can you know ‘what is a lailat of the Qadar. Lailatu of the Qadar is Khair than a thousand Shahar (periods/durations). Descend the Malaik and the Roohu therein with the permission of their rabb for every amar. Salamun in it until Fajar” Is not talking about one particular night, but the whole duration of darkness and hardship, during which the revelations started and brought everyone from darkness to light, until the emergence of the light, the Noor, through which came wisdom, knowledge and Hidayah. In ayah 89:01-2, “And the Fajar, and the Lyaalin Asharin” means the Fajar and the Lyaal (plural of Laily) are synchronized, coming and going in close comparison to each other. This also shows the Fajar as opposed to that of Layl. If Layl meaning periods of darkness, confusion, misguidance, worst of humanity etc. then Fajar refers to enlightenment, humanity at its best, period of Hidayah and guidance etc. It’s because of this that Allah says in the subsequent Ayah no. 89:05, “Is in that Qasamun for those who understand?” is not talking about oath or swearing as is normally mistranslated but a clear separation and distinction of Fajar from the Layl. In Ayah 2:187, “Uhilla upon you Lailata the S’yyaam the Rafas’u towards your Nisaa. They are a Libaas for you and you are a Libaas for them. Allah knows that you Takhtanun your Nafs, so Allah Ta’aba upon you and A’afa on you. Then now Basharuhunna and Abtaghu what Kutiba Allah upon you and Kulu and Ashrabu until Yatabbyan to you the Kha’etu AlAbyazu from Kha’etu Alaswad of the Fajar, then complete the Syaam till Layl…” after asking us to do Touba for you engaged in Ra’fa’su (indecent, impolite, improper, rude or unkind) behavior towards your Nissaa, those people who are working for you and dependent upon you, during the darkest period of the times that need to be S’iyaam, retrained and put an end to, during which you used your authority, to engage with your Nissaa in pride and arrogance and that is how you deceived and went against your Nafs but you are as dependent upon them as they are upon you. Therefore, you should ‘Taaba Allah towards you’– by doing Is’lah- making amends, reforms, so that you get Afa’a of Allah- generous and in abundance blessings from Allah, Allah then says “Then now Basharuhunna and Abtaghu what Kutiba Allah upon you…” means that after you have carried out a process of Touba, you should consider them your friends, close associates and allies and Abtaghu- aim for what Allah has Kutiba (made compulsory) upon you, which is to S’iyaam such injustices, then “Kulu and Ashrabu until Yatabbyan to you the Kha’etu AlAbyazu from Kha’etu Alaswad of the Fajar” means that Kulu (engage in, seek benefits from, consume and use) and Ashrabu (overwhelmed, dominated by) all resources as available to you including Allah’s Hidaya, until thread of the Abyaz (distinct and obvious aspects) of Fajar (wisdom, Hidayah, Noor of Allah) becomes Bayyin (distinctly separate) from the thread of Aswad (unobvious, blurred aspects) of the Fajar (Allah’s Hidayah, the noor).  X-Reference – 2:187.  (الْفَجْرِ;يَتَفَجَّرُ)

 

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

 

FALAH (فْلِحُ) & MUFLEHUN (مُفْلِحُونَ) & TUFLEHUN (تُفْلِحُونَ) The word is normally translated as being successful or successful ones and used in Quran as opposed to the word Khaasireen for instance as used in Ayahs 58:19 & 58:22. The basic meanings of the word Khaasirun are in terms of killing, suppressing or weakening (Qatal) and losing the effectiveness of one’s conscience (Nafs-e-Mut’mainna) and those aspects of Fitrat of Allah that we’re born with, that Allah wants to see in all of us, by not paying attention to it, as a result of which they end up strengthening the influences and impacts of Shaitan that compels one to do injustices and Zulm (Nafs-e-Ammara) against their own loved ones (Ahle) with the result that they are effectively the unsuccessful ones in both the worlds, the temporary life here on earth as well as the hereafter (Akhira). Thus, as opposed to Khaasireen, the word Muflehun, or Tuflehun, means strengthening those aspects within oneself that are reflective of Fitrat of Allah and our conscience that save us from committing bad deeds (Nafs-e-Mut’mainna), as a result of which Nafs-e-Ammara gets weakened and the person is successful not only in this world but also in the hereafter. There are many Ayahs in Quran with the use of the words Muflehun and Tuflehun in these meanings, wherein the end of the Ayah mentions the phrase “So that you be Muflehun, or Tuflehun) for instance Ayah 5:35 and 7:69 or the phrase “those are the Muflehun” for instance as used in Ayah 64:16 or Ayah 30:39.  In the Ayahs of Surah Baqra, the word Muflehun is used in Ayah 2:5 to refer to those who are Muttaqueen. In Ayah 58:22, “…. Those are the Hizbu Allah. No doubt, they are Hizba of Allah- the Muflehun.” Here the Muflehun ones are described as those who are ‘Hizba Allah’ referring to those who are steadfast and persistently working on the Sabeel of Allah and are firm in being at Aman, as well as their Aiemaan- covenant with Allah, so much so that nothing and no-one can turn them against Allah and Allah’s Risalat- the message and the Rasool- who is delivering that message. In Ayah 7:157, “…So those who Amanu with it (the Hidayah) and Azaruhu him (the Rasool, the Nabi), and be Nas’eer to him and obey the Noor (the Risalat) which Anzala with him, those are the Muflehun”. Here as criteria and process of being Muflehun, Allah is asking to Amanu, then Amanu with the Rasool, then Azarul the Aemaan, that is corroborate, strengthen and fortify one’s A’emaan – covenant with Allah and then be the Nas’eer to the Rasool. Then and only then one will be of Muflehun. X-Reference – 2:5, 5:35, 5:91, 7:69, 7:157, 30:39, 58:22, 64:16.  (تُفْلِحُونَ;تُفْلِحُونَ;يُفْلِحُ;يُفْلِحُ;الْمُفْلِحُونَ;الْمُفْلِحُونَ; تُفْلِحُونَ ; الْمُفْلِحُونَ)

 

FALAK (الْفُلْكِ) The word is normally mistranslated as ships or skies but the word is basically used in Quran in the meanings of things or beings who are indulged and fixed in defined orbits, behaviors, actions and routines for instance in Ayah 21:33, “And Allah is the one who created the Layl and the Nahaar and the Shams and the Qamar—all in Falakin they Yasbahun”  meanings that all of them are fixed in the predetermined orbits and movements from which they cannot deviate from as they Yasbahun, strive through consistent efforts day in day out without any change.  In Ayah 2:164 “Indeed, in the creation of the skies and the earth and the Akhtelafe (Alternation- coming one after another) of the Layl (Darkness, night) and the Nahare (light, day) and the Fulke which is Tajri in the Bahar (sea) with what benefits the humanity…” Here Allah is not talking about the Falak (mistranslated as ships) that Tajri (mistranslated as sails) in the sea, but is referring to the fixed movements and processes of the natural cycles of rain which is formed from the clouds, into the sea, then back into the clouds and so on so forth. Similar meanings are there in Ayah 14:32 and 22:65. In Ayah 7:64, talking about Rasool Nuh, “Then Kazabu him, then Anjaena (saved/rescued) him and those with him from the Falake and Aghraqna (drowned) those who Kazabu with the Ayatena. Indeed, they kanu Quomin (established, strengthened) A’meena (blind followings)” is not talking about rescuing Nuh and those with him in a ship, but basically freed and rescued them from such consistent acts, rituals, traditions and actions of blind following of others which are done in direct opposition, denial, making fun of or ridiculing the Ayaat of Allah. X-Reference – 2:164, 7:64, 14:32, 21:33, 22:65. (الْفُلْكِ)

 

FALAQ (فَلِق) FAALIQ (فَالِق) The word Falaq means cutting; dividing; division; severance; severing; splitting; sundering; halving; intersecting and therefore also used in the meanings of the day break, the first appearance of the light in the morning – aurora; dawn; as well as first leave, stem or shoot growing from a seed in the meanings of beginning or birth of something for instance in Ayah 26:63, “Then Auhe’yna (influenced the behaviors) to Musa that Adraba (set forth) with your A’es’a’a (staff, Allah’s Ayaat) the Bahar (the opposite of Birra),n then Anfulaqa (cause the birth of, the beginning of)…” . The word Faaliq, therefore, refers to Allah, who carries out the process of birth of each and everything in the universe for instance in Ayah 6:95, “Indeed, Allah is the Faaliqu the Hubbe and the Nawa- Yukhrij the Hayya from the Mayyat and Mukhrij the Mayyit from the Hayya- That is Allah…”  means that Allah is the one who cause the birth of all that attracts, is loved, cherished, desired and liked, as well as the desired destinations, decisions, intentional decision making etc. The same phrase can also be interpreted to say that Allah is the one who cause the birth of All of Allah’s system, laws of deen, of natura, creation of humanity on Fitrat of Allah, and Allah’s message that is all the processes and systems of Allah as well as all the end destinations, the planning and the designing. In Ayah 6:96, “Faliqu the As’baahe and Ja’ala the Layl Sakana and the Shams and the Qamar Husbanan- that is the Taqdeer of the Azizu the Aleem” is describing Allah as the one who created each and everything, carries out the processes of the birth of all including the characteristics of Layl- the night and darkness as Sakanan- meaning rest, lack of any activities or growth, etc. and the characteristics of Shams and the Qamar as that of Husbanan- measured, calculated, whereby each and every aspect related to Shams and Qamar, such as their orbiting on their own axis, as well as around another astronomical body, is calculated and measured. That is the Taqdeer, the power, abilities, calculations, measurements and the skills of Allah who is the peak of all izzat, respect, prestige etc. as well as all knowledge and wisdom and who is the Faaliq- the beginner, the one who caused the birth of everything and everyone.  X-Reference- 6:95, 6:96, 26:63. (فَالِقُ;فَالِقُ)

 

FAQA’U (فَاقِعٌ) the word is normally translated as bright or shining. However, the word basically means healing, treatment of the sick, in terms of getting better in health, in terms of illness being treated and the person is back in health. Thus, while discussing the distinctive features of the Baqaratun (the discord, divide, sects making, man-made laws to create discord in society) that Allah has Amar (ordained) to Zabiha (part with for good, deprive themselves, separate for good), in Ayah 2:69 is described by the phrase “It is Baqaratun, S’ifra’a Fa’qeun Lunuha Tusurru the Naazireen” meaning the Baqaratun is that kind of split in the society which is a S’far’a (has useless and futile impacts as) Fa’qeun (in terms of any treatment, healing, or any benefit whatsoever); but in spite of the fact that it’s futile and useless but for the Naazireen (those who observe and see), it’s Lunaha (distinguishing aspects of it being futile and useless) is Tussurru (hidden and concealed). X-Reference 2:69 . (فَاقِعٌ)

 

FAQAHU (فْقَهُو) YAFQAHU (يَفْقَهُوهُ) The word is used in Quran in the meanings of understanding or perceiving something with the full use of one’s intellect, thinking, reasoning and all faculties, for instance in Ayah 18:93, “Until when he reached between the two mountains, he found besides them a community who did not Yukadona (make efforts) Yafqahun his speech” it means that the people of that community did not make attempts to understand, perceive with their intellect and reasoning his speech. Similarly, in Ayah 4:78 after detailing different types of events that happen Allah says “…what is with these people that they do not Yakaduna Yafqahuna Hadeethan” as to why do these people do not make attempts (Yakaduna) to understand with the full use of their intellect, faculties and reasoning (Yafqahun) as to what is happening all around them (Hadeethan). In Ayah 9:87, “…T’ubea’a upon their Quloob, so they will not Yafqahun” means that the manifestation of their actions and conducts to become their nature and permanent part of their personality (T’ubea) is that they will not seek knowledge, use intellect and reasoning neither use any of their faculties to understand or perceive anything (Yafqahu) since being set in their preconceived notions, their acts of kufar and shirk, their closed mindedness. In Ayah 6:25, “And among them are those who Yastameu’ Aleyka. And Ja’alna A’ala their Quloob Akinnatan that Yafqahu’….” Means that ‘And among them are those who listened in the past with complete intellectual presence (Yastameu), but due to the fact that their intentional, perceived decision making (Qaloob) was not able to be based on their perceptions, intellect and their faculties since it was sealed, impenetrable and blocked to be influenced (Akinnatan) at a very high levels, reflecting complete seal and impenetrable levels of their fixed, pre-conceived and closed minds (A’ala) that their ability to understand anything, with the full use of their intellect & faculties (Yafqahu’), was not possible. –X-Reference, 4:78, 6:25, 9:87, 18:93. (يَفْقَهُوهُ;يَفْقَهُونَ;يَفْقَهُونَ ; يَفْقَهُونَ)

 

FAQUEER (فَقِيرًا) the basic characteristics of this word is in the meanings of someone who is poor or needy. In ayah 3:181, the word is used as an opposite to Ghani, which means someone who is rich, free of any need or self-sufficient. Therefore, as an opposite to Ghaniy, the word Faqueer would mean someone who is needy, poor, deprived disadvantaged, destitute or underprivileged, for instance as used in ayah 35:15 “Oh Mankind, you are those who are the Fuqara of Allah, which Allah is Ghaniy and Hameed”. Similarly in ayah 28:24 “...My Rabb, indeed, I am of whatever you send to me of Khair Faqueer” Here it is used in the meanings of ‘in need’ or ‘desiring of’. In ayah 2:268 “The Shaiytan promises you the Faqra and enjoins you with fahashi, while Allah promises you Maghfirat and Fazal…”  Here the word Faqara is used as an opposite of Fazal, which means Allah’s bounties such as Allah’s revelations – which guide humanity towards the right path as well as all the economic benefits such as money, wealth and property. The word Fazal is also used for the 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. Therefore, as opposed to Fazal, the word Faqra would mean the deprivation, destruction and scarcity of all/any of these Fazal of Allah. X-Reference – 2:268 , 3:181 , 4:06 , 28:24 , 35:15. (فَقِيرًا;فَقِيرًا)

 

FARAD (فُرَاد) & FARADA (فُرَادَىٰ) The word is used in Quran in the meanings of something being done individually, as opposed to the word Mas’na which means being done in support and cooperation of each other for instance in Ayah 34:46, “Qul, ‘I only advise you with Wahid that you Taqumu for Allah Mas’na and Farada…”  where the word is used as opposed to the word Mas’na, meaning in groups, altogether, crowds or congregates and in support and coordination of each other. Thus, as opposed to the word Mas’na, the word Farad would mean alone, individually, independently or something being done alone, exclusively, discretely or separately for instance in Ayah 19:80, “And will inherit what he/she Yaqulu and give/take/come Faradan” means independently of anyone else, alone, and individually. Similar meanings are in Ayah 19:95, “And all of them will come to Youma (well-known event) of the Qayyamat (recompense as per Deene-Qayyama) Faradan”.  In Ayah 21:89, “And Zakariya when he Nada to his Rabb, ‘Rabbe, do not Tazrany (leave) Faradan and you’re Khairu of Waris’een” means do not leave me alone and isolated. In Ayah 6:94, “And certainly, Ja’ituma (brought to fruition to all) Faradan (individually, discretely) as what created you Awaal…” X-Reference- 6:94, 19:80, 19:95, 21:89, 34:46. (فُرَادَىٰ)

 

FARAQ (فَرَقْ) & FURQAN (فُرْقَانَ) means to make distinctly clear and separated in terms of distinct differences. Therefore, in the ayah 2:136 the phrase “we do not Nuffariqu” would mean “we do not create any farq, any distinction, any difference, any separation or division between any of the Nabi- we consider all as equal in importance and significance”. Alfareeq word is therefore used for those who are distinct or separated as a group from the rest, as in the meanings of a party or a group. Alfarq is used for a scale, a criterion; The word is also means to distinctly separate the right from the wrong as in Furqan; or to make evident the right path from the wrong one; Quran is called Furqan, that is the ultimate criterion that makes distinctly evident the right from the wrong, the right path from the wrong path, the Haqq from the Baatil, the Kufr from the Emaan etc. those who divide and create divisions are called Yufriqoon as in 2:102 and have been asked not to be divided as in ‘La tufraqo’ in Ayah 3:103  X-Reference – 2:102 , 2:136 , 3:103 , 4:150 , 5:25 , 6:159 , 7:30 , 8:29 , 9:122 , 24:48 , 30:94 ,  42:14 , 65:02 , 77:04. (وَفَرِيقًا;فَرِيقًا;فَافْرُقْفَرَقْنَا;وَالْفُرْقَانَ;الْفُرْقَانَ;فَفَرِيقًا;فَرِيقٌ;فَرِيقًا;فَرِيقًا;الْفُرْقَانَ;وَالْفُرْقَانِ;نُفَرِّقُ;نُفَرِّقُ;نُفَرِّقُ;تَفَرَّقُوا;فَرِيقٌ;يَتَفَرَّقَا;يُفَرِّقُوا;يُفَرِّقُوا;;الْفَرِيقَيْنِ;فَتَفَرَّقَ;فَرَّقُوا;وَفَرِيقًا;فَرِيقًا ; فَرِيقًا)

 

FARASH (فَرْش) & FARSHAN (وَفَرْشًا) The word Farash is normally translated as either ‘some form of meat’ as used in Ayah 6:142; as ‘we have spread it’ as per Ayah 51:48 or as ‘couches or resting place’ as in Ayahs 2:22, 55:54 or 56:34; basically, translating the same word in entirely opposite and different meanings as per its’ different usages in Quran. The word, however, is used in Quran in terms of ‘means of survival, stability, habitat and growth’ for instance in Ayah 2:22, “Allah is the one who has Ja’ala (appointed) for you the earth as Firashin (means of survival, stability, habitat & growth) and the sky as Bina’an (Canopy/protection) …” Similar meanings and usages are in Ayah 51:48, “And the earth Farashna, then Na’am the Mahidun”. In Ayah 6:142, “And from the Ana’am hamulatan and Farshan- Kulu from what Allah Rizqaqum you…”  means that from the blessings of Allah- Nai’mat, and what is carried within these blessings as well as their Farashan- the means of survival, stability, habitat and growth, one should Kulu- benefit from, consume, use, utilize, as is provided by Allah as Rizq- ways and means of personality and character nourishment and growth.   X-Reference- 2:22, 6:142, 51:48. (وَفَرْشًا)

 

FARAT’NA (فَرَّطْنَا) The word is normally mistranslated as either neglected or excess whereas these are incorrect translations, because the basic meanings of the word is in terms of ‘to go against the laws of Allah as mentioned in the Kitaab’, which is only done by us as humanity, since we, as humanity, are given the free will and the freedom to choose and decide our own actions, which may or may not comply with what Allah has Kutiba, made obligatory, ordained upon us. The word Farat’na is used in Quran in direct reference to Al-Kitaab and its couple of meanings. Although the word Al-Kitaab also refers to our books of deeds for the purpose of accountability, but with specific reference to the use of the word Farat’na, the relevant meanings of the word Al-Kitaab would be either with respect to Al-Kitaab as 1) The book of scripture documenting all that Allah has Kutiba- written, ordained and made obligatory upon us as humanity or 2) All the laws of nature that have been created, written and set in motion by Allah, which, for other than humanity, have been fixed, not changeable and nothing can divert or fail to comply with these laws, as they are not given the freewill for instance 6:38, “And what of Da’abatin in the earth and not T’aeer Yat’aeer with its Jenahehi except Ummamun like you- what Farat’na in the Kitaab of Shayyin then towards their Rabb- they Yahsharun.” Telling us that of all the creations on the earth, weather living things or non-living things, whether on land, in air or in water, on the planet earth, whether in the space, including all the planets, moon, stars, all astronomical objects, all are bind, follow and are assigned these natural laws, on the basis of which Allah has created and set in motion the whole universe- all these laws are mentioned in the Kitaab for them, from which they can never divert away from- they obey these laws willingly or unwillingly, except us as human beings, who have been given created on the basis of Fitrat of Allah at birth, were given the freewill and freedom to choose and decide whether we want to remain/align back ourselves to the Fitrat of Allah as well as to follow the laws of Allah. For us as well, these laws are also mentioned in the Kitaab, but we, as well as our Ummam, our foundations, our ways and means, our methods-are the ONLY exception that can divert away from these laws, and can chose not to abide by these laws. Hence the meanings of the word Farat’na basically means to go against the laws of Allah as mentioned in the Kitaab for instance in Ayah 6:31, “Indeed, Khasara are those who Kazabu with Alqa’a of Allah until when Ja’aa them the Sa’aath Baghtatan, Qalu, ‘Ya-Hasratana A’ala over what Farat’na in it…” talking about those who have lost their Nafs-e-Mut’mainna (Khasara) and who reject, deny, make fun of (Kazaba) the concept of meeting their Rabb for the purpose of accountability (Alqa’a), until when is brought to fruition (Ja’aa) to them the happening of perfect recompense based on their actions (Sa’ath) within which they get immersed (Baghtatan)- then they would feel remorse, sad and regret (Hasratan) at the highest level (A’ala) over what they diverted from, not abided by and complied with (Farat’na) with respect to those aspects of the Kitaab that advise us regarding the well-known aspects of accountability. In Ayah 18:28, where the word ‘Furut’an’ is mistranslated as excess, the phrase is “..and they obey their Hawan and Kana Amar of Allah Furut’an” whereas, here as well the word is used in the similar meanings of going against, diverting away from, not abiding by the laws, the Amar of Allah, as per the Kitaab. Similar meanings are there in Ayah 20:45 as well. X-Reference, 6:31, 6:38, 18:28, 20:45.  (فَرَّطْنَا;فَرَّطْنَا;يُفَرِّطُونَ)

 

FAREHU (فَرِحُوا) The word is normally translated as rejoice but the usages of the word in these meanings does not make sense for instance in Ayah 28:76, “Indeed, Qarun was from Quome Musa but he Bagha (rebelled in opposition) upon them. And We gave him of the treasures what indeed were the keys that would burden strong people as possessors of great strength when Qala to him his Quom, do not Tafrah. Indeed, Allah does not like the Mufreheen”  here if we translate the word as rejoice, the phrase would be that ‘do not rejoice as Allah does not like those who rejoice’. The word is described in Ayah 57:23, “So that you may not grieve over what has escaped you and do not Tafrahu with what Allah has given you. And Allah does not like every Mukhtaal (Self-deluded) Fakhur” is describing the concept of the word as those who are self-focused in self-praise and ego, who are self-deluded and who boast by being proud, arrogant, self-focused and too full of themselves over what Allah has given them. Thus, when Allah says in Ayah 3:188, “Do not Tahsabna (Assume, think about) those who Yafrahuna with what is given and they love that they are praised with what not their doing, so do not Tahsabnahum (think about them) with escape the Azaab and for them is a painful Azaab”  where the word Yafrahuna  is used to reflect them being boastful, all self-praise and self-ego about something which is not their doing, something that they have been given without their earning for it and them feeling boastful about it wanting others to praise them as well as them being too self-focused with selfish interests and focus only. In Ayah 6:44, “So when they Nasu (abandon, leave, forsake) what they were asked to do Zikar of with, then Fatahna (they were exposed) upon them the Abwaab (gates of opportunity) of every Shayyin (Aspect, element, thing, event) until when they Farahu with what was given, they were Akhazna (seized) Baghtatan (immersed in it) then will they Mublesun”  where the word is used in the same meanings of being boastful, feeling proud, arrogant, too self-focused, and involved in selfish interests only. X-Reference- 3:188, 6:44, 28:76, 57:23. (فَرِحُوا)

 

FARJAHA () is normally translated as chastity or modesty but these are wrong translations, the word is used in Quran more in the meanings of someone’s or something’s weaknesses, blemishes, low points etc. For instance In ayah 21:91 when talking about Maryam mother of Nabi Easa “and she is the one who Has’anat Farjaha (her weaknesses)…” meanings that she guarded, kept all locked up and protected, surrounded by shield from all sides, all her weaknesses. Similar meanings and context are used in ayah 66:12 X-Reference – 21:91 , 66:12

 

FARZ (فَرَضْ) FARIZATA (فَرِيضَةً) FAA’RIZ (فَارِضٌ) MAFROOZ (مَفْرُوضًا) All these words share the same characteristics of meanings and usages in Quran in the meanings of obligation or something that is compulsory or mandatory. For instance, in Ayah 2:197, the phrase “Whoever made it faraz upon him/herself ” is used in the meanings of compulsory or mandatory or obligatory. Similarly in Ayah 28:85 when Allah says “Indeed, Allah has made it Farad upon you the Quran” the word is used in similar meanings. The same meanings of the words “Tafrezu’, Fareezatan, Faraztum & Fareezate” as used in Ayahs 2:236-237, 4:24, 4:11 and 9:60. In Ayah 2:68 while discussing the characteristics of the Baqaratun (the discord, divide, sects making, man-made laws to create discord in society) that Allah has asked Bani Israel through Nabiy Musa to Zabiha- Part with, separate from, disconnect with for good, the phrase is “Baqaratun Not Faariz and not Bikrun A’waanun between that”  which is normally mistranslated as ‘cow that is neither old nor young but middle aged between that’ whereas this is not at all what Allah is saying. In fact, this phrase means that ‘Baqaratun is that kind of discord and divide in society that is neither Faariz (ordained as mandatory) nor is it any Bikrum (the first time, unprecedented, novel thing) to be A’waanun (helped, cooperated with each other or promoted) between that (i.e., between and in the Baqaratun). The use of the word Faariz, here could also be interpreted as you’re not the Faariz- the imposter of Faraz (mandatory laws) in Deen- meaning you’re not the one who could propose any law as Faraz, obligatory and compulsory, only Allah is the Hikm- the lawmaker in Deen. X-Reference – 2:68, 2:236 -2:237 , 4:11 , 4:24 , 9:60 , 28:85. (فَرَضْتُمْ;َرِيضَةً;فَرِيضَةً;الْفَرِيضَةِ;فَرِيضَةً;مَفْرُوضًا;تَفْرِضُوا;مَفْرُوضًا; فَارِضٌ)

 

FASAAD (فْسِادُ) & MUFSID (الْمُفْسِدَ) The word Fasaad means corruption or disorder, something not being able to retain its original better state. Fasaad is an opposite of the word Silah (صْلِحُ) as per ayah 2:11. The word Silah (صْلِحُ) means to keep things in their right order and balance. Therefore, the word Fasaad as an opposite would mean to create disorder or imbalance. It’s also used in the meaning of going against Haqq, for example, to cheat in measurement or weight, not to give people their earned wages as per their work, to create imbalance in economy and society, not to give people’s due rights or give them less than what they deserve, to destroy law order and peace, to reverse the right order for anything or any system, etc. basically anything that create unevenness in a society is termed as Fasaad by Quran. It’s also used in Quran as an opposite to the word Ahsan. Husn or Ahsan means to create balance, to create beauty, peace and order, to fill the void, to correct the flaw or mistake etc. As opposed to Husn, the word Fasad would mean to create imbalance, to disrupt law and order, to create lawlessness and destruction. X-Reference 2:11 , 2:27-30 , 2:60 , 2:205 , 7:85 , 7:127 , 12:73 , 26:183 , 27:34 , 27:48 , 28:04 , 28:77 , 28:83 , 38:02 , 89:12. (فْسِدُو;يُفْسِدُ;تُفْسِدُو;لْمُفْسِدُونَ;مُفْسِدِينَ;لَفَسَدَتِ;الْمُفْسِدَ;الْفَسَادَ;لِيُفْسِدَ;لَفَسَدَتِ;بِالْمُفْسِدِين; فَسَادًا;فَسَادٍ َ; الْمُفْسِدِينَ;فَسَادًا; تُفْسِدُوا; مُفْسِدِينَ; تُفْسِدُوا; الْمُفْسِدِينَ; الْمُفْسِدِينَ; لِيُفْسِدُوا; الْمُفْسِدِينَ)

 

FAS’AL (فَصِّل) NUFASSILU (نُفَصِّلُ) The word is normally translated as explained in detail but the basic characteristics of the word Fas’al is in terms of harvesting or cutting of a farmer’s crop that is in accordance with and based on the efforts of the farmer. Thus, the concept of this word is based on the laws of cause and effect, the laws of requital, whatever goes around, comes around- whatever one’s actions and decisions are, the person has to face the consequences of those actions as payback and recompense sooner or later for instance in Ayah 77:12-13, “For what Youm-e- A’ujelat (Well-known aspects that has been deferred) so that for the Youme-the Fas’al (the well-known laws of cause and effect and facing the recompense of one’s actions”. The same word is accordingly used in Quran in the meanings of the process of development and growth, just like the farmer grows the crop for instance in Ayah 46:15, “WE have Was’iyaat upon the Insaan to their parents- Ahsaan. Their mother Hamalthu Karhan and gave birth Karhan and Hamluhu and Fis’aluhu S’als’una Shaharun until when it reaches the Balagha …” means ‘WE have enjoined/ordained (Was’iyaat) upon the human being (Insaan) to their parents- best behavior (Ahsaan). Their mother be pregnant with them (Hamalthu) with hardship, painful, uncomfortable (Karhan) and gave birth Karhan and pregnancy (Hamluhu) and the whole spread out period of a rearing up of a child (Fis’aluhu) is transformative, development phase full of vulnerabilities, weaknesses and challenges (S’als’una) periods and aspects (Shaharun) until when the child reaches the maturity (Balagha). In Ayah 42:21, the word is used in the meanings of recompense, judgment, facing of recompense for one’s actions, “Or for them, their Shuraka’a Shara’u for them of the Deen what not Allah Azan with Allah. And if not kalamatu the Fas’ale, surely Qaza between them…” shows that those who do Shirk, and assign partner with Allah, their Shuraka’a – means those whose laws they follow instead of Allah’s, these Shuraka’a Shara’u- mad-made laws in the name of Deen- these Shara’au is not what is as per Azan- proclamation, declaration of Allah since these are not from the Kitaab. Had it not been the Kalaam (the wisdom of Allah as per the Kitaab) which will Fas’ale (cause them to face the recompense of their actions sooner or later) sooner or later, nothing would have Qaza-judged between them. In Ayah 6:54, “…whoever does deeds among you which are Sawaun (treated on equal footings) with Jahalat (Ignorance, lack of knowledge or use of intellect) then Ta’aba (makes a u-turn) from after it and does Is’lah (reforms, amends, put things in their rightful place) then indeed Allah is Ghafoorun Raheem”  Then the next Ayah 6:55, “And thus the Ayaat Nufas’elu and to make it Bayyin the Sabeel of the Mujremeen” means ‘Thus all of you complete the whole process of establishment, to grow, develop and establish Allah’s system in order to establish the laws of requital, the laws of cause and effect’- this Ayah is telling us about the whole system of Allah, the laws of the Kitaab, the nature and the laws of Deen, all work in synchronization with each other, in order to bring to justice, the laws of cause and effect of the Ayaat of Allah (Nufas’elu Ayaat) that aims to make it distinctly clear, evident and as proofs (Bayyin) of both the paths of Allah, as well as the path of Jahalat, ignorance and Mujremeen. X-Reference- 6:55, 42:21, 46:15, 77:12-13. ( الْفَاصِلِينَ ; نُفَصِّلُ ; مُفَصَّلًا ;فَصَّلْنَا ; فَصَّلَ ;وَتَفْصِيلًا ;نُفَصِّلُ;  مُفَصَّلَاتٍ; وَتَفْصِيلًا)

 

FASHILTUM (فَشِلْتُمْ) is normally translated as lost courage or lost heart, this is a wrong translation. The correct use of this word in Quran is in the meanings of, fall apart, drift away, or move away from each other for instance in ayah 3:122 “When the Ta’ifatan (two groups that do same acts in repeated fashion) Hammat (Made conspiracies) among you, Indeed, they Tafshala and Allah is the Waliyy…” the word used here in the meanings of fall apart, entered into disagreements, drift away from each other etc. In the ayah 8:43 the phrase “…Surely you would have fashiltum and would have disputed in the matter…” the phrase entering into dispute is followed by the word Fahiltum- meaning fall apart. Similarly in ayah 3:152 the word fashiltum (fall apart) is followed by Tanazatum (dispute, disagreement with each other). In ayah 8:46 “Obey Allah and Obey the Rasool and do not dispute then you would Tafshila (fall apart) and depart your strength (of unity)…”  Here it is used as an opposite to unity – fall apart. X-Reference – 3:122 , 3:152 , 8:43 , 8:46. (فَشِلْتُمْ)

 

FATH (فَتْح) & FATHUN (فَتْحٌ) The word is normally translated as victory, but the word is used in Quran in much specific meanings for instance, in Ayah 2:76, “And when they meet those who Amanu-have Emaan they say, ‘We Ammanu- have Emaan’, but when they meet in private some of them with others, they say,’ have you told them what Allah has Fataha upon you?”  explains the meanings of this word which is not ‘victory’ at all, but used in the specific meanings of being given the understanding, the wisdom, the truth, in terms of getting exposed to Haqq, in terms of clarification, solving of mystery and understanding Allah’s wisdom. The word is used in similar meanings in Ayah 12:65. In Ayah 6:44, “So when they forgot what they were Zikar with it, WE Fatahna upon them the Abwaab (gates) of everything until when they rejoice with what was given to them…” here the word is used in the meanings of ‘being given the wisdom, the understanding from Allah’. In Ayah 7:89, the Duaa phrase is, “Rabbana (our Rabb) Auftah (expose us to understanding, wisdom) between us, and between our Quom (people, nation) with Haqq (absolute truth & justice) and you are the Khair (best of the best) of the Fataheen (source of wisdom, Haqq, Emaan in terms of giver of understanding and wisdom).” Similar meanings are in Ayah 7:96, “And if the people of the cities Amanu- have Emaan and observe Taqwa, surely WE will Fatahna (expose them to the truth & wisdom) upon them the barakaat (blessings) from the skies and the earth…”  In Ayah 4:141, when Allah says, “Those who are Yatarabas’una (constrain and control themselves) with you: then if Kana (the end result of their actions) for you Fathun from Allah, say, “Were we not we Nakun (reaching this end destination/aim) with you”.  Means that if, for all of you, who are controlling and restraining yourselves, the final end result of your actions is that you are given Fathun from Allah i.e., be exposed to the Haqq, truth, wisdom & Emaan by Allah, then tell them, all those who have been controlling and restraining themselves, that we have been with you all along in order to reach this goal of truth, wisdom and Emaan. X-Reference – 2:76, 4:141, 6:44, 7:89, 7:96 , 12:65 . (بِالْفَتْحِ;فَتْح;فَتَحْنَا;مَفَاتِحُ;تُفَتَّحُ; الْفَاتِحِينَ; افْتَحْ; لَفَتَحْنَا ; تَسْتَفْتِحُوا ; الْفَتْحُ)

 

FATAYATEKUM (فَتَيَاتِكُمُ) is normally mistranslated as slave girls. But the word used in Quran in the meanings of a person of a specific state, a state of being young, young person, a person who has reached youth or adolescent years of age, for instance in ayah 21:60 “they said we heard a Fatayan mentioned them who is called Ibrahim” used here in the meanings of young person, a youth. Similarly, in ayah 18:10 the word Fatayatahu and in Ayah 18:13 the word Fatayatun refer to youths, or those who have reached adolescent years of age.  Similarly, the terms Fatayatukum as used in ayahs 4:25 and 24:33 refers to specific types of individuals. For instance, in ayah 4:25 the word fatayatukum is followed by the Mominaat, means these are those specific type of individuals who are young and has reached youth or adolescent years of age and have Emaan and are under the Malakat Aiemanukum, i.e., under one’s oath to be taken care of. In Ayah 24:33 the word Fatayatukum refers to young people, youth or those who have reached their adolescent years of age. X-Reference – 4:25 , 18:13 , 21:60 , 24:33. (فَتَيَاتِكُمُ)

 

FATEELAN (فَتِيلًا) is normally translated as ‘as much as a hair or a speck on a date seed’ however the same meanings are assigned to the word Naq’eeran as used in Ayah 4:53, 4:124 and 74:8, thus exactly the same meanings are assigned to two different words of Quran. Thus, one of these words (Fateelan and Naqeeran), which is specifically this word Fateelan, is incorrectly translated as ‘as much as a hair or a speck on a date seed’. This word ‘Fateelan’ is used in Quran in multiple meanings and depths. If we check the meanings of the word in classical medieval Arabic, we would know that it is used in two broad meanings of definitions (1) ‘Made of different connected parts’, ‘Made of different aspects’, “twisted together in one unity’ and (2) small line of two strands, threads or filaments used for binding shrouds, cord, thin hair, cable, lead etc. Thus, in Ayah 4:49, after warning against both (1) who do Shirk as well as (2) the Haadu, the religious leaders who Yuftara upon Allah, when Allah says “Have you not seen to those who Yuzakuna (claim to carry out Tazkiya- cleansing, purity, growth etc.) for Anfusahum (everyone), Nay, Allah Yuzakki whom Yashaao and not Yuzlimoon Fateelan” Here the word is used in BOTH of its meanings that (1) Allah will not do Zulm/injustice, even as much as a thin hair, as well as (2) Allah will not do Zulm/injustice with respect to all the interconnected parts of this system of Andaadan (with both those who do Shirk along with those who are Haadu and becomes shuraka) as together they contribute to this system of Andaadan against Allah, hence each and every one would be held accounted for based on his/her contribution to this interconnected various aspects of a complete process against Allah. Similarly, both meanings are used in Ayahs 4:77 and 17:71 as well.  X-Reference – 4:49 , 4:77 and 17:71. (فَتِيلًا;فَتِيلًا)

 

FATRA (فَتْرَ) FATRATIN (فَتْرَةٍ) The word is used in Quran in opposite meanings to the word Sabah, for instance as used in Ayah 21:20, “They Yusabbehuna (Allah) the Layl (night, darkness) and the Nahaar (day, light) and not Yafturuna.” Since the word Yussabeh, and Sabah basically meanings striving through persistent and continuous efforts, therefore as opposed to the word Sabah, the word Fatara would mean, with intervals, not continuously, and not through persistent or continuous efforts. Thus, in Ayah 43:6-7, “Indeed, the Mujremeen in Azaabe Jahanum Khaliduna (abiding in it forever). Not Yuftaru upon them and they in it Mublesun (despair)” the word used here in the meanings of the Azaab not Yuftara, i.e., the Azaab will not be discontinued with no intervals, and in other words, it will be Sabah- persistent and continuous. In Ayah 5:19, “O Ahl-e-the Kitaab! Indeed, has Ja’akum to you OUR Rasool, Yubayyin upon you A’ala Fatratin of the Rusul – lest you Taqulu, “What Ja’ana to us of neither Basheerin and nor Nazeerin”. So, indeed, Ja’akum to you Basheerun and Nazeerun. And Allah A’ala every Shayyin Qadeerun” Addressed to only those who are Ahl of the Kitaab, this Ayah is basically saying that If Allah had not Jaakum upon you A’ala- eminence, glory, height, prestige, superiority & dignity, of Rusul- Allah’s Risalat, the Kitaab, as Fatarin, in gradual intervals, suspending it, over a period of time, then Allah’s Basheer and Nazeer would not have reached you in effective manner, since then you would have wondered what was that Basheer and Nazeer that came, as if either it did not came at all or it came too fast, in order for it to be truly Jaa’a – shown, evidenced, played its part, reached its objective and come to fruition as Allah’ Basheer and Nazeer upon you, since indeed Allah has Ja’akum to you the Basheer and Nazeer.  X-Reference – 5:19, 21:20, 43:7.    (فَتْرَةٍ)

 

FAZAL/ FADAL (فَضْلَ) 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 the opposite of the word Naqs which means insufficiency, deficiency, shortage or inadequacy. The word Fazal is also used as the 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 the 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. (فَضْلُ;فَضْلِهِ;فَضْلِهِ;فَضْلُ;وَفَضَّلَ;فَضَّلَ;فَضْلُ;فَضْلُ;فَضْلِهِ;وَفَضْلٍ;فَضْلًا; الْفَضْلِ;الْفَضْلَ;فَضْلُ;فَضْلِهِ;فَضَّلْتُكُمْ;أَفْضَىٰ;الْفَضْلَ;فَضْلٍ;فَضْلًا;فَضْلٍ;فَضَّلْنَا;الْفَضْلَ;الْفَضْلُ;الْفَضْلِ;فَضْلٍ;َفَضْلٍ;فَضْلِهِ;َضَّلَ;فَضَّلَ;فَضْلًا;فَضْلٍ; فَضَّلْنَا;فَصَّلْنَا;فَصَّلْنَا;فَضْلٍ;فَصَّلْنَاهُ; فَضَّلَكُمْ)

 

FAZZAN (فَظًّا) is normally mistranslated as rude or harsh in the only one time use of this word in Quran in the ayah 3:159, but this meaning does not make sense in the phrase “…And if you had been Fazzan and strong in the Qalbe, then surely, they would have dispersed from around you” if we look at this word in the classical medieval Arabic, the word means being stern, severe, strict, firm, demanding, unyielding, uncompromising, unsympathetic or hard-hearted. Thus, this phrase is actually saying that this could also be the possibility if you were strict, unyielding, uncompromising, unsympathetic and strong in Qaloob, then they would have dispersed away from you. Whereas Allah is giving a better option, in order to make them a part of your team, which is aligned with the first phrase of this ayah as “So, because Rahmatin from Allah is that you deal gently with them… So, Fa’afu on them, and Astighfir for them, and consult them in the Amar…” these words gentle, give generously and in abundance, protect and shield, keening in touch with consultation are used against the word FAZZAN, which is clearly giving us the meanings of the word as being stern, severe, strict, firm, demanding, unyielding, uncompromising, unsympathetic or hard-hearted. This ayah 3:159 is basically telling the Momineen how Allah’s Rahmat is going to lead them to deal gently with these Kaafireen among the momineen. Thus, instead of being Fazzan, that is stern, severe, strict, firm, demanding, unyielding, uncompromising, unsympathetic or hard-hearted, the better option is to Fa’afu (give generously and in abundance) and Astighfir (protect and shield them from the impact of their previously conducted sins) and consult with them…As it is through this guidance of Allah’s Rahmat that these Kaafireen among the momineen should be dealt gently. X-Reference 3:159. (فَظًّا)

 

FI

FIKAR (فَكَّرُ) YATAFAKKARUNA (يَتَفَكَّرُونَ) The word ‘Fikar’ basically means ‘intellect, reflect, think or mind’ and thus refers to ‘to think deeply about something, think over, consider carefully, ponder over, meditate or muse on something, to think over deeply, cogitate, or to look into; think about; deliberate; explore; peruse; scrutinize; or study something as well as an opinion or a mental attitude, abstract idea underlying a class of things’, for instance in Ayah 2:219, talking about Khamar and Meesar, the last phrase is “….thus Yubayyan Allah for you the Ayaat so that you may Tattafakkarun”.  Similar meanings with exactly same phrase is used in Ayah 2:266 as well. The words are used in the meanings of thinking, pondering, studying and reflecting upon is used in Ayah 3:191, “Those who Qayaman Zikar of Allah and Qua’udan and on their Janub, and they Yatafakunra in Khalaqa the samawaata and the Arde, ‘Rabanna what Khalaqat- that is not Baat’ilan…”  means that those who establish the Zikar of Allah and foundations (Qau’dan) by being steadfast and persistent (Janub) and they are the ones who study, think, ponder upon whatever has been created by Allah knowing and realizing that nothing of it is Baatil. Similar meanings are in Ayah 6:50, 7:176 and 7:184 as well. – X-Reference –2:219, 2:266, 3:191, 7:176, 7:184.  (يَتَفَكَّرُوا ۗ ; يَتَفَكَّرُونَ ; يَتَفَكَّرُوا)

 

 

FITNA (الْفِتْنَةُ) normally translated as riot, rebellion, uprising, or insurgency. But the word is used in Quran in a 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- therefore used in the meanings of burning. 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. The word is, however, used in Quran in the meanings of test or trial in both good and bad ways for instance in the ayah 20:131 where it is 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 has similar meanings in the ayah 9:126 and 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. The same meanings are used in 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 Azaab, trouble, harm, oppression, opposition or war in Quran. In Ayah 4:91 Allah says “You will find Akhireena (Others) who Yureeduna (act,deeds,show) to Ya’munukum (works for peace & security) for you and Ya’munu (peace and security for) their all people what they Raddu (make futile and useless) to the Fitna, Arkasu (react, act in accordance with their actions) in it (the Fitna)” . Here the word Fitna is used both in terms of tempting away from, diverting away from Allah’s path as well as of revealing their real features and characteristics of making you Kaafir (as referred in earlier ayah of 4:89). X-Reference – 2:191 , 4:101 , 5:49 ,  6:53 , 7:27 , 8:28 , 9:47-49 , 9:126 , 16:110 , 20:40 , 20:85 , 20:90 , 20:131 , 25:20 , 29:03 , 38:34 , 39:49 , 44:17 , 64:15 , 74:31 , 85:10. (فِتْنَتَهُفِتْنَةٌ;الْفِتْنَةُ;الْفِتْنَةِ;َالْفِتْنَةُ;فِتْنَةٌ;الْفِتْنَةِ;يَفْتِنَكُم;;يَفْتِنُوكَ;فِتْنَةٌ;فِتْنَتُهُمْ;فَتَنَّا;يَفْتِنَنَّكُمُ ; فِتْنَتُكَ)

 

FIT’RAT (فِطْرَت) & FAAT’IR (فَاطِرِ) The word Fitrat is normally translated as nature, but basically refers to such laws of the nature on the basis of which something or someone is created for instance w.r.t. the planet earth orbiting around the sun, it’s in the Fitrat of the planet to orbit the sun, because that’s the laws of nature that it was created with by Allah. It’s because of this that whenever the word Faat’ir is used for Allah as creator, it basically refers to such laws of nature that has been created and set in motion by Allah for instance in Ayah 6:79 “Indeed, I have Wajhatu my Wajhi (attention, focus, direction, end desired destination) to the one who has Fat’ara the skies and the earth Hanefan (devoid of Shirk) and am not of the Mushrikeen” Here the word Fat’ara is used in the meanings of creation of all the laws of nature and setting them into motion by Allah for instance the process of rain, the gravity, the sun and the moon orbiting- referring to the laws of nature and the universe.  Similarly, the word Faat’ir is used for Allah as creator of these natural laws as well as appointing these for their specific duties, processes and aspects are used in Ayah 14:10. In Ayah 6:14, “Qul, Aghaira Allah, Attakhuzu as Waliyan- Faat’ir the skies and the earth…” is a thought provoking question to ask those who have taken Awilya- protectors, guardians, from besides Allah as their deities, that are they the one who are the creator of all the laws of nature of whatever is in the skies and the earth? In Ayah 30:30, when Allah says, “So A’qimu (establish) your Wajha (focus, direction) to the Hanifan (devoid of Shirk)- Fit’rata of Allah upon which Allah has Fat’ara the mankind on it. There is no changing in the creation of Allah. That is the Deen ul Qayyema but most of the mankind do not know” Shows the meaning of the word Fitrat of Allah, refers to those aspects of our nature that we’re born with and these aspects and traits are those that Allah wants to see in us- referring to those set of those qualities and characteristics which are embedded in the purest form at the time of our creation as humanity by Allah, such as traits of a child of the curiosity for learning, the innocence and care for others, to be just and fair to everyone etc.  Later on, due to the influence of our environment and upbringings etc. these attributes get contaminated which are then referred to as the word ‘Inaas’an’- to refer to the nature of humans as impacted by our environment and upbringings as we grow old–  X-Reference – 6:14 , 6:79 , 14:10 , 30:30. (فَاطِرِفِطْرَت;;فَطَرَ)

 

FO

FOUQ (فَوْقَ) & AFAAQ (أَفَاقَ) is used in Quran in the meanings of giving preference to someone or something, over someone or something, in importance, or significance or position etc. for instance in ayah 2:26, the word Fouqaha means above it or more than it. Similarly in ayah 2:63 “And when we took the Meesaq from you and WE raised Fouqakum of the Toor, hold what we have given you with strength…” Here the word Fouq is used in the meanings of giving preference, importance or raising the significance of the Bani Israel through the Toor – the moment of revelation of the Kitaab. Similar meanings are used in ayah 2:212 “…But those who have Emaan and observe Taqwa, will be Fouqahum on the day of resurrection…” that is they would be at a higher esteemed position, preferred, prestigious, superior etc. In ayah 4:11 the same meanings are used as well in ayah 3:55 “…those who followed you are Fouqa to those who did Kufar…” It is also used in Quran in the meanings of over, upon, above or more as used in ayahs 24:40 “or the darkness in the deep sea, covers it a wave from Fouqahu on it, a wave on it Fouqehi on it”.  X-Reference – 2:26 , 2:63 , 2:212 , 3:55 , 4:11 , 24:40. (فَوْقِهِمْفَوْقَ;فَوْقَهُم;;فَوْقَكُمُ;فَوْقَ;فَوْقِكُمْ;فَوْقَ;فَوْقَ;فَوْقِهِمْ; فَوْقَهُمْ; أَفَاقَ ; فَوْقَهُمْ ; فَوْقَ)

 

Alphabet G

GH

GHABARA (غَبِرِ) & GHABIREEN (الْغَابِرِينَ) The word is used in Quran in the meanings of ‘Be over and in the past; Bring or come to an end; Pass away; be bygone; be elapsed; be remaining etc. for instance talking about the Quom-e- Lut, in Ayah 7:83, “Then Anjaenahu him and his Ahal except his Amraat- Kaanat from the Ghabireen.”  Means that thus all of them were saved and rescued, the Rasool and all those who he was taking care of and was responsible for, were with him (Ahal), except those who were disconnected, not aligned, not with him (Amraat)- these people aimed to reach their final destination through their conducts and deeds (Kanat) to be of those nations of the past, who then came to an end in terms of them being made extinct (Ghabireen). Similar discussion, phrase and meanings are used in Ayah 15:60, 29:32-33 and 27:57 as well.   . X-Reference –7:83, 15:60, 27:57, 29:32-33. (الْغَابِرِينَ)

 

 

GHADU’ATA (غَدَوْتَ) is normally translated as early morning. These are wrong translations of the word. The word is more used in the meanings of hidden or concealed as in ayah 6:52 “and do not send away those who call upon their Rabb with Ghadate and the A’ashiyee Yureeduna their Wajahu (direction, trust, approval)….if you send them away then you would be of the Zwalimoon” is normally mistranslated as ‘do not send away those who call upon their lord in the mornings or evenings’ but, this Ayah is in fact talking about those who do Abd- follow laws of other than Allah, who take as deities, as their Rabb by doing Shirk, and who call upon such deities instead of making Dua’a to Allah, as well as the fact that such people are ignorant of, do not pay attention to, are blocked and blind sighted from the Zikar of Allah (A’ashiyee). Thus, this Ayah is a direct instruction to the addressee of the Quran, to not judge others or change their behaviors in accordance with others; but to continue to do our jobs in our endeavors to deliver Allah’s message by inclusion, and never by exclusion. The direct instruction is, even for those who do Shirk, who call upon their Rabb, in isolation, hidden and concealed manner (Ghuduwaat) instead of making Dua’a to Allah; who are blocked from, ignorant of and blind-sighted to the Zikar of Allah (A’ashiyey), whose only desired end result of all their actions and behaviors (Yureeduna) and their whole focus, attention and concern (Wajha) are their deities. Even then, you, as the addressee should not make them retreat in confusion, do not drive them out, do not dismiss them or to exclude them in any way or form, or to cause ejection, or rejection for them by casting them out or letting out or dislodge them in any manner (Tat’rude) them.  Similar meanings are used in ayah 18:28. In ayah 7:205 “And do Zikr of your Rabb in your Nafs humbly and with fear and without the loudness of the words with Ghadowe…”. In ayah 13:15 “and to Allah does sajda whatever is in the Skies and the earth willingly or unwillingly with their (Ghduwe) hidden shadows.”  In ayah 40:46, when Allah is describing what the situation of people of Firaun both during this worldly life as well as on the day of Qayamah “they are exposed to the fire to it, hidden and at nights and the day when the hour will be established, the people of Firaun will enter the terrible Azaab”. Here the first part of this ayah is talking about the fire-like situations, may be through their own Nafs, that they faced during their worldly life, which is hidden, concealed and not known to the rest of the worlds and also, they faced it at nights. X-Reference – 3:121 , 6:52 , 7:205 , 13:15 , 18:28 , 40:46. (بِالْغَدَاةِ;غَدَوْت ; بِالْغُدُوِّ)

 

GHAFAL (غَفِل) & GHAAFIL (غَافِلٍ) The word is used in Quran in the meanings of being unaware of, ignorant, uninformed, oblivious or heedless about something or someone for instance in Ayah 2:74, “….and what is Allah with Ghafalin of what you do”.  Exactly similar phrase and meanings are in Ayah 3:99 as well. In Ayah 6:131, after talking about Kaafireen being Shuhada’a, those who have carried out being aware, as witness, providing evidence and carrying out of their own deeds of Kufar, Allah then says, “That is because that Rabb does not Muhlik to Qarya with Zulm and its Ahle Ghafilun” means that ‘it’s because of this that Rabb had never destroyed, cause extinction (Muhlik) such communities (Qarya) with heights of injustice (Zulm) whose owners, those who are responsible for such Zulm (Ahle) remain unaware, heedless, ignorant of their actions (Ghafilun). The subsequent Ayah 6:132, “And for all Darajaat from what they did. And what Rabbeka with Ghafilin over what they do” means that for everyone is the best recompense and the extent of benefits & gains at the time of accountability (Darajaat) based on what they did since is it even possible that Allah would be unaware or heedless of what they do? Similar meanings of the word ‘Ghaflat’ are used in Ayah 19:39, “and Anzar (warn, prepare) them for Youm (the well-known fact) the Hasrat (regret & remorse) when Qaza (is decided & judged) the Amar and they are in Ghaflat and they do not Yuminun”   X-Reference- 2:74, 3:99, 6:131-132, 19:39. (بِغَافِلٍ ; غَافِلُونَ ; لَغَافِلِينَ;  غَافِلِينَ; غَافِلِينَ ; الْغَافِلُونَ ; الْغَافِلِينَ)

 

GHAFOOR (غَفُور) MAGHFIRAT (وَالْمَغْفِرَةِ) ASTAGHFIR (اسْتَغْفِر) these words are normally mistranslated as pardon or forgive but the words basically mean 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 or protection 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 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! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr, that is provides protection and shield against the impacts of wrong path and previously done wrong deeds. It’s because of this that the concept of Allah being ‘Ghafuran Raheem’ is used in Quran for instance in Ayahs 2:182, 2:218, 6:145, it is used sooner after the advice of doing Is’lah – reform, correction, making amends, etc. or doing Touba- Making a U-turn by doing Is’lah or remaining steadfast in the path/Sabeel of Allah, or after highlighting the list of prohibitions, so as to remain protected and shielded from the impacts of wrong path; basically indicating both these words, Allah being Ghafoor as well as Raheem is like a privilege only applicable for those on the right path. The word Maghfirat (بِالْمَغْفِرَةِ) is basically a noun in the meanings of things/aspects/beings that do Ghafr. X-Reference – 2:58 , 2:182 , 2:218 , 2:268 , 2:285 , 3:89 , 6:145, 11:114. (نَغْفِرْ;بِالْمَغْفِرَةِ;غَفُورٌ;اسْتَغْفِرُو;اغْفِرْ;فَاغْفِرْ;اسْتَغْفِر;غَفُور;فَاسْتَغْفَرُوا;اسْتَغْفَرَ;اسْتَغْفِرُوا;اسْتَغْفَرُوا;اسْتَغْفِر;غَفُورٌ;غَفُورٌ;غَفُورٌ;غَفُورٌ;غَفُورًا;غَفُورٌ;غَفُورًا;غُفْرَانَكَ;وَالْمَغْفِرَةِ;بِالْمَغْفِرَةِ;مَغْفِرَةً;مَغْفِرَةٌ;َمَغْفِرَةٌ;مَغْفِرَةٌ;مَغْفِرَةٍ;الْمُسْتَغْفِرِينَ;فَيَغْفِرُ;يَغْفِرُ;يَغْفِرْ;يَغْفِرُ;غَفُورًا;وَمَغْفِرَةً;غَفُورًا;غَفُورًا;وَاسْتَغْفِرِ;غَفُورًاغَفُورًا;يَسْتَغْفِرِ;وَيَغْفِرُ;يَغْفِرُ;غَفُورًا;لِيَغْفِرَ;غَفُورًا;لِيَغْفِرَ;غَفُورٌ;مَغْفِرَة;;يَغْفِرُ ٌ;غَفُورٌ;وَيَغْفِرُ;غَفُورٌ;غَفُورٌ;وَيَسْتَغْفِرُونَهُ;غَفُورٌ;غَفُورٌ;تَغْفِرْ;غَفُورٌ;غَفُورٌ; لَغَفُورٌ;تَغْفِرْ; لَغَفُورٌ; اغْفِرْ; وَيَغْفِرْ; الْغَافِرِينَ; فَاغْفِرْ ; لَغَفُورٌ; نَغْفِرْ; يُغْفَرُ ; وَمَغْفِرَةٌ)

 

GHAIB (الْغَيْبِ) is normally mistranslated as knowledge of the future. It is used in the meanings of something that one is unaware of for instance as used in ayah 27:74-75 “And indeed your rabb knows what is concealed in their hearts and what they declare. There is nothing Ghaibatin in the skies and the earth but it is in the Mubeen Kitaab”. The word is also used in the meanings of making and spreading assumption with no knowledge of its existence, in short used for backbiting which is unauthentic and without knowledge, as in ayah 49:12 “O you who have Emaan avoid much assumption. Indeed, some of the assumption is Is’m and do not spy and do not Yaghtabu some of you of others…” Here it is used in the meanings of saying things behind someone on his/her back to which the person is not aware of and cannot defend him/her self. Similarly, the word Ghaaib is for someone who is absent, hidden, not present or missing as used in ayahs 7:7 and 27:20 and the word ghayabat is used in the meanings of hidden, bottom, or unseen areas as used in ayahs 12:10 and 12:15. In the ayah 12:52 “That he may know that I did not betray him with Ghaib…” Is used here both in the meanings of in his absence, or him being unaware of. Thus where ever the word Ghaib is used in Quran, it is not used for the knowledge of the future, but used in the meanings of something that we are unaware of, or which is hidden for us as used in ayah 32:6 “Allah is the knower of the Ghaib and the witness, the Aziz the Raheem”.  X-Reference – 3:179 , 7:7 , 12:10 , 12:15 , 27:20 , 27:74-75 , 32:6. (بِالْغَيْبِ;الْغَيْبِ;لِلْغَيْبِ;بِالْغَيْب;الْغُيُوبِ;الْغُيُوبِ;الْغَيْبَ;الْغَيْبِ;الْغَيْبِ;غَائِبِينَ ; الْغَيْبَ)

 

GHA’IETE (الْغَائِطِ ) is normally mistranslated as toilet in the only two usages of this word in Ayah 4:43 and 5:6, but if we look at the meanings of the word in classical and medieval Arabic, it means cavity, depression or dejection, as well as used to refer to any manifestations, treatments or symptoms of underlying depression, dejection, sadness, misery, unhappiness or gloominess. Therefore when Allah says in Ayahs 4:43 and 5:6 أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ , this phrase is normally mistranslated as “Or if one of you have come from toilet” which is a wrong translation. In fact, Allah is saying “if has come Ahadun of you of the Ghaiete ….” As we know the word Ahad means being isolated, or all alone and the word Ghaite, refers to any such medical or mental condition, wherein a person goes through depression, dejection, sadness, misery, unhappiness or gloominess. In both these Ayahs, Allah is giving a specific guidance with respect to Aqamu the Salaat. Thus, in both these Ayahs 4:43 and 5:6, if there is such a situation, where this condition of Ghaite has come upon to person/persons from among you, that has made that person Ahad- alone and isolated, then, the divine guidance is two folds in order to make sure that we continue our efforts to establish and contribute towards the system of Salat, (1) “…Then Tayammumu S’aaedan Tayyiban…” which is normally mistranslated as ‘then do Tayyamum with clean earth’. The divine guidance here in-fact is “Then, Tayammam (aim, explore, seek) the Tayyiban (good, pleasant and acceptable, legally allowed and acquired) Saeedan (uphill movement, gradual improvement and ascending) and followed by (2) “Amsuhu with Wajuhakum and Aedekum” meaning Aumsahu (heal, take care by layering one responsibility over another, taking one step at a time) with your Wajuhukum (focus, attention, priorities) and your Ai’edekum (your efforts and actions). X-Reference – 4:43 , 5:6. (الْغَائِطِ أ; الْغَائِطِ;الْغَائِطِ )

 

GHAIR (غَيْرَ) is normally translated as without, but the word is used in Quran in much deeper and all-inclusive meanings of without, other than, except, to hide, change, amend or replace something, without, or going against or contradicting something for instance in the first chapter, Surah Fatiha, the last ayah of the Duaa to be of the nation which is on the right path and on whom Allah has blessed with Nai’mat (Ana’mta Alehim) is segregated with the use of this word Ghair, from the nation which is misled from the right path and is deprived of Allah’s Na’imat, depicting the meanings of this word as contradictory or opposite of each other. For instance, in ayah 2:61 the phrase “Qatal the Nabiyeen with Ghair ul Haqq” is used in the meanings of without, against, except etc. In ayahs where Allah has described all the prohibitions such as Ayah 2:173, 5:3, 6:145 and 16:115, the phrase at the end uses in the similar meanings “But if someone is compelled by necessity, Ghair Baghi (deliberately crossing boundaries in rebelliousness) or A’adin (malicious, in animosity)” the word is used in all of these above meanings. In ayah 31:6 “…in order to mislead from the Sabeel of Allah with Ghair knowledge…”. Here the word is used in meanings of amending, changing, replacing, revising, without or against knowledge. In Ayahs 4:140 & 6:68 the phrase ‘Hadeethin Ghairehi’ is used to refer to all such fabrications which are Ghair (amend, change, outside, without, contradict or against) Quran. X-Reference – 1:06 , 2:61 , 2:173 , 4:46 , 4:140 , 5:3, 6:68 , 6:145 , 16:115 , 31:6. (غَيْرَ;غَيْرَهَا;غَيْرِ;غَيْرَ;غَيْرُ;غَيْرِ;غَيْرَ;فَلَيُغَيِّرُنَّ;غَيْرِهِ;بِغَيْرِ;غَيْرَ;غَيْرَ;لِغَيْرِ;غَيْر;;بِغَيْرِ َ;غَيْرَ;غَيْرَ;غَيْرَ; غَيْرِكُمْ;أَغَيْرَ;أَغَيْرَ;غَيْرُ;غَيْرِهِ;وَغَيْرَ;غَيْرَ;بِغَيْرِ;بِغَيْرِ;أَفَغَيْرَ;بِغَيْرِ;بِغَيْرِ;غَيْرَ;وَغَيْرَ;لِغَيْرِ;بِغَيْرِ;وَغَيْرَ;غَيْرَ;لِغَيْرِ;أَغَيْرَ;بِغَيْرِ;غَيْرَ; غَيْرُهُ; غَيْرُهُ; غَيْرُهُ; غَيْرُهُ; أَغَيْرَ; بِغَيْرِ ; غَيْرَ ; غَيْرَ)

 

GHAIZE (الْغَيْظِ) & GHAIZEKUM (بِغَيْظِكُمْ) is normally translated as rage, but it is an all-encompassing of having emotions of anger, jealousy, animosity and rage which are hidden in someone hearts against others, which basically possessed, overpowered and control that person. For instance in the ayah 3:118-3:119 “…Indeed what is apparent from their mouths but what is concealed in their hearts is much greater…in isolation they backbite you, make plans to attack on you- the Anamil (possessed or possession/ownership) of the Ghaize, say ‘die with your Ghaizekum’. Indeed, Allah is all-knowing of the entity’s appearance…” These ayahs are telling us clearly that these are those set of negative emotions, filled with anger, rage, jealousy and animosity, that is hidden within the hearts, which overpowers and kills the person slowly and gradually from within and that is why the word “die with Ghaizekum”. Similar meanings are used in ayah 3:134. In ayah 9:15 “and remove the Ghaize in their Qalobihim..”  Similarly, in the ayah 33:25 “And Allah turns back those who do Kufar with their Ghaizehim not they obtained any Khair…” telling us that once the hearts and Qaloob are occupied with Ghaize, there is no Khair in it left, and no Khair comes out of it; and also, this is a sign of Kufar. X-Reference – 3:119 , 3:134 , 9:15 , 33:25. (الْغَيْظَ;الْغَيْظِ;بِغَيْظِكُمْ)

 

GHALIB (غَالِبُ) YAGHLIBU (يَغْلِبْ) the word is normally translated as victory, but the real characteristics of this word is much deeper and broader for instance in ayah 80:30, while describing everything on earth that was created by Allah after raining in abundance Allah says “and gardens Ghulban” – here the word is used as helping noun describing, gardens or forests in terms of thick or dense foliage. Hence here the word Ghulban is described as something that is thick, dense, covered, condensed, crowded or impenetrable. Similarly in Ayah 8:48 “And when Shaytaan made Zayyin (pleasant, attractive) to them their deeds and said ‘no one will Ghaalib to you today from the people and indeed, I am to you a Jaarun (extremely strong and close connected companion)” Here, the word Ghaalib is used in meanings of penetrable, overcome, reachable, dominate etc. In ayah 12:21 the phrase “and Allah is Ghalibun over Allah’s Amar (affairs, rules, etc.)” wherein the word Ghalibun means Allah being predominant, impenetrable, covered, prevalent, the principal, leading, and all powerful being for Allah’s Affairs. In ayah 28:35 when Allah says, while talking to Nabi Musa and his brother Haroon “…WE will make both of you Sultanan (authority, leaders, kinds, supremacy) so that they will not reach both of you, with/through our Ayaat, you and those who follow you will be the Ghaliboon” Here, the word is used in meanings of leaders, predominant, victorious, successful, authority over others etc. In Ayah 54:10 the word Maghloob is used in the phrase “so he made Duaa to his Rabb, ‘I am Maghloobun so Nas’ar (help, protect, rescue) me”.  Here the word Maghloob is used in the meanings of overpowered, overwhelmed, subjugated, overcome, subdued, suppressed or being conquered. X-Reference – 4:74 , 8:48 , 12:21 , 28:35 , 54:10 , 80:30. (الْغَالِبُونَ;غَالِبُونَ;يَغْلِب; فَغُلِبُوا; الْغَالِبِينَ)

 

GHAMAM (غَمَمَ) & GHAMAAM (غَمَامَ) The word Ghamaam is normally mistranslated as clouds as well as paired alongside with the word Gham (غَمَ) which is used in the meanings of sad, aggrieved, and joyless whereas the word Ghamam or Ghamam with two Meem are not used in these meanings and are instead used in Quran in the meanings of ‘be incomprehensible, obscure, ambiguous, doubtful or murky, to hide, conceal or cover up’ for instance in Ayah 2:209-210, “Then Indeed if Zalaltum (dishonor, degradation, powerlessness, weakness, incapability) you from after what came to you of the Bayyinaat (clear, proofs, evidence, criteria), then indeed Allah is A’zeez (gives prestige and respect) and Hakeem (wise, judge and lawmaker). Are they Yanzaruna (observe with full intellectual presence) except that brought to them Allah of Zulal (Protection and covering) of the Ghamame (cover-up, hide and conceal, making them obscure and ambiguous) and the Malaikat…” where the word Ghamam is used in the meanings of covering up, blurring, making doubtful, their earlier committed acts by Allah and Allah’s Malaik as protection and shield, which otherwise would have led them towards dishonor, degradation and weaknesses. In Ayah 2:57, “And Zulalna Upon you the Ghamaam and Anzalna upon you the Mannu Salwa…”. Which is normally mistranslated as ‘We shaded you with clouds and sent down to you Manna and Quails- as food, whereas the ayah is basically saying that ‘we sent protection and covering (Zalulna) ) of the Ghamame (cover-up, hide and conceal, making them obscure and ambiguous) and sent to you (Anzalna) any Ahsan from Allah that is received without making any effort or struggle to achieve that (Mann) things and aspects that :gives satisfaction and tranquility (Salwa)…. Similar Meanings and concepts are in Ayah 7:160 as well. – X-Reference – 2:57, 2:210, 7:160.  (الْغَمَامَ)

 

GHAMARA (غَمَرَا) & GHAMARATE (غَمَرَاتِ) The word is normally translated as ‘agonies or flood’, but it’s used in Quran in the meanings of ‘Completely immersed, overwhelming; overrun; overflow; impregnating; immerge; flush; float; engulf; Enterprising; co-adventurer; plunging; etc. as well as in the meanings of venture; risk; obscurity, ambiguousness; obscureness; confusion or darkness’ for instance as used in Ayah 51:11. Similarly in Ayah 23:54, after talking about people  being dividing in different sects, each rejoicing in what they have, when Allah says, “So Zarhum them in their Ghamaratehim until Haine”  means disconnect with them, leave and sever all ties with them, who are engulfed and immersed in this venture, enterprising of sects, being completely emersed in and overwhelmed by their confusions, dark nesses and ambiguousness. In Ayah 23:63, “Nay, their Quloob in Ghamarat from this and for them deeds from besides that they towards which are the doers” meaning that their Quloob, intentional decision making is engulfed and emersed in confusions, darkness, venture, risks and ambiguities, and their deeds are other than what they are doing- i.e., they are involved in such deeds and actions, which they themselves are not even cognizant of. In Ayah 6:93, “and who is Azlam than the one who Aftara A’ala Allah Kazaban or Qala, ‘Auhiya to me and not Yuha to the person Shayyin’ And Qala ‘I will Anzala the like of what Allah Anzala’ and if you Tara’ when the Zwalimoon in Ghamarat-e- Mout and the Malaik Basit’u their Aedehim, Akhraju your Nafs- the Youma Tajzuna a humiliating Azaab with what you Kuntum Taquluna A’la Allah Ghair al Haqq and Kuntum towards Allah’s Ayaat you Tastakbarun” means that when you witness, come face to face, and observe that such people have reached the extent where they are at the peak of committing injustices to the height level (Zwalimoon), are engulfed, emersed completely, overwhelmed with doubts, confusions and darkness; have reached the extreme of kufar in being metaphorically dead (Ghamarate Mout) and the forces of nature, laws of Allah are all synchronized to exert their influence and powers over their deeds, then you should exit, rescue and save yourselves (Akhraju) from them, completely severing any ties or relationships with them, rescuing yourselves from such situations, because this would be the well-known aspect, time and event when all of you would receive the perfect recompense as humiliating Azaab.  X-Reference- 6:93, 23:54, 23:63, 51:11. (غَمَرَاتِ)

 

GHANAM (غَنَمُ) & MAGHANIM (مَغَانِمُ) The word is normally translated as bounties or war booties or as sheep, but the word is used in Quran in the meanings of abundant gains, gifts, possessions, valuables, something which is far over and above one’s needs and expectations, for instance in Ayah 4:94, the phrase is “then near Allah is abundant Maghanim, like those from before” Meaning the abundant gains, benefits and advantages over and above one’s expectations and needs. Similarly, when Allah says in Ayah 8:41, “And know that anything you obtain as Mughanim – then indeed, for Allah is one fifth of it and for the Rasool, and for the Aqaraba, and the …” this ayah is not talking about just war booties, or spoils of the war only, as is normally mistranslated, but this means that anything which is received over and above one’s normal income and earnings expectations in the form of abundant gains, valuables, gifts, possessions, gains from investment other than usual business transactions, etc. anything which is over and above, one’s normal and routine source of income, is to be spend in the path of Allah in the proportion of at least one/fifth of that Ghanim. Similar meanings of the word ‘Mughanim’ are there in Ayah 48:15 and 48:19-20 as well as the word ‘Ghanimtum’ in Ayah 8:69. In Ayah 21:78, the word ‘Ghanam ul Quom’ which is normally mistranslated as Sheep of the people, is not talking about cattle or sheep of the people, but in fact in terms of their valuables, abundant gains, possessions over and above their day to day needs and income. Similar meanings are there in Ayah 6:146 and 20:189.  – X-Reference – 4:94 , 8:41 , 8:69 , 20:189 , 21:78 , 48:15 , 48:19-20  . (وَالْغَنَمِ;مَغَانِمُ;غَنَم)

 

GHANIY (أَغْنِيَاءُ) is normally translated as rich for instance in ayah 3:181. But the word is used in Quran in the meanings of someone who is devoid of any need, or who is self-sufficient or free of any need for instance in ayah 29:6 “And whoever strives then only he/she strives for him/her self. Indeed, Allah is Ghaniy of the worlds” In ayah 3:181, the word is used as an opposite to Faqeer – meaning someone who is needy or poor. Therefore, as an opposite to the word Faqeer, the word Ghany means someone who is free of any need or who is self-sufficient for instance in ayah 4:131 & 22:64 “…Then indeed, belongs to Allah is whatever is in the skies and the earth and Allah is Ghaniyin Hameedan” Similarly in ayah 6:133 “And your Rabb is the Ghaniy, the possessor of the Rahmat….”. X-Reference – 3:181, 4:06, 4:131, 22:64, 29:6. (الْغَنِيُّأَغْنِيَاءُ;غَنِيًّا;يُغْنِ;غَنِيًّا;غَنِيًّا;;أَغْنَىٰ; يَغْنَوْا ; تُغْنِيَ)

 

GHARAQ (غْرَقْ) & AGHRAQNA (وَأَغْرَقْنَا) The word is used in Quran in the meanings of being drowned, engulfed and overwhelmed in something, to the extent of being dead- both physically as well as metaphorically in terms of being extreme in the state of Kufar and not being ALIVE anymore for instance in Ayah 2:50, “and when we made it distinctly separate (Faraqna) for you the Bahar, so we saved (Naja’ena) you and we Gharaqna the people of Firaun while you were observing (Tunzarun)”.  Here this ayah is not talking about parting of the sea, as is normally misinterpreting but basically referring to those aspects of one’s emotions and distractions, becoming distinctly clear to the Bani-Israel through which one gets distracted away from Emaan and Allah’s path, whereas the people of Firaun got drowned and overwhelmed with these aspects, to such an extent of being dead, being on extreme state of Kufar and not alive anymore. Similar meanings of the word are in Ayah 10:90, as well. “And WE took across with Bani-Israel the sea, then followed (Atba’hum) them Firaun and his Hosts in rebelliousness (Baghyan) and animosity (Aduwan) until when overtook them the Gharaq…” is not talking about Firaun and his hosts being drowned in the sea as is normally mistranslated but in terms of them getting overwhelmed by and engulfed in emotions and distractions that led them far away from Allah’s path and Emaan and to the far extreme of being in Kufar and death. In Ayah 7:64, talking about Rasool Nuh, “Then Kazabu him, then Anjaena (saved/rescued) him and those with him from the Falake (rituals, orbits, practices of blind following) and Aghraqna those who Kazabu with the Ayatena. Indeed, they kanu Quomin (established, strengthened) A’meena (blind followings)” this Ayah is talking about rescuing Rasool Nuh and his companions from the Falak- such consistent acts, rituals, traditions and actions of blind followings which are done in Kazaba- direct opposition, denial, making fun of or ridiculing the Ayaat of Allah, whereas those who Kazaba these Ayaat were Gharaq- drowned to the extend of being far extreme in Kufar and metaphorically dead in blind following of these rituals. X-Reference – 2:50, 7:64, 10:90 . (وَأَغْرَقْنَا; فَأَغْرَقْنَاهُمْ)

 

GHAROOB (غُرُوبِهَا) MAGHRIB (الْمَغْرِبُ) & GHARABAT (غَرَبَتْ) The word Gharaba basically refers to setting, or declining of the sun or light and hence refers to western part of the world in accordance with sunset and thus refers to setting of sun, aspects and areas of sunset, such as the western part of the globe where the sunsets for instance as defined in 20:130 and 50:39, “….before T’ulohe the Shams and before its Gharoob (setting)…”. When used together with Maghrib as “Al Mashriq wa Al Maghrib”, the concept covers each and every physical and geographical area of the globe for instance in Ayah 2:115 and 2:142, “And to Allah is the Mashriq and the Maghrib…” Similar meanings and concepts are there in Ayah 26:28, “Qala Rabbe the Mashriq and the Maghrib and what is between them…” referring to the Rabb of the east and the west and whatever is between them, covering from coast to coast of the entire world. In Ayah 7:137 while talking about Bani-Israel after being rescued from Fira’un, Allah says, “And WE Awre’sana the nation of those who were weak & suppressed, Mashriq (east) of the earth and Maghribeha (its west) …”  meaning they settled all across the world from Mashriq to Maghrib and were not only given inheritance but also duties and responsibilities to take care of their respected geographic locations wherein they settled. In Ayah 2:177, when Allah says, “It is not Birra that you turn your Wajeh (focus, attention, desired destination) towards the Mashirq or Maghrib but…” means that turning our attention, focus, or keeping our desired destination to any physical or geographical place, direction, or area on earth is not the concept of Birraa. – X-Reference – 2:115, 2:142, 2:177, 7:137, 20:130, 26:28, 50:39.- X-Reference – 7:137 . Maghrabe (وَمَغَارِبَهَا)

 

GHAWAASH (غَوَاشٍ) The word ‘Ghawaash’ is used in Quran in the meanings of ‘deceit; cheating; deception; swindling; fraud; all such acts that devalue or reduce the quality of something; the act of making something poorer in quality by means of fraud, cheating or be bluffed; be cheated; be deceived; be duped” for instance in Ayah 7:41, talking about those who Aftara upon Allah “For them of Jahanam is Mehaadun and through their Fouqa Ghawaashin. And that is Jaza of the Zwalimeen” means that for them Jahanam is their Mehaad- their habitat, community, home, dwelling, residence, environment for their living and through their Fouqahum- them giving preference and considering valuable and significant such deeds and aspects which were basically Ghawasha- deceit; cheating; deception; swindling; fraud, etc. all such acts that devalue or reduce the quality of Allah’s message and their acts of making Allah’s Kitaab ineffective  by means of fraud, cheating and Aftara, all of which are heights of injustices and Zulm against the Kitaab. –X-Reference- 7:41. (غَوَاشٍ)

 

GHAZAB/GHAD’AB (ِغَضَبٍ) normally translated as wrath or anger by Allah, but there is no such thing as wrath or Anger of Allah. This word is basically used in Quran as an opposite to the word Na’mat (in Surah Fatiha- last two ayahs). As we know the word Na’mat is used in Quran in four broad meanings as (1) Success & Prosperity in all walks of life; (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. (3) Height, Benchmark, Role-model as in Na’mat-khaana and (4) Unity of nations in terms of common purpose and same set of values and beliefs. Therefore, the word Ghazab as an opposite to the word Na’mat would mean (1) Failures, embarrassment and humiliations in all walks of life; (2) Lawlessness, death, destruction, illness and sufferings; (3) the lowest and most humiliated position, the ones to be despised and hated and those who are humiliated and (4) the division of nation into sects and groups with animosity and hatred with each other. Therefore, the Ghazab is basically a combination of not just individual destruction, sufferings and humiliation but the sufferings as a whole nation being divided into sects and groups with fighting animosity with each other. It is to reflect the range of these meanings of the word that in the ayah 2:90 the situation of the Kafireen as evidenced by ‘Ghad’ab upon Ghad’ab’ is equated with terrible Azaab (Azaab e Moheen). X-Reference – 1:5-6 , 2:61 , 2:90 , 3:112 , 4:93 , 5:60 , 7:71 , 7:152&154 , 8:16 , 16:106 , 20:81 , 21:87 , 20:86 , 24:09 , 42:16 , 42:37 , 48:06 , 58:14 , 60:13. (وَغَضِبَ;بِغَضَبٍ;غَضَبٍ;بِغَضَبٍ;غَضِبَ;ٱلْمَغْضُوب; بِغَضَبٍ; ٱلْمَغْضُوبِ; وَغَضَبٌ; الْغَضَبُ; غَضَبٌ; غَضْبَانَ ; بِغَضَبٍ)

 

GHISHA (غِشَ) GHISHAWAT (غِشَاوَةٌ) is used in Quran in the meanings of covering, veil, casing, wrapper, screen or anything that surrounds someone from all sides, in terms of covering or shield rendering it impossible for anything to pass through it for instance in Ayah 2:7, “Khatama Allah A’ala their Quloob and A’ala their Sam’aehim and A’ala Abs’arehim- Ghiswatun- And for them is a great Azaab” means that their Quoob- intentional decision making is fixed, due to their closed mindedness, because of which none of their faculties are of any use to them, a state of being engulfed and surrounded by such coverings that render it impossible to reach them. Similar meanings are in Ayah 45:23 as well. In Ayah 3:154, “Then Anzala upon you from after the Ghamme (distress) Amanat (safety, security) Nu’asan (inactivity, stagnation)- Yaghshiy a T’aifat of you…”  means that a T’aifatun- group of people who commit similar behavior in repeated fashion is Yaghshy- overcome, surrounded by, engulfed in and overwhelmed by Aman- Safety, security and Nu’asan- inactivity, rest, stagnation. Similar meanings and phrase are in Ayah 8:11 as well. In Ayah 33:19, “…And when ja’a (brought to fruition) the Khoof (concern, worry), you Ara’a (observe, validate) them Yanzaruna (looking, watching) Aleyka revolving their eyes like the one who Yughshy upon him/her from the Mout…” means like the person who get covered with, overwhelmed by and surrounded by upon him/her the death.  X-Reference: 2:7, 3:154, 8:11, 33:19, 45:23. (غِشَاوَةٌ; يُغْشِي ; تَغَشَّاهَا ; يُغَشِّيكُمُ)

 

GHULAAM (غُلَامٍ) The word is normally mistranslated as son but these are the wrong translations of this word. The word is defined by Quran itself for instance in Ayah 52:24, while describing the situation of Jannat, the phrase is “Yat’ufa (repeatedly done) upon them Ghilmanun…” telling us the characteristics of the meanings of the word Ghulaman to show the good and righteous deeds being done in repeated fashion. The word is described further in Ayah 18:74, when Allah says, “Then they both set out until when they met a Ghulaman, then he Qatal him. Said, “have you Qatalta a Zakiyyatan Nafs…”  is defining the word Ghulaman as that Nafs which is Zakiyyatin- the word Zakiyya is used in Quran in terms of faultlessness, innocence, growth, nourishment and purification and blessings. Thus, the word Ghulaman is that Nafs or soul which is pure, innocent, faultless, nourished, nurtured, grown and developed being blessed with Allah’s blessings. In Ayah 51:28, the phrase is “knowledgeable Ghulamin”. In Ayah 37:101, the phrase is “Ghulamin Haleemin” telling us the traits of forbearing, patience, forgiving and restrain along with the word Ghulam.  Thus, if we combine all these meanings and characteristics of the word Ghulam as defined by Quran, Ghulam means that Nafs, which is Zakiyyan- that is innocent, pure, clean, nourished, grown in terms of its faculties and abilities; Yat’afa- does rightful deeds in repeated fashion, Aleeman- is knowledgeable and full of knowledge and Haleeman- forbearing, patience, forgiving and restrain. – X-Reference – 18:74, 37:101, 51:28, 52:24. (غُلَامٍ)

 

GHULFAN (غُلْفٌ) The word is normally translated as wrapped or covered but these are wrong translations. The word is basically used in Quran along with Qaloob as in the phrase “Quloobuna (our Quloob) Ghulfan” used in Quran twice in ayahs 2:88 & 4:155 and both in meanings of Kaafireen giving excuse. The word Qaloob means those intentional decisions that a person makes based on one’s perception of all the faculties including one’s intellect, such as hearing, sight, understanding etc. Therefore, when used in the phrase “Quloobuna Ghulfan” means that the Kaafireen are trying to give excuse as if their faculties are not working, thereby reflecting the meanings of the word Ghulfan as, the faculties, be it one’s sight, or hearing, or intellect being flawed, not in order, or as if someone else has blocked the person from using his/her own faculties, thereby putting the blame of their own Kufar to someone or something else, other than their own actions and decisions. In response to such excuses, Allah’s reply is always that, it’s due to their own Kufar- their acts of not seeking knowledge, not using their faculties, and thereby hiding, concealing not only Haqq but their own faculties from themselves, so if their faculties are not working, it’s not because of some outside/external forces but their own acts and decisions of Kufar. – X-Reference – 2:88, 4:155 . (غُلْفٌ)

 

GHURABAN (غُرَابًا) The word is normally mistranslated as crow in Ayah 5:31 and misinterpreted to prove that Islamic funeral laws are derived from this ayah, whereby they have learned the rules from a crow animal. This is completely wrong interpretations of this ayah banking on a wrong translation of this word as crow. The word Ghuraban is used in Quran three times, with two usages of the word in Ayah 5:31 and once in Ayah 35:27. If we look at the meanings of the word Ghuraba in classical and medieval Arabic, the word means ‘a sharp and clear edge like a blade, sharp cutting edge, sharp edge or a sharp razor blade in terms of creating a clear and distinct divide between two sides, therefore when used in Ayah 35:27, for instance, the phrase “Ghurabiyat Sawwad” means intensely, sharp, razor blade like distinct Sawwad, in terms of razor-sharp distinction. Similarly in Ayah 5:31, “Then Allah Baa’sa Ghuraban, they Bahasu on the earth to Allah’s Yureedu how Yuware’ Su’wata his/her Akheyhi. Say, “Wail to me A’ajaztu that Akuna the like of this Al-Ghurabe, then Aura’e Suwa’ata my Akhiy.” So, As’baha from the Nadameen” means, Allah Baa’sa- send them on a mission, an expedition with clear duties; in terms of a delegating them with defined duties and responsibilities with a clearly defined mission and objective of Ghuraban- making a sharp and clear edge like a blade in terms of creating a clear and distinct divide between Haqq and Batil, they Baa’su- carried out the defined duties, as appointed by Allah, on the earth to Allah’s Yureedu- Allah’s system of laws and nature with the clear desired end result of how Yuware’- block, Su’wata- destructive acts and behaviors against his/her Akhiy- associates, partners, supporters, pillars of strengths. Say, “Wail- announcement of destruction and misfortune to me as I would be disconnected from Allah’s blessings and the benefits of Allah’s system, if I A’ajaztu- unable to Akuna- aim to reach the end result of similar to the Al-Ghurabe- the clear razor-sharp distinction, then Aura’e- block the Suwa’ata from my Akhiy- supporter, associates, pillars of strength for me. So, As’baha- come out of the darkness towards the light from the Nadameen- those who would regret and be remorseful.  X-Reference – 5:31, 35:27. (الْغُرَابِ;غُرَابًا)

 

GHURFAT (غُرْفَةً) & A’UGHTARAF (اغْتَرَفَ) In the ayah 2:249 the phrase “A’ughtarafa Ghufratan” is normally translated as “A mere sip out of the hand, or a taking a few in the hollow of his hand”. This is a wrong translation. The word Ghurufa means high champers, or attaining higher standing, as used in the ayah 34:37 “…For them there will be double the reward for what they did and they will be in Al-Ghurufat…”  the word used here in the meanings of higher standing, higher champers, prestigious place, a place of eminence and prestige. Similarly in the ayah 25:75 “…They will be awarded the Ghurfata for what they did Sabar…” again used in the meanings of prestige, stature, higher champers, and eminent standings. The word is used in the similar meanings in the ayah 29:58 “…and those who have Emaan and do Amal e Swalehat – We will surely assign to them the Jannat-e-Ghurufan…”  Similarly in the ayah 2:249 when the phrase “except from those who A’ughtarafa Ghufratan, means except those who earn the standing, prestige, higher accolades out of their earnings, perseverance, hard work, and good deeds.  X-Reference – 2:249 , 25:75 , 29:58 , 39:20 , 34:37. (غُرْفَةً;اغْتَرَفَ)AOUQ

 

GHARAR (غُرُرً) & GHUROOR (الْغُرُورِ) is used in Quran in the meanings of deception, wishful thinking, delusions, and something which is not true or far from Haqq (absolute truth) for instance in ayah 8:49 “when said the hypocrites and those in whose Quloob is disease ‘Deen of these people is Ghara’ and whoever put their trusts/Tawakul in Allah…” Here it is used in the meanings of something which is opposite to Haqq (absolute truth), thus the word Ghuroor means falsehood, delusions, deceptions etc. in this ayah the word is also used as something which is opposite to Tawakkul (trust or trust worthy). Thus, as an opposite, the word would mean something that deceives or cannot be trusted. Similar meanings are used in ayah 82:6 “O mankind, what has Gharraka youyujad concerning your Rabb the Kareem” Used here in meanings of deceive or mistrust, on whom one cannot do tawakul or put their trusts on or rely on. X-Reference – 3:185 , 8:49 , 82:6. (وَغَرَّتْهُمُالْغُرُورِ;يَغُرَّنَّكَ;غُرُورًا;;غُرُورًا;وَغَرَّتْهُمُ;بِغُرُورٍ;وَغَرَّتْهُمُ)

 

GHUSL (غْسِلُ) TUGHTASELU (ٰ تَغْتَسِلُوا) is normally translated as taking a bath, which is a wrong translation. The word is used in Quran in a much broader sense with much in-depth meanings of cleaning, cleansing, or removing the impurities mentally, spiritually and allegorically rather than restricted to physical cleansing only, basically in terms of removing the impact of Khutuwaat of Shaitaan. For instance, in Ayah 38:42, the word Mughtasilun is used in terms of mental, psychological and spiritual cleansing to wash away Khutuwaat/ impacts of Shaytan from Nabi Ayyub. Similarly when the same phrase is used in ayah 4:43 and 5:06 as “Do not go near the Salat while you are Sukura until you know what you’re saying and do not Junuban (go far away/distant) except A’abere Sabeel until Taghtaselu…” Keeping in mind the meanings of the word Sukuraa as all such intoxicants, influences, Sahar, in the sense of anything and anyone that influences or covers our senses, in terms of making them ineffective, especially our intellectual faculty of thinking and intellect – thus the word Sukuraa not only include intoxicants, but also anything that tends to make our faculties ineffective such as social media addictions, blind following of anyone or anything, lack of sleep or food or loneliness, etc. which covers all our senses. Hence when Allah says “Do not go near the Salat while you are Sukura…..until Tughtaselu…” It means getting rid of, cleansing, purifying, removing impurities of any and all such influences and Sukura before we could attend our duties in the Salat system. In Ayah 69:36, the word Ghisleenin is used for any kind of food which contain all kind of impurities, contaminations, including human body discharge and excretion of impurities. X-Reference – 4:43 , 5:06 , 38:42 , 69:36. (ٰ تَغْتَسِلُوا;فَاغْسِلُوا;فَاغْسِلُوا)

 

GHUZZAN (غُزًّى) is normally translated as fighting in the only one time use of the word in Quran in the ayah 3:156. This is a wrong translation. For instance, when the word Ghuzzan is mistranslated as fighting, the phrase does not make sense as to how Allah has converted kafereen wishes into Harastan – regrets if their wishes come true. The actual meanings are in terms of “to conquer, dominate, overcome, overpower, triumph over or to be successful and then returned alive”. Therefore, when Allah says in 3:156 that “They say about their brethren who Darabu in the earth, or they were Ghuzan, ‘Had they stayed with us, they would not have died or Qutilu.’ So, Allah makes that an Hassratan…” It means that they had hoped that the others would die, but when they were Daraba (travel on earth in search of Rizq or set forth on the earth), and Ghazzan, i.e., returned alive by conquering, dominating, overcoming their enemies, as a triumph and success, then their internal desire turned into Hasrat for them.  X-Reference 3:156. (غُزًّى)

 

GI

GIBRA’IEL (ِجِبْرِيلَ) means that process or power that is responsible for the revelations. In Quran the phrase Rooh-il-Qudoos (بِرُوحِالْقُدُسِ) is mentioned for Jibrael, the process of revelations as in ayah 16:102 i.e. the phrase is used for the process of revelations and the hidayah with the same meanings as in ayah 17:85-86 wherein the word Rooh is used to refer to the process of revelations and the hidayah itself for instance in the ayahs “And they ask you, about the Rooh, Say, ‘The Rooh is the affair of my Rabb. And mankind has not been given of knowledge except a little. And if We willed, we could surely do away with that which We revealed to you….’” In the ayah 66:04 Jibrael is, along with the Malaik and the Momineen, for the Nabi, as helpers, supporters and well-wishers. X-Reference – 2:97 , 2:98 , 16:102 , 17:85-86 , 66:04. (ِجِبْرِيلَ)

 

Alphabet H

HA

HAAMIN (حَامٍ) The word is normally left without any translation as per its only usage in Quran in Ayah 5:103, however if we look at the usage of this word in classical, medieval Arabic, it basically refers to keeper, patron, defender, guardian, to refer to the person who is in charge of or looks after something. Thus, when Allah says in Ayah 5:103, “What Allah Ja’ala of Baheeratin, and not Sa’aibatin and not Was’eelatin and not Haamin, except by those who do Kufar- they Yaftaruna upon Allah the Kazeba. And Aksar of them do not Ya’qaluna” means that Allah has not made or appointed for duties (Ja’ala) any of these aspects such as the confusion and perplexity in Deen (Baheeratin); making people as blind followers, almost like a slave acting in bulk and as masses (S’aibatin); people, elements, systems and rules that are set forth to act as connection between Allah and the humanity instead of direct connection (Was’eela); and people, leaders or scholars, etc. who are presented as being in charge of or who are the only ones to look after Deen, as if those people are the keepers, guardians, patron of Deen of Allah (Haamin), instead of letting people get the guidance from Quran and by themselves- All of these are such elements, aspects, people, systems, which have been assigned their duties (Ja’ala) not by Allah, but by those who do Kufar, and who invent in the name of Allah, by associating things in the name of Deen as if those are the Kalam of Allah (Yuftara); the basic purpose and end result of these aspects such as Baheeratin, S’aibatin, Was’eela and Haamin are they deny, make fun of and ridicule Allah’s Deen (kaziba); rely on and based upon the fact that many of the people (Aks’aruhum) do not use their Aqal, intellect, thinking and reasoning (La Ya’qalun), because if they were to use their brains and intellect, none of these aspects would have been possible to be introduced as Yuftara and fabricated into Deen in the name of Allah’s Kalam.  X-Reference – 5:103 . (حَامٍ)

 

HADAA (هَدَى) HADYAN (هَدْيًا) HAADU (هَادُوا) & YAHOOD (الْيَهُودَ) 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. 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/Hadaa is something that is a guidance, a map, an instruction manual that is clear, obvious and visible in order 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 words like ‘Haadu (هَادُوا) and Yahood (الْيَهُودَ)’ are normally mistranslated 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. These words share the basic characteristics and the meanings as the words like Haad, Haadi, Yahdi, Hada and Hidayah, which is in terms of guidance and leading the way for others, with these words referring to people such as guide, leader, religious scholars, leaders, preachers who present themselves in front of people to lead the way for others, and especially towards the Hidayah- Allah’s Deen for instance in ayah 13:7 “…for every Quom/people is a Haddin”. The same word is used for Allah as a guide, after talking about the Ahsan al Hadith, the Kitaab, in Ayah 39:23, the phrase is “…that is the Hudaa of Allah, HE Yahdi with it”. In ayah 7:156 w.r.t. Nabi Musa, “And inscribe for us Hasanatun in this world and in the Akhira Hudna to YOU.” Here, the word ‘Hudna’ is used is the same meanings as ‘guide to you’. Quran gives explicit warnings to us about these people, who present themselves as guide, to lead the way for others towards the Hidayah, such as the religious scholars and preachers in ayahs 4:46-50, when Allah says, “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. The words ‘Hadyan (هَدْيًا) and Hadya (وَالْهَدْيَ)’ are both mistranslated as animal offerings, to inculcate rituals in the Deen, for instance as used in Ayahs 5:95 and 5:97, whereas the words share the same meanings as the words such as Hadaa, Yahdy, Hudaa, etc. with reference to Allah’s Hidayah- the guidance given to the humanity in the form of Allah’s Kitaab- the book of revelations.  X-Reference – 2:02 , 4:46 , 4:160 , 5:41 , 5:95, 5:97, 7:156 , 13:7, 20:128 , 39:23 , 62:6. (هَادُوا;تَهْتَدُونَ;الْيَهُودُ;يَهْدِي;وَيَهْدِيهِمْ;وَيَهْدِيهِمْ;الْهَدْي يَهْدِي;يَهْدِي;يَهْتَدُونَ;هُدًى;تَهْدُوا;يَهْتَدُونَ;ٱهْدِنَا;الْهُدَىٰ;يَهُودِيًّا;الْيَهُودُ;لِيَهْدِيَهُمْ;هَادُوا;لِيَهْدِيَهُمْ; هُدِيَ;الْهُدَىٰ;هُدًى;هُدًى;الْمُهْتَدُونَ;تَهْتَدُونَ;يَهْدِيَكُمْ;يَهْدِي; الْهُدَىٰ;هَدَى;هَادُوا;اهْتَدَوْا;هَدَى;يَهْدِي;هَدَاكُمْ;الْهَدْيُ;الْهَدْيِ;اهْتَدَوْا;أَهْدَىٰ;بِالْهُدَىٰ;فَهَدَى;لَهَدَيْنَاهُمْ;هَدَاكُمْ;هُدَاهُمْ;هُدًى;هَدَيْتَنَا;وَالْهُدَىٰ;يَهْدِي;هُدىَ; هُودًا;تَهْتَدُوا;وَهُدًى;هُدًى;هُدًى;هَادُوا;يَهْدِي;الْيَهُودَ;يَهْدِي;الْيَهُودُ;هَادُوا;الْيَهُودَ;هَادُوا;لَمُهْتَدُونَ;وَالْهَدْيَ;هَدْيًا;اهْتَدَيْتُمْ;يَهْتَدُونَ;يَهْدِي;الْهُدَىٰ; الْمُهْتَدِينَ;الْهُدَىٰ;هَدَانَا;هُدَى;الْهُدَى;مُهْتَدُونَ;يَهْدِنِي;هَدَانِ;وَهُدًى;هَدَيْنَا;هَدَيْنَا;وَهَدَيْنَاهُمْ;هُدَى;يَهْدِي;هَدَى;فَبِهُدَاهُمُ;لِتَهْتَدُوا;بِالْمُهْتَدِينَ;يَهْدِيَهُ; مُهْتَدِينَ;الْهُدَىٰ;مُهْتَدِينَ;يَهْدِي;لَهَدَاكُمْ;هَادُوا;وَهُدًى;وَهُدًى;أَهْدَىٰ;هَدَانِي;مُهْتَدُونَ;هَدَىٰ;لِنَهْتَدِيَ;هَدَانَا;هَدَانَا;هُدًى; هُودًا; يَهْدِ; هُدًى; يَهْدِيهِمْ ; يَهْدُونَ ; وَتَهْدِي ; تَهْتَدُونَ ; هُدْنَا ; يَهْدُونَ;  الْمُهْتَدِي;  يَهْدِ;  هَادِيَ ; الْهُدَىٰ ; وَهُدًى ; الْهُدَىٰ)

 

HADITH (حَدِيثًا) is normally misinterpreted as sayings of Nabi Mohammad, but when used in Quran, is translated as statement or narration. These are all wrong interpretations and mistranslations of the word Hadith which are beautifully explained in Quran in Ayahs 69:40-47- Hadith is one such word, which is although taken from Quran, but misinterpreted against the Divine guidance. There is no such thing as statement of Nabi other than Quran. The word is used in Quran in meanings of event, story, an occurrence, happening, or an episode that has happened or taken place for instance as used in Ayah 12:06 and 12:21, wherein the phrase “Taweele of the Ahadeeth” is used which means the final result, or the end result (Taweele), in terms of predicting the results in light of the current events (Ahadeeth) as to where they are leading. Similar meanings of the word are used in Ayahs 79:15 & 20:9 as well “Has there come to you the Hadeeth of Mousa?” Or about Ibrahim in Ayah 51:24. Similarly in Ayah 34:19 “… and they did Zulm, so we made them Ahadeeth…” used here in meanings of such events, which become ibrat and lessons. In Quran however, the word is not only used for past events but also for those that will be happening in future for instance in ayah 88:1-2 when describing the day of resurrection, or when describing the current events in Ayah 4:78 after detailing different types of events that happen Allah says “…what is with these people that they do not understand Hadeethan” as to what is happening all around them. Quran is also termed as ‘Muhadith from the Zikar’, in Ayah 26:5 as well as the ‘Ahsan-ul Hadeeth’ in Ayah 39:23 in terms of the best of the best event that took place in terms of Allah’s divine wisdom and guidance being revealed to the mankind. In Ayah 45:6, All the Ayaat of Allah, both Creations of Allah as well as words of Allah in Quran, are termed as Hadith “These are the Ayaat of Allah that we Natluha (ask you to follow) with Haqq (Absolute truth and justice), Then in what Hadeeth after Allah and his Ayaat will they have Emaan on?” The same phrase is used in ayah 77:50. In ayah 52:34 “Let them bring with Hadeeth like it, if they are truthful”. Quran is also clearly identified as NOT a fabricated or distorted Hadith in Ayah 12:111 with the phrase ‘Hadeethan Yuftra’ referring to anything and everything which is fabricated in the name of Deen and outside Quran. It is because of this that in Ayahs 4:140 & 6:68 the phrase ‘Hadeethin Ghairehi’  is used to refer to all such fabrications which are Ghair (amend, change, outside, without or against) Quran. Similarly, these man-made hadeeth are termed as ‘Lahwa (Fabricated, idle, useless) Hadeeth’ in Ayah 31:6 “and of the mankind is the one who purchases Lahwa Hadeeth in order to mislead from the Sabeel of Allah with Ghair (amend, change, without, against) knowledge, and takes it as a joke/ridicule”. X-Reference – 4:42 , 4:140 , 6:68 , 12:06 , 12:21 , 12:111 , 39:23 , 45:6 , 51:24 , 52:34 , 77:50 , 79:15. (حَدِيثٍ;حَدِيثًا;حَدِيثًا;حَدِيثًا;حَدِيثًا;حَدِيث ; حَدِيثٍ)

 

HA’ENA (حِينَ) & HAYYA (حْيِي) The word Ha’ena is normally mistranslated as either a time period or as ‘during, when, or at the time’, but these are wrong translations. The word is used in Quran in the meanings of anything or anyone that/who gives Hayyat or is a source thereof of life, both metaphoric as well as literal sense of the word. Thus, the word shares the same meanings as the word Hayaat- meanings life, which is used in Quran as opposed to the word Mo’ut- death for instance in Ayah 2:36, “….and for you in the earth is Mustaqarre and Mata’a for Ha’enin” is not talking about for a limited time period, as is normally interpreted but it means that for you in the earth is a habitat and place of dwelling, residence (Mutaqarre) as well as the basic life necessities such as air, food, water, oxygen, energy, etc. (Mat’aa) that is needed as source of life (Ha’en). The concept of being extreme or too far away in Kufar is termed as being metaphoric death like state, whereby none of the person senses and faculties are of any use. Therefore, being alive would also mean, being alive and active as per Allah’s Hidayah and on the path of Allah. Similar phrase and meanings are used in Ayah 7:24 and 10:98. In Ayah 2:177, while describing the whole concept of Birra, the phrase is “and the S’aabireen (those who are steadfast) in the Ba’asa’ and the Zarar and Ha’ena of the Ba’asa- Those are the ones who are S’adaqu (sincere, true) and those are the Muttaqun” here the word Ba’asa means being surrounded by such extreme hardships and difficulties that can really shake up a person. When used alongside with Zarar (extreme harm and injury), both these concepts are used to shake up a person in terms of waking them up from Kufar, as also used in Ayah 2:214, 6:42, 7:94. Thus here the basic concept is that through these hardships, difficulties, extreme hurt, harm, Allah gives life of Emaan and Hidayah, in terms of taking them away from Kufar and death of Kufar. In Ayah 5:101, “…. indeed, you Tasalu those that are upon you Ha’ena Yunazela the Quraan Tubduto you- Allah Afua’a through it. ….” means ‘indeed, those aspects that are a source of life and Hayyat to you, that brings you towards Emaan and Allah’s Hidaya away from the death of extreme Kufar and darkness (Ha’ena), especially when Quran has been revealed upon you in terms of you understanding the Kitaab of Allah, and practically implementing the Kitaab in your lives (Anzalna) upon you- those aspects that gives you Hayyat- you should make strong connections with and get attached to (Tas’alu). In Ayah 5:106, “Oh you Amanu Shahadatu among yourselves when Hazara Ahadakum the Mout- Ha’en is the Was’iyyat- As’naane Zawa Adalin Among you…” means that addressed to those who Amanu, is the direct divine instruction, to be upholders of justice at its best (Shahada) among themselves, when presented with or come face to face with situations (Hazara) of any type of Mouth, death, physical as well as metaphorical in nature, in terms of extreme injustice, lack of moral and ethical value or darkness or death like situations (Mout- extreme Kufar) or darkness situations, aspects, conditions- for those, the Ha’ena- the life is the Was’iyat and the Ayah thereafter and the subsequent ayahs describe how such situations can be countered to bring back the life, the Hayyat, Ha’en and to uphold the justice in all its meanings and interpretations. X-Reference – 2:36, 2:177, 5:101, 5:106, 7:24, 10:98 . (حِينَ;حِينَ;حِينٍ; وَنَسْتَحْيِي; وَيَسْتَحْيُونَ ; حِيتَانُهُمْ ; وَأَوْحَيْنَا)

 

HA’ES’U (حَيْثُ) The word is normally mistranslated as “wherever’. But the word is used in Quran in meanings of ‘however, in whatever way, or in whatever capacity or ability you have’ for instance in Ayah 2:35 “and WE said ‘O Adam, Askan (dwell), you and your Zouj (partner, kind) in the Jannat and Kulu (consume) from/in it freely, Ha’es’u Shayyetena (your wish/desire) and do not go near this the Shajara, otherwise you would be of the Zwalimeen”. Means that Ha’es’u- in whatever capacity or ability, or in whatever way, you wish or desire. Similar meanings are used in Ayah 2:58 and 2:144 as well. In ayah 2:191 “And Qatluhum (fight) Ha’es’u you find them and evict them in Ha’es’u they evicted you…” means that fight them Ha’es’u- whatever way, in whatever capacity and ability, you have and evict them from their Ha’es’u- their abilities, capabilities on the basis of which they evicted you. Similar meanings are in 2:222 “…Then when they are Tat’aharun (are lawful, allowed) then come to them from Ha’es’u (however) Allah has Amar to you…”. In Ayah 4:89 “…. then if they turn back, then Khuzuhum (sieze) them and Aqtuluhum (fight) them Ha’es’u (in whatever capacity or ability you have) to Tajedu (switch their situation from Zalal to Hidayah)” means that with whatever capacity or ability you have, try with your whole being, in your efforts to Tajedu- switch their situation of Zalal- being Misled- to Hidayah. In Ayah 16:45 “Then do they Amane (feel secure) those who plotted Sayyiat (evil deeds), from that Allah will cave with them the earth or will come to them the Azaab, from Ha’es’u not they perceive?”  means in whatever way they do not perceive. Similar meanings are used in ayah 7:182 “but those who kazabu (deny/ridicule) our Ayaat, we will gradually lead them from Ha’es’u (whatever way) they do not know”– X-Reference – 2:35, 2:58, 2:144, 2:191 , 2:222, 4:89 , 7:182 , 16:45 . (حَيْثُ;حَيْثُ;حَيْث;حَيْثُ;حَيْثُ ; حَيْثُ ; حَيْثُ)

 

HAFFIY (حَفِي)  The word is used in Quran in the meanings of being hospitable, welcoming, entertaining, resourceful and gracious, in order to make someone feel well-informed, well-protected and welcomed for instance in Ayah 7:187, giving divine wisdom about people asking about the Sa’ath, the phrase is “…..Yasa’lunaka Kanaka Haffiy A’nha…” meaning that when they ask or inquire about the Sa’ath (Yasa’lunaka), then through your conducts and speech aim to become (Kanaka) someone who is welcoming, entertaining, informing in order for them to feel welcomed, and well-informed (Haffiy). In Ayah 19:47, the word used to Allah is “Haffeyan”  meaning the being who is hospitable, welcoming, entertaining, source of all knowledge, wisdom and blessings in order to make us, as human beings and all creations, feel welcomed, informed, blessed and protected. Similar meanings are in Ayah 47:37 as well. – X-Reference – 7:187, 19:47, 47:37.  (حَفِيٌّ)

 

HAJAR (حِجْرٌ) & HUJURUKUM (حُجُورِكُمْ) The word Hajar is used in Quran with the basic meanings of ‘stone’ for instance as used in Ayah 2:24, “Then if not you do, and never will you do then observe Taqwa of the fire whose fules is humanity and the stones- recompense for the Kaafireeen”. Therefore, the word also refers to all such people who have reached the stage of being hard hearted, being engulfed in such set-in stone ways and methods that are far away from the path of Allah and are hard to change for instance in Ayah 2:74, “Then hardened their Quloob from after that so they like Hijarat (stones)…”. In Ayah 2:60, “And when Astasqa Musa for his Quom, then Qulna, ‘Azrib with A’s’aka the Hajara…” meanings that when Musa asked for healing and treatment for his nation whom he was trying to establish, he was instructed to set forth and put across to them, as the hajar- hardened souls, excerpts from Allah’s Hidayah, Ayaat and message. Similar meanings are used in Ayah 7:160 as well. In Ayah 25:22 “Youma (well-known fact) they will Ara’a (come face to face with) the Malaik- no Basharat (good tidings) for the Mujremoon and will say ‘Hajaran, Mahjooran”. Means that we have been involved in such activities that have made us like stone, hard hearted and set in our ways and methods which was too far away from Allah’s path. Similar meanings are used in ayah 25:53 “…and Ja’ala (appointed for duties) between them Barzakh and Hajran Mahjooran”. In Ayah 49:4, “Indeed, those who Duaa (call you) from behind the Hujarat (set in stone methods & ways, hard-hearted deeds, stone like conducts)- Aks’ar (most of them to a large extent) do not Ya’qalun (use Aqal, brain, thinking & reasoning)” In Ayah 4:23, “….and (your) Rababukum who from Hujurukum from your Nisa’a whom you entered with them….”  Refers to those who are dependent upon you for resources (Nisa’a) for whom you had entered into the contract to take care of them like a Rabb, parent, carry out the process of Rabobiat for them (Rababukum) but they became of those who were hard-hearted like stones, set in their ways and methods which was against the path of Allah. In Ayah 6:138, talking about the system of Shirk, “and Qalu, these Ana’am and Haras’a Hijrun- not Yat’a’muha them except from Nasha’u with Za’um.…” means that they identify aspects and things from Allah’s Naimat & blessings (Ana’am) as well as deeds that one puts forward for the Akhira (Haras’a) as leading towards becoming stone- hard hearted and away from the path of Allah (Hijran)- they do not consume, benefit from, engulf in (Yat’a’mhu) them except in accordance with and in alignment with their system and rules (Na’shaa) which is all carried our with such pride, arrogance, confidence and putting of their trusts, which is all useless and futile (Za’um). Reference2:24, 2:60, 2:74, 4:23, 6:138, 7:160, 25:53, 49:4. (حِجْرٌحُجُورِكُمْ;حُجُورِكُمْ;;حِجْرٌ ; الْحَجَرَ)

 

HAJJ (حَجَّ) & HUJJAT (حُجَّتُ)- 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. (حُجَّتُنَا;وَحَاجَّهُ;أَتُحَاجُّونِّيحَاجَّكَ;حَاجُّوكَ;حَاجَجْتُمْ;الْحَجَّ;الْحَجُّ;الْحَجِّ;حَجَّ;حِجُّ;تُحَاجُّونَ;يُحَاجُّوكُمْ;حُجَّة;;الْحُجَّةُ)

 

HAJURU (هْجُرُ) HAAJARU (هَاجَرُوا) & MOHAJERAN (مُهَاجِرًا) The Words Hajuru, Haadar and Mohajar share similar characteristics and meanings and are used in Quran in three broad meanings; (1) as in Hijrat means migration. Mohajir is the person who has migrated with the plural as Muhajireen. Normally translated as migration or those who have migrated either physically from one place to another, or metaphorically from one point of view, school of thought or faith to another, basically is reflected of the idea that the person would continue to be identified as belonging to previous country, school of thought, point of view etc., but since have migrated is no longer following the laws of the earlier country, school of thought, point of view or Quran for instance as the word Muhajiran is used in ayah 4:100. (2) The word is also used in Quran in other meanings such as separating, abandoning, avoiding, disconnecting or detaching from something or someone – for instance in the ayah 73:10 “And do Sabar over what they say and Hujurum Hajaran in beautiful grace (Jamileen)” here the words are used in the meanings of separating oneself from these people graciously and humbly in meanings of abandoning, avoiding, separating or disconnecting from them. The word is used in similar meanings in ayahs 4:34 and 25:30 as well. (3) The word Mahjoor is also used to refer to the situation of an animal that is tied up through a rope in a way that its movement remains restricted. Therefore, it is also used in the meanings of being made to restrict or limit in effectiveness, scope and impact as is used in ayah 23:67. Therefore, in Ayah 25:30 when Allah is depicting the complaint of the Rasool on the day of Akhira that “My people have Mahjoor this Quran” The word is used in all these three meanings of (1) Migrated from (2) abandoned and (3) restricted in effectiveness. Reference – 4:34, 4:100, 23:67, 25:30, 73:10.

(اهْجُرُوهُنَّ;هَاجَرُوا;هَاجَرُوا; يُهَاجِرُوا;مُهَاجِرًا;يُهَاجِرْ;فَتُهَاجِرُوا)

 

HALAF (حَلَفْ) & HALAFTUM (حَلَفْتُمْ) The word is normally translated as swearing or sworn- basically the word is used in Quran to refer to the act of undertaking as well as a solemn affirmation or declaration itself, that is made with an higher authority or God Almighty, and done with a submission and respect to that authority in order to declare the truth of what is affirmed, for instance in the judicial setting, the affirmation of the oath as ‘Oath: I swear that the evidence that I shall give shall be the truth, the whole truth, and nothing but the truth, so help me God’.  In Ayah 4:62, “so how is it when Mus’eebat befalls you, for what Qadamat Aidehim, they came to you Halaftum ‘Indeed, we intended nothing except Ahsan Toufeeqan” means ‘So, how is it when a disaster (Mus’eebat) befalls you, for what they have sent forth in terms of their actions and striving (Qadamat) as recompense and consequences for their own actions (their Aidehim), that they came to you, respecting your authority and swearing to confirm their statement of (Halaftum) that they did nothing except best (Ahsan) of whatever they could afford as per their capabilities and resources (Toufeeqan). Similarly, the used of the word ‘Aqad’, in Ayah 5:89, refers to those aspects of one’s promise and oath (Aemaan), that are firm, solid and strong aspects in terms of these aspects being the basic mandatory nature, without which this promise, oath or a contract has no meanings, effectiveness or validity, “Allah will not Khizu you for the Laghu in your Aieman but Khizu with Aqad of Aieman. So, Kafara….” Therefore, if one is not able to honor these basic aspects, then the person should aim for Kafara as per the clear divine instructions of this Ayah, after which the phrase is, “That is Kafarata of your Aiemanukum when you Halaftum and Hafzu your Aiemanukum….” Shows that the Aqad aspects of one’s Aieman, being binding and firm, are actually those that one undertakes as a part of that oath, promise (Aiemaan) as solemn affirmation and declaration that is actually made to Allah as the ultimate authority, w.r.t. these Aqad aspects, which become the basic mandatory ones that now have to be honored, guarded, protected and be abided by (Hafzu). X-Reference – 4:62, 5:89 (حَلَفْتُمْ)

 

HALAK (أَهْلَكْ) & AHLAKNA (أَهْلَكْنَا) The word is used in Quran in the meanings of someone or something being destroyed, devastated, demolished, ruined or been made extinct for instance in Ayah 2:204-205, “and of the people is the one who pleases you with their Quol (speech and conducts) in the Hayyat (Life) of this world and they Yashadu (give witness) of Allah upon what is in their own Qaloob (intentions) and is the one who is the most quarrelsome of opponents. And when they Tawalla (disobeys & turns away in repulsion from Allah’s laws) Sa’ey (striving) in the earth to cause Fasaad (corruption) in it and they Yahluka the Haras’a (earnings for the Akhira) and the Nasal (future generations)..” means that through such speech and conducts, that pleases you, they give Shahada of Allah over what is in their own intentions and opinions, whereby through their disobedience, repelling against Allah’s laws in direct opposition, they destroy, devastate, ruin and cause to made extinct (Yahlaku) people’s earnings for the Akhira as well as their future generations.  The word is also used in Quran to face devastation, extinction, destruction and ruining as a direct result of their own actions and conducts, for instance in Ayah 6:6, “Do you not Ara’a how many Ahlakna from before them of Qarnan Makaanan in the earth what not were Numakkin for you? Arsalna from the sky upon them Midraran and Ja’alna the Anhaar Tajri from Tahteha them. Then Ahlakna them with their Zunoob and Anshaa’na from after them Akhirena  Qarnan.” Is basically giving us the whole concept of how and why any nation, community on earth got destroyed, demolished and gone extinct. This Ayah means that ‘Do you not observe, perceive with complete intellectual presence (Ara’a) how many strongly connected systems, people, laws, aspects (Qarnan) that were established and settled with defined objectives and functions (Makaan) on the earth have been destroyed, made to extinct (Ahlakna) from before you, the same way that you are established and settled on earth with defined objectives and functions (Numakkin). The basic reason is that they have been sent the divine guidance and Allah’s message (Arsalna) from the sky, which gave them practical, implementable aspects (Midraran) that led to them benefiting and receiving whatever they desire (Anhaar) that was provided to them as per defined process, systems and laws (Tajri) in accordance with (Tahteha) them; but due to the bad impacts and the sufferings that they caused to others (Zunoob), that led to them being destroyed and made to extinct (Ahlakna); after which another such well-connected system, people, aspects (Qarnan) were created as an institution (Anshaa) from after other than (Akhireen) them. X-Reference – 2:204-206, 6:06. (فَأَهْلَكْنَاهُمْ;أَهْلَكْنَا; يُهْلِكُونَ;يُهْلَكُ;مُهْلِكَ;أَهْلَكْنَاهَا; يُهْلِكَ ; أَتُهْلِكُنَا ; أَهْلَكْتَهُمْ ; مُهْلِكُهُمْ)

 

HALALAN (حَلَالًا) HALAAELU (حَلَائِلُ) It basically means something which has been legally acquired or is permitted as per the laws of the land and by Allah as per the laws of the Deen. For instance, in the ayah 8:69 “so Fakulu from the Ghanimtum which halal and tayyiban…”  Here the word halal is used in the meanings of whatever has been legally acquired and allowed as per the laws of the land and the laws of the Deen. The word Halaaelu is normally mistranslated as wives in ayah 4:23 but it is based on the same characteristics and meanings as the word Halal, meaning the one allowed and legal – thus refers to legal spouse, both husbands or wives. Halal is normally translated as Lawful or permitted terms of the laws of the Deen, Allah says in the ayah 10:59 “Say ‘Have you realized what Allah has sent down to you of the Rizq, of which you created some as haram and some as halal’ Say ‘Has Allah permitted (izn) you to do that or do you invent lies about Allah”. This ayah is telling us that either the Halal is as permitted by the law of the land, something legally acquired or is allowed as per the laws of the Deen by Allah only. When Allah uses the phrase “Kulu Halalan and Tayyiban” in Quran for instance in the ayahs 2:168, 5:88, 8:69, 16:114, it is used as a combination of all such things, which are Tayyiban- pleasant to someone, in terms of all our senses; are most favorite and valuable to someone as well as Halalan- legally acquired and allowed as per the laws of the land and the laws of the Deen. When the word is used as a single laam, for instance as Uhillat or Tuhillu in Ayahs 5:1 and 5:2, it is used not so much in the meanings of lawful, but more in terms of something being allowed or permitted. Similar meanings of allowed, or let it happen or permitted is used in Ayahs 13:31, 20:86, 39:40 and 11:39. X-Reference – 2:168 , 4:23 , 5:01-02, 5:88 , 8:69 , 10:59 , 11:39, 13:31, 16:114 , 16:116, 20:86, 39:40. (أُحِلَّ ;حَلَائِلُ;حَلَالًا;لِأُحِلَّ;حِلًّا;حَلَالًا;أُحِلَّتْ;حَلَلْتُمْ;أُحِلَّتْ;تُحِلُّوا;حِلٌّ;حِلٌّ;أُحِلَّ;أُحِلَّ;أُحِل;َّ; حَلَالًا;أَحَلَّ;حَلَالًا; أُحِلَّ ; وَيُحِلُّ)

 

HALEEM (حَلِيمٌ) Normally translated as forbearing or patient, but the word has much more depth and wider meanings for instance in the ayah 9:114 “And the request of Istighfar of Ibrahim for his father was only because of the promise he had made to him. But when it became clear (Tabbiyyin) to Ibrahim that his father was an enemy of Allah, he disassociated from him. Indeed, Ibrahim was compassionate and Haleem” shows the characteristics of the meanings of this word, which is in the meanings of someone who is wise, sensible, smart and intelligent yet holds the qualities of being compassionate, caring, kind, and considerate. The word has similar meanings for Ibrahim as well in the ayah 11:75. Similarly in the ayah 5:101, “O you who have Emaan, do not ask about things, which if they are shown to you, will distress you/cause hardship for you…. Indeed Allah is Ghafurun Haleem”.. Again, shows the meanings of the word in terms of Allah being the embodiment of wisdom, knowledge, care, consideration, kindness and compassion. X-Reference – 2:225 , 3:155 , 4:12 , 5:101 , 9:114 , 11:75 , 17:44 , 33:51 , 37:101 , 64:17. (حَلِيم)

 

HALUMMA (هَلُمَّ) The word is used in Quran with the basic meanings of ‘being given evidence, support and solid proof of something in order to convince’ for instance in Ayah 33:18, “Indeed, Allah Ya’lamu (knows, gives knowledge) of the Mouqineen from among you and the Qa’eleen to Ikhwanehim (their supporters) Halluma (give evidence, & solid proof) to us…” Similarly in Ayah 6:149-150, “Qul, then to Allah is the Hujjatu Al balaghat. Then if Sha’a so that to Hadakum you Ajma’een’. Qul, ‘Halumma Shuhadaekum- those who Yashaduna that Allah Harama this…” means that to Allah is the complete delivery, maturity and detailed (Balgha) investigation, evidence, proof, gathering of information, arguments (Hujjat). Then whoever is aligned with the system of Allah, by obeying Allah’s Laws (Sha’a) then those of you would be guided (Hadakum) altogether (ajmaen). Reflect from your speech & conducts towards those who do shirk, that give us evidence, solid proofs and supports (Halumma) on the basis of which those who establish these man-made prohibitions establish this (Yashhadu) that this is from Allah. X-Reference- 6:150, 33:18.  (هَلُمَّ)

 

HAMD (اَلۡحَمۡدُ) & HAMEED (حَمِيدٌ) means acknowledging and praising something or someone upon its completion, after acquiring complete knowledge, identification, understanding, authentication, and a firm conviction for that accomplishment. Hollow words of praise to anything or anyone, without having these parameters of knowledge and conviction is not Hamd. HAMD can only be done for any accomplishment that has reached a certain level of perfection, without any flaws, deficiencies, drawbacks, or mistakes. The benefits & beauty of such accomplishment must be felt, ascertained and convinced by one’s whole being, then and only then the praise that comes out of one’s heart and mind would qualify as HAMD. When the word Hameed is used for Allah, it’s an all-encompassing term- that All Hamd, all perfection only belongs to Allah and therefore Hamd is only for Allah as Allah is Hameed. Also, one can do hamd of the creation, the creator and the benefits one received from such creation as well as the creator- hence All Hamd belongs to Allah. X-Reference 1:01, 2:30, 3:188, 6:01, 7:43, 9:112, 13:13, 16:75, 17:44, 17:111, 27:59, 30:18, 64:01. (الْحَمْدُ;اَلۡحَمۡدُ;بِحَمْدِكَ;حَمِيدٌ;اَلۡحَمۡدُ;يُحْمَدُوا;حَمِيدًا;وَالْحَمْدُ;الْحَمْدُ)

 

HAMEEM (حَمِيمٍ) The word is normally mistranslated as boiling water, whereas the basic meanings of the word is in terms of something or something, who/which is very intimate, close or a cherished one in terms of some close, intimate: or cherished friend and intimate partner for instance as used in Ayah 70:10, “and not Yasa’l Hameemun Hameeman ” or in Ayah 26:11, “and not S’adeeq (sincere, friend) Hameem (close, intimate).” Thus, when talking about Azaab for instance in Ayah 6:70, the word is used here to refer to the Azaab being extremely close and intimate for such people, “for them is Sharabun of Hameemin and a painful Azaab with what they used to Kanu (aim to reach the final destination) of doing Kufar.” Means that for them is to be engulfed in, consumed by, overwhelmed by and got submerged in such form of Azaab which would be intimate and extremely close for them as well as painful which would be their recompense for what they used to do Kufar with. Exactly the same expression and phrase is in Ayah 10:4 as well. In Ayah 22:19, the concept of Naar is mentioned which would be Hameem, intimate and close for such people. X-Reference- 6:70, 10:4, 22:19, 70:10. (حَمِيمٍ)

                                          

HAMMAT (هَمَّتْ) is normally translated as courage but this is a wrong translation. For instance, in the ayah 9:74 the phrase “…and they did Kufar after Islam-e-him and Hammu for what they could not attain…” Here the word is used in the meanings of planning, making schemes, conspiring, conniving or plotting. Similar meanings are used in ayah 9:13 “Would you not fight a people who broke their Aimanehim (oaths) and Hammu to drive out the Rasool…’ Similarly in ayah 4:113 the phrase “…hammat a Taifathun (group) of them to mislead/weaken (Zalal) you…”. Similar meanings are used in the ayah 5:11 of the word Hamma and in ayah 12:24 the words used are Hammat and Hamma. In ayah 40:5 “…and hammat every nation against their Rasool” also use the word in similar meanings of scheming, plotting, conspiring, etc. – X-Reference – 3:122 , 4:113 , 5:11 , 9:13 , 9:74 , 12:24 , 40:5. (هَمَّتْ;أَهَمَّتْهُمْ;لَهَمَّتْ;هَمَّ)

 

HANIFAN (حَنِيفًا) means to leave the wrong path and take the right path and remain steadfast on the right path. It also has meanings of being persistent and persevering in remaining on the right path. For instance, in the ayahs 22:30-31 Allah says “So stay away from the disgrace and disgust of idols, and stay away from falsehood. Hanifa Lil Allahe, without doing Shirk with Him. Whoever will do Shirk with Allah—it is as though he has fallen from the sky, and is snatched by the birds, or is swept away by the wind to a distant abyss. Here the phrase حُنَفَاءَلِلَّ is defined within the ayahs itself meaning those who remain steadfast on the right path and who avoid shirk at all costs. Therefore, the avoidance of Shirk at all costs is inherent in the meanings of Hanifa. That is the meanings of a true Muslim is a hanifa Lil Allah means he/she would follow the laws of Allah as mentioned in Quran, as Allah is the only lawmaker in Deen and there cannot be anyone but Allah when it comes to laws of Deen. The word is mostly used for Ibrahim since he was surrounded by Idols and he found Allah himself through the use of his own faculties and reasoning as described in Ayah 6:79 says “Indeed I have turned Wajahat towards Allah who has created the skies and the earth, Hanifan, and I am not one of the Mushrikeen”. Similarly, in ayahs 2:135; 3:67, 3:95 the word is used for Ibrahim, since subsequent to the word Hanifan, the phrase is “he was not of the Mushrikeen” showing that the word Hanifan is used as an opposite to Shirk. Because of this fact, in ayah 4:125 Allah says “Who is more Husn in Deen than the one who Aslam and Wajahat towards Allah, and who is Mohsin and who follows the Millat of Ibrahim, Hanifan, Indeed Allah has made Ibrahim a close friend”. X-Reference – 2:135 , 3:67 , 3:95 , 4:125 , 6:79 , 16:123 , 22:3 , 30:30. (حَنِيفًاحَنِيفًا;حَنِيفًا;;حَنِيفًا)

 

HAQEEQ (حَقِيقٌ) The word is used in the Quran in the meanings of worthy, obligated or entitled to, fit for; proper for; suitable for; capable; competent or qualified. Thus, in Ayah 7:105, “Haqeequn A’ala indeed, not Aqulu A’ala Allah except the Haqq….” Means that its not worthy, or suitable for the epitome and prestige that the laws and practices of Allah’s system be anything except Haqq, i.e. absolute truth, absolute justice, one’s due rights and aligned with duties and responsibilities. X-Reference – 7:105 . (حَقِيقٌ)

 

HAQQ (حَقُّ) The word Haqq is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran for instance in ayah 2:61, the word is used in terms of due right 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities for instance in the ayah 2:180 in terms of writing of Wassiyat is termed Haqqan upon Muttaqueen as in terms of obligation, duty, being made compulsory.  X-Reference – 2:61, 2:180 , 3:71 , 4:171 , 5:48 , 6:81 , 7:30 , 8:8 , 10:33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2.

(الْحَقِّ;بِالْحَقِّ;بِالْحَقِّ;حَقَّ;الْحَقُّ;الْحَقِّ;بِالْحَقِّ;حَقًّا;أَحَقُّ;أَحَقُّ;الْحَقَّ;الْحَقُّ;الْحَقِّ;بِالْحَقِّ;حَقٌّ;حَقٍّ;حَقَّ;حَقًّا;لَلْحَقُّ;بِالْحَقِّ;حَقًّا;حَقًّا;حَقٍّ;بِالْحَقِّ;الْحَق; الْحَقِّ;الْحَقِّ;الْحَقِّ;الْحَقِّ;أَحَقُّ;بِحَقٍّ;فَحَاقَ;بِالْحَقِّ;بِالْحَقِّ;الْحَقَّ;الْحَقُّ;الْحَقِّ;الْحَقُّ;بِالْحَقِّ;أَحَقُّ;حَقَّ;الْحَقِّ;بِالْحَقِّ;حَقَّهُ;بِالْحَقِّ;الْحَقُّ;حَقَّ;الْحَقِّ;بِالْحَقِّ;حَقًّا;حَقًّا;بِالْحَقِّ; بِالْحَقِّ; الْحَقُّ; الْحَقَّ; الْحَقِّ ; بِالْحَقِّ; لْحَقَّ ; بِالْحَقِّ ; يُحِقَّ ; حَقًّا ; الْحَقَّ ; الْحَقَّ ; الْحَقِّ ; بِالْحَقِّ ; لِيُحِقَّ)

 

HARAF (حَرِّفُ) YUHARREF (يُحَرِّفُ) TAHARAF (تَحَرِّفً) & MUTAHARRAF (مُتَحَرِّفً) The word is normally translated as distort, but the word is used in Quran in much deeper and all-encompassing meanings of to hinder or to retard something, to be falsified, misconstrued, or wrenched; to cause deformation, to digress, to be, cause or become corrupted, to deviate, distort, digress or depart from something, to misinterpret, represent wrongly, bend or amend, to distort, twist or corrupt, in any manner whatso ever. Thus when Allah says, in Ayah 2:75, “Do you hope that they will Amanu for you and indeed, Kaana (aim to reach the final destination) a Fareeq (a group who does this in repeated fashion) of them Yasma’um (listen, observe) the kalama of Allah, then Yuharrefunahu it, from after what Aqal (reasoned, use brains to understand) while they know?” is basically telling us about such people who understood the Kalam of Allah, and after they Yasmauna (listened, observed, read), they Yuharrifuna it- means distort, misinterpret, represented wrongly, bend or amend, twist or corrupt; deviate; falsify, misrepresent, misstate; twist; alter or change it, misconstrued in any manner whatso ever, because sooner one adds, amends, removes or alter a Haqq, it does not remain a Haqq anymore. Similar meanings are there in Ayah 4:46, 5:13 and 5:41 as well. In Ayah 8:15, is the divine guidance to the Momineen that when they witness the Kaafireen forming, developing progressing and advancing in Kufar, then the Momineen should not take, consider or convert such people as their powers, resources, ways and means of providing strength and stability for themselves. Thereafter in Ayah 8:16, ‘…… except Mutaharrafan to Qital or Mutahhiz towards Fa’itin…” gives two exceptions, Momineen can transform, convert, take or turn to acts, aspects, laws, system and people  of Kufar as their powers, resources, ways and means of providing strength and stability for themselves, only in two situations, 1) in order to deviate, distort, change, corrupt (Mutaharrafan) the well-known aspects of Kufar towards their destruction and obliteration (Qital) or 2) to carry out advocacy, and giving of support for the cause of (Mutahiyaz) towards waging a war against them in aggressive, hard hitting, uncompromising, hostile, forceful, destructive and forthcoming fight (Fa’itan). X-Reference – 2:75, 4:46, 5:13, 5:41, 8:16. (يُحَرِّفُونَ; يُحَرِّفُونَ ; مُتَحَرِّفًا)

 

HARAM (الْحَرَامِ) & HURUMAATU (الْحُرُمَاتُ) The word like Hurema, Harram, Muharram, or Hurramaat is normally mistranslated as Ihram, or being in a sacred situation, place or state while performing the ritual of Hajj, these are all wrong interpretations. The words basically share the same meanings as the word Haram, which is used in Quran in terms of prohibitions or stopping with extreme caution to do or say anything as opposition to the laws of Deen as mentioned in the Quran. We need to keep in mind the Aqad aspects- those binding, firm and obligatory aspects of our covenant with Allah, which we cannot cross and are binding upon us, as those who Amanu. These Aqad terms of Deen are defined w.r.t. two important lists, which combined together constitute the boundary of Deen. (1) The List of what is prohibited- Haram as per Quran: is the boundary, which we cannot cross at any cost. Prohibitions are those aspects of Deen, that are clearly and distinctly mentioned as Haram by Allah in Quran. The list of what is prohibited as per Quran is a very comprehensive, explained in detail and through multiple Ayahs such as 2:173, 2:221, 2:275-276, 5:03, 6:137, 6:140, 6:151-152, 7:33, 16:90, 16:115- the above list of prohibitions has been described in details time and time again in Quran through multiple Ayaat and this list is extremely comprehensive. (2) The List of Extreme Caution- Ajtanebu: This is basically a step down in terms of a milder prohibition than the word haram- the latter of which refers to prohibitions at all costs. Thus, the word Ajtanebu, is used in Quran in the meanings of ‘to be avoided and stayed away from at all costs unless absolutely necessary, needed and required’. This list is also given to us in detail through multiple Ayahs of Quran for example Ayahs such as 4:31, 5:03, 5:90-5:91, 22:31, 49:12, constitute the list of extreme caution. One example is that “Al-Azlaam” which is mentioned under BOTH the list of prohibitions as well as in the list of extreme caution but there are specific acts of Azlaam which are then mentioned in the list of prohibitions. For instance, Ayah 5:03, the phrase “Tastaqsemu with Al-Azlaame” is mentioned as one of the prohibitions, which basically means Tastaqsemu- seek division, divide, animosity, or separation between people by influencing their minds, or through votes with the help of the Azlaame. Thus, each and every act, that aims to seek division, divide, animosity of people through non-scientific methods of cheating and deceiving, which are not based on scientific study, research and tools are prohibited. Thus, the prohibition is not only in terms of how these foretelling the future has arrived at (Azlaame) but more focused in terms of the main purpose of such exercise (Tastaqsemu). Thus, even if this purpose is not there, in terms of even if one is not trying to seek division among people, even then it should be avoided at all costs. Both these boundaries of Deen, constitute Aqad- binding, firm and obligatory terms of our covenant with Allah. We need to be extremely careful and cautious of, both these boundaries by observing Taqwa. The words Harram, Muharram, or Hurramaat are also used in the meanings of a specific place or time period within the boundary of which everything as per defined rules and laws of Allah are to be strictly abided by, by making sure that all that has been prohibited are strictly adhered to, for instance, in the ayah 2:194 the phrase ‘shahru Haram’ to refer to those periods, duration or times of peace wherein no violation is allowed, in terms of being considered ‘Hurmat’ – extreme caution and application of the laws of Allah, wherein the retribution is to be given for all the violations – That is “…and Qisaas is for Hurumaatu..”. The word is used in the similar meanings in the ayah 5:97 “Allah has appointed the Kaabah (the base, the foot, the main support) of the ba’ait il Haram to establish the people, and the period of Haram and the al hudaa…”. The word Hurumun for instance as used in Ayah 5:01, the phrase “…and are made Halal (allowed/lawful) for you the Bahimate the Al-Ana’am except what is Yutla upon you Ghaira Muhalli the S’ayede and Hurumun..” wherein the word Hurumun is normally mistranslated as Ihram- a completely wrong translation since there is no concept of Ihram- as a special dress code or state of being sacred and this is not backed by Quran. The word basically means to prohibit or not be allowed, or to be considered Haram in terms of extreme caution and prohibition. X-Reference – 2:173, 2:198, 2:217, 2:221, 2:275-276, 5:2-3, 5:97, 6:137, 6:140, 6:151-152, 7:33, 8:34, 9:5, 9:19, 16:90, 16:115, 17:1, 22:25, 48:25 , 48:27. (حَرَّمَ;مُحَرَّمَةٌ;الْحَرَامِ;الْحَرَامُ;الْحَرَامِ;حَرَّمَ;حَرَّمَ;حُرِّمَ;حُرِّمَتْ;الْحُرُمَاتُ;حَرَّمْنَا;الْحَرَامِ;الْحَرَامَ;الْحَرَامَ;حُرُمٌ;حُرِّمَتْ;حُرِّمَت; تُحَرِّمُوا; الْحَرَامَ;حُرُمٌ;الْحَرَامَ;حُرُمًا;وَحُرِّمَ;مُحَرَّمٌ;حَرَّمَ;وَحَرَّمُوا;حُرِّمَتْ;وَمُحَرَّمٌ;مُحَرَّمًا;حَرَّمَ;حَرَّمَ;حَرَّمَ;مُحَرَّمًا;حَرَّمَ;حَرَّمَ;حَرَّمْنَا;حَرَّمْنَا;حَرَّمْنَا;حَرَّمَ;حَرَّمَ;حَرَّمَهُمَا ; وَيُحَرِّمُ)

 

HARAJ (حَرَجٍ) The word is normally translated as difficulty, but is used in Quran in much broader meanings to include all sorts of destitution; disaster; emergency; trouble; affliction; misfortune; firmness; need; poverty; lack; calamity; discomfort; blame; uneasiness, basically referring to anything that leads to the state or quality of being confused, distressed or tensed for instance in Ayah 4:65, the word is used in terms of being in a state of confusion, distressed, tensed or discomfort. Thus when Allah says, in Ayah 5:6, “What does Allah Yureedu to Yaja’al upon you of Harajin?” is an argumentative question to ask, what is it that you think, Allah’s whole system and laws of Deen, intends as an end result, to Yaja’al (appoint, make) for you any Harajin (the state or quality of being confused, distressed or tensed), in terms of telling us categorically that Haraj is never what Allah Yureedu- as a desired end result of Allah’s whole system of Deen, but in fact what Allah Yureedu is then beautifully explained in the next phrase as “But Allah Yureedu to Yut’ahirrukum (pleasant, acceptable, lawful, abiding by the laws) you and to Yutema (complete, bring to conclusion) Allah’s Naimat upon you so that you may Tashkirun”. Similar meanings are used in Ayah 7:02, when Allah says, “Kutiba Anzala (revealed) to you so not let be in your S’udoor Haraja from it so that you warn with it and do Zikar for the Momineen.” When in Ayah 22:78, Allah says, “…And Allah has not Ja’ala upon you in the Deen any Haraja…”, the word Haraja is used in the meanings of difficulty, confusion, discomfort, uneasiness, tension, distress, trouble, affliction, misfortune etc. X-Reference – 5:6 , 7:02 , 22:78. (حَرَجًاحَرَج;;حَرَجٌ)

 

HARAS’ (حَرْثٌ) normally translated as crop or cultivation for instance as used in the ayah 2:71. But the basic characteristic of the word is in the meanings of sowing of seed. Therefore, it’s used in the Quran to sow the seeds for cultivation later, to strive towards earning something for the hereafter, to put forward for oneself for the future or the next life in the meanings of earnings, deeds etc. For instance, in the ayah 42:20 “Whoever desires the Haras of the Akhira, we will increase for him in the Haras. And whoever desires the Haras of this world, we give him thereof, but there is not for him any share in the Akhira”.  Similarly, in the ayah 56:63 “Have you thought about what you have Tahresoona” Here, the word is used in the meanings of sowing the seed for, that is in a much broader sense of “have you thought about what you have done, your deeds, in the meaning brought forward for the day of accountability. The concept is further clarified in ayah 2:223 “Your Nissa are Haras for you, so approach your Haras as you wish and put forward for your Nafs…”  here it’s very obvious that the Haras is one’s earnings, one’s deeds and actions that he/she has put forth for your Nafs in the hereafter. Similarly, in the ayah 2:205 when it is mentioned that “…by destroying your Haras and Nasaal…” it means that they destroy your earnings, the good deeds that you had put forward for your Nafs in the hereafter as well as your future generations. X-Reference – 2:71 , 2:205 , 2:223 , 3:14 , 3:117 , 6:136 , 21:78 , 42:20. (الْحَرْثَ; حَرْثٌ;حَرْثَكُمْ;الْحَرْثَ;حَرْثَ;الْحَرْث;وَحَرْثٌ;الْحَرْثِ)

 

HARAS’ (حَرَصْ) & HARAS’TUM (حَرَصْتُمْ) The word is normally translated as simple desire, but it is used in Quran in the meanings of desiring something intensely or wanting something badly with one’s whole being for instance in Ayah 2:96, “And surely you will find the mankind Ahras’a for the Heyaat (life) and then those who Ashraku (do Shirk)…” shows the meanings of the word in terms of desiring something intensely.  Similar meanings are there in Ayah 4:129, “And never will you have the ability to do Adal between the Nisaa even if you Haras’tum…”  means even if you desire intensely, or want to do Adal with your complete intention. Similar meanings are in Ayah 12:103, “and not most of the mankind even though you Haras’ta (them to be) Momineen” . After talking about those who got misled and were the Mukazzebeen- the deniers, who ridiculed and made fun of Allah’s Hidayah and their Aaqibat (end result of recompense for them), then in Ayah 16:37, Allah says, “if you Tahris’ for their Hidayah, then indeed Allah does not Yahdi the one who Yuzalu (get misled from) Allah. and not for them any nas’ereen”. Showing the intense desire of the Rasool to lead them to the Hidayah and Allah’s response as there could be no Nas’reen for those who got misled. X-Reference – 2:96, 4:129, 12:103, 16:37.  (حَرَصْتُمْ;حَرَصْ)

 

HARAZE (حَرِّضِ) The word is normally mistranslated as ‘to encourage, or incite’ as per its usage in Ayah 4:84 and 8:65, whereas it is mistranslated as ‘fatally ill’ as per its usage in Ayah 12:85, however the same word cannot be used in two entirely different meanings in Quran in two or more different ayahs. Usage of the same word cannot have opposite meanings in Quran. The word is basically used in Quran in the meanings of ‘to ensure to remain in the situation that one is in, to ensure that the particular situation or condition is sealed and set in stone, and does not get changed at all’ for instance in Ayah 12:85 with respect of the Nabi Yaqoob’s grief over his son- Nabi Yousuf loss, the earlier ayah 12:84 describes the situation that he was in terms of his grief and his eyes become distinct and recognizable after being crying constantly, then in the next ayah 12:85 Allah describes the statement by the sons as “They said, by Allah, you will not cease the Zikar of Yousuf until you become Harazan or become of the Halikeen (those who perish)” This means that the sons are trying to console their father and telling him the consequences of him continuing to do what he was doing in terms of him constant and aggravated grief- that is if he continues to grief over his son (Zikar of Yousuf), he will not gain anything, except one of the two outcomes either (1) Harazan- i.e. will remain in the situation you’re in all your life, in terms of sealing or setting in stone the current situation of grief lifelong or (2) you will become one of the dead ones. Similarly in Ayah 4:84 and 8:65 the concept that Allah is communicating is that Qitaal i.e., remaining steadfast in the path of Allah is the basic requirement to seal off and remain as Momineen in terms of setting in stone the situation the condition of being a Momin, is done through and by Qitaal- fighting and remaining steadfast in the path of Allah. Thus, in Ayah 4:84, Allah says “So Qatal in the Sabeel of Allah, you are not Tukallafu (responsible) except for your own Nafs and Haraza the Momineen” meaning making sure that Momineen remain as Momineen, i.e., sealing off, setting in stone their condition as Momin through the Qatal in the Sabeel of Allah. Similar meanings are used in Ayah 8:65 “Oh the Nabi, Haraze the Momineen through the Qitaal…”.  X-Reference – 4:84 , 8:65 , 12:85 . (حَرِّضِ)

 

HAREB (حَارِبُ) & YUHAREBUNA (يُحَارِبُونَ) The word Harab is used in the meanings of conflict, or fighting and the word Haarebun is used in Quran in the meanings of engaging in a battle, waging war or engaging in a war against someone or something for instance in Ayah 9:107, “And those who Atakhizu (seize) masjid Zararan (causing extreme harm & injury) and Kufaran and Tafreeqan (causing division and distinctions) between/among the Momineen and as Ars’adan, for whoever Haraba (wage war against) Allah and Allah’s Rusul (Risalat, the Kitaab) from before…” explains the meanings of the word in terms of going directly in opposition to Allah and Allah’s Rusul by setting up and being a part of Andadan against Allah, is like Haraba- waging war against Allah and Allah’s Rusul- Risalat. Similar meanings are in Ayah 2:279, “Then, if, you do not do, then be informed with Harabin from Allah and Allah’s Rusool, But if you do Touba Ra’usa your Amwaal, do not do Zulm and not be Tazlemuna (being wronged agains)”. X-Reference – 2:279, 5:33, 8:57, 9:107, 47:4. (يُحَارِبُونَ;لِلْحَرْبِ)

 

HAS’AAD (حَصَادِ) The word is used in Quran with the basic meanings to refer to the process of harvesting or gathering and thus refers to ‘cropper; gatherer; harvester; harvestman; reaper’ for instance in Ayah 12:47, the phrase is “then what Has’adukum…” means that ‘then what you harvest, gather, reap, work hard for, acquire, procure, and gain. In Ayah 21:15, the word Has’eedan is used in the same meanings. In Ayah 6:141, “…Kulu from it’s S’amar when it As’mar and give its Haqq Youma its Has’adehi…”  means that consume, benefit from, use, utilize (Kulu) from its fruits of labor, the hard-earned benefits (S’amar) when it started to give fruits, give earning, benefits (As’mar) and give its due right (Haqq) as per the well-known and confirmed aspects, people, deeds (Youma) of its harvest, gathering, reap, hard work and gain (Has’aad). Similar meanings are used in Ayahs 10:24, 11:100, 21:15 and 50:9 as well. X-Reference- 6:141, , 10:24, 12:47, 11:100, 21:15, 50:9. (حَصَادِهِ)

 

HAS’EES’AN (حَثِيثًا) The word is normally mistranslated as rapidly in the only usage of the word, but it is used in Quran in the meanings of corrosion, deterioration, decline, descent, or decomposition of something, for instance Ayah 7:54, “Indeed, Rabbakum is Allah- the one who Khalaqa the Samawaat and the Ardhe Fi Sitta Ayyaam. Then Astawa A’ala the A’rsh- Allah Yaghsiy the Layl. The Nahaar – it Yat’labuhu its Has’ees’an…”  means that Rabb is Allah, who has created the Samawaat, the multiple Sama’a as is applicable to each of us and the Ardhe- the earth, the specific community/land which we call home. This creation is done Fi Sitta Ayaam, i.e., during, in, within, therein and concerning (Fi) the transformation of the deadly, utter, and complete darkness (Sitta) as is well known and confirmed facts and processes (Ayaam); all of this was transformed by Allah to give us our Samawaat and the Ardhe that we have today. Then Allah Astawa- took in similar fashion A’ala- the epitome and height of its A’rsh- protection, safety and boundaries. Allah is the one who Yaghshy the Layl, i.e., surrounds the Layl- the darkness from all sides, in terms of covering or shielding it, rendering it impossible for anything to pass through such covering; whereas the Nahar- it Yat’labuhu, means the Nahara T’alab Has’ees’an of the Layl, i.e., seeks, strives for, work towards, pursues, and remain in quest of (T’alab) corrosion, deterioration, decline, descent, or decomposition (Has’ees’an) of the darkness (Layl).   X-Reference – 7:54 (حَثِيثًا)

 

HASHAR (حْشَرُ) & TUHSHAROON (تُحْشَرُونَ) is normally translated as gathered or assembled, but these are in fact the meanings of the word Jamah, or Ajmaa’ which are more general in sense and meanings, whereas the word Tushharoon is more linked with the concept of accountability, payback and perfect recompense being accorded by Allah and the whole system of Allah. For instance, in ayah 50:44 “The day the earth will be split for them rapidly; that Hashar is easy for us” Similar meanings and linked specifically for the concept of judgment, payback, recompense and accountability is used in ayah 59:2, ‘Allah is the one who expelled those who Kufaru of the Ahle Kitaab from their Dyaarehim (settled places) as the first the Hashar (recompense of their Kufar, that is the first type of payback)….” In the ayah 3:12 “say to those who do Kufar, you will be overpowered and will be Tuhsharoon to hell and Ba’isa is the resting place” Similar meanings are used in ayah 5:96 with the phrase “…and do Taqwa of Allah, the one to whom you will Tuhsharoon” The same meanings are in 3:158, 8:24 and 6:38. In Ayah 6:51, “ And Anzar with it those who Yukhafuna that they Yahsharuna towards their Rabb…” And are cautioned, prepared for the future (Anzar) with the help of it, the Wahi- the revelations, those who are concerned and focused (Yukhafuna) on the well-known and confirmed aspect and process that sooner or later they will get the perfect payback & recompense from the whole system of Allah (Yahsharuna to their Rabb)…”  X-Reference – 3:12, 3:158, 5:96, 6:51, 6:72, 8:24, 50:44, 59:2.  (يُحْشَرُوا;حْشَرُو;يُحْشَرُوا;نَحْشُرُهُمْ;يُحْشَرُونَ;فَسَيَحْشُرُهُم;نَتُحْشَرُونَ;تُحْشَرُونَ;وَحَشَرْنَا;يَحْشُرُهُمْ; حَاشِرِينَ)

 

HASRAT (حَسْرَةً) is normally translated as regret, but the actual meanings of the words are much deeper as a combination of being fatigued, tired, exhausted along with feelings of regret, remorse and shame for instance in ayah  67:4 “then return your Bas’ar (vision) again twice, it will return to you the bas’ar (the vision) humbled while it is Haseer”  it is used here in both the meanings of fatigued, exhausted and tired as well as embodied with regret, unsuccessful attempts,  remorse, guilt, repentance and shame. Similar meanings are in ayah 2:167 “And those who followed will say, ‘If only we could go back, we would disown them, as they have disowned us.’ Thus, Allah shows them their deeds, as Hasrat for them, and they will never escape from the fire” In the ayah 36:30 “Ya Hasratan for the A’ibaad, there did not come to them any Rasool except that they used to make fun of/deny/ridicule him”  X-Reference 2:167 , 6:30 , 67:4. (حَسْرَتَنَا;حَسَرَاتٍ;حَسْرَةً;حَسْرَة)

 

HAS’URAN (حَصُورًا) is normally translated as chaste, the word is used in Quran in meanings of restraining oneself, confining, detaining, restricting, limiting or holding back. For instance, in the ayah 2:196 the phrase “...then if you are Ahs’irtum…” is used here in meanings of being restricted, held back, prevented, etc. Similar meanings are used in 2:273 “for the Fuqara who have been Ahs’iru in the sabeel of Allah…” Similarly, in the ayah 4:90 “...they come to you with their hearts has’arat…” The word is used here in meanings of being restricted, trapped, prevented, etc. Similar meanings are used in ayah 9:05 with the word AuHas’ruhum.  In Ayah 3:39, the word is used for Nabi Yahya as he will be Has’uran i.e., will be restraining, abstaining as in self-control and discipline.  X-Reference – 2:196 , 2:273 , 3:39 , 4:90 , 9:05. (حَصُورًا;حَصِرَتْ)

 

HITT’A & HIT’ATAN (حِطَّةٌ) means to bring down from height, to ground someone, it also means to be settled, to be grounded; for instance, in ayah 2:58 when Allah advises Bani Israel to say Hatta, it means to be settled, to be grounded as they as well as to bring down themselves in terms of their egos and to take off all the sins that they did earlier. So, it has a dual meaning of to be settled and to take off the burden and the impacts of earlier committed sins. Similar meanings are in Ayah 7:161, “And it is ordained (Qeela) to them to be at peace and at home (Askan) in this place/aspect of being at peace and nourishment (the Qaryat) and consume, benefit (Kulu) from it however, whatever way, or in whatever capacity or ability you have (Hais’a’ Shaitum) and carry out your conducts and speech (Qulu) being grounded, being settled, bringing down your egos and shrugging off your earlier committed deeds and egoistic behaviors (Hit’tatan) and get admitted (Adkhalu) the gates of opportunity (Albaab) by humbly submissive to the laws of Allah after having witnessed the benefits thereof (Sajadan)”.  X-Reference 2:58  ,  7:161 . (حِطَّةٌ ; حِطَّة)

 

HAWAA (الْهَوَىٰ) The word is normally translated as desire, but is used in Quran in much specific meanings for instance in Ayah 38:26, the meaning of the word is described in detail as “YaDa’ud, indeed WE have made you Khalifa on the earth, so Hikm (judge, decide) between the people with Haqq (absolute truth & justice) and do not follow Hawaa, as it Zalal (misleads you, lead you astray from) the Sabeel of Allah, ‘Indeed, those who Zalal from the Sabeel of Allah will have a severe punishment for having forgotten the Day of Hisaab (recompense, Accountability)”. If we translate HAWAA as a DESIRE then it could be good or bad. On the contrary, this ayah explains the concept of Hawaa as such desires, delusions, distraction, deviations, that Zalal people- mislead people away from the Sabeel of Allah, by having them forget and ignore the day of accountability and recompense. Similar meanings are there in Ayah 79:40, “And as for the one who Khaafa (concerns, worries about) Maqama (standing, prestige) of hhis/her Rabb and Nahi (restraint, control, put in check) his/her Nafs from the Hawaa”. In Ayahs 53:1-4, “And the Najjam (rise of a person in terms of status, or prestige), when it Hawaa, what Zalal the S’ahibukum (your companions) and what caused him/her to Ghawa (to err & make mistakes). And what Yant’aq (disconnect, block) from the Hawaa, it is not except Wahiyun (revelation) Yuhya (revealed)” Notice here that the first Hawaa is used in the general sense, but once described in terms of those Hawaa that Zalal (mislead) and cause mistakes and errors, the second usage is then used with the word Al- meaning the Hawaa that Zalal and Ghawa.  Similarly in Ayah 7:176 while describing the one who got mislead by Shaytan to lead him astray, Allah uses the phrase “Follows the Hawaa” referring to the Khutuwaat of Shaitan as thoughts whispers to mislead him astray from the right path. In Ayah 4:135 when Allah says while ordaining to become Qawameen with Qiste, Allah says “….and do not follow the Hawaa to Ta’adelu” meaning that as Qawameen with Qiste, it’s extremely important to not get distracted through all the Hawaa while you’re doing Adal and justice, giving us an explicit warning and instructions to keep our focus on justice, Haqq, Qiste and Adal at all costs and not get distracted, away from the Sabeel. – X-Reference – 4:135 , 7:176, 38:26, 53:1-3, 79:40. (تَهْوَىٰ;أَهْوَاءَهُمْ;أَهْوَاءَهُمْالْهَوَى;;أَهْوَاءَ;أَهْوَاءَ;أَهْوَاءَكُمْ;اسْتَهْوَتْهُ;بِأَهْوَائِهِمْ;أَهْوَاءَ ; هَوَاهُ ۚ)

 

HAWAREEN (الْحَوَارِيِّينَ) The word is normally translated as disciple or specifically referring to Christians’ belief that it refers to the twelve messengers sent forth by Christ to preach Gospel and spread his teachings- as apostle. But these are wrong interpretations. If we look at the usage of the word in Quran, the word is used to refer to those people who interacted and responded to Easa Ibne Maryam, where Easa Ibne Maryam refers to the ones whom Allah has given the Kitaab and are appointed as Allah’s Nabiyeen, i.e. All or any of the Nabiyeen of Allah are referred as Easa’ Ibna Maryam and the Ayahs 5:111 to 5:118 describes four types of such people, who upon their interactions with Allah’s Nabiyeen responded in either of the manners such as (1) those who do not use their intellect, thinking, who do not seek knowledge and are not at utter and Deep conviction (Kafaru), they respond to the Nabiy and the Kitaab as if it’s clear Sahar- what they can’t comprehend and do not make sense to them, for them is Azaab- punishment as per Ayah 5:110 & 5:115 (2) those whose conducts and behaviors got influenced due to Allah’s Kitaab (Wahiy) because they seek knowledge, use their intellect, to be at Aman- utter and deep conviction with respect to the five fundamentals of Emaan (those who Amanu); they are the upholders of Justice (Ashhadu) and they submit, follow the laws of Allah (Muslimoon) as described in Ayah 5:111; (2) those who needed more explanation in detail and through spreading out of the message to be explained to them in a gradual manner so that they could take benefit from it- as described in Ayah 5:112-114. Similar meanings of the word Hawareen are mentioned in Ayah 3:52 as well. In Ayah 61:14, “Oh you who Amanu, be Ans’aar as what Qaala Easa Ibne Maryam for the Hawareen of Ans’aar towards Allah. Qala Hawaryun, ‘We are Ans’aar of Allah’. Then Amanta T’aifatun of bani Israel and Kafarat a T’aifatun…”  showing that although they all whoever interacted with and responded to Allah’s Nabiyeen of those who are the Bani Israel- followers of Allah’s Nabiyeen- all of them committed they are the Ans’aar- allies, protectors, supporters of Allah’s Nabiyeen for Allah, but only a Ta’ifatun- a few who repeat their behavior in repeated fashion, actually do, whereas the rest Kafarat- the same behavior of them is done in repeated fashion, them committing but then doing Kufar- again and again.  X-Reference – 3:52, 5:111-115, 61:14. (الْحَوَارِيُّونَ;الْحَوَارِيِّينَ)

 

HAWAYA (حَوَايَا) The word is used in Quran with the basic meanings of ‘what it entails, the essence; effects; and contents for anything. Thus, when Allah says in Ayah 6:146, “and A’ala those who are Haadu- Haramna every owner of Zafurun and through the baqara and the Ghanam. Haramna upon them Shahuumuhuma except what Hamalat Zuhuuruhuma or the Hawaaya or what Akhtalat’with A’zamin…”  means that the religious scholars and preachers who present themselves as leading the way towards Hidaya (Haadu)- they have prohibited (harmna) to the highest level (A’ala) every owner of victory, success and prosperity (Zafarun). They have done this through dividing people in sects and groups, creating discord and animosity in society (the Baqara) and through abundant gains, gifts, possessions, valuables, things that are far over and above people’s needs and expectations (Ghanam). Whereas upon them we, Allah has prohibited (Haramna) the state of being unwilling to spend money, stinginess; the state of being deficient; the state of being scarce or the state of not having something (Shahuumuhuma), except what is embodied and carried (Hamalat) within the support and strengths for them- such as that portion of their earnings that is needed for their own needs and requirements (Zuhuuruhuma) or the essence, contents and the basic essentials (Hawaaya) of their support & strengths or what is to be used for interallied purposes, to join, intermingle and carry out (Akhtalat’) their aims, ambitions, firm devotions and plannings for the future (A’zam).  X-Reference- 6:146 . (الْحَوَايَا)

 

HAYRAAN (حَيْرَانَ) The word is used in Quran in the meanings of confused, perplexed or unable to understand, walking or working with no specific direction as well as in the meanings of amazed, bewildered or afraid about something for instance as used in Ayah 6:71, “Qul, Anda’u (You all make Dua’a) from besides Allah what does not Yanfa’ana (hugely benefit or compensate) and neither Yuzurrna (cause intense hurt or injury)- while you all Radd (negate, deny, render useless) the peak of your A’aqibat (the end result, the fruits of your efforts, the recompense of your deeds) after when Allah has guided you all- everyone who Astahwa (mislead by following the desires of) the Shayateen in the earth Hayraan (amused, afraid, confused, intimated, unable to understand) for it (the Aqibaat). As’haabe (their companions) they Yada’unahu (make dua’a to, seek towards) it (the Aqibat) to Huda come to us. Say, indeed, the Huda of Allah is the Huda……”. Thus here, the phrase Hayraan Lahu basically refers to that fact that Shayateen’s Hawa (desires that mislead away from Allah’s path) by causing confusions, fear, perplexity (Hayraan) about their Aqibaat (the end results of the Akhira) whereby the companions of Shayateen use fear and intimidation to invite people towards the path by saying that this is the guidance, come to it; whereas the only Haqq, the only guidance is that of Allah’s. X-Reference- 6:71 . (حَيْرَانَ)

 

 

HAZAN (حْزُنْ) YAHZUNKA (يَحْزُنْكَ) The word is used in Quran in the meanings of feeling sadness, grief, sorrow or helpless over something or someone, for instance in Ayah 3:176, “and do not you Yahzunka for those who Yusarea’una in the Kufar….”  Means ‘not to worry too much, feel sad, sorrow, grieve or feel helpless, regarding those who haste, with enthusiasm towards Kufar as they have made their choice, and they will have to face the consequences sooner or later. Similar usages and meanings are in Ayah 5:41 as well. In ayah 12:84 referring to the father of Nabi Yousuf “…and his eyes became Aubyazzat from the Huzne…” is describing the situation of Nabi Yaqoob’s grief over his son- Nabi Yousuf. The phrase “Then, no Khoof upon them nor will they Yahzenun” for instance as used in Ayah 5:69 or 3:170, basically means, that they will neither have any Khoof- concerns, or worries, nor will they Yahzenun- feel any grieve, sadness, helpless or sorrow. X-Reference – 3:170, 3:176, 5:41, 5:69, 12:84. (يَحْزُنْكَ;يَحْزَنُونَ;يَحْزَنُونَ;لَيَحْزُنُكَ;يَحْزَنُونَ;تَحْزَنُونَ)

 

 

 

HAZARA (حَضَرَ) The word is used in Quran in the meanings of being present or faced with a situation for instance in Ayah 4:08, “And when Hazara the Qismata Aulul the Quraba’a and the Yatama and the Masakeen, then provide Rizq for them from it and Qulu to them Maarufan.” Means that when you are faced with the situation or the condition (Hazara), wherein you have to make a clear and distinct separation, distribution requirements, as distinct from one another (Qismat), as protector, guardian, supporter (Aulul, being Waliy) of those who are your near and dear ones (the Quraba) as well as those who are the Yatama and the Masakeen then provide Rizq to them and your conducts and behaviors (Quol) should be desirable, acceptable (Maarof) to them. In Ayah 2:133, “Were you the Shuhada’a when Hazara Yaquub the Mout…”  means were you the witness or the upholders of justice (Shuhada) when Yaqub faced the situation of the Mout. Similarly in Ayah 2:180, “Kutiba upon you Hazara Ahadukum the Mout, that you leave Khairan the Wasiyaat for the Walideen, the Aqrabeen with Ma’roof. Haqqan upon the Mutaqueen” means that it’s been ordained as obligatory (Kutiba) upon you, as Muttaqueen, as a duty and responsibility (Haqq) that in order to face the situation of your death (mout), you should leave best of the best (Khair) the will (Wasiyat) as per the due rights (Haqq) of your parents, blood relatives, children (Walideen) as well as those who are your near and dear ones (Aqrabeen). In Ayah 5:106, “Oh You who Amanu, Shahada among yourselves when Hazara Ahadukum the Mout…”  means that addressed to those who Amanu, is the direct divine instruction, to be upholders of justice at its best (Shahada) among themselves, when presented with or come face to face with situations (Hazara) of any type of Mouth, death, physical as well as metaphorical in nature, in terms of extreme injustice, lack of moral and ethical value or darkness. In Ayah 23:97-98, “Qul, My Rabb, A’auzu with you from the Hamazaam of the Shayateen. And A’auzu with you My Rabb that they Yahzarune” means that Oh My Rabb, I seek refuge, protection & shelter (A’auzu) with you from the suggestions (Hamazat) of the Shaytan and I seek refuge with you my Rabb, lest that present themselves to me, I faced with them as situations of Shaytan (Yahazarun). Similar meanings are in Ayah 46:29 as well. X-Reference – 2:133, 2:180, 4:8, 5:106, 23:98, 46:29. (حَضَرَ ; حَاضِرَةَ)

 

HAZZE (حَظِّ) & HAZZAN (حَظًّا)  the word is normally mistranslated as share, portion or part whereas the word is not used in Quran in these meanings for instance in Ayah 3:176, “and do not you Yahzunka for those who Yusarea’una in the Kufar. Indeed, they will not Zarar Allah in anything. Allah Yureedu that Allah will not Yaja’al (appoint) for them any Hazzan in the Akahira and for them is a great Azaab.”  Here the meanings of the word cannot be part or portion, since in the Akhira there will be a precise accountability and Allah is not appointing to anyone any share or portion, the result will be based on precise accountability of our deeds by Allah, not on the bases of any assigned portion by Allah. Therefore, their recompense in the Akhira, will be as per the accountability not the portion. In fact, the great Azaab is highlighted here as their due right and they will have no fortune and no treasure in the Akahira. The basic meanings of the word are in terms of fortune, reserves, riches or treasure such as Hidayah, Fazal, Na’imat, Allah’s blessings, rewards as recompense etc.  for instance, as used in Ayah 28:79, “…Indeed, Allah is the owner of a great Hizzin”.  Similar meanings are there in Ayah 41:35. Therefore when Allah says, in Ayah 5:13, “…and Nasuu Hazzan of what they Zikar with it…” does not mean they forgot a part of what they remember with it, as it is normally mistranslated, but here it means that the same Kitaab, Risalat, their Meesaq with which they do Zikar, they Nasuu- considered less in importance, left, abandoned, fell into oblivion with, a Hazzan- great fortune of the Zikar, as Allah’s greatest blessings. Similar phrase and meanings are there in Ayah 5:14 as well. In Ayah 3:176, “and do not let grive you those who hasten in Kufar. Indeed, they will never Zarar (harm, injure) Allah in anything. Yureedu Allah except yaja’al (appoint) for them Hazzan in Akhira. And for them is a great Azaab.”  Wherein the word Hazzan is used as opposed to the word Azaab, in meanings of rewards, fortunes, riches, etc. Therefore, when Allah says in Ayah 4:11 and 4:176, “…For the Zikar Misal (like that of) Hizzan (great fortune, riches, treasures & great rewards) the Ans’aen (the natures, the contaminated fitrat of human beings) ….”  Meaning the Zikar- understanding and following Allah’s Hidaya, being Shaakir, taking Ibrat Quran- has great fortune, riches, treasures & great rewards of the Ans’aen- our nature and fitrat as human beings when we follow the Zikar, the Hidayah. X-Reference – 3:176 , 4:11 , 4:176, 5:13-14 , 28:79 , 41:35. (حَظًّا ِّ ;حَظًّا;حَظًّا; حَظِّ;حَظ)

 

HE

HELATUN (حِيلَةً) The word is normally translated as plans and means, but the basic characteristics of this word is in terms of a difficult situation or a relationship that is hard to escape from as well as in terms of any trick, cunning procedure, a plot, plan, scheme or ploy, in order to escape from such difficult situation or relationship thus when Allah says in Ayah 4:98 that “except for those Mustazafaeen (oppressed ones) from the Rijaal and the Nisaa and the Wildane, who do not have the ability and resources to Helatun and not Yahtadu (guided) a Sabeel (an exit out)”, Means that except those who are from either the Rijaal (those who have the resources) or from the Nisaa (who lack resources) or from their Waledane (blood relatives) who do not have the ability and the resources to Helatun- to plan, plot, make scheme in order to get out of the difficult situation or relationship of Zaeef- suppression, neither are they able to be guided for an exit out. – X-Reference – 4:98 . (حِيلَةً)

 

HI

HIBT’A (حَبِطَ) The word is used in Quran in the meanings of ‘becoming futile or worthless, come to nothing, miss the mark, stop functioning properly, be fruitless, wasted, be unsuccessful or to fail, bear no fruit or of no avail’ for instance in Ayah 5:5, “…and whoever Yakfir with Aiemaan, then indeed, Hibt’a their deeds…” meaning whoever hides, conceal, rejects, denies or goes back on their covenant with Allah, then indeed the person has done nothing except making futile and useless all their deeds. Similar meanings are in Ayah 2:217, 5:53 and 3:22. In Ayah 6:88, “That is the Huda of Allah, Ayahdi with whoever Yasha’a from Allah’s Ebaad. And if they Ashraku so that to Hibt’a upon them what they used to do” means that whoever do shirk, assign partners with Allah where no one is the authority has in fact rendered useless, futile and worthless all that they have done. Similar meanings are in Ayah 11:16 and 18:105 as well.  X-Reference- 2:217, 3:22, 5:53, 6:88, 11:16, 18:105. (لَحَبِطَ; حَبِطَتْ)

 

HIJAAB (حِجَابٌ) The word Hijaab is normally mistranslated as veil or covering and misunderstood by most Muslims as an obligatory head or body covering for every female Muslim. Thus, as per general misinterpretation of this word, every Muslim female who has reached the age of puberty is required to wear a head covering. While such head coverings can come in many forms, hijab often specifically refers to a cloth wrapped around the head, neck and chest, covering the hair and neck but leaving the face visible. This mal-practice is led by a complete misinterpretation of this important Quranic word which does not mean veil or covering at all but basically is used in Quran in the meanings of such mental and intellectual barrier, fence, obstruction and mental block, that does not let people use their intellectual and thinking faculties and therefore they are unable to benefit from the many blessings of Allah, for instance in Ayah 17:45, “And when the Quran is Qarata, Ja’alna between you and between those who do not Amanu with the Akhira a Hijaaban Masturan.” Meaning that when the Quran is read, understood, implemented, gathered within and proclaimed to everyone (Qaratan), a hidden mental barrier, obstacle and mental block (Hijaab) is appointed, placed (Ja’alna) between you and those who do not seek knowledge, use their faculties and are utterly convinced (Amanu) with the concept of their accountability and perfect recompense (the Akhira). Thus, the word is used in this ayah in the meanings of that hidden mental barrier, obstacle and block that gets appointed between those who Amanu and those who do not with the concept of their accountability and perfect recompense, which does not let those who do not Amanu to use their intellectual faculties and therefore they are unable to benefit from the Quran. Similar meanings are in Ayah 33:53, while talking about the Bayyut (sources, place) of the Nabiy i.e. Naboa’t and taking Hidayah, the phrase is, “And when you ask them of Mata’a, then ask from Wara’a Hijaban that would At’hara for your Quloob and their Quloob” meaning that when you seek any provisions of life (Mata’a), then you should look for against, in opposition of and contradiction of (from Wara’a) any sort of mental and intellectual obstacles and blocks (Hijaban) that’s how you would be able to become lawful as per the laws of Deen (At’hara). In Ayah 41:5, “And Qalu, ‘Qalubuna in Akannat from what you Tada’una to it and in our Azaana is Waqara and between us and between you is Hijaab, then work, indeed, we are working” means that our perception and intentional decision making (Qalubuna) is in complete sealed, wrapped and impenetrable state (Akannat) from what you call upon us (Tada’una) to it (the Hidayah, Allah’s message) and in our proclamation, expression and announcement (Azaana) is full of pride and arrogance (Waqara) and between us and between you is a mental and intellectual barrier, barricade and mental block that we cannot cross (Hijaab). In Ayahs 7:44-50 is a discussion about As’haab (companions) of Jannat (heaven) and of Naar (hellfire and extreme hell-like punishment), depicting the situations of the two parties in this temporary life here on the earth. Thus, when in Ayah 7:46, Allah says, “Between them is Hijaabun” it doesn’t refer to such barrier or fence which can not be crossed, since Quran always gives option of Touba, of being able to make a U-turn and make amend. But this word basically refers to the mental and intellectual barrier, obstacle, barricade and mental block between these two types of people which they have reached due to their own decisions and actions. Thus, although they can perceive each other’s situations, can interact and even communicate with each other, but those who are in the hell-like situation are there because they are not able to cross that mental block and barricade between them. This is not to say that they cannot change their situations, but to say that they won’t be able to unless and until they cross over, surpass this mental block, approach those on the other side- those living in heaven like situation with open, thinking minds, able to use their intellectual faculties and then and only then they can perceive Allah’s message, respond to it and benefit from Allah’s blessings.  X-Reference – 7:46, 17:45, 33:53, 41:5. (حِجَابٌ)

 

HIKM (حِكْمَ) HIKMAT (الْحِكْمَةَ) HAKEEM (حَكِيمٌ) & 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. Therefore, Allah as Hakeem is based on the concept of Allah being Hikm, the judge, the lawmaker in matters of Deen who has given us all the Mohkimaat, the divine commandments, rules, laws, decree, regulations in clear manner, as well as Allah being Hakeem means Allah being full of wisdom and Hikmat. – X-Reference – 3:07 , 4:35 , 5:01 , 6:114 , 47:20. (حَكَمًا;مُحْكَمَاتٌ;الْحِكْمَةَ;حَكَمْتُمْ;الْحَكِيمُ;الْحَكِيمِ;حَكِيمًا;حَكِيمٌ;فَأَحْكُمُ;لِيَحْكُمَ;يُحَكِّمُوكَ;الْحِكْمَةَ;حِكْمَةٍ;وَالْحِكْمَةَ;الْحِكْمَةَ;مُحْكَمَاتٌ;تَحْكُمُوا;يَتَحَاكَمُوا;حَكِيمًا;حَكِيمًا;لِتَحْكُمَ;وَالْحِكْمَةَ;حَكِيمًا;حَكِيمًا;يَحْكُمُ;حَكِيمًا;حَكِيمًا;حَكِيمًا;يَحْكُم;;حَكِيمٌ ُ;حُكْمُ;فَاحْكُمْ;حَكَمْتَ;فَاحْكُمْ;يُحَكِّمُونَكَ; يَحْكُمْ;يَحْكُمُ;وَلْيَحْكُمْ;يَحْكُمْ;يَحْكُمْ;حُكْمًا;فَاحْكُمْ;احْكُمْ;أَفَحُكْمَ;يَحْكُمُ;حُكُمْ;الْحَكِيمُ;وَالْحِكْمَةَ;الْحَكِيمُ;الْحُكْمُ;الْحُكْمُ;الْحَكِيمُ;حَكِيمٌ;وَالْحُكْمَ;حَكَمًا;حَكِيمٌ;حَكِيمٌ;يَحْكُمُونَ; الْحَاكِمِينَ; يَحْكُمَ ; حَكِيمٌ)

 

HISAAB (حِسَابٍ) YUHASIB-UKUM (يُحَاسِبْكُمْ) & HASEEB (حَسِيبً)- normally mistranslated as sufficient or enough in the ayah 2:206, 3:173, 5:104, 8:62 and many other ayahs. This is a wrong translation. The word is used in Quran in the meanings of accounting, counting, estimating, guessing or having an impression of something, or having an idea about something. It’s also used in Quran in the meanings of accounting, accountability, earning as a due right based on one’s deeds and actions, in the meanings of payback, recompense, accountability in just manner as per solid judicial principals. Therefore, in the ayah 2:206 when Allah says that “then hell is Hasbahu for him/her, and Ba’isa is the abode” is in accordance with their actions and deeds, their fair accountability in terms of their due right based on what they have been doing is hell. Similarly in the ayah 3:173 the phrase “..They said Hasbana Allahu and is the best of the Wakeel”  Here the word is not used in the meanings of sufficient, but in the meaning of the being who is going to give us the fair accountability based on our actions and deeds since Allah is the best of Wakeel. Therefore, in the ayah 14:41 the phrase “يَوْمَ يَقُومُ الْحِسَابُ “refers to the day of Akhira- the day of accountability and judgment. When used for Allah as in the ayah 4:86 “Indeed Allah is over all things Haseeban” is used in the meanings of accountant, judge, who would be the decision maker in terms of payback, recompense to everyone based on their due rights as per Allah’s solid judicial principals. Used in the similar meanings in the ayah 33:39. X-Reference – 2:206, 2:284, 3:173 , 4:06 , 4:86 , 5:104 , 6:62 , 8:62 , 14:41 , 21:47 , 33:39 , 65:08 , 84:08. (وَحَسِبُوافَحَسْبُهُ;حِسَابٍ;يُحَاسِبْكُمْ;حَسِيبًا;حَسِبْتُمْ;الْحِسَابِ;حِسَابٍ;تَحْسَبَنَّ;تَحْسَبَنَّهُمْ;يَحْسَبُهُمُ;يُحَاسِبْكُمْ;حَسِيبًا;حَسِيبًا;الْحِسَاب;;حَسْبُنَا; حِسَابِكَ;حِسَابِهِمْ;الْحَاسِبِينَ;حِسَابِهِمْ;حُسْبَانًا;وَيَحْسَبُونَ)

 

HIZBA (حِزْبَ) The word is normally translated as party, sect, factions or a group, which are not the meanings of this word. The word is used in Quran to reflect those who are steadfast and persistently working on the Sabeel of either Allah or Shaytan and hence are termed as “Hizba Allah” or “Hizba Shaytan” respectively for instance the ‘Hizba Allah’  as those who are firm in them being at Aman, as well as their Aiemaan- covenant with Allah is mentioned in Ayah 58:22, “…. Those are the Hizbu Allah. No doubt, they are Hizba of Allah- the Muflehun.” Here the Muflehun ones are described as those who are ‘Hizba Allah’ referring to those who are steadfast and persistently working on the Sabeel of Allah and are firm in being at Aman, as well as their Aiemaan- covenant with Allah, so much so that nothing and no-one can turn them against Allah and Allah’s Risalat- the message and the Rasool- who is delivering that message. Earlier in the same chapter Allah has described the ‘Hazbe Shaytan’ as those who are under the influence of Shaytan, being steadfast in the path of Shaytan, through their acts of Kufar and Shirk, in Ayah 58:19, “The Shaytan has subjected them, so it made them forget Zikar of Allah- Those are the Hizbe of the Shaytan. There is no doubt that the Hizbe of Shaytan are the Khaasirun.” Notice the use of the word Muflehun- the successful ones for Hizba Allah and the Khaasirun for Hazbe Shaitan. In Ayah 30:32, talking about Mushrikeen, “of those who Faraqu their Deen and Kanu (aim to become) Sheyaan (sects)- all Hazbein with what they have rejoicing.”– means those who divide, cause distinction and create divisions in sects within their Deen and aim to become sects and religious groups – all steadfast and persistent in the Sabeel with what they have rejoicing- this Ayah shows that being Mushrik, they end up diving their Deen and becoming steadfast working for the Sabeel of Shaytan, rejoicing and feeling proud as to what they have as their sect and beliefs. The phrase ‘Hazbe Shaytan’ is also clarified further in Ayah 35:6, “Indeed, Shaytan to you is an enemy so seize it as an enemy. Only it invites you to its’ Hizbahu so that they may be from the companions, connected to the fire”. In Ayah 43:65, the plural word ‘Al Ahzaab’ is used to refer both of those who are either on the path of Allah or the path of Baatil, “Then, disputed & differed (Akhtilafu) the Ahzaab from among them…” The plural word ‘Al Ahzaab’ is also used in Quran to refer to all such people who opposed Allah’s Nabiyeen and Rasool by being the ‘Hizbe Shaytan’ for instance as used in Ayahs 33:22, 40:5, 38:11 and 38:13. The word ‘Al Ahzaab’  is also used to refer to all such factions and groups, each of whom is Hizbe of Shaytan, but since they all are doing Abd of other than Allah, within their own individual sects & religious groups, they are not one ‘Hizbe’ but plural ‘Ahzaab’ for instance as used in Ayah 19:37, 11:17 and 13:36. The phrase ‘Youm Al Ahzaab’ for instance as used in Ayah 40:30, basically refers to the well-known fact of the Hazbe of Allah being of the Muflehun (58:22) and Ghalibuna (refer Ayah 5:56), whereas the Hazbe of Shaytan will always be the Khaasirun (58:19). X-Reference – 5:56, 11:17, 13:36, 19:37, 23:53, 30:32, 33:20, 33:22, 35:6, 38:11, 38:13, 40:5, 40:30, 43:65, 58:19, 58:22. (حِزْبَ)

 

HIZRA-KUM (حِذْرَكُمْ) & HAZRU (حْذَرُوا) the word Hizra/Hazara is used in the meanings of warning, or forewarned, or expectations of something for instance in the phrase “Hazaraul Mout” as used in Ayahs 2:19 and 2:243 is used in reference of being cautioned, warned, expectations of or afraid of death. Similarly, the word ‘Haazeroon’ in the ayah 26:56 is used in the meanings of forewarned or cautious or extra careful. In ayah 17:57 “Those whom they call to seek their Rabb the Waseela (means, resources), which of for them is Aqrab (preferred, more valued) and they hope for His rahmat and they Khoof (concerned, worry) His Azaab. Indeed, Azaab of your Rabb is Mahzuuran” here the word is used in the meanings of warning sign, forewarned, cautioned about, etc. Similarly in Ayah 2:235 “…Allah knows what is in your Nafs, so Ahzuruhu (be warned) …”. Similar meanings of the word as be warned, cautioned and careful are used in the Ayah 9:64 “Yahzaru the Munafiquon (hypocrites) lest revealed a Surah about them informing them of what is in their Quloob (intentions, perceptions, convictions) …”. In Ayah 5:41, talking about those who Kazaba- make fun, reject, & take it as a ridicule- the kalam of Allah, the phrase is “…to Quome Akhireen and not what came to you – Yuharrefuna the Kalima from after its Muwazehi. They Yaquluna, “If you are given this, then Khuzu it; but if you are not given this, then Ahzaru it…” telling us about those who are trying to Quom- establish and strengthen, other than the Kalam of Allah, by Yuharrefuna the Kalam after its Mawazehi (context, meanings, placements)- their overall conducts and behavior is that if ‘whatever they have’- which is not the Kalam of Allah, is already known to people, they ask them to Khuzu it- seize it, grab it and hold on tight to it; but if not known to others, then they use it as a forewarning, caution, a warning sign, using fear and intimidation to gain people’s trust. Similar meanings are used in ayah 4:71 “O you who have Emaan, Khuzu (grasp, sieze, take, strongly hold) your Hizrakum…”  X-Reference – 2:91 , 2:235 , 2:243 , 4:71, 9:64 , 17:57.

(فَاحْذَرُوا;وَاحْذَرْهُمْحِذْرَكُمْ;حِذْرَكُمْ;حِذْرَهُمْ;حِذْرَكُم;;وَاحْذَرُوا;حَذَرَ)

 

HO

HOOBAN (حُوبًا) & YUHIBBU (يُحِبُّ) The word is normally translated as love, but it’s used in Quran as opposed to the word Kurhan meaning detesting, disliking something or repelling from something. Thus, as opposed to Karhan, the word Yuhibba, or Tuhibbu means liking, loving or getting attracted to something or someone for instance in Ayah 2:216 “Made compulsory (Kutiba) upon you the fighting (Qitaal in the Sabeel of Allah) while it is hateful to you. And you have the ability (A’asa) that you detest, dislike (Kurhun) a thing which is best, source of goodness (Khair) for you and you have the ability (A’asa) that you love, get attracted to (Tuhibbu) a thing while it is worst, source of destruction (Shar) for you”. As humans, we get attracted to few things in life, which we cherish and want for ourselves, which are described in Ayah 3:14 through the use of the word Zayyain, those aspects which are attractive to us, which may or may not be beneficial to us, “Zayyin/ Zaynat for the humanity (Al-Anaas) is the attractive, likeness (Hubbe) of the desires of the heart (Shahwaat) from….” Thereafter, Allah lists all the aspects that are attractive to us as human beings. In Ayah 2:177 the phrase “…Those who give from their wealth, money, title, resources (Amwaal) in spite of love and attraction (Hubbehi) for it….” This does not just refer to wealth or properties, but everything that a person owns, values, cherishes and desire for themselves which may include the persons’ resources, time, connection, money etc. In ayah 3:152 “…and you understood (A’s’autum) from after what Allah has shown, proven (Ara’akum) upon you of what you love, desire, get attracted to (Tuhibbuna)…”. Whenever the word is used for Allah, it does not mean Allah gets attracted to, desires, likes or loves such people, but what it means is that recompense from the whole system of Allah (Allah’s Yureedu) in terms of the response as perfect payback and recompense from all the laws of nature, laws of Allah’s deen, all of Allah’s system, all support, strengthen and respond to such people for instance in Ayah 3:134 after describing the acts of those who are active in (Yunfiquna) in periods and aspects of ease and comfort (As-sarrae) and the periods and aspects of hardship and difficulties (Az-zarrae) and those who restrain and stay away (kaazimeen) from the anger (Ghaiz) and the those who give generiously and in abundance more than the due right of others (A’afaen) from the humanity, Allah then says “And Allah Yuhibbu the Mohsineen.” Means these are the acts of those who do Ahsaan (as Mohsineen) and therefore the whole system of Allah strengthen, support and respond to such people. Similar meanings of the word are in Ayah 3:76, “Allah Yuhibbu those who observe Taqwa (Muttaqueen).” On the other hand, whenever Allah says, “Allah does not Yuhibbu…..”  it means the system of Allah, and all its laws are working against such people. The word Hooban for instance as used in Ayah 4:02, is mistranslated as sin or wrongdoing, which is a wrong translation. The word shares the same meanings as the word Yuhibbu or Mohib, meaning likeness, desire, something that one gets attracted to etc. Therefore, in ayah 4:02 when Allah is referring to consuming a Yatama’s Amwaal, the ayah is “And give the Yatama their Amwaalihim and do not substitute the Khabees’ with the Tayyib. And do not Ta’kulu their Amwaalihim towards your Amwaalikum. Indeed, it is an extreme Hooban” is basically telling us that if someone is going to consume unjustly the Amwaal of Yatama, then it is indeed the most worst and extreme form of cherishing, loving, and getting attracted to the Amwaal (wealth, money, property) of the Yateem, that has compelled the person to do these acts of zulm and injustice to the Yataama X-Reference – 2:177, 2:216, 3:14, 3:76, 3:134, 3:152, 4:02, 5:87. (حُوبًا;يُحِبُّ;يُحِبُّ;حَبَّةٍ;أُحِبُّ;الْحَبِّ;حَبًّا;يُحِبُّ;يُحِبُّ; يُحِبُّ; تُحِبُّونَ)

 

HOULE (الْحَوْلِ) & MAAHOOL (مَاحَوْلَهُ) The word Houle is mistranslated in the ayahs 2:233 and 2:240 as in the meanings of years, but this is a wrong translation. The basic characteristics of this word is in the meanings of mahool- surroundings or halaat- situations, as used in the ayahs 2:17, in the phrase “Their example is that of the one who kindled a fire, but when it illuminated what was Houlaho him,  ..“  here the word is used in the meanings of surroundings, or encompassing or circumferent. Similarly in the Ayah 3:159 the phrase “ ..and if you had been rude and harsh in heart, then they would have disbanded from your Houleka..”  again, used here in the meanings of your surroundings or being around you. Used in the similar meanings of around or surrounding in the ayah 6:92 and 9:101. Thus, in Ayah 2:233, when Allah says “Mothers may breastfeed their children Hauleen in complete.”  means they can complete the breast feeding for their children, based on their situation and surroundings. Similarly when in the ayah 2:240, when Allah says “..For them is a wassiyat for Mataa’ as per Al Houle with evicting them..” the word is not meant in the meanings of one year, but as per the situation, the surroundings, the requirements which is unique for each individual situation, and may last for even much longer than one year depending upon the unique requirement and situation of each Widow. X-Reference – 2:233 , 2:240 , 3:159, 6:92 , 9:101, 17:1 , 19:68, 26:25 , 27:8 , 29:67 , 39:75 , 40:7. (حَوْلَهَاالْحَوْل;;مَا حَوْلَهُ) 

HU

HUFRATAN (حُفْرَةٍ) is normally translated as pit in ayah 3:103, but the meanings of this word is in the former state, as used in the ayah 79:10 “They said ‘will we indeed be returned to the Hafiratte” The next ayah 79:11 is defining the meaning of the word as “when we were the decaying bones”. Therefore the meaning of the word is in the meaning of the former state before it turned into fossils or decaying bones, remnants, remains or residue scraps etc. Similarly in the ayah 3:103 “…And you were on the Edge of Hufratan from the fire, then Allah saved you from it…” Means you were about to be turned into a former state of humanity being animals, due to the Animosity and hatred and fighting amongst yourselves, when Allah saved you through the Na’imat.  – X-Reference 3:103 , 79:10-11. (حُفْرَةٍ)

 

HUL (حُلِ), HELEYAT (حِلْيَةٍ) & HULEE (حُلِيِّ) The word is normally translated as adornments but the basic characteristics of these words’ meanings are in terms of the desalination process, i.e. that takes away mineral components from saline water. More generally, desalination refers to the removal of salts and minerals from a target substance, as in soil desalination, or removing salt from the seawater. Thus, the words refer to removal of essential and important components which comprises of the gist, essence or substance of anything rendering that thing being devoid of its essence and essential features. The words also refers to something that is useless and has no practical value or application for instance in Ayah 7:148, both these meanings are used  “And Attakhizu Quomin Musa from after him of their Hulee A’jlan Jasadan towards him Khawarun…”. Means that after Nabiy Musa those whom he was trying to establish and strengthen (the Quom) removed the essential and importance aspects of the guidance that Nabiy Musa had given them, making the guidance devoid of its essence and involved in useless and impractical rituals and traditions (Hulee) and seized and grabbed-hold strongly (Attakhizu) in haste (A’jlan) and took materialistic things and beings and attributed them towards Allah (Jasadan) with the immaturity and naivety that led them only towards pleasing things that they could do in lazy and casual fashion (Khawaran). – X-Reference – 7:148 . Huleehim (حُلِيِّهِمْ)

 

HURRU (الْحُرُّ) & MUHARRAR (مُحَرَّرًا) normally translated as free. The word means warm and heat as in the meanings of Hararat – for instance in the ayah 9:81 the word Al Harar is used to describe heat and warmth as “…they said ‘do not go in the harar” say ‘the fire of the hell would be more intense in harrar….” Thus, here the word is used in the meanings of warmth, heat and temperature. The word has similar meanings in Ayahs 16:81 and 35:21. Basically it means anything which is warm, and alive as in the ayah 3:35 “When the wife of Imran said ‘my Rabb indeed I have pledged to you what is Muharar (Alive, warm) in my womb…” Here the word is used in meanings of anything which is alive as in life. Similar meanings of the word Tahereru is used in terms of bringing alive a person or rescuing a person from debt, captivity, suppression, or from an oppressed state is used in Ayah 4:92 in the phrase “Tahareru Raqabatin (Indebted, suppressed, oppressed, held captive) Mominatin” It is used in similar meanings in the ayah 2:178 as in a life for a life. X-Reference – 2:178 , 3:35 , 9:81 , 16:81 , 35:21. (تَحْرِيرُ;الْحُرُّ;مُحَرَّرًا;مُحَرَّرًا;بِالْحُرِّ;وَتَحْرِيرُ;فَتَحْرِيرُ;فَتَحْرِير)

 

HUSSAS & TAHUSSAUNAHUM (تَحُسُّونَهُمْ) is normally translated as you were killing them, as in ayah 3:152, this is a wrong translation. The word Hussu or Tahussu basically means carrying out enquiry or investigation for instance in ayah 12:87 “O my children, for and then Tahassusuu about Yousuf…” Used here in the meanings of carry out investigation, inquire, search for truth etc. Similarly in ayah 3:52 “then when Easa Ahassa from them the Kufar…” means Easa sensed and enquired from them the Kufar. In the Ayah 19:98 “and how many we have destroyed before them of generations, can you Tuhissu (enquire or ask) of them anyone of do you hear any sound from them”. Similarly in the ayah 3:152 as well, the word is used in the meanings of carrying out investigations, enquiry, perceiving, seeking the truth etc. through the phrase “..when you Tuhussunahum with Allah’s permission…” meaning making inquiries, carrying out investigations, asking questions etc.  X-Reference – 3:52 , 3:152, 12:87, 19:98. (تَحُسُّونَهُمْ)

 

HUYYETUM (حُيِّيتُمْ) & HAYYAT (الْحَيَاةِ)  the Huyyetum word is normally mistranslated as greeting or salutations but the words Huhyyetum, Taheyyatin, and Faheyyu all share the same meanings as the word Hayaat as in Hayyate of the Duniya (the life of this world) as used for example in Ayah 2:85. The word Hayyat is opposite of Mo’ut- death, and thus means life. The concept of being extreme or too far away in Kufar is termed as being metaphoric death like state, whereby none of the person senses and faculties are of no use to the person. Therefore, being alive would also mean, being alive and active as per Emaan and on Hidayah. The word has a variety of interpretations, depending upon the context, but based on the basic concept of life, living or being alive, for instance in Ayah 30:19, both Mo’ut and Hayya is used as “Allah makes the land Yahyi (alive) after Mouteha (its death)”. In Ayah 36:70 “It is nothing but a Zikar and Quran e Mubeen to warn the one who is Hayya (alive)”. In order to prove the common misinterpretation of this word being ‘greeting’, most of the translators have established a rule that there is difference between Hayyat as life and Hayya as greetings (which is a wrong translations) and the difference is that the word Hayyat-life is with one ‘YA’ and the other one is with double ‘YA’, which is a wrong understanding and not supported by Quran in the usage of these words, for instance refer Ayah 8:42 with the phrase “…and Yahya the one who Hayya on the bayyinaat…”. Here both the words have meanings and interpretation based on the word Hayya as life, although the first word Yahya is with one ‘YA’ and the second one is with double ‘YA’. In Ayah 14:23 after describing the concept of heaven the phrase is “…khalideen (abide forever) in it with the Izane (declaration/announcement/decision) of their Rabb, Taheyyatin therein Salamun” here the word Taheyyatin is NOT greetings at all, but used in the meanings of living and being alive therein (in the Jannat/heaven) Salamun (in Aslam). In Ayah 4:86 when Allah says “and when Huhyyetum with Taheyyatin, Then Heyyu with Ahsan of/in it or Rudduha” this phrase is mistranslated as ‘and when you are greeted with a greeting, then greet with better than it or return it’, whereas Allah is not talking about greeting or salutations at all. In the earlier ayah 4:85 after talking about the Shafa’atun- one’s efforts & contributions towards Ahsan versus Sayyiat, in this Ayah 4:86, Allah is saying that ‘and when Huhyyetum – you are activating, making alive, turning a person from a metaphorical dead like state to be alive in the metaphoric sense, i.e., anyone, or anything in terms of any project, any concept etc., with Taheyyatin by giving it/him/her life, Then Faheyyu- then do the Heyyu (make it/him/her alive) with Ahsan, or Rudduha- means otherwise in the absence of Ahsan our efforts and contributions (Shafa’atun) are Rudduha (futile, without any benefit and useless). X-Reference – 2:85 , 4:86 , 8:42 , 14:23 , 30:19 , 36:70 . (فَحَيُّوا;بِتَحِيَّةٍ;حُيِّيتُمْ;الْحَيَاةِ;الْحَيَاة;;أَحْيَا;أَحْيَاهَا ِ; أَحْيَاهَا;يُحْيِي;حَيَاتُنَا;الْحَيَاةُ;الْحَيَاةَ;الْحَيَاةِ;الْحَيَاةُ;الْحَيِّ;الْحَيَّ;فَأَحْيَيْنَاهُ;الْحَيَاةُ;وَمَحْيَايَ;تَحْيَوْنَ;الْحَيَاةِ;الْحَيَاةُ ; الْحَيَاةِ ; يُحْيِي)

 

HUZU’AN (هُزُوًا) & YASTAHZAU (وَيُسْتَهْزَأُ) The word is normally translated as to make fun of or to ridicule but these meanings do not make sense at all in many ayahs, for instance in Ayah 2:15, “Allah Yastahzey in them and prolongs them in their transgression, wandering blindly.” Allah does not make fun or ridicule; these are not the attributes of Allah. In fact, this ayah clearly defines the meaning of the word Yastahzey, in terms of causing disorientations and confusions, creating doubts and uncertainties, or causing misperceptions and misunderstandings. The word which used in Quran in the meanings of denying, rejecting, or making fun of or ridiculing something is the word Kazaba, for instance refer Ayah 6:05, where both of these words are used as “Then indeed, they Kazabu (reject, made fun of, mock) with the Haqq when it came to them. Then Soufa (acknowledge) Nabu (news) come to them of what Kaanu (the final end stage) Yastahzea’un with it.” Means they will realize and acknowledge that they Yastahzeu- cause disorientations and confusions, create doubts and uncertainties, or cause misperceptions and misunderstandings with the Haqq. Similarly in Ayah 5:57, “O you who Amanu, do not take those who Khuzu (seize) their Deen as Huzu’an and la’ban from those who were given the Kitaab from before you and the Kaffar as Awilya….” Means that the direct divine instructions to those who Amanu is not to take Kuffar as their Awilya as well as those who although were given the Kitaab, but they took their Deen as Huzua’an- cause disorientations and confusions, create doubts and uncertainties and cause misperceptions and misunderstandings and La’aban- playing with, wasting time, dilly dallying with. Later on, the next ayah 5:58, “and when you Nada towards the S’alat, they Attakhizu (seize) it as Huzuan La’aban because they are Quomun not Yaqulun.”  Means that when you, those who Aman, give Nada towards the S’alat they Huzuan it- cause confusion and misrepresentations and La’aban- playing with, wasting time, dilly dallying with the Kitaab since their focus is Quoman- establish and support, not using of people’s Aqal and intellect. In Ayah 15:94-95 “so proclaim what you are Amar (ordered) of and stay away from the Mushrikeen (those who do Shirk), Indeed, WE are sufficient for you, for the Mustahzaeen.”  Means, Allah is sufficient for you against those who cause confusion in Deen by doing Shirk. In Ayah 6:10, “And indeed, Astahzey with Rusul (Allah’s Rosalat) from before you then surrounded with those who Sakhiru (subjected) from them of what they used to Yastahzeun with it.” In Ayah 9:65, the phrase is “Say, is it with Allah and Allah’s Risaalat, that you were Tastahzen” i.e., using Allah and Allah’s Risalaat as tools to cause disorientation and confusion. The word Mustahzaun or Mustazeyeen are similarly mistranslated as those who mocks for instance as used in Ayah 2:14 and 15:95, whereas these words represent those who do Astahzey as in cause disorientations and confusions, create doubts and uncertainties, or cause misperceptions and misunderstandings. X-Reference – 2:15, 4:140, 5:57-58, 6:05, 6:10, 9:65, 15:95. (هُزُوًا;هُزُوًا;هُزُوًاوَيُسْتَهْزَأ;;هُزُوًا;يَسْتَهْزِئُونَ;يَسْتَهْزِئُونَ;اسْتُهْزِئَ;يَسْتَهْزِئُ;مُسْتَهْزِئُونَ)

 

Alphabet I

IB

IBLEES (إِبْلِيسَ) The basic meanings of the word Iblees refers to someone who is ‘the main or chief enemy’ The words Iblees and Shaytaan are normally confused with each other and both mistranslated as devil or evil, whereas Quran has used two separate words Iblees and Shaytan with two separate meanings. The word Iblees is used in Quran to refer to one of the Malaik of Allah, whereas the word Shaytaan is used for all those people, elements, thoughts, acts, laws, aspects etc. which are the result, the choices and acts of humans carried out due to the duties assigned to the Malaik of Iblees by Allah to test humans against the presence of their free will, for instance in ayah 26:221 Allah says “Shall I inform you about the one who is Tanazalu (revealed) the Shaytaan” As we know Malaik of Allah are carrying out their duties as defined and ordained by Allah and the Anzalna/Nazool is the result of such duties. Thus, the same word Nazool which is used for Wahi/revelations, which are the results of the duties performed by the Malaik Jibrael and the same word Nazool is used for Shaytani thoughts, which are the results of the duties performed by the Malaik of Iblees. Both are the Malaik of Allah and are carrying out their duties as defined and ordained by Allah. If we ignore or deny that Iblees is one of Allah’s Malaik, then the basic foundation of Deen, i.e., Emaan on Malaik would remain incomplete without the Emaan on Iblees being Allah’s Malaik which is an integral part of the test of humans as per Allah’s order. In Ayah 20:116 “And when We said to the Malaik to do Sajada to Adam, then they did Sajda except Iblees who A’abi (was unable).”  Means that couldn’t do that, due to the duties assigned to the Malaik of Iblees, which is to always go against and work in opposition to the humanity, Iblees could not do Sajda to Adam. In ayah 18:50 when the word Jinn is used for Iblees as, “And when WE said to the Malaik, “Do Sajda to Adam,” and they did Sajda, except for Iblees. It was of the Jinn and Fasaq from the Amar of its Rabb….” Here Allah is not saying that Iblees was of Jinn (as a creation of Allah), because within the same Ayah, Allah has referred to Iblees as one of the Malaik and there cannot be any contradiction in Quran, i.e., Iblees is Malaik of Allah- being Jinn means that Iblees is that someone who is invisible and cannot be understood by us as humanity. In Ayah 7:11-12, talking about Iblees, “Qala, ‘what prevented you that you did not do Sajda when you were Amar (ordained) of?’ Qala, ‘I am Khair (better-off) from this (doing of Sajda to Adam). You created me from Naarin (Fire) and created this from T’aenin.”  Means the qualities and traits of Iblees Malaik is fixed and unchangeable- reflective of the fire, destruction, and leading towards hell-like Azaab, whereas our qualities and traits as human beings are reflective in the word T’aene- that is we tend to change, get diverted away, slip away from the Fitrat of Allah, we tend to get delusive and become as blind followers. In Ayah 18:50, talking about Iblees, “…So, do you Attakhizunahu (seize) it (iblees) and it is Zurriyatahu as Awliyaa from besides ME (Allah)…” here does not mean children, descendants or offspring of Iblees, but those who follow in its footsteps in terms of becoming the follower of their Shaytani thoughts, elements, egoistic aspects, people and laws by taking them as Awilya. X-Reference- 7:11-12, 18:50, 20:116, 26:221.   (إِبْلِيسَ)

 

IBN (ابْنَ) BANI (بَنِي ُ) & ABNA’UKUM (أَبْنَاءَكُمْ) The word ‘Bani’ is used in Quran in different phrases, such as ‘Bani-Israel’ or ‘Bani- Adam’. If we translated the word bani in the phrase ‘Bani- Adam’ as ‘children of Adam’, this will not be the right translation, since we know the word Adam does not refer to a single person or a single couple even, but it refers to that stage of mankind, where they were made Khalifa on earth on the basis of knowledge. The Bani in the phrase ‘Bani- Adam’ is used in multiple meanings. First and foremost, it means ‘same type or kind of something’, therefore ‘Bani Adam’ means, same type or kind as that of Adam, who was appointed as Khalifa on earth and therefore the phrase ‘Bani- Adam’ refers to all those who are Khaifa- caretakers, trustees of the earth on the basis of ilm – deep and thorough knowledge. Secondly the word bani and Ibn shares the same meanings in terms of those who follow in the same footsteps, for instance the phrase ‘Easa Ibn-e-Maryam’ as well as ‘Maseeh Ibne Maryam’ does not mean son of Maryam, but refers to those who follow the footsteps of Maryam, who lay the foundations of Allah’s Risalat and Naboa’at as Maryam did, because the word Ibn is used in Quran in the meaning of building or making or laying the foundation for something as well as working in alignment with someone, for instance as used in the ayah 66:11 “…said my rab, Ban for me a Baitan in Jannat…”  here the meanings are used in the meaning of making or building or laying the foundations for. Whenever the phrase ‘Bani-Israel’ is used for instance in Ayah 5:12, it refers to those who follow the footsteps of those who rode in the boat with Nabi Noh – Ayah 17:2-4 & Ayah 19:58 and referred to in Quran to everyone who were appointed any Nabiy by Allah. Therefore, when Allah addresses “Oh Bani Israel’ it means those of us who are followers of any Nabiy as appointed by Allah and thus would include Christians, Jews, Muslims and many others. When the phrase ‘Ibn-s Sabeel’ is used in Quran for instance in 2:177 and 2:215, it means through our wealth and resources we need to Ibn- make, build, construct, lay the foundations of Sabeel- a way out for those who really are in need of a way out, as an exit out, as well as to support those who are working as Ibn- footsteps, laying the foundations for the Sabeel of Allah. In Ayah 5:18, when Allah says, “And the Yahood and the Nas’ara say, ‘We are Ibna Allah and Allah’s beloved….”  It does not mean that they are saying we are sons or children of Allah, but it means that we are working for, laying the foundations for and making the Sabeel of Allah. The phrase ‘Bani Israel’ refers to those who are followers Allah’s Nabiyeen, like ‘Israel’. When Allah addresses “Oh Bani Israel’, Allah is not addressing someone else but us, those who are followers of any and all of Allah’s Nabiyeen and whenever Allah tells us about Bani-Israel, it is like telling us about those who are bani-Israel, with respect to any of Allah’s Nabiyeen, that we are Zurriyaat of and Khalifa of, and about our own ancestors. The word Abnakum is normally translated as sons, but the word is used in Quran in more general gender unbiased way, and not as children at all, but more so in the meanings of those who are Ibn- involved as the foundations, laying the groundwork, the strengths and supports for the Bani-Israel. Therefore, Abnau’kum does not mean your sons or children at all, nor the word Abnaana would mean our children but more in the meanings of those who build, give strength, power, might, muscle and vigor for instance, in Ayah 38:37 “and the shayateen all bana-in and driver”. Similarly, in the ayah 9:110, the word is used twice, both as verb and noun, in the meanings of building, constructing a strong fort. Therefore, when used alongside with Nisaaukum as in the ayah 2:49 as “Firaun used to Qatal your Abnaukum and your Nisaaukum were kept alive” or in the ayah 3:61 “…Lets call our Abnana and your abnaukum, our Nisaa’na and your Nisaakum…” The words would have meanings as an opposite in characteristics of Nisaa. Since Nisaa means those who are devoid of resources, the Abnaakum and Abnaana would mean those who were the foundations, the resourceful segments of society, who were affluent and influential in their community. X-Reference – 2:49, 2:177, 2:215, 3:61, 4:34, 4:157, 4:172, 5:75, 9:30, 9:31, 9:110, 18:21, 38:37, 66:11.

(ابْنِابْن;ابْنَ;;بَنِي;أَبْنَاءَكُمْ;ابْنَيْ;بَنِي;ابْنُ;ابْنَ;أَبْنَاءُ;بَنِي;بَنِي;ابْنُ;ابْنُ;بَنِي;ابْنُ;ابْنُ;بَنِي;بَنِي;ابْنِ;ابْنَ;ابْنُ;ابْنَ;بَنِي;ابْنَ;أَبْنَاءَهُمُ;بَنِي;بَنِينَ;بَنِي;بَنِي;بَنِي;بَنِي; بَنِي; بَنِي; أَبْنَاءَهُمْ; بِبَنِي; بَنِي ; أَبْنَاءَكُمْ ; ابْنَ)

 

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

 

IK

IKHTILAAF (اخْتِلَافًا) the word is normally translated as disagreement, disputes, discrepancy or contradiction but it is used in Quran in much broader and deeper meanings, for instance in ayah 30:22 Allah says “And among Allah’s Ayaat are the creations in the skies and the earth and the Ukhtilafu of the languages and races/colors. Indeed, in that are Ayaat for those of knowledge” here the word Ukhtilafu is not used in terms of disagreements, or disputes, contradictions etc. but in terms of variety, miscellany, variability, diversity and range of differences among humans and Allah’s creations, in terms of different types from all different parts of the world, with different backgrounds, means of communication, physical and non-physical attributes etc. In ayah 2:164, the phrase “and the Ukhtilafu of the Layl and the Nahar”, the Layl and the Nahar being at the two opposite end of each other, the use of the word Ukhtilafu denotes the whole range of possibilities and diversities, in between the two extremes as well as shifting or alternation process between night and day. The same phrase is used in the same meaning in Ayah 3:190, 10:6, and 45:5 as well. In ayah 23:80 “And Allah is the one who Yuhey (gives life) and Yumeetu (causes death) and by Allah is Ukhtilafu the Layl and the Nahar, then will you not Ta’qaloon (use reason, aqal)?”. The word/phrase is used here not just to refer to the two extremes of Layl and Nahar but also of life and death. Thus, the word Iktilaaf refers to the range of possibilities, the differences, the diversities between and including any two extreme positions/points. Therefore, in Ayah 11:110 “and verily WE gave Musa the Kitaab, then Ukhtilefa in it…” refers to all and every variety of differences among people concerning the Kitaab. The same expression, context and meanings are used in Ayah 41:45. X-Reference – 2:164 , 3:190 , 4:82 , 10:6 , 11:110 , 23:80 , 30:22 , 45:5. (تَخْتَلِفُونَ;خِلَافٍاخْتِلَافِ;اخْتِلَافِ;اخْتِلَافًا;اخْتَلَفُوا;;مُخْتَلِفًا;تَخْتَلِفُونَ)

 

IL

ILM (عَلِم) & A’ALEEM (الْعَلِيمُ) The word Ilm is used in Quran in the meanings of knowledge or awareness about something for instance in Ayah 2:30 while narrating the metaphoric discussion of Allah and Allah’s Malaik about appointing Adam as Khalifa on earth, the phrase is “…Qala, ‘Indeed, I A’alamu what not you Ta’lamun” meaning I have the knowledge, I am aware of what you do not know, or do not have the knowledge of. Similar phrase with similar meanings is used in Ayah 2:216 as well and similar meanings are there in Ayah 2:33 as well. In Ayah 2:60, “…Indeed, A’alamu all the people Mushrabahum…” means they were made aware of what they used to be engulfed with, overwhelmed by and got absorbed in.  In Ayah 4:45, when Allah says, “And Allah A’alamu with your Ada’ekum and Allah is sufficient as Waliyan and sufficient with Allah as Nas’eer” is normally translated as Allah knows your enemies by completely ignoring the word ‘ba’ meaning with, this Ayah is basically saying that ‘Allah gives you knowledge, make you more aware, through and with your enemies and those who oppose you. Since without the presence of our enemies we would go into our comfort zones and our learning, growth and development would not have been to the levels they are when we are faced with situations of animosity, hatred and opposition. In Ayah 6:13, talking about Allah’s creations and Allah’s powers,  with explicit warnings not to do Shirk, when Allah says, “and to Allah belongs whatever Sakana in the Layl and the Nahaar and Allah is Samee’u Aleem” means that Allah is the one and only source of each and everything, including, whatever is required and needed to create, make alive, cause to exist, evolve, grow and settle in the most permanent form, each and every aspect of not only the most desirable aspects (Anhaar) but also the worst ones (Nahar) since Allah is All-enabling, source of everything, perceiving everything (the Same’u) and All knower of everything (the Aleem). When used for Allah, both words ‘Khabeer’ and ‘Aleem’ are normally translated as All-knowing, however there is a difference for example, refer Ayah 2:271 talking about specific acts of S’adaqaat (charities), after which Allah says, “…and Allah is with what you do Khabeer” versus Ayah 2:273, which talks about being active for any and all acts of Khair (a much broader scope), the phrase is “….and what you Tanfequ (active) of Khair, then indeed, Allah is with it Aleem”. While in the later Ayah, the scope of Allah’s knowledge is much broader and all compassing, on the other hand, the former verse is specific to actions of S’adaqaat only. Thus, the word ‘Aleem’ is used in Quran in the meanings of Allah as being all-aware, who has the knowledge of each and everything, whereby nothing is absent from whose knowledge as its comprehensive and extends to all that is seen and unseen, apparent and hidden, present and future, near and far, earth or skies. Allah’s Ilm- knowledge precedes as Allah is aware of all things, even before they happen- the knower of all details and nothing goes unnoticed or unrecorded for instance after talking about all of Allah’s creations in the skies and the earth, in Ayah 2:29, Allah then says, “…And Allah is with every Shayyin Aleem.”  Where we know the word Shayyin refers to powers, abilities, earnings, process, facts, people, laws, events, systems, elements, aspects, etc. basically anything that exists. So being Aleem is a much broader aspect and trait of Allah, a part of which is being Khabeer. Allah being ‘Khabeer’ means Allah being aware of the specifics, what you do, how events unfold, specific happening etc. It means that Allah’s knowledge is being used with specific reference to certain events, actions, people, happenings etc.- basically as the Knower of the reality. Thus, in the nutshell Allah as ‘Aleem’ means Allah is All-Knowing having complete and unlimited knowledge, whereas Allah as ‘’Khabeer’ means Allah is Well-Aware of all happenings, events, actions, etc. X-Reference – 2:29, 2:33, 2:60, 2:216, 2:273, 4:45, 6:13. (الْعَلِيمُ;يَعْلَمُونَ;نَعْلَمُ;لَعَلَّهُمْ;أَعْلَمُ;أَعْلَمُ;بِأَعْلَمَ;لَعَلَّهُمْ; تَعْلَمُونَ;يَعْلَمُهَا;وَيَعْلَمُ;يَعْلَمُهَا;وَيَعْلَمُ;عَالِمُ;عَلِيمٌ;عِلْمًا;تَعْلَمُونَ;تَعْلَمُوا;وَعُلِّمْتُمْ;يَعْلَمُونَ;الْعَلِيمِ;عِلْمٍ;عِلْمٍ;يَعْلَمُونَ;عَلِيمٌ;أَعْلَمُ;يَعْلَمُونَ;أَعْلَمُ;الْعَلِيمُ;أَعْلَمُ;عِلْمٍ;أَعْلَمُ;تَعْلَمُونَ;عَلِيمٌ;يَعْلَمُونَ;عِلْمٍ;عَلِيمٌ;عِلْمٍ;بِعِلْمٍ;عِلْمٍ;بِعِلْمٍ;تَعْلَمُونَ;تَعْلَمُونَ;يَعْلَمُونَ;تَعْلَمُونَ;عِلْمٍ; تَعْلَمُونَ; وَأَعْلَمُ; أَتَعْلَمُونَ; عِلْمًا ۚ; عَلِيمٍ; عَلِيمٌ; يَعْلَمُونَ; تَعْلَمُونَ ; عَلِمَ ; يَعْلَمُونَ ; أَعْلَمُ;  يَعْلَمُونَ;  عِلْمُهَا;  عِلْمُهَا ; عَلِيمٌ ; عَلِيمٌ)

 

IM

IMAM (إِمَامً) & IMAMAT the word Imamat has the meanings of leading the way as a role model or benchmark. Imam is therefore that person who leads the way for others. For instance in the ayah 75:05 the word is used in the phrase “..but man desires to continue sending his sins Imamahu…” meaning in front of him, sending it onwards. In the ayah 9:12 the word Aaemata is used to mean the leaders of the Kufr. In the ayah 11:17 the word is used for the Kitab of Nabi Mosa as Imaaman and Rahmat, meaning the Kitaab to lead the way, as guide, and as Rahmat. In the ayah 17:71, when Allah is saying that “on the day of judgment we will call every person of mankind along with their Imamihim..” means their leaders, those whom they followed and who led their way. Therefore, in the ayah 2:124, when Allah says that “I am making you Imam of the mankind” in terms of being a role model, the benchmark, the leader, as in leading by example on whose footprint’s others are supposed to follow. X-Reference – 2:124 , 9:12 , 11:17 ,  17:71 ,  36:12 , 46:12 , 75:05. (إِمَامًا;إِمَامً)

 

IMLAAQ (إِمْلَاقٍ) The word is normally translated as ‘poverty’ but the word is used in Quran not only in the meanings of ‘poverty’ but in a much broader sense in terms of ‘being reduced to the state of poor- lack of resources’ as well as in the meanings of ‘indoctrination or inspiration’ referring to all such instances wherein people act under the inspiration and indoctrination of partisan, sectarian opinion, point of view, ideology or principle for instance in Ayah 17:31, “And do not Qatal your Aulaad Khashyata Imlaaqin- We give Rizq to them and for you. Indeed their Qatal Kana Khat’ain Kabeeran”  means that not only physically kill them, but also do not metaphorically kills them in any way, such as do not suppress their confidence, degrade, abuse, humiliate, make them in-effective dead by destroying the inbuilt faculties & abilities, not to use or nurture those abilities, or to deprive them of knowledge, education & training or to block the ways and means for their personality and character development in any way (Qatal) your own children (Aulaad) for the concerns, worries, obedience (Khasyata) of your indoctrination, inspiration of the particular partisan, sectarian opinion, point of view, ideology or principle that you follow (Imlaaq) as well as for the concerns and worries that you would be reduced to poverty and without resources (Imlaaq)- since Allah is the one who gives the ways and means of personality and character nourishment and growth (Rizq) for you as well as for them. Indeed, their Qatal would aim to reach the final destination great mistake (Khat’ain Kabeera). The word is used in the similar meanings and phrase in Ayah 6:151 as well. X-Reference- 6:151, 17:31. (إِمْلَاقٍ)

 

IN

INJEEL (َالْإِنْجِيلَ) is normally referred as the name of the book which was revealed on Nabi Easa. However, Quran has used the word Injeel, also as an aspect, trait and quality of the Kitaab which are Wa’az in nature the Ayah 5:46. Wa’az means to explain to someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for the wrong choice. Therefore, it is basically used to stop someone from doing wrong deeds by informing them of the consequences of such actions. 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. In Quran whenever Allah talks about Easa in isolation, it refers to Nabiy Easa, but when the phrase Easa Ibna Maryam is mentioned, it refers to all the Nabiyeen of Allah with defined duties and responsibilities related to Naboa’t for instance in Ayah 5:46 “and We sent afterwards Easa Ibna Maryam confirming that which was in his hands of Toorah and We gave them Injeel…” Here it shows the traits of the Kitaab which is in their hands as Injeel and in the subsequent Ayah 5:47, the phrase “Ahle-e- Injeel’- i.e., owners, those who are responsible for the Injeel just like in the phrase Ahl-e-Kitaab as those who are responsible for the Kitaab. When Allah is talking about Easa Ibne Maryam in 3:48 “Allah will teach him (Easa) the Kitaab , and the Hikmat and the Tourah and the Injeel”-Here all the aspects of the Kitaab is mentioned such as Hikmat, the Tourah (Mohkimaat-the laws and regulations) and the Injeel as Wa’az. In ayah 5:66 – Allah talks about Aqamu the Tourat and the Injeel, i.e., establishing and implementing the Toorah as Laws and Regulations and Injeel as Waa’az. In the ayah 5:68 while asking to establish Toorah and Injeel, the addressee is Ahle-Kitaab, i.e., all of those who were given the Kitaab and are responsible for it. As we know it is the same Kitaab, the same set of laws that were ordained on All of Allah’s Nabiyeen, therefore when Allah talks about Ibrahim in Ayah 3:65 “O Ahle-Kitaab, why do you argue concerning Ibrahim while the Toorah and the Injeel was not revealed except after him?”, Ibrahim got the same Kitaab as well, including the Toorah as Mohkimaat and Injeel as Wa’az, it is not possible that the Kitaab for the Ibrahim lacked Mohkimaat i.e., Toorah or Wa’az- Injeel, hence used here as names of the Books. X-Reference – 3:03 , 3:48 , 3:65 , 5:46-47 , 5:66 , 5:68 , 5:110 , 7:157 , 9:111 , 48:29 , 57:27. (الْإِنْجِيلِ;الْإِنْجِيلَ;وَالْإِنْجِيلَ;الْإِنْجِيلَ;;وَالْإِنْجِيلَ;وَالْإِنْجِيلَ; وَالْإِنْجِيلِ)

 

INTEQAAM (انْتِقَامٍ) & YANATEQUMA (فَيَنْتَقِمُ) The word is used in Quran in the meanings of people facing the consequences in terms of justice being upheld, by the laws of Allah, Allah’s system and rules, as consequences of their decisions, acts, conducts and behaviors (their Amar) which are not in accordance with, directly contradict and/or go in opposition to Allah’s orders and commandments (Allah’s Amar), for instance in Ayah 7:135-136, “But when we removed from them the punishment for a fixed terms which were to reach them, then they broke their word, so We Intaqamna from them and we drowned them in the sea because they denied, ridiculed (kazabu) our Ayaat and to them they were heedless (Ghafileen)”. The concept is beautifully described in Ayah 3:3-4, “Allah revealed (Nazala) upon you the Kitaab with absolute truth, justice and your duty (Haqq) confirming that what was revealed before it and Allah revealed the Tourah and the Injeel from before this- as guidance (Hudan) for the humanity and revealed the ultimate criterion (Furqan). Indeed, those who Kafaru with Ayaat of Allah- for them is severe Azaab. And Allah is possessor/ owner (Zu) Inteqaam.” Shows that those who hide, conceal, reject or deny (kufar) the Ayaat of Allah, especially Allah’s Kitaab, the books of revelations, are going to face the recompense for going against Allah’s order (Inteqaam) in the form of severe punishment (Azaab) since Allah’s is the possessor and owner of Inteqaam. Similar phrase and meanings are in Ayah 14:47 as well. In Ayah 5:95, talks about the perfect recompense (Jazaa) for the person who intentionally suppress and kill (Qatal) the journey towards the Biraa (S’eeda) through proper planning and knowing what they are doing, the phrase is “And whoever goes in opposition, against (A’aad), then Allah Yantaqum from the person and Allah is Azizun Zu Inteqaam” means that the perfect justice for such person who goes in opposition and against Allah’s Amar, order, then the whole system of Allah, including Allah’s laws, rules, universe etc. will work together to make sure that the person faces the recompense based on justice at its best. However, the same word is also used in case of both types of people facing the consequences in terms of justice being upheld, by the laws of Allah, Allah’s system and rules, as consequences of their decisions, acts, conducts and behaviors (their Amar) whether they are guided (on the Hidayah) or misguided (being Zalal) for instance as used in Ayah 39:36, “Is Allah not sufficient for the one who follows Allah’s laws (Allah’s Abd). And they want you to be concerned (Khoof) about those from besides Allah. And whoever gets misled (Zalal) from Allah, then not for the person any guide (Haadin). And whoever is guided to Allah (Yahdi) then not for the person any misleader (Muzalil). Is Allah not with the height of all respect, prestige, honor, success (Aziz) owner and possessor (Zu) of Inteqaam.”     X-Reference – 3:04, 5:95, 14:47, 39:37. (انْتِقَامٍ ; فَيَنْتَقِمُ ; فَانْتَقَمْنَا)

 

IS

IS’LAH (إِصْلَاحٌ) S’WALEHAT (الصَّالِحَاتِ)& S’WALIHEEN (الصَّالِحِينَ) The word Swaleh (Singular) and Swaliheen (plural) refers to those who conducts acts 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 creating the balance, restoring or creating peace, law & order, resuming the situation back to where it belongs, making sure individuals and societies are 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 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 one’s mistakes and Zulm, getting things back in order, putting them in their rightful 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. Thus, the Swaliheen are those who carry out acts of Is’lah, in order to reform or rectify themselves, individuals around them and the society; who aim to improve, make amends, and correct their earlier committed mistakes; who fill in the gaps, rectify, and reform the deficiencies in themselves and others; who create the balance in the society by restoring or creating peace, law & order in order to resuming the situation where it should belong; who make sure individuals and societies are healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and who commits actions and deeds by working within the parameters of Deen-e-Islam. 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. (إِصْلَاحٌ;الصَّالِحَاتِ;الصَّالِحِينَ;أَصْلَحُوا;وَأَصْلَحُوا;فَأَصْلَحَ;أَصْلَحَا;إِصْلَاحًا;إِصْلَاحًا;وَتُصْلِحُوا;الْمُصْلِحِ;الصَّالِحِينَ;فَالصَّالِحَاتُ;الصَّالِحَاتِ;الصَّالِحِينَ;إِصْلَاحٍ;الصَّالِحَاتِ;الصَّالِحَاتِ;تُصْلِحُوا;يُصْلِحَا;صُلْحًا;وَالصُّلْحُ;وَأَصْلَحُوا;الصَّالِحَاتِ;الصَّالِحَات;;وَأَصْلَحَ ِ;صَالِحًا;الصَّالِحِينَ;الصَّالِحَاتِ;الصَّالِحَاتِ;وَأَصْلَحَ; وَأَصْلَحَ;الصَّالِحِينَ;مُصْلِحُونَ;وَأَصْلَحَ;الصَّالِحَاتِ; إِصْلَاحِهَا; صَالِحُ; صَالِحًا; صَالِحًا; إِصْلَاحِهَا; وَأَصْلِحْ ; الصَّالِحُونَ ; الْمُصْلِحِينَ ; صَالِحًا ; صَالِحًا ; الصَّالِحِينَ ; وَأَصْلِحُوا)

 

ISM (اسْمَ) The word is normally translated as names but in Quran the word is used in much broader and deeper meanings in terms of in-depth and thorough knowledge, for instance in Ayah 2:31-32 while making Adam khalifa on earth, “And Allah taught Adam the Isma’a of all of them then Allah displayed to the Malaik, then said, ‘Inform Me, with the Isma’a of these if you are truthful. Allah said, ‘Oh Adam! Inform them with their Isma’aehim’. Then, when he has informed them with their Isma’aehim, Allah said, ‘Did I not say to you that I have the knowledge of the Ghaib (unseen/hidden) if the skies and the earth and I know what to reveal to you and what to conceal from you”.  Telling us that the basic meanings of the word Ism is in terms of deep and thorough knowledge of whatever is in the skies and on the earth. In Ayah 2:114, “And who is more Zalim than the one who Mana’a (prevents, stops, hinders) Masjid (where Sajda is being done) of Allah to Yazkir (remember, remind, being shaakir) in them Allah’s Ism…”  meaning the one who Mana’a in Allah’s Masjod to get the deep and thorough knowledge of Allah’s Zikar in order to be grateful to Allah, and to do Zikar of Allah. Thus, when Allah says in Ayah 5:4, “They ask you what has been Auhilla for them. Say, ‘Auhilla for you the T’ayyibaat and what you have taught of the Al-Jawareh (predatory birds, which have been domesticated) Mukalebeen (domesticated & pet dogs & canine), you taught them of what Allah has taught you. So Kulu of what Amsakna (settled with peace and tranquility) upon you and do Zikar of Allah’s Ism upon it…” means that such domesticated predatory birds as well as dogs or canine which have been trained for either hunt or domesticated for any other use, then these have been made Halal for you to Kulu of what Amsakna (Sakoon) upon you, due to them- could be their hunt, their sense of smell, any other help or support from them, that one can use for Sakoon, peace & tranquility, then that has been made T’ayyibaat and Halal. The divine instruction here ‘to do Zikar of Allah’s Ism upon it’ does not mean uttering of Allah’s name by your tongues, but doing Zikar, in terms of being Shaakir of Allah, doing acts in utter and deep gratitude of of Allah with deep and thorough knowledge of Allah’s Zikar and Naimat. X-Reference – 2:31-32, 2:114, 5:4. (اسْم;;اسْمُ;اسْمُ;اسْمُ َ;اسْمَ)

 

IS’M (الْإِثْمِ) & AS’IEM (أَثِيمٍ) normally translated as Sins, the word Is’m means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others, death and destruction.  It is also used in Quran in the meanings of such wealth, power or comfort that one gets without earning it or without making any efforts for it, without his/her due right. So, if one gets an inheritance, but that inheritance is received as per the person’s right as written by the deceased as per his/her will, then this would not qualify as an Is’m. But getting such comfort, wealth or money, which a person gets without his/her due right gets without earning it or without making any efforts for it. In ayah 2:85, when Allah uses the phrase “…evict a Fareeqan of your own from their homes; conspiring against them in Al-Ism…” would mean Is’m in both its meanings in terms of destroying human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others etc, due to eviction from their own homes and also by taking over their properties without due right, which is not theirs. The Person who would commit Is’m is called As’iem as in ayah 2:276 or 5:106. X-reference 2:85, 2:182, 2:203, 2:219, 2:276, 3:178, 4:107, 4:112, 5:3, 5:29, 5:106, 6:120, 7:33, 24:11, 33:58, 52:23, 53:32, 56:25, 58:9. (إِثْمُهُ;الْإِثْمِ;أَثِيمٍ;أَثِيمٍ;إِثْمٌ;إِثْمَ;آثِمٌ;وَإِثْمُهُمَا;إِثْمَ;إِثْمًا;ِثْمًا;بِالْإِثْمِ;بِالْإِثْمِ;أَثِيمًا;إِثْمًا;إِثْمًا;إِثْمًا;لِإِثْمٍ;الْإِثْم;;وَإِثْمِكَ;بِإِثْمِي ِ;الْإِثْمَ;الْإِثْمِ;إِثْمًا;الْآثِمِينَ;الْإِثْمَ;الْإِثْمِ; وَالْإِثْمَ)

 

ISRAEL (إِسْرَائِيلَ) The word is normally assumed to be title of Nabiy Yaquoob and bani-Israel are assumed to be children of Nabiy Yaquoob, i.e. Jews, however both assumptions are not substantiated by Quran. The basic meanings of the word Israel, comes from the Hebrew-language, with basic meanings of ‘to rule, contend, have power, prevail over, after struggles, fighting and discomfort. In the Christian Greco-Egyptian texts, Israel was understood to mean ‘a person seeing God’. Thus, the word basically means to fight off the traditions and customees by adopting Allah’s ways and ideas by letting go of the previously adopted ways and methods, but which would involve periods of struggles, discomfort and fighting with self, societal norms etc. ultimately leading to having power, ruling, being contend and prevailing over others and such societal norms. This concept of the word Israel is beautifully explained in Quran, Ayahs 2:120-122, which talks about following the Deen of Allah instead of the Millat- the traditions, practices, culture and norms, since the Hidayah of Allah is the Only Hidayah and not to follow one’s loved ones, friends, family, teachers, scholars, preachers but only the Message of Allah- This is how Allah gives Fazal- the height of blessings of Allah and this is why in Ayah 2:122, Allah addresses bani Israel as those who are given Allah’s Fazal over all the kingdoms and universes and over all the knowledgeable ones. The concept of Bani-israel is further defined in Ayah 17:2-4 “And We gave Musa the Kitaab, and Ja’alna (appointed/made) it Hudan (Hidayah) for Bani-Israel- so that you do not Tattakhuzu (seize) other than ME, Wakeelan (judge, lawmaker). Zurriyatin (followers of- on whose footsteps they follow) of those we Hamalna (carried) with Nuh. Indeed, he was Abdan (Aabid-obedient, follower of laws of Allah) Shakkoran (doer of deeds by Allah in utter gratitude). WE Qaza’ena (judged, decreed) to Bank Israel in the Kitaab…” Thus Bani-Israel are the Zurriyat, followers of Nabi Nuh. This could not be referring to Nabi Yaqoob, since he came way later. So, there is no possibility of Allah calling the children of Nabi Yaqoob as Bani Israel. Additionally, a point to note here, is that the traits and characteristics of those who were the followers of Nabi Nuh and who rode with Nabi Nuh in his boat, was that they let go of their Ummat- their preconceived ideas, practices, and had Amanu with Nabi Nuh, they sacrificed everything, their families, their business, etc. in order to adopt the Nabi’s Naba. Hence whenever Allah says bani Israel, these are those people who adopt Allah’s Message by following Allah’s Nabiyeen and Naboa’t and by letting go of the previously adopted ways and methods (Millat) and by making personal sacrifices. Similarly in Ayah 19:58, “These are the ones who Allah Ana’am (blessed with Na’imat) upon them from the Nabiyeen from the Zurriyaat (followers of- on whose footsteps they follow) of Adam and of those we carried with Nuh and of Zurriyaat (followers of- on whose footsteps they follow) of Ibrahim and Israel and of those WE Hadayna (give Hidayah) and WE choose. When were Tutla (asked to follow) to them Ayaat of the Rahman, they fell in Sajadan and Bukeyyan.” highlighting the three important stages of humanity (1) Adam- refers to the stage where we evolved from the animal like form to seek knowledge, form colonies and were given the duties of being Khalifa on earth on the basis of this knowledge (2) Israel- refers to the stage of humanity where people follow the Naba of Allah’s Nabi, by letting go of previously adopted practices and making personal sacrifices and (3) Ibrahim- by which time, we, as humanity had already fell into the depths of darkness from where Millat-e-Ibrahim, pulled us out on the basis of reasoning and intellect, and through Hanifan and avoidance of Shirk. Ayah 7:69 is telling us that we, as Bani Israel, have been made Khalifa – successors, caretakers from after the Quom e Noh, in terms of walking in their footsteps. Ayah 6:84 also confirms that Nabi Yaquoob is NOT Israel. This Ayah also shows that all the Nabi, such as Zurriyyat (followers of- on whose footsteps they follow) of Nuh- such as Nabi Daud, Suleman, Ayyub, Yousuf, Musa and Haroon were all mentioned as Zurriyyat (followers of- on whose footsteps they follow) of Nabi Nuh. The phrase ‘Bani Israel’ refers to those who are followers Allah’s Nabiyeen, like ‘Israel’. When Allah addresses “Oh Bani Israel’, Allah is not addressing someone else but those who are followers of any of Allah’s Nabiyeen, under the influence of whom, they follow the Deen of Allah instead of their Millat- the traditions, practices, culture and norms of their society. X-Reference – 2:49, 2:120-122, 5:12, 6:84, 7:69, 17:2-4, 19:58. (إِسْرَائِيلَ ; إِسْرَائِيلَ ; إِسْرَائِيلَ ; إِسْرَائِيلَ ; إِسْرَائِيلَ ; إِسْرَائِيلَ ; إِسْرَائِيلَ ; إِسْرَائِيلَ ;  إِسْرَائِيلَ;  إِسْرَائِيلَ ; إِسْرَائِيلَ ; إِسْرَائِيلَ)

 

IZ

IZNE (بِإِذْنِ) AZAAN (آذَان) & AZA’AU (أَذَاعُوا) 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 ‘A’zannaka (proclaimed/announced) -what is of us any Shaheed (upholder of justice)”. The word is used in the similar meanings in Ayah 21:109, “Then if they Tawalla (Turn away from, disconnect with, disobey) then indeed, Azaanakum you A’ala (height) of Sawa’a…”  where the word Azaan is used in the meanings of announcement, and proclamation with specific reference to Allah’s message, the Hidayah telling us the height, the prestige of the path of Allah which provides strength and stability (Sawa’a). 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?’ where again the word Azan w.r.t. Allah’s announcement and proclamation is with specific reference to the Kitaab, Allah’s message. 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, proclamation and declaration. Similar meanings of declaration and announcement is used in ayah 4:64. In ayah 7:123 “Fira’un said, ‘you Amanu with him before that I Azana to you?…” the word is used here in the meanings of ‘before I announce, confirm, assert or affirm to you’. The word is used in similar meanings in Ayah 9:43 “…why did you A’azinta to them until become Bayyin to you…” where the word Azintum means proclaimed, announced or declared.In Ayah 4:83 when Allah says “and when comes to them an Amar (matter, decision, ruling) from the Aman or the Khoof, they Aza’u of it” keeping in mind that these ayahs are talking about those who are active against the path of Allah (Munafiqueen) and their behaviors and conducts, this means that whenever they get, receive any decision, ruling (Amar) with respect to something which is Ghair of the Quran (refer earlier ayah of 4:82) either the Aman (matter of peace, security, Emaan, etc.) or the Khoof (any matter of their concern or worry), they are the ones who are forerunners in making announcements, declaring, proclaiming, publicizing or asserting influence based on such Amar. In Ayah 6:25, “And among them are those who Yastameu’ Aleyka. And Ja’alna A’ala their Quloob Akinnatan that Yafqahu’ and in their Azaanehim Waqaran…” wherein the last phrase is mistranslated as ‘in their ears is deafness, whereas this is not what Allah is saying. This Ayah is referring to those perceived in the past with complete intellectual presence (Yastameu), but due to the fact that their intentional, perceived decision making (Qaloob) was not able to be based on their perceptions, intellect and their faculties since it was sealed, impenetrable and blocked to be influenced (Akinnatan) reflecting complete seal and impenetrable levels of their fixed, pre-conceived and closed minds that their ability to understand anything, with the full use of their intellect & faculties (Yafqahu’), was not possible and also because their proclamation, and announcement based on their understanding of Allah’s message (Azaanehim) was full of their egoistic, pride and arrogance selves (Waqaran). X-Reference – 4:64 , 4:83 , 6:25, 7:123 , 9:03 , 9:43 , 10:59 , 21:109 , 41:47. (بِالْأُذُنِ ; الْأُذُنَ ; بِإِذْنِهِ ; بِإِذْنِ ;أَذَاعُوا ;آذَان ;بِإِذْنِي ;بِإِذْنِي ;بِإِذْنِي ;بِإِذْنِي ;آذَانِهِمْ ;آذَانِهِمْ ;مُؤَذِّنٌ ;فَأَذَّنَ ; بِإِذْنِ; آذَنَ ; تَأَذَّنَ ; آذَانٌ ; آذَانٌ)

 

Alphabet J

JA

JA’A (جَاءَ) JA’AKUM (جَاءَكُمْ) The word is normally translated as ‘to come or to bring’ , but the word is used in Quran in much deeper and much wider in all-encompassing meanings of ‘report for duty; bring to fruition; to attend to the duties, witnessing their true objectives and duties, brought forth something, be shown or presented with something.’ for instance in Ayah 18:109, “Say, ‘If the sea were the ink for the Kalamat of my Rabb, surely would be exhausted the seas before the Kalamat of my Rabb were exhausted even if WE Ja’ina with the like of it as a supplement.” Where the word is used in the meanings of putting to task, or duties. In Ayah 6:91, “And what did they Qadaru Allah- Haqq of Allah’s Qadar, when they said, ‘Allah has not Anzalna upon a Bashar of anything? Say, ‘Who Anzala the Kitaab the one who Ja’aa with it, Musa Nooran and Hudan for the mankind…” here the word Ja’aa with it, doesn’t means bring or come with it, but basically used here in the meanings of carried out the duties with, present with, attend to the duties of the Rasool with the Kitaab. Similarly in Ayah 4:41, “So, how will it be, when WE Ja’ana from every Ummatin with Shaheedin and WE Ja’ana with you A’ala (height) of these as Shaheedan.”  Again, both the words are not used in the meanings of bring, or come, but in the meanings of made to report to one’s duties and responsibilities as Shaheedan (all roles and duties as upholders of justice). In Ayah 7:52, “And certainly WE Ja’ahum them with Kitabin which explained in detail Aa’la Ilmin Hudan and Rahmatin for Quomin Yominon”, means that Allah presents, made to appear, shows their objectives and duties with the Kitaab, which has been explained in detail and through which Allah has brought about height of knowledge, wisdom, Hidayah and Rahmat for those who Amanu. In Ayah 10:80, “So, when they (the Saharatu of the Firaun) had thrown, Musa said, ‘What you Ja’etum with it the Sahar?”  means what do you intend to bring forth, show, present through and with this, the Sahar- delusion. Similar meanings are in Ayah 11:53, with the phrase “They said, ‘Oh Hud, what you Ja’etana to us Bayyinatim?”. In Ayah 11:74, “So, when gone away from Ibrahim the fright and had Ja’atuhu him the Bashari, he Yujadeluna (tried to switch the situation) concerning the Quomin Lut.” Means when Ibrahim was made obvious, shown, presented and mentioned the Bashar (extremely good or bad news, which in this case was extremely bad news) from Allah, he tried to switch the situation of Quomin Lut.  X-Reference – 4:41, 5:15, 6:91, 7:52, 10:80, 11:53, 11:74, 18:109. (جَاءَكُمْ;جَاءَكُمْ;جَاءَكُمْ;جَاءَكُمْ;جَاءَنَا;جَاءَتْهُمْ;جَاءُوكَ;جَاءَكَ;جَاءُوكُمْ;جَاءَهُمْ;جَاءَنَا;جِئْتَ;جَاءَنَا; جِئْتَهُمْ;جَاءَهُمْ;جَاءُوكَ;جَاءَتْهُمُ;جَاءَكَ;جَاءَهُمْ;جَاءَكَ;جَاءَ;جَاءَ;جِئْتُمُونَا;جَاءَكُمْ;جَاءَتْ;جَاءَتْهُمْ;جَاءَتْهُمْ;جَاءَ;جَاءَكُمْ;جَاءَ;جَاءَهُمْ;فَجَاءَهَا;جَاءَ; جَاءَتْهُمْ;جَاءَتْ;جِئْنَاهُمْ; جَاءَتْ; جَاءَكُمْ; جَاءَكُمْ; أَجِئْتَنَا; جَاءَتْكُمْ; جَاءَتْكُمْ; جَاءَتْهُمْ; وَجَاءَ; جِئْتَ; جِئْتُكُمْ; وَجَاءُوا; جَاءَتْهُمُ; جِئْتَنَا; جَاءَتْنَا; جَاءَ ; جَاءَكُمُ)

 

JA’ALA (جَعَلَ) & JA’ALNA (جَعَلْنَا) The word is normally translated as made, however we need to keep in mind that the word Ja’al is not used in Quran in the general literal meanings of making something physically, but more so in a metaphorical and allegorical terms, in terms of making something without the physical materials for instance Quran uses the word Ja’al for making of night and day because no material is required for instance in Ayah 10:67 “Allah is the one who has Ja’ala for you the Layl (night) that you may Sakoon (rest) in it and the Nahar (day) Muns’aran (giving sight/visibility)..” Also, the same word is used for making of night, of sun and moon orbiting around their axis, following natural laws and aiding our calculations, in Ayah 6:96 “…. and Allah has Ja’ala the layl (night) for the Sakoon (rest) and the sun and the moon as Husbanan…”. In similar manner and meanings, Quran uses the word for different aspects, all in the sense of making of something in a non-physical, metaphorical and allegorical sense, thus the word is used for those who do shirk and Andadan in terms of ‘setting up’ rivals and Shareek with Allah for instance in Ayah the phrase is “then do not Taja’lu to Allah Andadan while you know” ; or for ‘appointing of’ someone for certain duties for instance in Ayah 2:143 “And thus WE Ja’alnakum (you) as Ummatin Wusta…” as well as in Ayah 2:30 the same word is used for Allah’s decision to make Adam as Khalifa on earth. The word is also used for Allah’s Ayaat for instance in Ayah 3:41, the phrase is “He said ‘My Rabb Ja’ala for me an Ayat”; or for Allah’s setting up of natural laws & systems, for instance in Ayah 2:22 “Allah is the one who Ja’ala for you the earth as resting place and the sky as a canopy…”. In Ayah 2:125 “And when We Ja’alna the Ba’ait a Mas’abatan for people, and an Amnan…”. Here the word Ja’alna is used in the context of making which is done without the help of any physical material. Thus, here, the word Ja’al is used for making the house which is made by Allah, so in this context the house cannot be of stone, brick or concrete cement but the house without physical materials.  X-Reference – 2:22, 2:30, 2:125, 2:143, 3:41, 4:90,  4:91, 6:96 , 10:67 . (لَجَعَلَكُمْ;جَعَلْنَا;وَجَعَلَكُمْ;جَعَلَ;وَجَعَلْنَاجَعَلْنَا;جَعَلَ;تَجْعَلُوا;يَجْعَلَ;لِيَجْعَل;;وَجَعَلَ;فَجَعَلْنَاهَا;جَعَلَ;جَعَلَ;وَجَعَلْنَا;وَجَعَلَ;لَجَعَلْنَاهُ;جَعَلْنَاهُ; وَجَعَلْنَا; يَجْعَلْهُ;تَجْعَلُونَهُ;جَعَلَ;وَجَعَلَ;جَعَلْنَاكَ;وَجَعَلُوا;جَعَلْنَا;يَجْعَلُ;وَجَعَلْنَا;يَجْعَلْ;يَجْعَلُ;جَعَلْنَا;يَجْعَلُونَ;جَعَلُوا;جَعَلَكُمْ;وَجَعَلْنَا;جَعَلْنَا;تَجْعَلْنَا; جَعَلَكُمْ; جَعَلَكُمْ ; اجْعَلْ; جَعَلَهُ ; تَجْعَلْنِي ; جَعَلَا ; وَجَعَلَ ; جَعَلَهُ)

 

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

 

JABBAREEN (جَبَّارِينَ) The word is normally translated as tyrannical, or something or someone full of tyranny, oppression and cruelty, however the word is used in Quran in the meanings of compelling or forcing anyone, not by their own choice but as a compulsion for instance in Ayah 50:45, “WE have knowledge with what they Ya’qaluna (their behaviors and conducts). And what (will you gain) over them with Jabbar (force or compulsion). Then do Zikar with Quran of whoever Yakhafu (has concern, focused on) Waa’eed (accountability).” In Ayah 28:19, the word ‘Jabbar’ is used as opposed to word Mus’aleheen (those who do Is’lah) and thus reflective of people who cause Fasad, destruction, rather than Is’lah on earth. In Ayah 19:14 and 19:32, the word is used as opposed to the word Barra/Birra (the height of Deen, as Taqwa). Quran has also described the words Jabbar in the meanings of someone who is proud or arrogant, and hence in that pride, arrogance and egoistic self, they mislead others from the path of Allah by presenting themselves as Shuraka’a of Allah, and as compulsion upon others for instance in Ayah 40:35, “Those who Yujedeluna (aim to replace and switch) of the Ayaat of Allah without Sult’anin (Allah’s authorization) coming to them. Kabara (pride & Arrogance) is hateful near Allah. And near those who Amanu. Thus, Allah Yut’eba’ (close out, sets the seal) A’ala (height) every Qulb (perceived decision & conviction of heart & mind) of Mutakkabir (proud & Arrogant) Jabbar.”  Where the word Jabbar is used in the meanings of acts of a Mutakkabir who forces and coerces him/her self upon others as Shuraka’a of Allah without Allah’s Sult’anin. The Ayah 11:59, describes the followers of such Jabbar, “And this Aadun. They Jahadu with Ayaat of their Rabb and As’uu (disobeyed) Allah’s Rusul and Ataba’u (followed) Amar (order, command) or every Auneed (obstinate) Jabbar.” In Ayah 5:22, “They said, ‘Oh Musa, indeed, in it Quoman (aim to become Qawwameen) Jabbareen and indeed, we will not enter it until Yakhraju (exit) from it, and if it is exited from it, then, certainly, we will enter”. Is talking about that there are many conditions of Quom- aiming to become Qawwameen, which are Jabbareen, that is to be forced and compulsory in nature that would include Qatal- fighting etc., but if such conditions of force and compulsion of Quom- becoming Qawameen are removed, then they would be able to abide by what Allah has Kutiba for them in Ayah 5:21. X-Reference – 5:22, 11:59, 19:14, 19:32, 28:19, 40:35, 50:45. (جَبَّارِينَ)

 

JABAL (جِبَلَ) & JIBAAL (جِبَالَ) The word is used in Quran to refer to any mass of very high land going up to a peak or mountain. But this is not the only meanings of the word. The word Jabal is also used in Quran in the meanings of ‘bring into being, give a certain form to something, to cause something to exist, to make something new or original, or be in someone’s nature or disposition’ for instance in Ayah 36:60-62, “Was it not enjoined upon you, oh Bani Adam that you do not T’abadu the Shaytan- for you it is Aduan Mubeen. And that you should A’abeduny me? This is S’iraate Mustawueem. And certainly, Azzalla from among you Jibelan Kaseeran. Then do you not Ta’qalun?”  means that ‘Was it not enjoined upon you, as Bani Adam that you do not do Abd- be follower of the Shaytan since for you it is a distinct and clear enemy. And that you should do Abd- Follow in obedience me? This is S’iraate Mustawueem. And certainly, have been diverted away from the path of Allah, and be misled from among you many creations and to a great extent. Then do you not use your intellect and reasoning?’ The same expression can also refer to such acts, things, beings of shirk, as basic nature, dispositions as acts of Shaytan that’s caused to exist in order to mislead many people and to a great extent. In Ayah 26:184, “And do you observe Taqwa of the one who has created you and the Jibelata of the Awaleen?’ where the word Jibelata Awaleen, refers to all the creations, that were created from scratch before us, as humans and referring to all the creations of Allah. When the word is used alongside with Jibaal, for instance in Ayahs 15:81-82, “and Atenah them Ayatena then Kanu upon them Mo’razeen. And Kanu Yantehuna from the Jibaal Bayota Ameen”. means that ‘And gave to all of them the specific Ayaat as relevant to them, then they aim to reach the destination (Kanu) through their acts as those who turn away (Mo’razeen). And they aim to reach the destination through their acts (Kanu) as they incise, cut through, eat away and erode (Yantehuna) from what they created and caused to exit by themselves (Jibaal) as their secured resting places (Bayota Ameen).’  Similar meanings and phrases are used in Ayah 26:149 as well. In Ayah Ayah 7:74, “And Azkaru when Ja’alkum you Khulafa’a from after A’ad and Bawa’ukum in the earth, you khuzu from Sahuleha Qas’uran. And Tantehuna the Jibaal Bayutan..….”  Is not saying as is normally mistranslated that ‘you took from its plains palaces and you carve out the mountains as homes’, by mistranslating the word Suhuul as plains and Qa’suran as palaces. This Ayah actually means that ‘and take lesson from the story of previous nations, understand and implement the Ayaat of Allah, remember and be grateful of all the blessings of Allah in being obedient to the laws of Allah in utter gratitude (Azkaru) when appointed for duties (Ja’alkum) to you as caretaker and trustee (Khulafa’a) from after A’ad and inherited from your forefathers (Bawa’ukum) in the earth, you seized and grab hold strongly (khuzu) from comfort, easiness, effortlessness as suitable and convenient to you (Sahuleha) as your protection and that which surrounded you from all sides (Qas’uran)..’ meaning that you went into your comfort zone of effortlessness, ease and luxury instead of carrying out your duties as Khalifa- caretaker of earth. And you incise, cut through, eat away and erode (Tantehuna) from what you created and caused to exit by yourselves (Jibaal) as your resting places (Bayotan).’ X-Reference –7:74, 15:82, 26:184, 36:62. (الْجِبَالَ; لِلْجَبَلِ; الْجَبَلِ ; جَبَل)

 

JADALTUM (جَادَلْتُمْ) YUJADILU (يُجَادِلُ) & TUJADIL (تُجَادِلْ) The word is normally translated as argue or dispute but the word is used in Quran more comprehensive and in-depth meanings of fond of or inclined towards arguments, characterized by quarrelling for instance in Ayah 18:54 “And certainly WE have explained in the Quran for the mankind of every example. But is kana (aim for) mankind mostly Shayyin (types, things, beings) Jadalan” the word is used herein the meaning of ‘argumentative’, in terms of ‘quarrelling’. Similar meanings are used in Ayah 43:58 “And they said, ‘Are our deities better or he, who does not Daraba (set forth, bring upon) to you except Jadalan’, Nay they are a people Khas’emuna (give arguments & fights without Haqq).”  In Ayah 11:32, “they said, ’Oh Nuh, indeed you have Jadaltana (dispute, quarrel with) us, then frequently you Jadalna (quarrel with) us…” . It’s also used in terms of forming thread into fabric in the way by interlacing long threads together in intertwine and intertwisted fashion, as in to weave together as one strand, be braided together, be cued, entwined or plaited or twined or twisted together, for instance in Ayah 4:107, “Do not Tujadelu for those who Yukhateluna (going against their Meesaq) their Nafs..”  used here not in terms of meanings of argue or fighting against those, but in terms of taking their help, getting so intertwined with such people that to any outsider both of you look like a single strand, so intertwined with each other, and so connected together, in terms of fighting for each other. Similar meanings are used in Ayah 4:109, “Those of you, who Jadaltum for them in the Hayyat of the world, so who will Yujadilu of Allah for them the day of the Qayyamate or are they Yakunu upon them Wakeelan?” meaning that Allah is talking about those who got Jadaltum (intertwined in terms of fighting for each other, connected in support of each other) for them (the Khay’eneen) in the Hayyat- the life of the world, so who will Yujadilu (argue, fight in terms of quarrelling with ) Allah for them on the day of the Qayyamate (the recompense for their actions) or are they Yakunu (reaching, aiming to become) upon them Wakeelan (advocate, pleader for them)? Basically, highlighting and giving ONLY two options to those who are fighting for, arguing in support of, and being intertwined with the Khay’eneen in this worldly life, either 1) on the day of recompense, they are then would be arguing in support of them, quarrelling with Allah for them or 2) they would be a Waqueel for them, advocating their Kufar, supporting their Kufar on that day too. – X-Reference – 4:107, 4:109 , 11:32 , 18:54, 43:58 .  (جَادَلْتُمْ;تُجَادِلْ;يُجَادِلُ)

 

JAHAD (وَجَاهَدُوا) & MUJAHID (مُجَاهِد) Mujahid is the one who does Jahad with the plural as Mujahideen. Normally translated as fighting in the path of Allah, but in Quran it’s not used in the meanings of fighting as in the physical sense only, but more so in the meanings of striving against one’s own bad Nafs (Nafs e Ammara), and in the path of Allah through one’s efforts, resources, faculties etc. For instance in the ayah 9:79” Those who criticize the contributors among the Momineen concerning their Sadaq’aat and those who find nothing except their Juhdahum, so they ridicule them..” Here the word Juhdahum refers to one’s efforts, contributions, resources, faculties, knowledge etc. which are other than Amwaal, or wealth, that one contributes in the path of Allah. It’s used in the similar meanings in the ayah 22:78 with the phrase “and Jahadu for Allah as per the Haqq of Jahad. Allah has chosen you and has not placed any difficulty in Deen for you…” . The word is used in the similar meanings of striving against one’s own nafs and in the path of Allah in the ayah 25:52 “so do not obey the Kafireen and Jahadehim with it (the Quran) a great (Kabeeran) Jahad”.  When the word is linked along with Emaan as in Jahada Emanihim it is used in the meanings of Strong or Firm Emaan, which could be tested, then it must pass the test of time by standing tall with Haqq and a firm Emaan could then be shown through deeds, actions and behaviors as used in ayah 35:43, 5:53, 6:109, 16:38 & 24:53. X-Reference 2:218, 5:53, 6:109, 9:79, 16:38, 22;78, 24:53, 25:52, 35:43, 60:01. (يُجَاهِدُونَ;جَهْدَالْمُجَاهِدِين;وَالْمُجَاهِدُونَ;الْمُجَاهِدِينَ;جَاهَدُوا;وَجَاهَدُوا;الْمُجَاهِدِين;;وَجَاهِدُوا;جَهْدَ)

 

 

JAHADU (جْحَدُ) YAJAHADUNA (يَجْحَدُونَ) The word is used in Quran in the meanings of ‘to give up on, refuse to have anything to do with, contradict, reject, deny, disaffirm, disprove, repudiate, disown, negate, or refusal to something or someone’ for instance in Ayah 16:71, talking about not giving as Rizq- ways and means of personality and character development to those under one’s care and oath (Ma-Malakat Aiemanehum), Allah says, “Then, with Na’imat of Allah they Yajhaduna’- referring to the fact that such people are actually denying, rejecting, refusing, disproving, contradicting, Allah’s blessings, by going against the divine commandment to honor one’s Aemaan, oath and promises. In Ayah 6:33, “….but the Zwalimeen with Ayaat of Allah they Yajhaduna” meaning that those who approach Ayaat of Allah to give up Ayaat, to refuse to have anything to do with Ayaat, to contradict, reject, deny, disaffirm, disprove, repudiate, disown, negate, or refuse Allah’s Ayaat are basically Zwalimeen as these are extreme acts of injustices accorded towards the Ayaat of Allah. Similar meanings and phrase are used in Ayah 40:63 as well. In Ayah 7:51, the phrase is “….They Kanu with Ayaat Yajhadun”. X-Reference, 6:33, 7:51, 16:71, 40:63. (يَجْحَدُونَ;يَجْحَدُونَ)

 

JAHANNAM (جَهَنَّمَ) The word is used in Quran in the meanings of hell, everlasting punishment, and abode of the loss for instance in Ayah 43:74-75, “Indeed, the Mujremeen in the Azaab of Jahanam Khalidun (abiding forever)- not will it subside for them and they in it Mublesun.” Where the word Mublesun is used to describe Jahanam as being in gloomy, despair and misery situation as well as situations of hopelessness and fruitlessness. In Ayah 43:6-7, “Indeed, the Mujremeen in Azaabe (punishment) Jahanum (hell, everlasting punishment) Khaliduna (abiding in it forever). Not Yuftaru (Persistent and continuos) upon them and they in it Mublesun (despair)”. In Ayah 3:197 as “the Mata’a little, then their Ma’waahum Jahannum, and Ba’isa the Maheyad” used alongside with the word Jahannam- hell here, the word Ma’wa not only means that the person will be surrounded by the situation of Jahanum from all sides, but the hell like situation will be the person’s shelter, refuge, abode and residence, wherein the person will reside forever. In Ayah 7:178-179, “Whoever Yahde (guided to) Allah, then that person is the Muhtady (the guided one). And whoever Yuzalal (misled, got confused, fell into oblivion, went astray) then for those are the Khasiruun (losers in both the worlds). And so that certainly Zarana (sowed the seeds for, created and increased all of them) to Jahanam (hell, everlasting punishment) Kaseeran (many and to the large extent) from the Jinne and the Ins”. – X-Reference- 3:197, 7:18, 7:178-179, 43:6-7, 43:74-75. (جَهَنَّمَ;جَهَنَّمَ ; لِجَهَنَّمَ ; جَهَنَّمُ)

 

JAHEEM (الْجَحِيمِ)  The word is normally translated as blazing fire or hellfire and appears in Quran mostly alongside with the word As’haab (meaning jointed together, or connected or companions of) as in the phrase “Ashaab Al-Jaheem” and translated as inmates or companions of hellfire for instance as used in Ayahs 5:10 and 57:19. However, the word Jaheem does not ONLY describe the blazing fire for instance as used in Ayah 37:22-23, “gather those who Zalamu and their Azwaaj (partners) and what they used to Ya’abadun (did Abd for), from besides Allah, then Hudu (guide) them to the S’iraate Al Jaheem”. If we look at the classical or medieval Arabic, the word was used to refer to the land of the dead in the stories of the ancient Greece, deep hole from where no one can come out or exit, or such infernal regions /inferno to refer to places or states of eternal punishment. Thus, the basic meanings of the word are not in terms of blazing fire, or fire at all but more in terms of everlasting punishment for those deserving of such punishment, who wouldn’t be able to exit out from such state in terms of being there eternally, for instance as used in Ayahs 26:90-91, “and Auzlefat (brought near) the Jannat for the Muttaqueen and Burezat (implementing the accountability) the Jaheem for the Ghawaieen (deviators)”. In Ayah 37:55, the phrase is “Sawa’e the Jaheem”. Similar phrase is in Ayah 44:47. In Ayah 37:97, while describing the punishment towards Nabiy Ibrahim, the phrase is “they threw him into the Jaheem” normally translated as blazing fire, but basically refers to any and all such situations of punishment, deep hole, blazing fire, etc. from where he could not have escaped. In Ayah 37:163 the phrase “S’aale of the Jaheem” showing the S’alaat- a permanent and strong connection of the Jaheem showing the concept of eternal, everlasting or permanent and strong connection depicted by the term S’alat. In Ayah 37:63-64, “Indeed, WE have Jaalna (appointed, made) Fitna for the Zaalimeen. Indeed, it is Shajartun (dispute, disagreements) that grows in As’le (from S’alat) the Jaheem.” Similar phrase is in Ayah 44:56 and 52:18. In Ayah 56:94, the phrase is “Tas’leyatu (S’alaat) of Jaheem”. Similar concept is in Ayah 69:31, “Then the Jaheem S’alluhu (him/her)” In Ayah 26:90-91 “And the Jannat will be brought near to the Muttaqueen and Burezate (implementing the accountability) of the Jaheem for the Ghawa’ein (the deviators, opposite of the Muttaqueen)”. In Ayah 40:7, the phrase is “Azaab of the Jaheem”. X-Reference – 5:10, 26:90-91, 37:22-23, 37:55, 37:97, 40:7, 44:56, 52:18, 56:94, 57:19, 69:31. (الْجَحِيمِ;الْجَحِيم)

 

JAHEL (جَاهِلِ) JAHELEYATE (الْجَاهِلِيَّةِ) The word is normally translated as ignorant but is used in Quran more in the meanings of someone who doesn’t have knowledge, illiterate, or those who are considered foolish, unwise or stupid, as they do not use their Aqal, reasoning and intellect- common sense or they do not have knowledge for instance in Ayah 49:6, “Oh you who Amanu, if Ja’akum to you a Faasiq with Naba (news), then investigate lest you harm Quoman with Jahalatin. So, you S’abah (bring to realization, come to light) about what you have done as Nadameen.” Here the basic divine guidance is to investigate, seek knowledge, otherwise you might cause Azan- harm & injury in your bid to Qawwam (establish or support) the Jahalitan- lack of knowledge, stupidity, ignorance, foolishness. Similar meanings are used in Ayah 2:67, the phrase by Nabi Musa, “…he said, I seek refuge with Allah that I Akuna (aim to reach the final destination of being) among the Jahiluna.” In Ayah 2:273, while advising to spend for the benefit of others, Allah says “For the Fuqara (needy) who are restrained in the Sabeel of Allah, and unable to Daraba (set forth) on the earth. The Jaahil would Yahsabahum (assume, estimate, think) them as self-sufficient, due to their restraint…” here the word Jaahil is used in the meanings of those who are not aware and have no knowledge of their needy situations. In Ayah 6:34, after Allah talks about the need of the Rusul (messengers) to do Sabar (persevered/be steadfast & persistent) on the path of Allah against the face of Kazaba (rejection and being made fun of), then in the next Ayah 6:35, Allah advises the Rasool as “And if it (doing Sabar- being steadfast on the face of ridicule and rejection) is difficult for you, then if Astat’a’ta (you have the ability & resources) to seek Nafaqan (all that is active) in the earth or Sulaman (those who are Aslam to Allah’s laws) in the skies, then bring to them with Ayaatin (signs of Allah). And if Allah Sha’a (the response of Allah’s laws of the universe), surely, Allah will gather them upon the Huda (Hidayah-guidance). So do not become of the Jaheleen.” This ayah is giving a solution to the Rasool to seek Nafaq (i.e., all that is active) in the earth (such as the plants, the animals, the humans, the mountains, the nature etc.) as well Salamun (all that is submitted to Allah’s laws) in the skies (such as earth and planets orbiting around the sun, the moon orbiting around the earth, the birds flying in the air, the rain, the weather etc.); to bring all of this as Ayaatin (signs of Allah) against those who Kazaba (make fun of /reject) you, then indeed, Allah would gather them in Hidayah- basically asking the Rasool to use, intellect, reasoning, seeking knowledge of all the Ayaat of Allah so that not to be of those who are Jaahileen- ignorant, who do not use their intellect, and those who do not have knowledge. In Ayahs 5:44 to 5:49, after stressing the importance of doing Hikm with the Kitaab, the Tourah and the Injeel, Allah then says in Ayah 5:50, “Is it then Hikm of the Jahiliyyate that they Yabghuna? And who is Ahsana than Allah in Hikmatan to Qwwam Youqinoon?”  basically, asking a sarcastic question that instead of Allah’s Mohkimaat, do you seek and aim to do Hikm- judge, decide, follow the laws of those who are Jaahil- who do not know, are not aware, ignorant, foolish or stupid, since they do not use their aqal and intellect? Since who could be better than Allah as Hikm, since Allah is Ahsana (the best of the best) hikm in order to Qwwam- establish, strengthen, support the Yaqueen- certainty of Allah’s Laws, the Tawakkul. X-Reference – 2:67, 2:273, 5:50, 6:35. (الْجَاهِلِيَّةِ ; الْجَاهِلِينَ ; الْجَاهِلِينَ ; بِجَهَالَةٍ ; يَجْهَلُونَ;  تَجْهَلُونَ ; الْجَاهِلِينَ)

 

JAHRA (الْجَهْرَ) The word is used in Quran in the meanings of publicizing, declaring, announcing, proclaiming, or manifesting openly something as opposed to Khufia or Yakhfa meanings hidden or conceal, for instance in ayah 87:7, “Except what Allah Sha’a. Indeed, Allah knows the Jahara (manifest) and what is Yakhfa (concealed/hidden)”. In Ayah 6:03, “Allah is the one in the skies and the earth. Allah knows your secrets and Jaharakum (makes public, manifests) and gives knowledge of what you Taksabuna (earn)”. Similar meanings are in Ayah 21:110 “Indeed, Allah gives knowledge of the Jahara (the declaration, the open announcement) of the Quool (conducts & behaviours) and gives knowledge of what you conceal.” In Ayah 17:110, when Allah uses the phrase” …and do not Tajhar with your S’alat and not Tukhafu with it, but seek a Sabeel between that” it does not mean as is normally mistranslated that ‘do not be loud or quiet in your ritual prayers’, but what this phrase is basically telling us w.r.t. our contributions and duties towards the S’alat system of social care and justice, that we should neither announce it publicly, proclaiming it, manifesting it in a way that it becomes a tool of pretending nor we should hide or conceal our S’alat otherwise it would not act as inspiration for others or to become role model for others, but to seek a middle way in between the two extreme. In Ayah 4:148 when Allah says, “Allah does not like the Jahara with the Sawa’a of the Quool (conducts/behaviours) except for the one who Zulima (does Zulm)..”  it means that Allah does not like the open declaration, announcement or manifesting of such Quol (behaviours, conducts speech) which is Sawaa (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), unless and until they have reached the extent of Zulm- that is extreme injustices, where the one who does Zulm basically crosses the boundaries of laws & rules & Deen, to define 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. – X-Reference – 4:148, 6:03, 17:110, 21:110, 87:7. (جَهْرَةً;;الْجَهْرَ;جَهْرَة وَجَهْرَكُمْ;جَهْرَةً ; الْجَهْرِ)

 

JAMA’A (جَمِيعًا) & JAMA’AN (الْجَمْعَانِ) The word Ajma’an is normally translated as two hosts. The word Jama’an is used in the meanings of Twice of word Jama’a, meanings gatherings, together, all together, assembly etc. Therefore, the word Jama’an basically means two forces or two groups of people. The word is used in Quran to refer to the two distinct groups of people i.e., the habitants of hell and heaven for instance in ayah 3:155 “Indeed those who turn back among you from the day of the meeting of Jama’an…” Is telling us about the day of judgment wherein the two forces, the two opposing groups of people will be all gathered together for accountability, one going to heaven and the other to hell. Similarly in ayah 3:166 And what struck you on the day of the meeting of the Jama’an with the permission of Allah and Allah will give knowledge/make evident the Momineen…”  This day could be both the day of judgment as well as any other day where the two opposing forces of Haqq – the Momineen and Baatil – the Kafireen stand face to face with each other in fight or striving against each other. In the ayah 8:41 the day, of the meeting of Jam’aan the two forces, is also called Youm-e- Furqaan, as the day of ultimate criterion, judgment. In ayah 26:61 “Then when the Al-jaman saw each other, said the companions of the Musa, indeed we surely will be overtaken…” Here it is referred to the fighting as in a battle wherein the two opposing forces met each other. X-Reference – 3:155 , 3:166 , 8:41 , 26:61. (جَمِيعًا;جَمِيعًا;جَمِيعًا;جَمِيعًا;جَمِيعًاالْجَمْعَانِ;جَمِيعًا;لَيَجْمَعَنَّكُمْ;جَمِيعًا;جَامِعُ;جَمِيعًا;;جَمِيعًا;يَجْمَعُ;لَيَجْمَعَنَّكُمْ;جَمِيعًا;لَجَمَعَهُمْ;جَمِيعًا;أَجْمَعِينَ; أَجْمَعِينَ;جَمِيعًا;جَمْعُكُمْ; أَجْمَعِينَ ; جَمِيعًا)

 

JAMALU (الْجَمَلُ) The word is normally translated as camel whereas the word is used in Quran in the meanings of ‘all together or all at once for instance in Ayah 25:32, “And Qala those who Kafaru, ‘Why not Nuzela upon him the Quran Jumlatan Wahidatan….”  Meaning why has Quran not revealed to him all at once, all together at the same time and manner. In Ayah 7:40, “Indeed those who Kazabu with Ayaatena and Astakbaru upon them- not you Fatah for them Abwaab of the Sama’a and not they Yadkhalun the Jannat, until Yaleja the Jamalu through Samme the Khayat’e. And that is the Jaza the Mujremeen.”  Means that those who make fun of, deny, ridicule and take as a joke (Kazabu) with Ayaat of Allah and are proud and arrogant over them, you cannot enlighten them, expose them to the gates of opportunity of the Sama’a- referring to Allah’s message. And they will never be able to enter Jannat, unless and until they become relentless; stubborn; unyielding, persevere and persist (Yaleja) all of them together (Jamalu) in order to fix, fasten, secure, arrange and confirm (Samman) not only the tools that are needed but also the whole process of mending, repairing, correcting and fixing the destruction that they have caused to the Ayaat of Allah (Khayat’e). –X-Reference- 7:40, 25:32. (الْجَمَلُ)

 

JANNATE (جَنَّاتٍ) THE JANNAT (الْجَنَّةَ) The word Jannat is normally translated as heaven. The words such as Jinn, Jannat and Jannaate are all used in Quran in the meanings of something which is invisible, hidden, does not make sense, or one cannot comprehend. Thus, the word ‘Jannat’ is that place in the Akhira, which is hidden and invisible to us, that we cannot comprehend completely at the moment for instance in ayah 6:76 “then when Jinna over him the night, he saw a star…” Here it’s used in the meanings of covered, hide, concealed, made invisible, etc. Similarly in ayah 18:50 the word Jinn is used for Iblees, who we, as humans, cannot comprehend and who are invisible to us. Similarly in ayah 7:184 “Do they not reflect upon their companion, of Jinnatin, he is not except as a clear warner” here the word is used in the meanings of their companion who they cannot comprehend, or they assume him to be crazy since he does not make sense to them. Similar meanings and context are used in 23:25, 34:8 and 34:46. Since Jannat is hidden and we can not comprehend it fully, Allah has described the concept times and again in Quran in terms of ‘Jannatan Tajri Min Tahteha Al Anhaar” which is normally mistranslated as ‘heaven below which rivers flow’ is a completely wrong interpretations and description of Jannat, not intended by the divine guidance. This phrase has nothing to do with the flowing of rivers and actually describes the concept of Jannat beautifully and in a very concise manner.  Similarly, whenever in Quran the phrase “Jannat Tajri min Tahtaya Al Anhaar” is used for instance in Ayah 4:122, the phrase is a complete description of being provided in abundance everything that one desires (Al Anhaar) i.e., where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply – thus the word by word translation of this phrase would be Jannat (Heaven) Tajri (the processes, courses, orbits, aspects, provision, supplies of and through natural processes as defined by Allah) Min (of, from) Tahta (in accordance with, and in alignment with) the Anhaar (whatever one desires for in order to lead a happy, content and self-actualized life). And thus this phrase actually describes Jannat as a life, wherein will be provided in abundance and ample supply in accordance with what one desires and wish for in order to lead a happy and self-actualized life.  X-Reference – 4:122 , 6:76, 23:25, 34:8, 34:46. (جَنَّاتِ;جَنَّاتٍ;جَنَّاتٍجَنَّاتٍ;الْجَنَّة;;الْجَنَّةَ;جَنَّاتٍ;جَنَّاتٌ;وَجَنَّاتٍ;جَنَّاتٍ;الْجَنَّةِ;الْجَنَّةَ;الْجَنَّةِ;الْجَنَّةُ;الْجَنَّةَ;الْجَنَّةِ;الْجَنَّةِ;الْجَنَّةِ;الْجَنَّةَ;الْجَنَّةِ ; جِنَّةٍ)

 

JARADA (وَالْجَرَادَ) & JARAAD (جَرَادٌ) The word is normally translated as locusts, but the word refers to any form of groups that move together be it in the form of animals, insects, or people moving together aimlessly as if they are a group of animals in a herd, group of insects in an outbreak or group of fishes that migrate together from one place to another. The word also refers to acrid- a Latin word meanings sharp and pungent. Having a strong and unpleasant smell that causes burning sensation in the throat. Thus, refers to any literal or allegorical meanings as sharp and harsh or unpleasantly pungent in taste or odor, acrid smoke, deeply or violently bitter, refers also to the smoke from a fire—a burning building or forest; dense smog, acrid pall making throats burn and eyes sting. The word also describes nonphysical things, such as the remarks of a bitter person or harsh and corrosive tone or behaviors. Thus, as mentioned as one of the Ayaat-e-Mufs’elaat- signs of Allah which are well-diversified and frequently manifested in Ayah 7:133, “Then Arsalna upon them, the T’uufaan, and the Jeraada and the Qammala and the Z’afade’a and the Damma- as Ayaate Mufs’elaatin…”  the word Jerada refers to not only any outbreak of any sort, but also burning of building or forest releasing sharp and pungent smell as well as can also refer to people manifesting bitter, harsh, or corrosive tones and behaviors. In Ayah 54:7, “Khasha’an their Abs’arehum- Yakhrejuna of the Ajdaas’e  Jaradun Muntashir.” Means that their perceptions (Abs’arehum) would be humbled (Khasha’an) – exiting-drawing out (Yakhrejuna) of the state of being lost or detrimental (Ajdaas’e) as if they were group of animals – a herd moving together (Jaradun) as spreading all around (Muntashir). – X-Reference – 7:133, 54:7.

 

JASAD (جَسَد) The word is normally translated as an image, or a body. The detailed usage of the word is in terms of the body as distinct from the soul, the external form or shape of a thing as distinct from its gist, a symbol of, or give a material form to something, or treat something only in its material aspects for instance in Ayah 7:148, “And Attakhizu Quomin Musa from after him of their Hulee A’jlan Jasadan towards him Khawarun…”. Means that after Nabiy Musa those whom he was trying to establish and strengthen (the Quom) removed the essential and importance aspects of the guidance that Nabiy Musa had given them, making the guidance devoid of its essence and involved in useless and impractical rituals and traditions (Hulee) and seized and grabbed-hold strongly (Attakhizu) in haste (A’jlan) and took materialistic things and beings and attributed them towards Allah (Jasadan) with the immaturity and naivety that led them only towards pleasing things that they could do in lazy and casual fashion (Khawaran). The word is used in the similar meanings of the body as distinct from the soul, the external form or shape of a thing as distinct from its gist, a symbol of, or give a material form to something, or treat something only in its material aspects in Ayahs 20:88, 21:8 and 38:34 as well. – X-Reference – 7:148, 20:88,  21:8, 38:34. Jasadan (جَسَدًا)

 

JAS’EMEEN (جَاثِمِينَ) The word Jas’im is normally translated as fallen-prone but basically refers to those who persist or caused to persist or stay at their position, stage, mindset or behaviors for instance in Ayah 29:37, “Then they Kazabu. Then Akhaztuhum them the Rajfatu, then As’bahu in their Daarehim Jas’emeen”  means that they denied, made fun of, ridiculed and took Allah’s Ayaat as a joke (kazabu) so seized and grab hold strongly (Akhaztuhum) to them, the violent and forceful tremor and acts of nature (Rajfatu). Then they become the companions (As’habu) in their strong-held position/stance (Daar) what they had been persistent upon (Jas’emeen). After talking about in Ayah 7:78 how the Quom of S’amud, got into the state of addiction and addictive behavior towards the Naqata, i.e., they got addicted to the acts, things, people and beings that they had taken up as deities from besides Allah as acts of Shirk and exceeded all boundaries, in terms of them going to extreme in their rebelliousness against Allah’s orders, laws, commandments and Deen, thereafter the same phrase with similar meanings are used in Ayah 7:78, as “Then Akhaztuhum them the Rajfatu, then As’bahu in their Daar Jaas’imeen.” Similar meanings are in Ayah 7:91, 11:67 and 11:94 as well. X-Reference –7:78, 7:91, 11:67, 11:94, 29:37. (جَاثِمِينَ; جَاثِمِينَ)

 

JAWAAREH (الْجَوَارِحِ) The word is normally mistranslated as hunting animals as per its only usage of the word in Ayah 5:4. If we look at the classical or medieval Arabic, the word was used to refer to all extremities, raptors and predatory birds as well as basically all forms of birds associated with the family of Accipitridae- which is a large family (order Falconiformes) of carnivorous birds having comparatively rounded wings, long legs, and an unnotched bill and including the typical hawks and goshawks, the kites, and usually the eagles. Thus, when Allah says in Ayah 5:4, “They ask you what has been Auhilla for them. Say, ‘Auhilla for you the T’ayyibaat and what you have taught of the Al-Jawareh Mukalebeen (trained domesticated dogs or canines), you taught them of what Allah has taught you. So Kulu of what Amsakna (settled with peace and tranquility) upon you…”  is referring to all those domesticated predatory birds which have trained for either hunt or domesticated for any other use, then these have been made Halal for you to Kulu of what Amsakna (Sakoon) upon you, due to them- could be their hunt, their sense of smell, any other help or support from them, that one can use as pet for Sakoon, peace & tranquility, then that has been made T’ayyibaat and Halal for us. X-Reference –  5:4 . (الْجَوَارِحِ)

 

JAWAZA (جَاوَزَ) The word is normally translated as ‘crossing something or was led across something” but is used in Quran in the meanings of ‘to give an excuse for, to allow the possibility of something, to gain belief or influence for something or to make legitimate something’, for instance in Ayah 7:137-138, “….and Tummat kalemate Rabbeka the Husna A’ala Baniy Israel with what S’abaru and Damarna what Kana they Yas’na’u Fira’un and his Quom and what they Ya’reshun and Jawazna baniy israel the Bahar…”  is not talking about Baniy Israel crossing the sea but this ayah means that the message of Allah (Kalemaat) has brought to conclusion (Tammat) the best blessings (Husna) at its peak (A’ala) upon the Baniy Israel with what they remain persistent and strived towards (S’abaru) and destroyed, cause damage to, tear down (Dammarna) three aspects 1) what Firau’n and his nation created and fabricated from scratch (Yas’na’u), 2) what Firau’n and his nation erected as their cover and protection and 3) what the Fira’un and his Quom tried to give excuse and reasons, in order to legitimatize and allow the possibility of the Bahar (opposed to Birra) to Baniy Israel. Similar meanings, phrases and concepts are there in Ayah 10:89 as well. – X-Reference – 7:138, 10:89.  (وَجَاوَزْنَا)

 

JAZA’A (جَزَاءُ) The word is normally translated as reward or gift, but the word used in Quran in the meanings of recompense, both positively and negatively, in meanings of both reward as well as punishment, for someone as a consequence of their acts, conducts and behaviors in terms of the best of the best justice for them, which they have earned as their due rights for instance in Ayah 5:29, “Indeed, I Aureedu (the basic intention and desired end result of my actions, conducts) is that Taba’u with My Is’m and your Is’m, So, Kuna of the Ashaabe Naar as that is the Jaza’a of the Zwalimeen”. Similar meanings are in Ayah 3:87, after describing the behavior of Zwalimeen in the earlier Ayah, Allah then says, “for those- Jaza’hum for them is that on upon them is La’anat of Allah and the Malaik and the humankind altogether.” In Ayah 4:93, “and whoever Qatal a Momin Muta’mad (intentionally through planning), then Jaza’a for them is hell, Khalidan (abiding in it forevever)…” Similar meanings are in Ayah 39:33-34, “And the one who Ja’aa with S’idqe in it, those are the Muttaquon. For them is what they Yashaana near their Rabb. That is Jaza’a for the Mohsineen”  X-Reference – 3:87, 4:93, 5:29, 39:33-34 . (جَزَاءُ;جَزَاءُ;جَزَاءً;جَزَاءُ;فَجَزَاءٌ;جَزَاءُ;نَجْزِي;تُجْزَوْنَ;سَيُجْزَوْنَ;سَيَجْزِيهِمْ;سَيَجْزِيهِمْ;جَزَيْنَاهُمْ;يُجْزَىٰ;سَنَجْزِي;نَجْزِي;نَجْزِي; يُجْزَوْنَ ; نَجْزِي ; سَيُجْزَوْنَ)

 

JI

JIBTE (بِالْجِبْتِ) the word Jibte is used only once in Quran and is normally translated as superstitions, but when we look at classical/medieval Arabic, we would realize the word has been used in much more comprehensive set of meanings including false deity, false god, idol, the one who claims to tell the future/prophecies, any religious leader or Shurakaa (whose laws are followed by people and do Abd, instead of Allah) and who is being blindly followed by people etc. Therefore, when Allah says in Ayah 4:51 “Do you not see those who were given the Naseeban from the Kitaab? They have Emaan in the Jibte and Taghoot…” the word Taghoot refers to anyone/anything, a person, a being, the thing, the laws, the judgments, any book, anything or anyone etc. which someone follows instead of Allah’s revelations, the Kitaab. Thus, here this ayah is referring to such Ahl-e-Kitaab who are instead of Emaan on Allah and Allah’s Kitaab, they are following and have Emaan in the Jibte (false deities, Haadu, scholars, leaders, etc.) and the Taghoot (the other laws, the books, the rules, and the judgments etc then Allah’s Kittab). When Allah says in Quran that the only Hikm in matter of Deen is Allah, it means that All laws are mentioned in Quran, the Kitaab revealed by Allah as the only lawmaker the only judge, when those who call themselves Momineen from the Ahl-e-Kitaab, claims that they have Emaan, but they follow the laws of the Jibte – their false deities, the Shurakaa, the leaders and the Taghoot – the laws and regulations, outside of the Kitaab, it means that the combination of these two words, Jibte and Taghoot is an all-encompassing phrase to include anything and anyone, with Laws, as an opposite of Allah’s deen and used by Shaiytan to mislead people far away from the Hidayahs.  X-Reference – 4:51. (بِالْجِبْتِ)

 

JINN (الْجِنِّ) The word Jinn is normally translated as some supernatural creature. But this is a wrong understanding. The word Jinn, Jannat and Jannaate are all used in Quran in the meanings of something which is invisible, hidden, does not make sense, or one cannot comprehend, for instance in ayah 6:76 “then when Jinna over him the night, he saw a star…” Here it’s used in the meanings of covered, hide, concealed, made invisible, etc. Similarly in Ayah 18:50 the word Jinn is used for Iblees, who we, as humans, cannot comprehend and who are invisible to us. Similarly in ayah 7:184 “Do they not reflect upon their companion, of Jinnatin, he is not except as a clear warner” here the word is used in the meanings of their companion who they cannot comprehend, or they assume him to be crazy since he does not make sense to them. Similar meanings and context are used in 23:25, 34:8 and 34:46.  Therefore when used for Iblees as in the Ayah 18:50, “And when WE said to the Malaik, “Do Sajda to Adam,” and they did Sajda, except for Iblees. It was of the Jinn and Fasaq from the Amar of its Rabb….” Here Allah is not saying that Iblees was of Jinn (as a creation of Allah), because within the same Ayah, Allah has referred to Iblees as one of the Malaik and there cannot be any contradiction in Quran- being Malaik of Allah, Iblees is Jinn, in the sense someone who is invisible and cannot be understood by us as mankind. Jinn is also referred to that creation of Allah, that is extinct and does not exist anymore- which was created out of fire and was able to survive the initial stage of the planet earth being extremely hot as we get an idea from Quran Ayah 55:15 “And Allah created the jinn from a smokeless flame of fire.” Jinn is also used in Quran as us humans, but with Jinn- like characteristics of being invisible, or not easily seen or comprehendible to people in general for instance in ayah 72:6 “and that were Rijaal (stronger people) from the mankind who sought refuge in the Rijaal from the Jinn…” here the word Jinn is used to refer to such human beings who are hidden, least understood, or cannot be easily understood or who do not usually live amongst the other people. In Ayah 6:128, “and Youma Yahsharuhum Jamaea’n Yma’shara the Jinna, certainly have misled Aks’ar from the Al-Ins. And Qaala their Awliyahum from the Insa, ‘Our Rabb, profited some of us with other and we have reached our terms which you appointed for us.’ Qala, ‘the fire is your abode Khalideen in it except what Allah Sha’aa…” shows that the human beings, refer here as Insaan are those people who are population at large and they are differentiated from those of the Jinns- the later as those who give profit, benefit those of the humanity at large, who are normally hidden, unknown or misunderstood by as well as who don’t’ make sense to the people in general and who have Awliyaa (helpers, protectors, promoters) among the general population, who work for them. In Quran Allah has mentioned the phrase ‘Jinn o Ins’ together in many ayahs – in ayah 6:112 “… and thus we made for every Nabiy an enemy Shaytaan of the mankind (Ins) and the Jinn…” In Ayah 51:56 “And not I have created the Jinn and the mankind except that they do Abd of me” In ayah 6:100 “…and they make with Allah Shareek the Jinn, although Allah created them…” defines the concept of Jinn as those who are taken as Shareek of Allah, in terms of whose laws people do Abd of and follow instead of Allah’s. In Ayah 46:29 “and when we directed to you a party of the Jinn listening to the Quran, and when they attended it, they said ‘listen quietly’ and when it concluded, they turned back to their people as warners” this shows that the word Jinn is mentioned not only as one of the creations of Allah, but as creations is referred to us as humans- those who have Jinn like characteristics and traits. Similar use of the word Jinn and the same context are used in ayah 72:1. In Quran Allah has mentioned the phrase ‘Jinn o Ins’ together in many ayahs – in ayah 6:112 “… and thus we made for every Nabiy an enemy Shaytaan of the mankind (Ins) and the Jinn…” In Ayah 51:56 “And not I have created the Jinn and the mankind except that they do Abd of me” Similarly in ayah 6:100 “…and they make with Allah Shareek the Jinn, although Allah created them…” In the ayah 34:12 & 34:14 it’s clear that Jinn worked for Nabiy Salman. X-Reference – 4:122 , 6:76, 6:100, 6:112, 7:184, 18:50, 23:2, 34:8, 34:12, 34:14, 34:46, 46:29, 51:56, 55:15, 72:6. (الْجِنِّ;;جَنَّ;الْجِنَّ;وَالْجِنِّ;الْجِنِّ;الْجِنِّ;الْجِنِّ ; الْجِنِّ)

 

JISMI (وَالْجِسْمِ) normally translated as forms or bodies, the word is not used in Quran in the meanings of just forms or physical appearances. For instance, in the ayahs 63:2-4, when Allah is describing so-called leaders “They have made their oaths a cover: thus, they obstruct from the Sabeel of Allah: truly evil are their deeds. This is because they had Emaan and then they did Kufr so their hearts are sealed- so they do not understand. Their Jism (Ajsamohim) pleases you when you see them and when they speak, you carefully listen to them. In fact, they are like propped up hollow trunks of wood…” this describes the word Jism so beautifully in the sense that their outer appearances, not just physical one, but their statue, the prestige (people have attached to them), their standing in the society, their image, standing, stature reputation, and popularity are all included in the meanings of the word, basically it is everything that looks pleasing to our eyes. Similarly, in the Ayah 2:247, Allah is saying that Talut the appointed king by Allah is good in terms of his knowledge and Jism, it means that he has prestige, a standing, a stature among the members of the community. X-Reference – 2:247 , 63:2-4. (وَالْجِسْمِ)

 

JU

JU’AA (وَالْجُوعِ) means the absence of Rizq or deprivation of Rizq (Rizq in all its meanings – not just food) for instance in ayah 16:112 “And Allah cites the example of a town that was Aman (Safe/secure) and Satisfied/contend, with its Rizq coming to it in abundance from every direction. But then it turned Kaafir of Allah’s Na’mat, so Allah made it engulfed (Libaas) in Al Ju’aa (الْجُوعِ) and Khoof, because of what they used to craft” here meanings of the word is as an opposite to or deprivation of Allah’s Rizq, which is not just food, it’s also income, or knowledge etc. basically Rizq includes all those sources and means that provide nourishment for all aspects of personality and character development – Hence the deprivation of Rizq is Ju’aa. Therefore, when in ayah 2:155 Allah says that Bala could be in the form of anything of Ju’aa- it means the deprivation or absence of any form of Rizq. It’s also used in meanings of Hunger and deprivation of Food and physical food deprivation as well. For instance, in the ayah 106:4 – “Rab- who has fed them against Ju’ain, and has given them Aman against Khoof”. Similarly, in the ayah 88:7, the words are used in similar meanings while describing the hell situation for its inhabitants as “(they will be given food) that will neither given them nourishment nor will be able to avail against their Ju’ain...X-Reference – 2:155 , 16:112 , 88:7 , 106:4. (وَالْجُوعِ)

 

JUNAHUN (جُنَاحٌ) & JANAHA  The word Junaha is normally mistranslated as blame or sin but when the word Janaha is used, its mistranslated as wings. Both of these are wrong translations. The basic meanings of both words Janaha and Junaha is in terms of one’s powers or abilities that are to be used and utilized in humbly submissive manner as per Allah’s commands for instance in ayah 35:01 “Hamd is to Allah, the creator of the skies and the earth, who sent the Malaik Rusulan with Aajnihatun two’s or three’s or four’s….” the word janâha or Aajnihatun is normally translated as wings in this ayah, but it’s actual meanings are in terms of powers and abilities of the Malaik that they use in being humbly submissive to Allah’s command. Thus, this ayah is not talking about Malaik having only 4 or up to 4 wings or powers, but as a figure of speech, in multiple powers, expressing multiplicity. Similar meanings are in Ayah 17:24 when talking about parents as “and lower to them the Janaha of humility of the Rahmat and say ‘Rabb, have Raham upon them as they Rabbiyanni when I was small” Here Allah is not talking about lowering our wings, but in terms of lowering our ego while we spend our abilities and resources in being humble full of humility towards our parents as required by specific Allah’s commands. Similar meanings are there in Ayah 26:215 as required for our interactions with Momineen.  The meaning of spending one’s resources and powers by being humble and submissive to Allah, in Ayah 2:198 “there is not upon you Junaha, that you seek the Fazal (Allah’s blessing) of your Rabb. Then when you Afaztum (reached a stage of overflowing in terms of fulfilled hunger, thirst, desires, needs, requirements up to one’s satisfaction) of Arafaat (elevation or distinction or pride), then do Zikr (act in gratitude, take lesion, implement Quran, understand and implement Ayaat) of Allah…” This means that there is no Junaha- requirement from Allah upon you to humbly spend your resources, while you are seeking the Fazal of your rabb, and when you have fulfilled your needs and desires up to their satisfaction of elevation or distinction or pride, then do Zikr of Allah. Similarly in Ayah 2:240 the phrase “but if they leave, then no Junaha upon you in what they do…”  means there is no requirement by Allah upon you to humbly spend your resources, in terms of what they do. In Ayah 4:101 “And when you Darabtum (set forth) in the earth, then not upon you Junahun that you Taqs’uru (hide & protect) of the S’alat…”  means that there is no requirement of Allah upon you to humbly spend those resources of the S’alat that you need to hide and protect – X-Reference – 2:198 , 2:240, 4:101-102 , 35:01, 17:24 , 26:215 .  (جُنَاحٌجُنَاحٌ;جُنَاحَ;جُنَاح;;بِجَنَاحَيْهِ)

 

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

 

JURAMA (جْرِمَ) MUJRIM (مُجْرِم) & YAJREMANNAKUM (يَجْرِمَنَّكُمْ)  The word Jarama is normally translated as crime or sin but the basic meanings are used in Quran as opposite to the word Amanu (being at Aman- having utter and deep conviction, safety, security and certainty). Thus, as opposed to Aman, the word Jaram basically means having doubts, fears, or reservations, being uncertain, unsure or unsafe for instance in Ayah 11:22, Allah says, “No Jarama (no doubt, or uncertainty) indeed they are in the Akhira they are the Khasiroon (losers).” In Ayah 16:22-23, “Your deity is Allah Wahidun (whole, all-encompassing, same). Then those who do not Amanu with the Akhira, their Quloob Munkiran (refuse, deny) and they are Mustakbiruna (proud & arrogant). There is no Jarama that Allah knows what to conceal and what to reveal to them. Indeed, Allah does not love the Mustakbireen.”  Here the word Jaram is used in terms of doubt or uncertainty. Similar meanings of the word as ‘there is no doubt, or uncertainty’ in Ayah 16:62, “And they Jaal (appoint) to Allah what they do Kifar and assert their tongues the Kazaba (mockery, lie) that for them is the Husna. There is no Jarama that for them is the fire and they they will be Mufrat’un (abandoned).” Similar meanings are in Ayah 16:109 and 40:43. Therefore whenever the word Mujrim, or Mujremeen are used for instance in Ayah 6:55, 7:84, which are normally translated as criminals, basically means those who do Jaram, as opposed to Amanu, in terms of those who have doubts, fears, or reservations, being uncertain, unsure or unsafe due to their Kufar with the basic fundamentals of Emaan such as Kufar with Allah, Allah’s Malaik, the Kitaab, the Akhira and the Nabiyeen. In Ayah 5:02, after giving the divine wisdom not to seek the Fazal of their Rabb and their Rizwaan by using any of Allah’s Yureedu, because if and when you do, then know that these are like traps and baits, designed to entrap you in to their whole system of Kufar and Shirk, Allah then says, “and not Yajremannakum (let them Jarama you)…” which is normally translated as ‘not let them incite you towards crime’ but the word is used here in the meanings of causing Jarama- doubts, fears, uncertainties etc.  X-Reference – 5:02, 6:55, 7:84, 11:22, 16:22-23, 16:62. (الْمُجْرِمِينَيَجْرِمَنَّكُمْ;جْرِمَ;يَجْرِمَنَّكُم;;أَجْرَمُوا;مُجْرِمِيهَا;الْمُجْرِمِينَ;الْمُجْرِمِينَ; الْمُجْرِمِينَ; مُجْرِمِينَ ; الْمُجْرِمُونَ)

 

JUROOH (الْجُرُوحَ) The word is used in Quran in the meanings of wounds, injuries, lesions, cuts, sores, hurts etc., not just in the physical terms in terms of physical wounds but also in terms of injuries to relationships and in allegorical terms too. For instance, in In Ayah 5:45, “And WE Kutibna upon them- in it- the Nafs with the Nafs, and the A’aene with the A’aene, and the A’naf with the A’naf, and the Azaan with the Azaan, and the Sanan with the Sanan, and the Juroohu Qas’aas. Then whoever Tas’adaq with it, then it is the Kaffara for him/her…..” means that Allah has Kutibna- made compulsory upon us the Kitaab, which has Hikm for Qis’as, which is basically the Hikm to Tas’adaq- sincerity and honestly forgiving the mistakes of others, since the current practice of Nafs- soul with Nafs, the A’aene- A’aene- enlightened vision, something that was hidden before and now brought to light with the A’ene, the A’naf- exceeding, extras, additional revenges with the A’naf, the Azaan- proclamation, announcement of war & fight with the Azaan, and the Sanan- practice with the Sanan- is all leading towards Juroohu- damage, wounds, injuries, pain and sufferings. Thus, after highlighting the current practice of reacting to the Juroohu- damages, pains, injuries and wounds with the likes as revenge, causing hurt and wounds to the relationships and human connections too; Allah ordains Qis’as instead of the Juroohu, as a reaction to such acts and incidents and this Kutiba is based on S’adaqaat- sincerely and honestly forgiving others as acts of Is’lah and reform, healing such wounds- physical and allegorical. In Ayah 6:60, “And Allah is the one, who Yatawafakum you with the Layl and knows what you Jarahtum with the Nahar….”  Means that Allah is the one who causes death to you by the Layl and knows what you Jarahtum- inflict wounds, hurt, harm, pain & sufferings, allegorically, with the Nahaar. Here the word Layl and Nahaar are used in both the meanings of night and day as well as in the meanings of Layl as darkness of Kufar and Nahaar- as what one desires- Amwaal, wealth, money, title, resources, etc. In Ayah 45:21, “Do you Hasaba- those who Ajtaraha the Sayyiat that WE will appoint like those who Amanu and do Amal-e-Swalehaat as equals…”  means that do you assume that those who cause Jaraha- wounds- physical and allegorical with their Sayyiat- evil deeds, worst deeds, that WE will appoint them as equal to those who Amanu and do Amal-e-Swalehat. X-Reference – 5:45, 6:60, 45:21 . (الْجُرُوحَ;جَرَحْتُمْ)

 

JURUR (جُرُّ) & YAJURRU (يَجُرُّهُ)  The word is normally translated as ‘dragging him’ in the only usage of the word in Ayah 7:150. But the word is basically used in the meanings of ‘Invincibility, Strength, power, force, Invulnerability or Indestructability for instance Ayah 7:150, “……And Alqa the Alwaahe and Khuzu with Raase Akhehi Yahjuru towards it….” describes the efforts and endeavors to turn his quom around after they have been astray from the path of Allah. It means that Nabi Musa created, made and presented (Alqa) the foundation, the main and basic source of all connections, central points and system of Deen that connect everything together (Alwaahe) and seized and grabbed hold strongly (Khuzu) with priorities, focus and strategic importance (Raase) as pillar of strength and support for it as well as Nabiy Musa (Akhehi)- as invincibility, strength, power, force, and indestructibility (Yahjura) towards it as well as Nabiy Musa. – X-Reference – 7:150 Yajuru (يَجُرُّهُ)

 

 

Alphabet K

KA

KA’ABA (كَعْبَ) & ALKA’ABA’EB (الْكَعْبَيْنِ) The word Ka’aba is normally misinterpreted as the Ka’aba in Mecca Saudia Arabia and the word Al-Ka’abaien is normally mistranslated as the ankles in usage of this word in Ayah 5:6 in order to inculcate the ritual of wudu, of washing hands, elbows, ankles and legs etc. before the ritual prayers. Both of these are mistranslations. The word Al-Ka’abain refers to those who are doing the Ka’baa. The word Ka’aba basically has the same characteristics of meanings as that part of a plant stem from which one or more leaves emerge – knot; node; knob; snarl and therefore is used in the meanings of means the joint base, the foot, the main support, the foundation which unites everyone and everything, which is the central connecting base from where everything else emerges, and takes strength and support from. The word is also used to refer to the stage of being well-known in terms reaching the birth stage and epitome of honor, distinction, dignity and glory. The word is used in both these meanings in Ayah 5:97 “Allah has Ja’ala the Kaabah of the Ba’ait il Haram to Aqueme the Annas, and the Shahar Haram and the Al- Hudaa (Hidayah)…”. Means Allah has appointed the whole process of the concept of S’eed (as described in the earlier ayahs) towards becoming Mohsineen and towards Biraa as the whole foundations of becoming main support, of connecting people and communities stronger together as the main foundation of strength and excellence, of the Ba’ait il Haram to establish and strengthen the humanity, and the periods, aspects of prohibitions which are to be observed with strict cautiosness by observing Taqwa and as per the guidance (Hudaa). In Ayah 5:95, the phrase “Balagha Al Ka’aba” is used to refer to the maturity, completion and reaching of a stage of the Ka’aba (main base, strength and foundation of support and of unity) where the Ka’aba is established as such joint base, the foot, the main support, the foundation which unites everyone as a central connecting base which is the source of unity, strength and support for everyone, as the foundation, the epitome of excellence. Similarly in Ayah 5:6, the phrase describing the steps and parts of establishment of S’alaat the phrase “…And Aumsahu with your Ra’ausukum and your Arjjulakum towards the Ka’aebeen”, basically means that heal, take care by layering one responsibility over another(Aumsahu) with your dedicated focus and priorities (Ra’ausakum) and your resources, strengths and abilities (Arjulakum) towards those who establish the joint base that connect, provide support and strength for everyone, as a well-known foundation & epitome of excellence (Ka’aibeen). X-Reference – 5:6 , 5:95, 5:97. (الْكَعْبَةَ;الْكَعْبَةِ;الْكَعْبَيْن)

 

KAADU (كَادُوا) & YAKADUNA (يَكَادُونَ) the word is normally mistranslated as seems, almost or near, but these meanings do not make sense at all for instance in Ayah 18:93, “Until when he reached between the two mountains, he found besides them a community who did not Yukadona Yafqahun (normally translated as understood) his speech” Translating the word as almost or near does not make sense here or any of its usages in Quran. The real meanings of this word are in terms of making efforts for, endeavor to, make attempts to or try to do something. Thus, here it means that the people of that community did not make attempts or try to understand his speech. Similar meanings of make an attempt to or try to is used in Ayah 14:17. In ayah 22:72 “and when OUR Ayaat are Tutla (asked to follow) to them as Bayyinaat (clear, distinct, explained in detail, proofs), you will recognize on the faces of those who do Kufar, the Munkir (denial). They Yukaduna attack those who Yatlona (Asked to follow) to them Our Ayaat…” Here the word is mostly mistranslated as almost attack whereas it’s used in the meanings of, they make attempts, endeavor to, and try to attack those who ask them to follow Allah’s Ayaat. Similar meanings are in 24:35, 24:43 , 43:52 and 68:51. In ayah 4:78 when describing the current events in Ayah 4:78 after detailing different types of events that happen Allah says “…what is with these people that they do not Yukadona understand Hadeethan” means they do not make efforts for, endeavor to and try to understand what is happening all around them. In Ayah 2:71, after the Bani Israel Zabiha (part with, separate from for good) the Baqaratun (the discord, divide, sects making, man-made laws to create discord in society), the phrase is “then they Zabuha it and not they Kaadu to doing it” means they did not make efforts, strived for, and endeavor to Zabiha the Baqaratun but they did it. X-Reference – 2:20, 2:71, 4:78 , 14:17 , 18:93 , 22:72 , 24:35, 24:43 , 43:52 , 68:51 . ( وَكَادُوا ;   كَادُوا ; يَكَادُون)

 

KAFFU’ (كُفُّوا) the word is normally translated as restrain or withheld but these meanings do not make sense in few ayahs, for instance in Ayah 4:84 “So Qatal (fight) in the Sabeel of Allah and not you are responsible except your Nafs and encourage the Momineen, perhaps Allah will YuKaffu Ba’asa (facing of consequences of their actions) on those who do Kufar. Indeed, Allah is Ashaddu (reaching in perfection, completing) Ba’asan and Ashaddu Tankeelan (punishment)” Here a traditional translating the word YUKAFFU as “withheld or restrain” of Ba’asa does not make sense, since in the later part of the ayah, Allah confirms that they are going to receive the Ba’sa, a severe punishment as a consequence of their own acts of kufar. Thus, the real meanings of this word YUKAFFU is in the meaning of “that the Ba’sa would be restricted, controlled, limited to the Kafireen” based on the kufar as a consequence of their own actions and would have no bearing whatsoever on the Momineen or the addressee of the Quran, as is linked beautifully to the first part of this ayah as “you are responsible for nothing except for your own Nafs and encourage the Momineen”. The word KAFFU’/YUKAFFU is used in the meanings of averting, diverting away, saving from etc. In ayah 21:39 with the use of the phrase “Yukufuna from Wujuhum of the fire”. In the ayah 5:110 the word is used in the similar meanings of averting, controlling, restricting, directing, limiting etc. In the Ayah 4:91 when Allah says in a phrase “They do not withdraw from you, offer you Salama and Yakaffu their Aidehim (efforts, application of their resources & actions), then…” means if they do not limit, restrict, restrain, withheld, control their efforts, their application of their resources and curtail their ongoing deeds, then…. Thus, the term Kaffa Aedehum is used in the Quran in ayahs 4:77, 4:91, 5:11, 48:20 & 48:24 in the meanings of restricting, controlling, limiting, curtailing, averting, saving from, putting on hold, stopping, one’s efforts, actions and investment of the resources in a particular cause or deeds. For instance, in ayah 4:77 the phrase “Kaffu’ your Aedekum, and Aqemu the S’alat and commit the Zakat” is addressed to those who do Qatal in the way of Taghoot as referred in the earlier ayah 4:76 and they have been asked by Allah to put hold, restrict, restrain, control, limit, their actions and deeds which they are currently doing in their fight/Qatal for the Sabeel of Taghoot. X-Reference – 4:77 , 4:84 , 4:91 , 5:11, 5:110, 21:39, 48:20 & 48:24 . (كَفَفْتُ;كُفُّوا;يَكُفَّ;يَكُفُّوا;فَكَف)

 

KAHEA’TE (كَهَيْئَةِ) The word is normally translated as like the form of or the shape of something, but the word is used in Quran in the meanings of anyone or anything that performs the functions of an officer, minister or a deputy, referring to anything, that represent, protects and perform duties in accordance with the laws of that office. Therefore, when Allah says in 5:110, talking about Allah’s Kitaab, the phrase is that, “and when you created of the Ta’ene Khae’ate the T’aeer with MY Izan then you Tanfukhu from it, then it becomes T’aeran with my Izan…”  is not talking about breathing life into a bird as is normally misinterpreted as if Nabi Easa had some magical powers and abilities to create a life bird. On the other hand, this phrase is talking about Allah’s kitaab and Hikmat, as already discussed in the beginning of this Ayah and means ‘and when you created among those human beings who have slipped away from Allah’s path, and became delusive, blind followers (Al-Ta’ene) in order to represent, protect, perform duties (Khae’ate) in accordance with that which does not belong to the earth (T’aeer) with MY announcement, proclamation (Izan) then you cause to transform these human beings (Tanfukhu) from it- T’aene- the blind followers with the help of Allah’s wisdom and Hidayah, the Kitaab and Hikmat, so that the desired destination is reached of the Hidayah from out of the earth (T’aeer) with my announcement & proclamation (Izan).  Similar context, usage and meanings are there in Ayah 3:49 as well, “And Rasool to Bani Israel, ‘ Indeed I Ja’itukum (bring to fruition) you with Ayaat from your Rabb that I created for you from the T’aene (blind followers, those who have slipped away from the path of Allah) Kaheyate (represent, protect, perform duties in accordance with) the T’aeer (which is out of this earth), then Anfakhu (transform) from these blind followers (Ta’ane) and then Kunu (aim to reach the desired end destination of) T’aeera (the Hidayah, the message that is out of this world) with Izan (proclamation, announcement) of Allah…..”   X-Reference – 3:49, 5:110. (كَهَيْئَةِ)

 

KALAB (كَلِّبِ) & MUKALLABENA (مُكَلِّبِينَ) The word ‘Kalb’ is used in Quran to refer to any common domesticated animal with many breeds such as dogs, canines, hounds etc. for instance as used in Ayah 7:176 ”…and Ataba’a its Hawau, then the Mas’al of them is like the Mas’al of the Lakab, Indeed you Hamal upon them, they Halas’ and you Tarak them, they Halas’. That is the Mas’al of the Quome who kazabu with Ayatena…” means that they follow their Hawa- such desires, delusions, distraction, deviations, that Zalal people- mislead people away from the Sabeel of Allah, by having them forget and ignore the day of accountability and recompense. Because of this, their example is like that of the Kalab, like that of any domesticated animal, who is blindly following their master’s/owners order, without using their own intellect and reasoning.  In Ayah 18:18, “And you Tahasabuhum (would think, estimate) them as awake, while they were asleep. And WE turned them to Yameene and Zaata As-shamaal while their Kulbuhum (their Kalb) stretched with his/her two forelegs at the entrance…” where the word their Kulbuhum refers to their domesticated, pet animal such as a dog. Similar meanings are used in Ayah 18:22 with the words Kalbuhum. The word ‘Mukallabena’ as used in Ayah 5:4 refers to the one which has been trained, thus such domesticated animal, like dog or a canine, which has been trained to be used as a domesticated pet, or hunting, or as search, watch or police dogs and as guide for blind and other disabled people. Thus, when Allah says in Ayah 5:4, “They ask you what has been Auhilla for them. Say, ‘Auhilla for you the T’ayyibaat and what you have taught of the Al-Jawareh (predatory birds, which have been domesticated) Mukalebeen (domesticated & pet dogs & canine), you taught them of what Allah has taught you. So Kulu of what Amsakna (settled with peace and tranquility) upon you…”  is referring to those domesticated animals or pets, such as dogs or canines, which have been trained to hunt, search, help, or for any other purpose, then these have been made Halal for you to Kulu of what Amsakna (Sakoon) upon you, due to them- could be their hunt, their sense of smell, or any other help or support by them, that one can use for Sakoon, peace & tranquility, then that has been made T’ayyibaat and Halal for us. X-Reference – 5:4 , 7:176, 18:18, 18:22.  (الْكَلْبِ ; مُكَلِّبِينَ)

 

KALALATAN (كَلَالَةً) is normally mistranslated as ‘no parent or a child’ in ayah 4:12. The exact word is used only twice in Quran, once in ayah 4:12 and another in ayah 4:176. If we look at the meanings of the word Kullon as used in ayah 16:76 “And Allah sets forth an example of two Rijaal, one of them dumb, not he has power on anything while he is Kullon on his master…” here the word is used in the meanings of responsibility, burden, duty, obligation, load or dependability. Therefore in Ayah 4:176 when Allah says “They seek your ruling, say, ‘Allah gives you ruling concerning Kalalate’..” used here in the meanings of one’s duties, responsibilities and tasks concerning those who are dependent on, rely on for the means of their survival and sustenance. Similarly in ayah 4:12 “…and if there is Rijaal who inherits Kalatan…” Here Allah is talking about such Rijaal (strong segments) who have responsibilities and duties, on whom there are some people dependent upon or who have others relying on him/her for sustenance or survival. X-Reference – 4:12 , 4:176 , 16:76. (كَلَالَةً;الْكَلَالَةِ)

 

KALAMAT (كَلِمَاتٍ) KALEMAT (بِكَلِمَةٍ) & YUKALLIMU (وَيُكَلِّمُ) the word kalma basically mean a word, a sentence, a phrase, a topic, a story, a speech, or a sermon. It is also used in the Quran in the meanings of matters, or aspects, or instances, or duties, for instance in the ayah 2:124, when Allah Bala Ibrahim with Kalamatin means when he went through different phases of life, when he faced different matters and aspects of life through troubles or tests/trials, when he was given different responsibilities and duties etc. It is also used in the meaning of ideology or approach towards life for instance in the ayah 14:24 “Have you not considered how Allah presents an example, of a tayyab (good) Kalamat like a good tree, whose root is firmly fixed and its branches in the sky? Shows the meaning of the word Kalama as an ideology or theory of life or approach towards life as the basic foundations. Wherever in Quran the phrase “Kalamat of Rabb’ or the Kalamat with respect to Allah is used, it does not just include, Amar, phases or periods or tests of life from Allah, but also extends to include Allah’s rules and commandments as per Deen as well as Allah’s systems and Laws of nature. Therefore, when this phrase is used in ayah 6:115 “And the kalamt of your Rabb has been fulfilled in truth and in justice”, the word kalamata is used in the meanings of Allah’s Ayaat, revelations and Kitaab. Similarly in ayah 10:33 “…the Kalamat of your Rabb has come into effect…” means Allah’s laws and rules of justice have come into effect. Similarly, the word Kalemat is used in ayah 4:164 for instance when Allah is communicating with Mosa and in the ayah 3:77 “…Allah will not Yukalemohum…” Word Kalemat when used in reference to Allah is in the reference of confirming Allah’s amar, knowledge, communication and wisdom which is other than Wahi – revelations and Hidayah. When used for communication by humans, such as Allah’s Nabi and Rasool as in the ayah 3:41, 36:65 or 3:46, it is not just normal communication, but communication full of knowledge and wisdom. X-Reference – 2:124 , 3:46 ,  3:77 , 4:164-5 , 6:115 ,  10:33 , 14:24 , 18:109 , 31:27 , 36:65 , 42:24  , 42:51, 43:28 , 66:12. (الْكَلِمَ; كَلِمَةٍ;كَلِمَاتٍ;بِكَلِمَةٍ;وَيُكَلِّمُ;بِكَلِمَاتٍ;بِكَلِمَةٍ;الْكَلِمَ;وَيُكَلِّمُ; وَكَلَّمَ ; وَكَلِمَتُه’; ; تُكَلِّمُ ; لِكَلِمَاتِ ; لِكَلِمَاتِهِ ; وَكَلَّمَهُمُ ; كَلِمَتُ;  كَلِمَتُ; وَبِكَلَامِي; وَكَلَّمَهُ; يُكَلِّمُهُمْ; وَكَلِمَاتِهِ ; بِكَلِمَاتِهِ)

 

 

KALLIFU (يُكَلِّفُ) is normally translated as burden but this is a wrong interpretation of this word. The word Kalaf is normally used in Quran subsequent to or followed by identifying duties and responsibilities that have to be carried out as per the commandments of Allah, as per Deen. For instance, in the ayah 4:84, the phrase “so fight in the Sabeel of Allah, not Tulallafu except your own Nafs…” used here in the meanings of responsible or accountable. In the ayah 65:7 “The owner of the wealth to spend from his vast wealth, and the one who has restricted in his Rizq, then should spend from whatever Allah has given him, Indeed Allah does not Yukallifu a Nafs except from what he/she has been given…” Shows the meaning of the word in terms of responsibility, entrusted with a task, the duties that one needs to fulfill, in accordance with what has been given by Allah. Similarly, in the ayah 6:152 when Allah is talking about what needs to be done with respect to the wealth of a Yateem, and giving of full measure and weight in justice, the subsequent phrase is “…We do not Nukallifu a Nafs except its capacity…”  Similarly, in the ayah 7:42, the phrase comes after the mention of those who have Emaan and do righteous deeds. Therefore, the meanings of the word is in the meanings of being en-tasked with; i.e. given duties and responsibilities for, thus whenever Allah says that Allah does not Yukallifu a Nafs except as per its capacity, it means that Allah does not ask us to do something, does not give us responsibilities and duties which are beyond our capacity. X-Reference – 2:233 , 2:286 , 4:84 , 6:152 , 7:42 , 23:62 , 65:7. (نُكَلِّفُيُكَلِّفُ;تُكَلَّفُ;تُكَلَّف;;نُكَلِّفُ)

 

KAMILU (وَلِتُكْمِلُوا) The word is used in Quran in the meanings of complete in all respects, for instance in Ayah 16:24-25, “And when it is said to them, ‘what has Anzala your Rabb?’, they say, ‘the Asat’eer of the Awaleen’ so that they carry the Awzarehim Kaamilatan Youm Al Qayyamate..” this refers to the Hidayah, the guidance that has been Anzalna, revealed by Allah, which is Kaamil- complete in all respects Awzarehim- tools for them for the Youm- well known aspects and events of the Qayammate- the accountability, the establishment time/period of Deen al Qayammat. Similarly in Ayah 2:196, talking about the process of Hajj and Umra, the phrase, “Asharatun Kaamilatun” means all of this guidance that Allah has provided w.r.t. Hajj and Umra is basically Asharatun Kaamilatun, means all the guidance has to be carried out in close connection or close synchronization with the each other that covers each and every aspect and is Kamil, complete in all manners, aspects and situations. Similar meanings are in Ayah 5:03, with the use of the phrase, “Alyoum Akmaltu upon you your Deen and A’tamtu upon you my Na’mat and approve for you the Islaam as Deen” here the word Akmaltu is used in terms of complete in all respects, manners and situations, in terms of being made perfect by Allah as Deen-e-Islaam as Na’imat. In Ayah 2:185, while talking about S’iyaam (restrain, put an end to, curtail) the Shahar (time period) of Ramadan (difficult, heated, against Haqq, Injustice & suppression) when Allah says, “And Tukalemu the A’idat” means complete the act of S’iyaam in terms of putting an end to the period of injustice, Ramadan, suppression etc. in all respects and manners, so that there does not remain any aspect to be tackled. X-Reference- 2:185, 2:196, 16:25. (وَلِتُكْمِلُوا)

 

KANA (كَانَ) The word is normally translated as ‘is, should be, was, etc.’ but the real meanings of the word is in terms of reaching the final state or situation or form, for instance in Ayah 12:85 with respect to the Nabi Yaqoob’s grief over his son- Nabi Yousuf’s loss, the same word, Takoon is used as “They said, by Allah, you will not cease the Zikar of Yousuf until you Takoonu Harazan or Takoonu of the Haalikeen (those who perish)” This means that the sons were actually telling their father the consequences of his’ continuous crying and grief over his son (Zikar of Yousuf), that either (1) Takoonu- his current situation will become his final form, a permanent one, in terms Harazan- sealing or setting in stone the current situation of grief lifelong or (2) Takoonu- the final situation, his final form will be that he will become one of the dead ones. Thus, the meanings of the word Kana are in terms of reaching or becoming a final, end result, the most permanent form or situation etc. for instance in Ayah 4:92, when Allah says “And never Kana Lil (to) Mominin that he/she Yaqtulu (kill-real or metaphoric) a Mominan…” Allah is actually saying that it’s not for a Momin to engage in any such acts, deeds or speech, the end result of which, the most final situation of which is the situation of a Momin being killed- either physically or permanently. Later, in the same Ayah another use of the same word as “Then if Ka’ana of A’duwan (Animosity) towards you…” this phrase is referring to a situation, whereby the end result, the final outcome is that there is animosity against you. Later in the same ayah, the phrase is “And if of people between you and between them Kana a Meesaqun (a strong and unbreakable covenant)” is talking about aiming for and reaching the end result, the final situation of a Meesaq- entering into a strong and unbreakable treaty between the two communities. Since the word Kana actually denotes the most permanent and final situation or form and we as humans keep on evolving, the use of the word Kana for us as humans, always relates to the end result, the final situation of our actions, and sayings. On the other hand, since there is no changing w.r.t. any aspect of Allah, when the word Kana is used for Allah, it’s used in the meanings of ‘is, always have been, and will always be’ in terms of the most permanent aspect, which is devoid of any change or variation for instance in Ayah 4:92 the phrase is “And Kana Allah All-knowing Hakeeman” Or in Ayah 4:94 “Indeed, Allah is Kana of what you do All-aware” refers to the fact that Allah is, has always been and will always be aware of what you do. Similar meanings are in Ayah 4:96 “And Kana Allah Ghafooran Raheeman”. X-Reference – 4:92 , 4:94 , 12:85 .  (كَانُوا;كَانُوا;كَانُوا;كُنْتُمْ;كُنْتُمْ;أَكُونَ;فَتَكُونَ;كَانُوا;كَانُوا; يَكُونَ;يَكُونَ;يَكُنِ;يَكُونَ;كَانُوا;كَانَتَا;كَانَتَا;كَانُوا;يَكُنْ;كُنْتُمْ;كُنْتُمْ;كُونُوا وَكَانَ;كَانَ;وَكَانَ;كَانَ;كَانَ;كَانَ;تَكُنْ;كَانَ;كُنَّا;كُنْتُمْ;تَكُونُوا;كَانُوا;فَلْيَكُونُوا;كَانَ;كُنْتُمْ;كَانَتْ;يَكُونُ;كَانَ;كَانَ;تَكُنْ;كَانَ;يَكُنْ;وَكَانَ;كُونُوا;كَانَ;نَكُنْ;كَانَ;يَكُونُ; كَانَ;كُونُوا;وَكَانُوا;كُنْتُمْ;كَانُوا;كَانُوا;كَانُوا;تَكُونَ;كَانَا;كَانَ;كَانَ;كُنْتُمْ;كَانُوا;وَكَانُوا;كَانُوا;كَانُوا;كُنْتُمْ;كُونُوا;أَكُونَ;كَانَ; كَانَ; كُنْتَ;كُنْتُمْ;فَتَكُونُ;وَكُنْتُ;كُنْتُ;يَكُونُ;تَكُونُ;وَنَكُونَ;كَانَ;كَانُوا;كَانُوا;كَانُوا;تَكُونَنَّ;أَكُونَ;كُنْتُمْ;كُنْتُمْ;كَانُوا;وَنَكُونَ;كَانُوا;كُنَّا;تَكُنْ;كُنْتُمْ;كَانَ;تَكُونَنَّ; كَانُوا;كَانُوا;فَتَكُونَ;لَنَكُونَنَّ;كَانُوا;كُنْتُمْ;وَلِيَكُونَ;لَأَكُونَنَّ;كَانُوا;كُنْتُمْ;وَكُنْتُمْ;كَانُوا;تَكُنْ;يَكُونُ;تَكُونَنَّ;كَانُوا;كَانُوا;كُنْتُمْ;كَانُوا;كَانُوا;كَانَ;كَانُوا;تَكُونُ;كَانُوا;يَكُنْ;كَانُوا;كَانُوا;كَانُوا;كَانُوا;كَانَ;يَكُنْ;كَانُوا;كَانَ;يَكُونَ;كُنْتُمْ;كُنْتُمْ;كَانَ;يَكُونَ;كَانُوا;كُنَّا;وَكَانُوا;تَكُنْ;كَانُوا;لَكُنَّا;كُنْتُمْ;كَانَ;كَانُوا;يَكُنْ;كُنَّا;كُنَّا;كَانَ;يَكُونُ;يَكُنْ; تَكُونَا;تَكُونَا;فَتَكُونَا;لَنَكُونَنَّ;كُنَّا;كُنْتُمْ;كُنْتُمْ;كُنْتُمْ;كَانَ;كَانُوا;كُنْتُمْ;كَانُوا;كَانُوا;كُنَّا; كَانُوا; كَانُوا; كَانَ; كُنْتَ; كُنْتَ; كَانَ; كَانَ; كَانَتْ; كَانُوا; كُنْتُمْ; كُنْتُمْ; كَانَ; كَانَ; كُنَّا; يَكُونُ; كَأَنْ; كَانُوا; كَانُوا; كَانُوا; كَانَ; نَكُونَ; كُنَّا; كُنْتَ; كُنْتَ; وَكَانُوا; وَكَانُوا; كَانُوا;  كَانُوا ; كَانُوا ; كَانَ; كَانُوا; وَكَانُوا; وَكُنْ ; لَنَكُونَنَّ; وَكَانُوا ; كَانَتْ ; كُونُوا ; كَانُوا ; كَانُوا ; كَانُوا; كَانَتْ; كَانُوا ; كُنَّا ; كَأَنَّهُ ; كُنَّا ; فَكَانَ ; كَانُوا ; كَانُوا ;  يَكُونَ ; كُنْتُمْ ; لَنَكُونَنَّ ; كُنْتُ ; كَأَنَّكَ ; لَنَكُونَنَّ ; كُنْتُمْ ; تَكُنْ; تَكُنْ ; تَكُونُ ; كُنْتُمْ)

 

KARABIN (كَرْبٍ) The word is used in Quran in the meanings of distress, affliction, suffering or anguish of any sort for instance in Ayah 21:76, “And Nuh when he Duaa from before, so we responded to him- then Anjayna (Saved) him and his Ahal from the great Karaba”. Similar meanings are used in Ayahs 37:76 and 37:115. In Ayah 6:64, “Qul, Allah Yunjaynakum you from it and from every Karaba yet you Tuhrikun”.  Means that Allah is the one who saves you from it (the Zulumaat of the Birra and the Bahar- as referred in the earlier Ayah) and from each and every form of distress, affliction, suffering and anguish, yet you do Shirk- assign partners with Allah where no one is the authority, follow the laws from other than Allah in matters of Deen, and take up other than Allah as your deities whose laws of deen you follow. X-Reference- 6:64, 21:76, 37:76, 37:115. (كَرْبٍ)

 

KARAM (كَرَّمْ) & KARIM (كَرِيمٌ) The word Karam is used in Quran in the meanings of generosity, precious, honorable, unselfishness, kindness and geniality for instance as used in Ayah 89:15 with the use of the word ‘Akramahu’. Accordingly, the word Karim is used in terms of anyone being free from pettiness and meanness, kind, gracious, pure, unadulterated, deserving to be treated with respect, doer of good or charitable actions, priceless or valuable. For instance, the word in Ayah 57:11 as in “Ajarun Karim” is used in the meanings of generous, openhearted, comfortable, valuable and priceless retribution and in Ayah 56:44 the word karim is used more in the meanings of pleasant and comfortable. In Ayah 8:4, “Those- they are the Mominon Haqqan. To them Darajaat A’enda their Rabb and Maghfiratun and Rizqun Karim.”  Where it means that the sources of personality and charter development (Rizq) are provided to the Mominun abundantly, generously and in abundance. – X-Reference – 8:4, 57:11, 89:15. (كَرِيمٌ)

 

KARHAN (كَرْهًا) KARAHTEHUMMA (كَرِهْتُمُوهُنَّ) & TAKRUHU (تَكْرَهُوا) is used in Quran in two broad categories of definitions, (1) something which is done by force, or by compulsion for instance in ayah 3:83 “…While to Allah Aslam whatever is in the skies and the earth, Tu’an (willingly) and Karhan (unwillingly or by force)…” Similar meanings are in ayah 9:53 and 13:15. In Ayah 20:73 “…so that Allah may Yaghfir for us our mistakes and for what Akrahtana on it of the Sahar…” means of what compelled and forced us to do of the Sahar. (2) The second meanings of this word as per Quran is in terms of something which is despised or hated or disliked for instance in Ayah 7:88 “…you must return to our Millat even if we are Kaareheen”. In few places both the meanings are also used for instance in ayah 2:256 “There is no Ikra’a in the Deen…” means there is neither any compulsion or force in the deen nor anything which is despicable as per our fitrat and nature. In ayah 8:5 “just as when you Rabb brought you out from your houses with Haqq and indeed, a Fareeq among the Momineen, Lakarehon” means unwilling and despised it or found it hateful. Thus, it’s used both in the meanings of doing something unwillingly, by force, something which is hateful or disliked, or despised, something which is done as hardship or compulsion for instance in the ayah 2:216 “the Qitaalu has been Kutub on you while it is Karhun. Similar meanings are used in the ayah 47:9 “That is because they Karhu what Allah has revealed so Allah has made their deeds worthless”. Similarly, in the ayah 49:12 “...would you like one of you to eat the flesh of his dead brother? Nay you would Karhitumuhu” the word is used in the meanings of hate, despise, dislike, loathe, detest, abhor disdain, etc. In the ayahs 3:83 as well as 41:11 the word is used as an opposite of Tau’an meanings willingly, with pleasure, eagerness and motivation. – X-Reference- 2:216, 2:256 , 3:83 , 4:19 , 7:88 , 8:5 , 9:53 , 13:15 , 20:73 , 41:11 , 47:9 , 49:12.

(كَارِهِينَ; كَرْهًا;كَرِهْتُمُوهُنَّ;تَكْرَهُوا;كَرِهْتُمُوهُنَّ;تَكْرَهُوا ; لَكَارِهُونَ ; كَرِهَ)

 

KASABU (كَسَبُوا) the word Kasabu and Aktasabu – both are normally translated as earned or earnings- whereas these are two separate words with two entirely different meanings. The word Kasabu, or Kasabat is used in Quran in the meanings of ‘bringing upon oneself, absorbing or retaining within oneself the impacts, in order to either face the consequences of or gain the benefits thereof’, for instance in Ayah 2:264 “O you who have Emaan! Do not invalidate your Sadaqaat with the Manni (pretense, faking) and the Aazaa’ (hurt, injury or harm), like the one who spends his/her wealth to be seen by the people while does not have Emaan on Allah and the day of Akhira. So, his/her example is like a smooth rock covered with dust and then a downpour strikes it, and leaves it bare. They do not have Qadar (ability, power) over anything from what they have Kasabu. For Allah does not Hadaa (gives guidance) to the Kafireen people”. Here the word is beautifully explained by Quran by giving the example of a smooth rock, which cannot retain, absorb or benefit from rain, thereby defining the word in terms of the ability of anyone or anything to absorb or retain anything or bring upon oneself, or benefit from anything. In Ayah 2:225 “Allah will not seize you with Laghu (unintentional) in your Aiemaan (oaths, promises) but Allah will seize you with what Kasabat your Quloob (intentional decisions, based on knowledge and perception) …” means whatever your Quloob are able to Kasabat (retain, absorb the impacts & bring upon) yourselves, will be held accountable for, not unintentional mistakes. In ayah 3:155 “Indeed, those who turned back on the day of the meeting of the Jama’an (two forces)- it was Shaytaan who made them slip Ba’aiz (some) of them what they Kasabu…” Here, the word is used in both the meanings of what they brought upon themselves, as well as whatever they Kasabat- i.e., absorb, retain upon themselves were made to slip by Shaitaan- by them paying attention and translating the Khutuwaat of Shaitaan into actions. Similar meanings are used in Ayah2:202 “Those for them is a Nas’eeb (consequences of their actions) of what they Kasabu and Allah is swift in the Hisaab (accounts)” that is what they brought upon themselves, what they absorbed, internalized and turned into actions. – X-Reference 2:202, 2:264 , 3:25 , 3:155 , 3:161, 4:88 (كَسَبُوا;كَسَبَتْ;كَسَبُوا;كَسَبُوا;كَسَبَتْ;كَسَبُوا;يَكْسِبْ;يَكْسِبُهُ;يَكْسِب;;كَسَبَا ْ;تَكْسِبُونَ;كَسَبُوا;كَسَبَتْ;يَكْسِبُونَ;يَكْسِبُونَ;كَسَبَتْ;تَكْسِبُ;تَكْسِبُونَ; يَكْسِبُونَ)

 

KAS’EER (كَثِيرًا) & AKS’AR (أَكْثَرَ) The word is normally translated as many or most of the people, but the word refers to everything, that is not only number as in many of them or most of them, but also in terms of quality and extent that is to a great extent and in the meanings of ‘many, much, far greatly, plentiful, considerably, significantly etc.’ as well for instance in Ayah 4:160, when Allah says, “Then with Zulm from those who are Haadu (preachers, guides)- Haramna (prohibited) upon them T’ayyibaat that was Auhillat (permitted) for them and Bas’adde (mislead, cause confusion, divert) them from Sabeel of Allah Kas’eeran” telling us about the religious scholars and preachers- they hinder, block and mislead (Kas’eer) from the Sabeel of Allah, where the word Kas’eer is used not only to refer to many of the people, but also in terms of much, as in ‘they mislead, block, hinder much and to a great extent from the Sabeel of Allah’. In Ayah 4:100, after talking about those people who are Zaeef, weak and suppressed and unable to exit out, when Allah says “And whoever Yuhajero (migrate) in Sabeel of Allah, Yajedu (replace, switch their situations), in the earth Murghaman (flourishment) Kas’eer Wasa’atun (all-encompassing)…” it means that whoever migrate away from, abandoned, leave, isolate oneself from, restrict in effectiveness the suppression, in favor of and is able to switch their situations to being steadfast in the Sabeel of Allah, then those are able to replace, switch their situations of suppression, with being steadfast in the Sabeel of Allah, in the earth- they would find Kas’eer- many as well as much, in abundance flourishment, betterment as well as sources of all-encompassing resources, ways, means and knowledge. In Ayah 5:77, after giving explicit instructions to the Ahl-e-Kitaab to not Taghlu- go with the force, break the back of the opponent, in Deen unless and until it’s with Haqq- absolute justice, truth, due right, duty & obligation, Allah then says, “Do not Tattabe’u (Obey with conviction) Ahwaa (desires) Quomin (establish)- certainly Zallu (misled, distract) from before Azallu (misled, divert) Kas’eeran and Zallu (misled, divert) from Suain (strength of)  Sabeel” means a direct divine instruction along with a clear warning, to not follow such desires or even to establish, support or strengthen these, since this is the foundation of being misled, divert away from the path of Allah, where again the use of the word Kas’eer is in both meanings in terms of not only many people from before have been misled and got diverted away due to these reasons, but also got misled and diverted to a great extent in terms of considerable misleading and distractions. X-Reference – 4:100, 4:160, 5:77. (كَثِيرًا;كَثِيرًا;كَثِيرًا;وَأَكْثَرُهُمْ;كَثْرَةُ;أَكْثَرَهُمْ;كَثِيرًا;أَكْثَرَ;أَكْثَرَهُمْ;كَثِيرًا;اسْتَكْثَرْتُمْ;لِكَثِيرٍ;أَكْثَرَهُمْ; فَكَثَّرَكُمْ; أَكْثَرَهُمْ; لِأَكْثَرِهِمْ; أَكْثَرَهُمْ ; كَثِيرًا ; لَاسْتَكْثَرْتُ ; أَكْثَرَ ; كَثُرَتْ)

 

KASHAF (كَشَف) The word is used in the Quran in the meanings of to remove, compromise; disgrace; shame; unmask, disinter, make public; disseminate; propagate; reveal, strip off; denude; dismantle; disrobe; unclothe; undress or bring to light a dream or similar trance- like state, lift, raise or remove its covering or seal in any shape or form, in terms of bringing someone or people out of the trance like state they were in before, for instance Ayah 6:41, after talking about Shuraka’s and their egoistic importance to be futile, when these Mushrikeen would face their perfect accountability in the form of their Azaab, is a statement addressed to such people, “In fact, it is Allah who you will make Dua’a upon; and if Sha’a of Allah, will then Allah Yakshafa what you dua’a for, and you will forget what you did Shirk.” Means that it would be only Allah and the system of Allah, that would take you out from this trance-like blind following of your Shuraka (Yaksha’u), only if you align yourself and abide by the laws of Allah (Allah Yasha’u). In Ayah 7:134, talking about the people of Fira’un, “And when Waqa’a upon them the Rijzu, Qalu, ‘Ya Musa, Ada’a for us your Rabb with what A’had A’endeka if kashafa upon us the Rijz…”  means that when happened (Waqa’a) upon them the state of being under the influence and impacts of Shaytaan, suffering from blind following and not aligned with how they are supposed to be created as intellectual and compassionate humans, who exhibit attributes and behaviors of moral, ethical and social disfigurement and contamination (Rijz), they asked Musa to call upon for help from the system of Allah (Dua’a) if Allah’s system can remove this condition of Rijz, as a trance-like blind following, can bring them out of this state (Kashafa). In Ayah 68:42, the phrase “Youma Yakshafu” refers to the well-known event, process, and stage when truth will prevail, and people will be brought to light w.r.t. their trance-like states. – X-Reference – 6:41, 7:134, 68;42. Kashafna () Kashafta (كَشَفْتَ; كَشَفْنَا)

 

KAYD (كَيْدِ) The word is used in Quran in the meanings of scheming, planning, plotting or systems for instance in Ayah 7:183, talking about those who Kazabu- deny, reject or ridicule Allah’s Ayat, Allah says, “And Umliy for them- Indeed, Kaydi Matinun.” Means that their situation is prolonged (Umliy) for them. Indeed, my plan and system (Kaydi) is deep rooted, strong, deep-seated, and intended to withstand hard use (Matinun). In Ayah 8:18, “That is what and indeed Allah Mohinu the Keyda of the Kaafireen.” Means that Allah’s system weakens the planning, and scheming of the Kaafireen. In Ayah 12:5, the use of the two words, “FayaKeedu” and “Kayda” are used in the meanings of scheming, planning and plan, plot. – X-Reference – 7:183, 8:18, 12:5. Kaydi (كَيْدِي ; كِيدُونِ ; كَيْدِ)

 

KAZIBA (الْكَذِبَ) & KAAZEBEEN (الْكَاذِبِينَ) is normally mistranslated as liars or disbelievers, but the word is used in terms of denying, rejecting, making fun of, ridiculing, disrespecting or taking something as a joke, for instance in the ayah 2:39 “And those who do Kufar and Kazabu our Ayaat, are the companions of Fire…”  Here there is a difference in the meanings of Kufar (i.e. the act of concealing, hiding and not using one’s faculties to seek knowledge) and Kazabu – is the act of denying, rejecting, making fun of, ridiculing, taking as a joke or ignoring the Haqq, the Ayaat of Allah. Similarly, in the ayah 2:87 “…acted arrogantly with pride, a party of you Kazabtum and a party Taqtuloon” here is used in the meanings of denying, making fun of, rejecting or ignoring. Similarly, in the 3:184 “Then if they Kazzabu, then certainly the Rasool were Kazaba who came before you with Bayyinaate…”  thus where ever it is used in Quran it is used in the meanings of denying, rejecting, making fun of, (Takzeeb) or ignoring, the Haqq, the Bayyinaat, the Ayaat of Allah and the Kitaab. It is like they are not listening, reading, seeing, or using their faculties and on the top of that rejecting & making fun of it, are therefore termed as deaf dumb and blind for instance in the 6:39 “and those who Kazabu our Ayaat are deaf and dumb in Zulumaat (Darkness/injustice)”   X-Reference – 2: 39 , 2:87 , 3:61 , 3:184 , 6:39 , 7:36 , 16:36 , 43:25 , 52:11 , 83:10.

(وَكَذَّبُو;االْكَاذِبِينَ;الْكَذِبَ;الْكَذِبَ;الْكَذِبَ;كَذَّبُوكَ;الْمُكَذِّبِينَ;وَكَذَّبُوا;كَذَّبُوا;لِلْكَذِبِ;لِلْكَذِبِ;الْكَذِبَ;الْمُكَذِّبِينَ;كَذَّبُوا;لَكَاذِبُونَ;كَذِبًا;نُكَذِّبَ;كَذَبُوا;كَذَّبَ; كَذَّبُوا;كَذَّبُوا;كُذِّبُوا;كُذِّبَتْ;يُكَذِّبُونَكَ;كَذَّبُوا;وَكَذَّبْتُمْ;وَكَذَّبَ;كَذِبًا;يَكْذِبُونَ;كَذِبًا;كَذَّبُوا;كَذَّبُوكَ;كَذَّبَ;كَذَّبَ;كَذَّبُوا;كَذَّبُوا;كَذِبًا;كَذَّبَ; كَذَّبُوا; فَكَذَّبُوهُ; كَذَّبُوا; الْكَاذِبِينَ; كَذَّبُوا; كَذِبًا; كَذَّبُوا; كَذَّبُوا; كَذَّبُوا; كَذَّبُوا; كَذَّبُوا ; كَذَّبُوا ; كَذَّبُوا ; كَذَّبُوا ; كَذَّبُوا)

 

KAZIMEEN (َالْكَاظِمِينَ) & KAZEEM The word Kazeem means someone who suppresses, controls, or restraint his/her negative emotions such as grief, anger, jealousy, hatred, fear, disgust, sadness, rage, loneliness, annoyance etc. For instance in ayah 12:84 “…and his eyes were clear from grief and he was Kazeem”. Similarly in ayah 16:58 “And when is given the news of one of them as female, turns away, his face becoming faded and he Kazeemun”. Similar meanings are used in ayah 43:17 as the one who controls, suppresses or restrains his/her negative emotions. Also the word makzoom is used in the meanings of distressed or depressed as used in ayah 68:48. The word Kaazibeen is used in the similar meanings of Kazeem and in plural as in the ayah 3:134. X-Reference – 3:134 , 12:84 , 16:58 , 43:17 , 68:48. (َالْكَاظِمِينَ)

 

KE

KEELA (الْكَيْلَ) The word is used in Quran with the basic meanings of ‘Measures’ and therefore also used in the meanings of ‘to distribute something on equal basis or exact amounts in terms of justice which is measured and accurate, for instance in Ayah 26:181, “Aufu (full fill your duties by giving in your 100%) the Keela and do not be of the Mukhsereen” means that you should do calculated, measured and definitive justice with respect to your duties and responsibilities. The concept of Keela (measured, calculated and equality-based justice), the process, systems, laws and tools of the justice system (Meezan) and Qist (justice in accordance with one’s conditions and situations) go hand in hand as per Quran for instance in Ayah 11:85, “And Ya Quom, Aufu the Makyaal and the Meezan with Qiste and do not Tabkhasu the Humanity of their Ahsyaa…” Similar meanings are in Ayah 17:35. In Ayah 6:152, “And do not go near the Maal (wealth) of the Yateem except with that which is Ahsaan until he/she reaches maturity and Aufu (fulfil & abide by your contracts with your whole being by giving 100%) the Keela (distribute/give-in exact amount in accordance with measurements/weights) and the Meezan (balance & scale) with Qist (in accordance with their unique situations & requirements) …” In ayah 7:85 the same expression and phrase are used with the same meanings in regards to humanity in general. X-Reference- 6:152, 7:85, 11:85, 17:35, 26:181. (الْكَيْلَ; الْكَيْلَ)

 

KH

KHABAR (خَبِرُ) & KHABEER (الْخَبِيرُ) The word Khabar is used in Quran in the meanings of specific events, news, happenings, actions etc. for instance as used in Ayah 27:7 and 28:29 talking about specific information pertaining to an event. Similar meanings are used in in Ayahs 18:67-68, “Qaala, ‘Indeed you never will Tasta’t’eu (have the ability, courage or strength) with me S’abaran (to remain steadfast and perseverant) and how can you Tas’bir over what you do not have Tuhet’u (encompass, acknowledgment, realization) with it any Khabaran?” here the word Khabaran refers to the specific aspects, events, actions that would be happening, the knowledge of which is not realized and cannot be encompassed. When used for Allah, both words ‘Khabeer’ and ‘Aleem’ are normally translated as All-knowing, however there is a difference for example, refer Ayah 2:271 talking about specific acts of S’adaqaat (charities), after which Allah says, “…and Allah is with what you do Khabeer” versus Ayah 2:273, which talks about being active for any and all acts of Khair (a much broader scope), the phrase is “….and what you Tanfequ (active) of Khair, then indeed, Allah is with it Aleem”. While in the later Ayah, the scope of Allah’s knowledge is much broader and all compassing, on the other hand, the former verse is specific to actions of S’adaqaat only. So being Aleem is a much broader aspect and trait of Allah, a part of which is being Khabeer. Allah being ‘Khabeer’ means Allah being aware of the specifics, what you do, how events unfold, specific happening etc. It means that Allah’s knowledge is being used with specific reference to certain events, actions, people, happenings etc.- basically as the Knower of the reality. Thus, in the nutshell Allah as ‘Aleem’ means Allah is All-Knowing having complete and unlimited knowledge, whereas Allah as ‘’Khabeer’ means Allah is Well-Aware of all happenings, events, actions, etc. In Ayah 6:18, after talking about all the creations of Allah, how Allah is all-knowing, the concept of accountability, how Allah is all-powerful and Qadeer over everything, all surrounding with the divine instruction, not to do Shirk with Allah and/or take up as deity anyone else besides Allah, Allah then says, “And Allah is the Qaahiru Fouqa Ebadihi and Allah is the Hakeem the Khabeer” telling us clearly that Allah being Qahiru is linked to the concept of Allah being Hakeem and Khabeer- Allah being ‘Khabeer’ means Allah being aware of the specifics with specific reference to certain events, actions, people, happenings etc.- basically as the Knower of the reality who is Well-Aware of everything that would be applicable for the purpose of accountability and recompense as per justice at its best (based on the context).   X-Reference – 2:271, 6:18, 18:68, 27:7, 28:29. (الْخَبِيرُ;الْخَبِيرُ;الْخَبِيرُ)

 

KHAET’U (الْخَيْطُ) The word is normally translated as thread or a needle. If we look at the usage of the word in classical/medieval Arabic, it’s used in the meanings of ‘connection or the joining of the edges of a wound or the thread or tools used for this process’ and thus consequently also used in the meanings of sew, stitch, tailor or tailoring, as well as repairing, treating, healing, mending, fixing something as well, for instance in Ayah 7:40, the word Khiyaat is used to refer not only the tools that are needed but also the whole process of mending, repairing and fixing. Similarly in Ayah 2:187, “Uhilla upon you Lailata the S’yyaam the Rafas’u towards your Nisaa. They are a Libaas for you and you are a Libaas for them. Allah knows that you Takhtanun your Nafs, so Allah Ta’aba upon you and A’afa on you. Then now Basharuhunna and Abtaghu what Kutiba Allah upon you and Kulu and Ashrabu until Yatabbyan to you the Kha’etu AlAbyazu from Kha’etu Alaswad of the Fajar, then complete the Syaam till Layl…” after asking us to do Touba for you engaged in Ra’fa’su behavior, indecent, impolite, improper, rude or unkind behavior towards your Nissaa, those people who are working for you and dependent upon you, during the darkest period of the times that need to be S’iyaam, retrained and put an end to, during which you used your lawful authority, to engage with your Nissaa in pride and arrogance and that is how you deceived and went against your Nafs but you are as dependent upon them as they are upon you. Therefore, you should ‘Taaba Allah towards you’– by doing Is’lah- making amends, reforms, so that you get Afa’a of Allah- generous and in abundance blessings from Allah, Allah then says “Then now Basharuhunna and Abtaghu what Kutiba Allah upon you…” means that after you have carried out a process of Touba, you should consider them your friends, close associates and allies and Abtaghu- aim for what Allah has Kutiba, made compulsory upon you, which is to S’iyaam such injustices, then “Kulu and Ashrabu until Yatabbyan to you the Kha’etu AlAbyazu from Kha’etu Alaswad of the Fajar” means that Kulu, engage in, seek benefits from, consume and use their services, until Kha’etu- treatment, fixing, healing, repairing of the Abyaz- distinct and obvious Fajar- wisdom, Hidayah, Noor of Allah, becomes Bayyin, distinctly separate from the Kha’etu- tools of fixing of Aswad, unobvious, blurred aspects of the Fajar- Allah’s Hidayah, the noor, where the word Kha’eta is used in the meanings of the thread, the joining of the edges. X-Reference- 2:187, 7:40. (الْخَيْطِ;الْخَيْطُ;الْخِيَاطِ)

 

KHAWAAR (خُوَار) The word is normally translated as roaring or lowing sound of an animal, whereas the basic characteristic of the word is in terms of شِير خوار – sheer-khowar, which is commonly used in daily conversations to refer to “Baby and Infant” but is reflective of childishness, immaturity and naivety or lack of knowledge, awareness, or sense for instance in Ayah 7:148, “And Attakhizu Quomin Musa from after him of their Hulee A’jlan Jasadan towards him Khawarun…”. Means that after Nabiy Musa those whom he was trying to establish and strengthen (the Quom) removed the essential and importance aspects of the guidance that Nabiy Musa had given them, making the guidance devoid of its essence and involved in useless and impractical rituals and traditions (Hulee)  (Hulee) and seized and grabbed-hold strongly (Attakhizu) in haste (A’jlan) and took materialistic things and beings and attributed them Allah (Jasadan) with the immaturity and naivety that led them only towards pleasing things that they could do in lazy and casual fashion (Khawaran). The word is used in the same phrase and same meanings in Ayah 20:88 as well – X-Reference – 7:148, 20:88 . Khawaarun (خُوَارٌ)

 

KHABEES’ & KHABEETH (الْخَبِيثَ) &KHUBAS’A (خَبُثَ) is normally translated as evil, but it is used in Quran as an opposite to the word Tayyib for instance in ayahs 3:179, 24:26, 5:100, 4:2 and 8:37 used as an opposite to the “Tayyib”. Since the word Tayyib means (1) something or someone who seems pleasant to us, not just to our eyes in terms of beauty or husn but more in terms of all across one’s personality and all our senses, (2) something that one like, is the best and ones’ most favorite and (3) something that is lawful, as per the laws of the land, legally acquired. Therefore, as an opposite to the word Tayyib, the word Khabeeth means something or someone that is unpleasant to our senses, or something or someone who is most disliked one to us, or least favorite, or something which has been acquired by going against the law. The whole range of its meanings are beautifully explained in ayah 7:58 “and the land the Tayyibu, some forth from it the Nabadat (the vegetation/crops) with the permission of Allah, but that which is Khabeeth, does not come forth anything except with difficulty...” X-Reference – 3:179 , 4:2 , 5:100, 7:58 , 8:37 , 24:26. (الْخَبِيثِ;الْخَبِيثُ;الْخَبِيثَ;الْخَبِيث; خَبُثَ ; الْخَبَائِثَ)

 

KHADEA’ (خَادِع) KHADEA’UHUM (خَادِعُهُمْ) YUKHADEA’UNA (يُخَادِعُونَ) The word is normally translated as deceived but it is used in Quran in specific meanings of blinding from the reality, or being unable to see the reality- the Haqq. For instance, in Ayah 2:9, while describing the Kaafireen, Allah says, “They Yukhaduna Allah and those who Amanu- Have Emaan, but they do not Yukhaduna except their own Nafs and they do not realize.”  Here if we translate the word as deceive, it would mean that they seek to deceive Allah, which is not humanly possible, and this is not what this Ayah is telling us. The concept of Kufar is someone who does not seek knowledge and Haqq by the use of one’s faculties, and therefore ends up concealing and hiding the Haqq and the truth of Allah as well as one’s own faculties. Therefore, here in this Ayah, while describing those who do Kufar, Allah is giving us a description of these Kaafireen in their attempts to blindfold others from the reality, truth of Allah and to blindfold the one who has Emaan from the Haqq and the reality. But Allah is telling us that they do not blindfold anyone else but their own selves from the Haqq and Allah which they do not realize due to their Kufar. Similarly in Ayah 4:142, “Indeed the Munafiqueen Yukhadeuna Allah while Allah is the one who Khadehum them…” here if we translate the word as deceive as it is normally mistranslated, then it would say that ‘the Munafiqueen deceives Allah while Allah is the one who deceives them’- which is a completely wrong interpretations since no one can deceive Allah and neither Allah deceives anyone which not the attribute of Allah in Quran. The basic idea is Munafiqueen’s attempt to Yukhadeuna (blindfold others, hide from others) Allah, while Allah is the one who Khadehum (blindfold them and they are unable to see the reality). Similarly, in Ayah 8:61 after asking the Momineen to put their Tawakkul on Allah, in Ayah 8:62, Allah says, “and if they Yureedu (their actions and systems aim to) Yukhadau’ku (blindfold you, cause you unable to see the reality) then indeed Allah is Hasbaka (provider of recompense) and is the one who supported you with Nas’ar and with the Momineen.” X-Reference – 2:9 , 4:142, 8:62 .

(خَادِعُهُمْ يُخَادِعُون;;يَخْدَعُونَ;يُخَادِعُونَ)

 

KHAFAF (خَفَّفُ) & YUKHAFAFU (يُخَفَّفُ) the word is used in Quran in the meanings of concession, reduction, decrease, diminution, lessening, declining, shrinking or dropping in value, number, quantity, or importance – for instance in the ayah 2:178 “…this is a takhfeefan from you rabb and a Rahmat”.  It is also used as an opposite to the word As’q’alat in ayah 7:189. The word As’q’lat means heavy, weighty, hefty, burdensome, tedious or difficult. Therefore, as an opposite to this word, the word Khafaf would mean easy, light or insubstantial for instance in the ayah 7:9 “and as for those whose scales are Khaffat…” used here in the meanings of insubstantial or light.  X-Reference – 2:178 ,3:88 , 7:9, 7:189. (يُخَفَّفُيُخَفِّف;يُخَفَّفُ;;خَفَّتْ ; خَفِيفًا)

 

KHAINATU (خَائِنَةٍ)  The word is normally translated as treachery for instance as used in Ayah 5:13. However, the word is used not just in the meanings of treachery, traitor referring to a person lies or involved or guilty of treason, who betrays a friend; a felon; Betrayer or a Disloyal person, for instance as used in Ayahs 4:105, 8:58 and 12:52 with the use of the word “Khai’eneen’; but the word is also used in the meanings of ‘Acts of treason as well, to distrust or mistrust anyone or anything, any treacherous act or agreement, act of deceiving or disloyalties, etc. for instance as used in Ayahs 5:13 and 40:19 with the use of the word ‘Khainata’. The word is used in similar meanings in Ayahs 8:27, 8:71, 66:10. In Ayah 4:107, “And do not Tujadil (switch your positions with) the one who Yakhtanuna their Nafs. Indeed, Allah does not like the one who Kana (aim to reach the final destination) Khawanun As’eeman (sinful, evil deeds).” Where the word Khawanum is explained further through the use of the word Is’man, which are one’s deeds, acts and speech in such worst level that if known to public would result in extreme embarrassment and shame. In Ayah 5:13, after highlighting the Meesaq and its terms, Allah says, “….and do not cease Tat’la’a (explore, discover, expect, anticipate) Aa’la (height of) Khainate (Acts of treason, treacherous act or agreement, act of deceiving or disloyalties) from them, except a few of them…”. X-Reference – 4:105, 4:107, 5:13 , 8:27, 8:58, 8:71, 12:52, 40:19, 66:10. (خَائِنَةٍ)

 

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. (الْخَيْرَاتِ;بِخَيْرٍ;خَيْرٍ;خَيْرٌ;خَيْرًا;الْخَيْرُ;الْخَيْرِ;بِخَيْرٍ;خَيْرٌ;خَيْرٍ;خَيْرُ;خَيْرًا;خَيْرَ;الْخَيْرَاتِ;الْخَيْرَاتِ;خَيْرًا;خَيْرٍ;خَيْرُ;خَيْرٌ;خَيْرٌ;خَيْرَ;خَيْرٌ;خَيْرٍ;خَيْرًا;خَيْرًا;خَيْرًا; خَيْرٌ;خَيْرٌ;خَيْرُ;بِخَيْرٍ;خَيْرٌ;خَيْرُ;خَيْرًا;خَيْرٌ;خَيْرٌ; خَيْرُ; خَيْرٌ; خَيْرُ ; خَيْرُ ; خَيْرٌ; الْخَيْرِ ; خَيْرٌ)

 

KHALAQ (خَلَقْ) KHALAQNA (خَلَقْنَا) The word is normally used to refer to creation but in fact is used in Quran in the meanings of carrying out of or bringing to completion Allah’s Amar including but not restricted to Allah’s creation of everything in the universe. The word Amar is used in Quran not just w.r.t. creation but in the meanings of Allah’s command, stage, step and process for each and everything, for instance in Ayah 7:54 the phrase is “Al-khalaqu wa Al-Amarru” showing Khalaq as bringing to completion, being carried out, and brought to fruition Allah’s distinct commands, steps and stages for everything, including but not restricting to the creation process for instance in Ayah 6:94, “And certainly, Ja’ituma (brought to fruition to all) Faradan (individually, discretely) as what created you Awaalan (the first time, earlier) Marratin (time, moment) and Taraktum (spend for the benefit of others and fulfill your responsibilities of whatever is left after taking care of your own) what was bestowed upon you Wara’a (went against, besides, in contradiction of, anti, in opposition to, not in favor of, hostile to, or opposed to) Zahuruhum (the sources of strength and support for you)…”  means that the creation of humanity is going to be twice (created first time followed up by resurrection for the hereafter), as well as this ayah is referring to Allah brining to completion Allah’s Amar of Allah’s whole system that supports and strengthens humanity for instance through Allah’s Fitrat at the time of our birth (Awwal Maratin) which was the first one, followed by Allah’s Hidayah and Message. In Ayah 6:100, “And Ja’alu (appoint for duties) to Allah Shurakaa (as Allah’s partners) the Jinna (who they can’t comprehend, hidden) and Khalaquhum (brought to fruition for) them and Kharaqu (Falsely attribute) to Allah Baneen and Binnate Baghaire Ilm….” – where the word is used to refer to the brought to completion Allah’s Amar (of recompense) for those who do Shirk and assign partners those who are hidden from them, unable to comprehend such Shurakaa, without any knowledge. In Ayah 7:11, the word is used to refer to the creation of humanity as Adam and in Ayah 7:189, the word is also referred to creation of humanity from Nafs-e-Wahida. X-Reference- 6:94, 6:100, 7:11, 7:54, 7:189. (خَلَقْنَاكُمْ;خَالِقُ;وَخَلَقَهُمْ;وَخَلَقَ;وَخَلَقْتَهُ;خَلَقْنَاكُمْ;خَلَقْتَنِي;الْخَلْقُ;خَلَقَ; الْخَلْقِ ; خَلَقَ ; خَلَقْنَا ; خَلَقَكُمْ ; يَخْلُقُ ; يُخْلَقُونَ)

 

KHALAT (خَلَتْ) Both the words ‘Khalat’ and ‘Khallu’ are clubbed together and translated as either ‘to passed away or preceded’ in some ayahs whereas in other ayahs are translated as ‘being alone’. These two are two sperate and distinct words with entirely different meanings. The Word ‘Khalat’ is used in Quran in the meanings of ‘someone or something that has preceded, had already passed, or has occurred in the past as well as referring to those who passed away from before’ for instance in Ayah 2:134, “This is Ummatun- Certainly Khalat…” Meaning that this is the Ummat- nation with set traditions, practices, customs and actions of those who have already passed, who preceded from before you. Similar meanings are in Ayah 3:137 as well. In Ayah 7:38, “Qala, ‘Adkhalu in/through Umamin- certainly Khalat from before you of the Jinna and the Ins in the Naar…´ Means that it’s through one’s Ummamin- traditions, cultures, practices, rituals and customs that has been passed on from one generation to another; that people enter, get embedded in and stay in the Naar- hellfire, devastation and destruction, associated with hell and hell-like Azaab; similarly many from Jinno Ins have khalat- passed on from before who also have entered, admitted and stayed through these Ummamin into Naar. Similar meanings of the word is also in Ayah 13:6 as well. –X-Reference- 2:134, 3:137, 7:38, 13:6. (خَلَتْ)

 

KHALIDON (خَالِدُونَ) means ‘Everlasting’, ‘Forever’, ‘Immortality’ or ‘Eternally’. This concept is normally misinterpreted by most translators. According to many, the hell or hellfire does not necessarily convey the idea of a never-ending state by mistranslating these terms as a long, continuous but definite period of time, indicating that although the Hell itself is eternal, but a person’s time in there may not be forever if that person was a Muslim.  Some believe that, hell is not only a punishment, but it is also a purifying process and after a person has spent appointed time in Hell, the person will have the opportunity to repent and receive salvation by being transferred to heaven where that person will remain forever. This word is the base of a major misconception and wrong assumption in Muslims that non-Muslims will be destined to heaven will remain there forever, whereas if a person is a Muslim, then the purpose of hell would be only for a limited period of time, in order to wash away or pay for your sins, thereafter that Muslim would be destined to heaven wherein the person would remain forever. Such misconceptions are not backed by Quran. As per Quran the accountability in the hereafter is based on scale of justice; if the scales are heavier on the side of good deeds, the person will be inhabitant of Heaven, otherwise will be destined for hell. Either of these situations, whether hell or heaven, the place will be their final abode, the eternal residence forever. In Quran, the words such as khalidoon, or khalideena, are used both for heaven and hell and denotes the concept of residing in it, or residence of, forever manner, for instance the same word khalidoon is used for both ‘As’haab en Naar’ in the ayah 2:81 and ‘As’haab e Jannnat’ in the ayah 2:82 in equal manners, meaning they will remain therein forever. X-Reference 2:81 , 3:15, 4:13, 5:80, 10:52, 20:120, 21:34, 32:14, 41:28, 50:34. (خَالِدُونَخَالِدًا;خَالِدُونَ;خَالِدِينَ;خَالِدِينَ;خَالِدِينَ;خَالِدِينَ;خَالِدُونَ;خَالِدِينَ;خَالِدُونَ;خَالِدُونَ;خَالِدًا;خَالِدِينَ;خَالِدِين;;خَالِدِينَ; خَالِدِينَ;خَالِدِينَ;الْخَالِدِينَ;خَالِدُونَ;خَالِدُونَ ; أَخْلَدَ)

 

KHALIS’ (خَالِصَ) & MAKHLUS’UN (مُخْلِصُونَ) The word is normally translated as pure or sincere but is instead used in Quran more in the meanings of being exclusive, limited or restricted for instance in Ayah 4:146, the phrase “….Akhlas’u their Deen to Allah….” does not mean ‘are sincere their Deen to Allah’ but basically means that they refer all matter of their Deen-e-Islam exclusively from Allah, based on the laws of Allah as mentioned in the Kalam of Allah, the Quran, in an exclusive basis, i.e., restricted their Deen ONLY to Allah. Similar meanings of the word are used in Ayah 39:3, “Except to Allah the Deen- the Khaalis’u. And those who Attakhizu (seize) from besides Allah Awliya (protector, confidants, allies, inspiration) what Na’babudu them….” clearly explains the concept of ‘Khalis’ Deen to Allah’ meaning exclusively to Allah, not doing of shirk and not being Ibaad of anyone from besides Allah, whose laws one follow in matters of Deen. Similar meanings of the word are used in Ayah 2:94, 7:32 and 38:46. In Ayah 2:139, “Qul, ‘Do you argue about Allah while Allah is Rabbuna (for All of us) and Rabbukum and for us are our deeds and for you are your deeds and we to Allah is Mukhle’sun” means we remain exclusive to Allah, in terms of doing Ibaad- following the laws of Allah only. In Ayah 6:139, “And Qalu, ‘what is in Bat’une of these Ina’aam Khalis’atun for the Zikuruna and Muharramun A’ala Azwajena. And indeed Yakun Mayyat…” means that the hidden aspects and benefits of the Allah’s blessings (Ina’aam) are dedicated solely and exclusively (Khalis’atun) towards the Zikar of their Shuraka’a- as if these Shura’ka are the source of these Ina’aam and therefore they restrict these benefits and the likes of it are prohibited to be of use for the benefit of others. That’s how they aim to become and make other people metaphoric dead in blind followings and too far away from being alive and on the path of Allah. Accordingly, the words also used to refer to those who are the special ones, the chosen ones, the selected few for instance as used in Ayah 37:40 and 38:83. X-Reference- 2:94, 2:139, 4:146, 6:139, 7:32, 37:40, 38:46, 38:83, 39:3. (خَالِصَةٌ;مُخْلِصِينَ;خَالِصَةً)

 

KHALEEL (خَلِيلًا) The word is normally translated as a friend, but the word is used in Quran in the meanings of a person who is associated with another, in terms of close association or partnership for instance in ayah 17:73 “and indeed, they were about to tempt you away from that which WE Wahi (revealed) upon you that you Yaftara (invent in the name of Allah’s Kalam) about US Ghair (without, other than, in opposition, or contradiction) of it. And then surely, they would khuzu (size, grasp, hold strongly) to you as Khaleel” Used here in terms of you as their associate, or someone who is associated with them. In Ayah 25:27 “And the day the Zaalim will bite his/her hands and will says, ‘oh I wish I have Attakhaztu (hold on strongly, grasp) with the Rasool (the Hidayah) a Sabeel (way out, route), o woe to me, I wish I have not Attakiz the one as Khalilan” means as an associate, or be associated with the one- the Shaitaan as clarified in the next ayah. Similarly In Ayah 4:125, when Allah says “and of the Ahsaanu Deenan is the one who Aslam his/her Wajhu to Allah and he/she is the Mohsenun and follows the Millat of Hanifan Ibrahim and Attakhaza (seize, grasp, hold strongly) Allah, is Khalilan Ibrahim” The last phrase is normally mistranslated as Allah has taken Ibrahim as an intimate friend. This is not what Allah is saying in this Ayah, but in fact after referring the best way to live a life is to focus and pay absolute attention towards obeying commandments and Hidayah of Allah, being a Mohsin, and follower of Millat e Ibrahim who was Hanifan, upright, no SHIRK whatsoever, then Allah says that to Khazu Allah (that is to grasp, to strongly hold on) to Allah is only possible by becoming Khalil of Ibrahim, i.e. by becoming associated with Ibrahim by following the Millat of Ibrahim. X-Reference – 4:125 , 17:73, 25:28.

 

 

KHALIFA (خَلِيفَةً) KHALFA (خَلْفَ)  Khalifa means successor or the one who was left behind such as in Ayah 9:118. It also means one after the other for instance in ayah 25:62 “And it is Allah who has made the night and the day in succession- one after the other ”. It also means to take care of the affairs in place of the real caretaker, for instance in ayah 7:142 Nabi Mosa made his brother as ‘Khalifa’ to look after the affairs. Keeping in mind that Allah is omnipotent and omnipresent, when in Ayah 2:30 Allah is appointing Adam as Khalifa on Earth, it means Adam has been made as a caretaker of Allah’s creations on Earth, as Khalifa meaning that there was another Creation of Allah who was the caretaker and now Adam has succeeded those creations as the Khalifa on Earth. The Khalifa takes the responsibility of the Creation of Allah in the sense of taking care of them for their safety, security, and freedom and ensuring that these tenets are not violated by the others on earth. X-Reference 2:30 , 6:165, 7:69, 7:74, 7:142, 10:14, 10:73, 25:62, 27:62, 35:39, 38:26.  ( خَلْفَهَا ; خَلْفِهِمْ ;خَلْفِهِمْ ; خَلْفِهِم; وَيَسْتَخْلِفْ ;خَلْفِهِمْ; خُلَفَاءَ; خُلَفَاءَ ; وَيَسْتَخْلِفَكُمْ; اخْلُفْنِي ; خَلَفْتُمُونِي ; فَخَلَفَ; خَلْفٌ ; فَخَلَفَ)

 

KHALLU (خلوا) Both the words ‘Khalat’ and ‘Khallu’ are clubbed together and translated as either ‘to passed away or preceded’ in some ayahs whereas in other ayahs are translated as ‘being alone’. These two are two sperate and distinct words with entirely different meanings. The word ‘Khallu’ is used in Quran in the meanings of ‘being left alone or isolated or to deprive someone of something’ for instance in Ayah 2:14, “And when they meet those who Amanu, Qalu, ‘We Ammana’ and when Khalu towards their Shayateenehim, Qalu….”  Means that when they are left alone, isolated and deprived metaphorically, i.e., being deprived from the blessings of Allah when they are with their Shayateen- those thoughts, elements, friends and company, who push them towards their Nafs-e-Ammara and egoistic selves. In Ayah 2:214, “Do you think that to enter the Jannat and has not come to you the example of those who Khalu from before you….” Where the word refers to those who were isolated, deprived and singled out because they were of the Momineen. Similar meanings of the word is in Ayah 3:119 and 10:102 as well. –X-Reference- 2:14, 2:214, 3:119, 10:102. (خلوا)

 

KHAMAR (الْخَمْرِ) The word Khamar is normally translated as wine, alcohol, intoxicants, drugs or any addictions but in Quran the word is used in much wider and broader meanings for instance it is used in the meanings of any such substance or aspect, that would make one relax and calm, whereby one doesn’t need to or cannot use their abilities of exerting, of using one’s limbs, of working hard or going through any struggle in any manner whatsoever, for instance while describing the state being in Jannat- heaven, in Ayah 47:15, the phrase is “T’aama it and the Naharun of Khamrin Lazzatin for the Sharabeen”  means that they consume, engage with and utilize (T’aama) it and whatever they desire in order to lead a happy, contend and self-actualized life (Nahar) from those aspects which gives peace, tranquility, calmness, relaxation become of which they don’t need to struggle, or work hard (Khamrin) which is what they would enjoy its taste, flavor, deliciousness in terms of them enjoying and relishing it completely (Lazzat) for those who get overwhelmed by it, dominated and engulfed (Sharabeen) in such aspects, things and pleasures of life. But the general characteristics of this word is in the meanings of covering, or hiding, or layering something as in the ayah 24:31 with the phrase “Bekhumerihunna on their Jeyobehunna” – meaning to cover, hide, put on a layer or conceal through a layer (for instance with a piece of cloth) any openings (Jaib- plural Jeyoob). Therefore, it means anything that cover’s or spread out as a layer on one’s faculties, especially one’s intellect, thinking and reasoning (Aqal), rendering them ineffective, useless or futile. Although the concept of Khamar definitely includes addictions of any kind, such as drugs, wine, alcohol, intoxicants, or any other addictions, but this is a much broader and all-encompassing concept rather than being interpreted as drugs or alcohol only. The covering or layering of any of our faculties especially our Aqal- intellect, thinking or reasoning, in terms of coverings of these faculties to render them useless or ineffective, would include all things, aspects, actions such as if one is addicted to TV, Games, internet or any of the social media related addiction, would also qualify under this concept. Similarly, if one is blindly following someone or something with the end result of rendering their intellect and thinking as useless and ineffective would also be included as the concept of Khamar. Thus, when Allah says in Ayah 2:219, “They ask you about the Khamar and the Ma’eser’. Say, ‘In them is Is’mun Kabeeran and Munafa’a for the humanity’ but there Is’m is Akbar than their Nafa’a” this ayah is basically telling us important divine instructions as well as giving us reasons as to why Khamar is not among the list of prohibitions (Haram). Since there are benefits and reasons (Nafa’a) that could be gained from aspects, things, actions of Khamar, but them destroying human faculties and efforts (Is’m) are much greater and to a great extent (Akbar, Kabeer) than their benefits, uses and reasons. Consider for example, if someone needs to go for surgery, had Allah prohibited khamar, the person would not have been able to take Anesthesia, thus there are benefits, reasons and causes in Khamar because of which it’s not prohibited. Similarly, if one needs to take sleeping pills due to their medical condition of Insomnia as prescribed by doctors, or need to take heavy painkiller with elements of Khamar, then it would have been next to impossible to save lives had Allah mentioned Khamar as prohibitions. The same concept is equally applicable for one’s use of social media, internet, TV etc. all of which definitely have their uses too and therefore extreme caution have to be exercised to use them ONLY for their benefits and never to let them be Khamar which can lead to destruction of our mental, intellectual or other faculties. Thus, not mentioning Khamar as list of prohibitions does not in any case mean that one can indulge into it for fun or recreational in any manner whatsoever, since it’s included in the list of extreme caution as per Ayah 5:90, Allah has termed Khamar as “Rijsun of Amal of the Shaytaan so Ajtanebu it” warning us clearly that Khamar is one of the tools of Shaitaan which are Rijsan in nature. The word Rijsan is used in Quran to refer to all the typical attributes and behaviors of Khinzeer (morally, ethically or socially disfigurement and contamination) as exhibited when under the influence of and engulfed by impacts, influences (Khutuwaat) of the Shaytan. Thus, Allah has included Khamar in the list of Extreme Caution (Ajtanebu) with explicit instruction to avoid it at all costs, unless absolutely necessary. Then in the next Ayah 5:91, Allah has explained this divine directive “Indeed, only Shaytaan Yureedu that Yuwaq’eu between you Auduwat and Baghza through Khamar…” where Shaytaan Yureedu, refers to all the laws, rules, aspects, people, elements etc. each and everything which together as a system is leading one towards their desired destination, which is to cause animosity and hatred (Auduwaat) as well as grudge, aversion, antipathy, detestability (Bughaz) among the members of society through Khamar. Thus, when people blindly follow without the use of their own Aqal, thinking and reasoning (Khamar) these man-made laws from outside the Quran (an act of Shirk) by associating themselves with any sect or religious group, they consider all others as non-believers and Kaafir which leads to elements of animosity, grudge, antipathy etc. among the members of the society. X- Reference – 2:219 , 5:90-91 , 12:36 , 12:41 , 24:31 , 47:15. (الْخَمْرِ;الْخَمْرُ;الْخَمْر)

 

KHARAJ (خْرِج) AKHRIJ (أَخْرِجُ) & MUKHRIK (مُخْرِجُ) The word is used in Quran in the meanings of exiting out, leaving, rescuing, departing, escaping, extracting or drawing out from a given situation, aspect or condition, for instance in Ayah 2:22, “Allah is the one who Ja’ala for you the earth as a resting place and the sky as canopy and Anzala from the sky Ma’an- then Akhraja with it of the S’amaraat Rizqan for you…”   Means that Allah is the one is the main source of all that is received by humanity (Anzala) from the sky as the basic ingredients and the source of survival of life (Ma’aa) from the sky, then extracted, drawing out (Akhraja) with it, of all the fruits of labour, all that is produced and is the result of all hardwork (S’amarat) as sources of your personality and character nourishment and development (Rizq). In Ayah 3:195 the phrase, “…so those who Haajeru (migrated) and Akhraju (Exited, left, depart) from their Dyaar (the firm stronghold of being in Jannat) and Auzu (caused destruction in my Sabeel (Path of Allah) and Qatalu (literally or metaphorically get killed). And Qatelu- not Kafaeran (Hide, conceal) upon them their Syyaat (evil acts) and not admit them to Jannat…” is talking about such people who managed to migrate away from the Fitrat of Allah that they were born with, as a result of which they exited their stronghold position of Jannat and cause destruction and Qatal to the Sabeel of Allah. In Ayah 5:22, “They said, ‘Oh Musa, indeed, in it Quoman (aim to become Qawwameen) Jabbareen and indeed, we will not enter it until Yakhraju (removed and withdrawn) from it, and if it is exited from it, then, certainly, we will enter”. Is talking about that there are many conditions of Quom- aiming to become Qawwameen, which are Jabbareen, that is to be forced and compulsory in nature that would include Qatal- fighting etc., but if such conditions of force and compulsion of Quom- becoming Qawameen are removed and withdrawn, then they would be able to abide by what Allah has Kutiba for them in Ayah 5:21. In Ayah 4:75, the phrase “…Rabbana Akhrajna (rescue, save, take us) from this the Qaryate the Zaalim its Ahleha…” means that to take us out and rescue us from this community, whose people are Zaalim and unjust.  X-Reference- 2:22, 3:195, 4:75, 5:22, 6:93 . (نُخْرِجُ;فَأَخْرَجْنَا;فَأَخْرَجْنَا;وَمُخْرِجُ;أَخْرِجُوا;يُخْرِجُ;بِخَارِجٍ;فَتُخْرِجُوهُ;اخْرُجْ;فَاخْرُجْ;تُخْرَجُونَ;أَخْرَجَ;أَخْرَجَ; يَخْرُجُ; فَأَخْرَجْنَا; يَخْرُجُ; نُخْرِجُ; أَخْرِجُوهُمْ; لَنُخْرِجَنَّكَ; يُخْرِجَكُمْ; لِتُخْرِجُوا ; أَخْرَجَكَ)

 

KHARR (خَرّ) The word is used in Quran in the meanings of ‘to fell, collapse crumble, tumble down, grow weak etc. for instance in Ayah 7:187, “They ask you about the Saa’at, when will it Mursaha. Qul, ‘Indeed, what its knowledge except with my Rabb. Does not Yajleha (reveals it, made visible it) it waqt (timings). Similar meanings are in Ayah 7:143, “…And what Tajalli his Rabb to the Jibaal, Ja’ala it Dakkan and Kharran, Musa S’aiqaan. Then what Afaaqa, Qala, ‘Subhanaka, I Tubtu to you and Indeed, I am Awwal Momineen.’ Means that when Musa began to work on his appointed duty to bring to existence and establish Allah’s message (Jibaal), it became apparent (Tajalli) that this duty of establishing Allah’s message is appointed for the duties (Ja’ala) to destroy and level to the ground (Dakkan) darkness (as discussed in the earlier part of this ayah), and to crumble it, make it grow weak (Kharran), Musa got shocked with great surprise (S’aiqaan). Then when he gave preference, taking it as extremely significant (Afaqa) to establishing Allah’s message, was when he Qala, ‘Subhanaka, I turn towads (Tubtu) to you and Indeed, I am Awwal Momineen.’ Similar meanings are used in Ayah 12:100 as well as 17:107 – X-Reference – 7:143, 12:100, 17:107. Kharra (وَخَرَّ)

 

KHARAQ (خَرَقُوا) The word is normally translated as falsely attribute in Ayah 6:100, whereas in rest of the usages of the same word it’s translated as tear apart, or made a hole, whereas the basic meanings of the word is in terms of to infringe, trespass, overstep, disobey , breach, violate, or transgress, either the terms of covenant, contract or against someone’s due rights and Haqq for instance in Ayah 6:100, “And Ja’alu (appoint for duties) to Allah Shurakaa (as Allah’s partners) the Jinna (who they can’t comprehend, whose real characteristics are hidden from them) and Khalaquhum (Allah has brought to fruition Allah’s Amar for) them and Kharaqu (infringe upon, trespass, violate and transgress the terms of their covenant with and due rights) to Allah Baneen and Binnate Baghaire Ilm….” Means Allah has brought to completion Allah’s Amar (of recompense) for those who do Shirk; infringe upon, go against, breach, both the terms of covenant with Allah as well as Allah’s Haqq, due right by assigning partners with Allah- those who are hidden from them and they are unable to comprehend such Shurakaa and thus end up Baneen and Binnate without any knowledge. In Ayah 17:37, the word is used in the meanings of going against, breaching, breaking and infringing the laws sent in motion by Allah for the earth. Similar meanings are used in the two usages of Ayah 18:71 as well. X-Reference- 6:100, 17:37, 18:71. (وَخَرَقُوا)

 

KHASAR (خَسِرِ) & KHASIREEN (خَاسِرِينَ) The word is normally translated as losers but the basic meanings are in terms of losing one’s Nafs-e-Mut’mainna in terms of Qatal of it, making it weak and fragile, by not paying attention to it and by continuing to strengthen Nafs-e-Ammara, as a result of which they also weaken and suppress those who are dependent upon them as their Ahlehi, as acts of Zulm for instance in Ayah 42:45, “….and will say those who Amanu, ‘Indeed, the Khasireen are the ones who Khasaru their Nafs and their Ahlehim youm-e-Qyammate. Indeed, the zwalimeen in Muqeem Azaab.” Similar meanings of the word are in Ayah 39:15 and 23:103. The word is also described as those acts that are reflective of breaking of one’s Aemaan with Allah, through acts of shirk and Kufar for instance in Ayah 40:84-85, “So when they Ra’wa’ our Ba’asna, they say, ‘We Amanu with Allah Wahidahu. And we Kufarna with what we used to with Allah Mushrikeen. Then not will Nafa’a them their Aiemaan…” Thus, as a combination of both these sets of meanings, those who are Khasiruun, through their acts of Kufar & shirk, and killing of their Nafs-e-Mut’mainna and their Ahle, they end up losing on all the benefits of this worldly life as well as the Akhira as described in Ayah 22:11 “...the person has Khasara in the worldly life as well as Akhira. That is the Mubeen Khasiruun.” Therefore, the word ‘Khasirun’ is used as opposed to the word ‘Muflehun’- the successful ones, as used for instance in Ayah 58:19 & 58:22. Similar meanings are in Ayah 11:22, “No Jarama indeed they are in the Akhira they are the Khasiroon.” In Ayah 5:53, with phrase “Then, As’bahu Khasireen” means that them being of the Khasireen will be brought to light in terms of facing the reality, or come to realization, in terms of when the reality has come to light as well as a direct divine instruction to come out of the darkness of Khasar of kufar, shirk, Zulm on Nafs-e- Mut’mainna and Ahle; and come to light towards Emaan and Allah’s Hidayah. X-Reference – 5:53, 11:22, 22:11, 23:103, 39:15, 40:84-85, 42:45, 58:19. (خَاسِرِينَ;الْخَاسِرِينَ;خَسِرُوا;خَسِرُوا;خَسِرَ;خَسِرَ;خَسِرُوا;الْخَاسِرِينَ; خَسِرُوا; الْخَاسِرِينَ; لَخَاسِرُونَ; الْخَاسِرُونَ ; الْخَاسِرِينَ ; الْخَاسِرُونَ)

 

KHASU (خْسَئُوا) & KHAASE’EN (خَاسِئِينَ) The word Khaas (خاس) basically means to break, to disconnect, to dislike, to hate, to isolate, to despise, to collapse or to disrupt, as well as in the meanings of interruption, failure, disappointment letdown, displeasure etc. for instance in Ayah 67:4, “Then Arje’a the Bas’ar Karateen, it Yanqalib Aleka the Bas’ar Khase’an…”  means that it would be returned back as failure, disconnected, disappointed and isolated. Talking about those who are As’haab-e- Naar (Ayah 23:104), the specific phrase in Ayah 23:108 is “Qala Akhsau’ in it and not you Talamune” means that remained disconnected from Allah’s blessings, disliked, isolated, being a failure and disappointment since you have not paid attention to my Kalam- Allah’s message. Thus, when the word Khas’een is used for instance in the phrase “Kunu Qirdatan Khase’een” for instance in Ayah 2:65 and 7:166, it refers to their conducts and behaviors which have led them to become a disappointment, failure as well hated, despised and disconnected from Allah’s blessings (Khas’aeen) since they have become reflective of such attributes of people who do not have the spine, have no control over their own self, desires and wishes, who are lazy, who do not use their intellect and reasoning and whose decisions and movements are controlled by elements, and people other than their own reasoning and intellect, in terms of them blind following others, thereby not utilizing their blessed cognitive faculties (Qirdatun). – X-Reference – 2:65, 7:166, 23:108, 67:4. (خَاسِئِينَ)

 

KHARUS’U (خْرُصُو) YAKHRUS’U (يَخْرُصُو) The word is used in Quran in the meanings of ‘to lie, to estimate by combining guessing with reasoning, to put forward an opinion formed without facts, to give untrue information about something or to tell a lie’ for instance in Ayah 43:20, “And Qalu, ‘If Sha’a the Rahman, what would they have done Abd (follow the laws) of- Not they have about that any knowledge. Indeed, they do nothing except Yukhrus’un” defining the usage of the word to refer to those who do not have knowledge and they put forward their opinions which are formed without facts or knowledge. In Ayah 6:116, “And if you Tut’ea (follow) Aks’ar (most, to a large extent) from of the earth, they Yuzalalu (mislead you far away) from Sabeel (path) of Allah. Not they Yatabe’uan (follow) except Zanna (assumptions, guesswork, falsehood, wishful thinking, delusions) and not they do except Yukhrus’un (lie, estimate by combining guessing with reasoning; put forward an opinion formed without facts, give untrue information and tell likes)” Similar meanings and the same phrase, “Not they Yatabe’uan except Zanna and not they do except Yukhrus’un” are in Ayahs 6:148 and 10:66 as well talking about those who do Shirk and their Shuraka’a. X-Reference- 6:116, 6:148, 10:66, 43:20. (يَخْرُصُونَ;تَخْرُصُونَ)

 

KHAS’EFAA (خْصِفَا) The word is normally mistranslated as fasten for instance as used in Ayahs 7:22 and 20:121, however the word is used in Quran in the meanings of aims to sew, repair, mend or restore anything for in Ayah 7:22, “Then Dalal them with Ghurur. Then what Zaqa the Shajarat Badat to them their Sawatehuma and T’afeqa. They Yakhs’efana upon themselves through Waraqa of the Jannat …” means that ‘then gave arguments & evidences (Dalal) to convince them with wishful thinking, falsehood, delusions and lies (Ghurur). Then what they tasted, faced and encountered (Zaqa) the disputes, discord and disagreements (Shajar), it become apparent to them and was exposed to them (Badat) what they were planning to do of Sawa- the evil deeds- their efforts to destroy human efforts and potential (Sawatehuma) as well as such areas, domains and territories that people tend to fight over (T’afeqa). They aimed and tried to restore, amend, and repair (Yakhs’efana) upon themselves through such evidences, pieces of important information and proofs (Waraqa) that were the unknown aspects, not yet understood aspects of Allah’s message (Jannat)…”. Exact same phrase, context and meanings are there in Ayah 20:121 as well. –X-Reference- 7:22, 20:121. (يَخْصِفَانِ)

 

KHASHYEEN (خَاشِعِينَ) & AKHSHOHUM (فَاخْشَوْهُمْ) is normally translated as fear or being afraid. But the word is used in Quran in the meanings of being humbled, with heart being softened and respectful for someone as an opposite of heart being hardened, being arrogant and proud, for instance in ayah 2:74 “Then your Qaloob became hardened after than like the stones, or even stronger. Certainly from some stones, gush forth from it the rivers and indeed, from some of them split, so comes out of it rivers and indeed, some fall down from Ghashiyate of Allah…” . Here the word is used in the meanings of humbly submissive, respectful, being softened in greatness and in obedience to Allah’s authority and greatness. Similar meanings are used in ayah 4:77 the phrase “…then a fareeq/group of them Yaghshoon people as they Kaghshyta Allah…”. In ayah 2:150 “…so, do not Taghshohum them (the Zwalimeen) but Aghshooni ME…” means do not be submissive, impressed with, respect and obedient to the Zwalimeen but be humbly submissive, respectful and obedient to Allah. X-Reference – 2:74 , 2:150 , 3:173 , 4:77. (اخْشَوْنِ;تَخْشَوُا; خَشِيَ;خَاشِعِينَ;فَاخْشَوْهُمْ;وَلْيَخْشَ;يَخْشَوْنَ;خَشْيَةً;كَخَشْيَةِ;وَاخْشَوْنِ;تَخْشَوْهُم; نَخْشَىٰ; خَشْيَةِ)

 

KHAT’A (خَطَأً) & KHATTIIATU-HU (خَطِيئَتُهُ) is normally translated as sins or mistakes that have been committed un intentionally and unknowingly. When in ayah 2:81 Allah says “Indeed! Whoever earns Sayyiatan (such acts aimed at destruction of human efforts), while their Khatiiatu-hu encompasses them…” meaning those who earn misfortune due to their Sayyiatan deeds and their Khatiiat- those mistakes, surround them. Here, the word Khata includes both the mistakes whether they have committed them knowingly or unknowingly, willingly or unwillingly etc. and basically referred as Sayyiatin Acts. In Ayah 69:37, “the ones who are Khateuon are those who commit Khatain (meaning knowingly committed sins) are destined for hell…”. In this ayah 69:37 as well as 69:09 it is also used in the meanings of those who commit Zulm, disobedience and injustice, such as people of Pharaoh. In Quran the word Khata is basically used as an opposite to and the exclusion of the word Ammad for instance in Ayah 4:92 and 4:93, the word “Khata’an” is put in opposite to and excluding all such acts which are “Muta’ammedan” meaning are done with strong basis or foundations. This shows the meanings of the word Khata’a as anything which is done without proper planning, groundworks, basis or reason and can include unintentional mistakes and unplanned actions. Similarly, if we read ayah 33:05 “there is no blame upon you for that in which you do Khatabut, but only what Ta’amadat (with strong basis or foundations of) your Quloob (intentional, well perceived decided acts)” shows that Khata by definition from Quran includes only unintentional mistakes or errors, since the concept of Khata does not include those acts that are Ta’amadat (with strong foundations & basis) of Quloob (well informed acts based on one’s perceptions and intentional decision making).- X-Reference: 2:81, 4:92, 4:112, 7:161, 12:29, 12:91, 17:31, 26:51, 28:08, 29:12, 33:05, 69:09, 69:37, 71:25, 96:16. (خَطَايَاكُمْ; ; خَطِيئَتُهُ ; خَطَأً ; خَطَأً ; خَطِيئَة خَطِيئَاتِكُمْ; )

 

KHATALAT’ (خْتَلَط) & AKHTALAT’A (اخْتَلَطَ) The word is used in Quran with the basic meanings of ‘to be joined, intermixed; intermingled and interallied’ for instance in Ayah 18:45, “And Az’rib (set forth) to them the example of the hayyat (life) of the world, like Ma’a (basis of life) which is Anzala (sourced by Allah) from the sky, then Akhtalat’ (joined, intermixed, intermingle, interallied) with it Nabaat (all growth) of the earth…”. Similar meanings are in Ayah 10:24 as well. Thus, when Allah says in Ayah 6:146, “and A’ala those who are Haadu- Haramna every owner of Zafurun and through the baqara and the Ghanam. Haramna upon them Shahuumuhuma except what Hamalat Zuhuuruhuma or the Hawaaya or what Akhtalat’with A’zamin…”  means that the religious scholars and preachers who present themselves as leading the way towards Hidaya (Haadu)- they have prohibited (harmna) to the highest level (A’ala) every owner of victory, success and prosperity (Zafarun). They have done this through dividing people in sects and groups, creating discord and animosity in society (the Baqara) and through abundant gains, gifts, possessions, valuables, things that are far over and above people’s needs and expectations (Ghanam). Whereas upon them we, Allah has prohibited (Haramna) the state of being unwilling to spend money, stinginess; the state of being deficient; the state of being scarce or the state of not having something (Shahuumuhuma), except what is embodied and carried (Hamalat) within the support and strengths for them- such as that portion of their earnings that is needed for their own needs and requirements (Zuhuuruhuma) or the essence, contents and the basic essentials (Hawaaya) of their support & strengths or what is to be used for interallied purposes, to join, intermingle and carry out (Akhtalat’) their aims, ambitions, firm devotions and plannings for the future (A’zam). X-Reference- 6:146, 10:24, 18:45. (اخْتَلَطَ)

 

KHATAMA (وَخَتَمَ) The word is used in Quran in the meanings of a seal used as authentication, a distinguishing mark to prove excellence, imprint; cachet; or stamp to distinguish the mark of distinction, status or standing of something or someone both in the negative as well as positive sense, referring to mark, height of distinction as well as the seal of being at the lowest, worst level as well as mark of distinction for instance when Allah says in Ayah 2:7 while describing those who have gone far in Kufar, “Allah Khatama A’ala their Quoloob and A’ala their Same’ahum and A’ala their Abs’aar Ghishawa (Covering) and for them is great Azaab” here the word is not used in terms of closing their faculties, or putting on a lid or cap on them but in terms of their faculties are being covered by the Ghishwa (Covering) because of which they are fixed in their ways and means of Kufar, and thus their faculties as well as their Quloob (intentional & perceived decisions and actions) are set in stone, in terms of reaching the peak (A’ala) of standing of being fixed which is unchangeable. Similarly, in Ayah 6:42-45 describes such people, which have reached the hopelessness stage of being in Kufar, nothing and no one can bring them back, thereafter Allah says in Ayah 6:46, “Say, ‘Do you Ara’a (Observe) that if Allah Akhaza (seize) your Sama’eukum and Abs’arukum and Khatama A’ala your Quloob, who is the deity other than Allah that can bring to you with it…” is telling us about the same concept of them reaching the height, the seal, the distinguishing mark of reaching the peak of their Quoloob being fixed in stone, which is unchangeable. In Ayah 33:40, “What Kana (aim to reach) Muhammad Aba’a Ahadan of Rijaal but rasool of Allah and Khatama Nabiyeen…”  means that what does Muhammad aim to reach as a final destination of becoming the leader, the founder of any resourceful people in the community except as a Rasool, deliverer of Allah’s Message and the Khatama- the seal, the mark of distinction of being Allah’s Nabiyeen. X-Reference, 2:7, 6:46, 33:40. (وَخَتَمَ;خَتَمَ)

 

KHAWANAN (خَوَّانًا) & KHAY’ENEEN (لِلْخَائِنِينَ) The word is normally translated as deceitful or deceive but is used in Quran in a more specific meanings in terms of one’s not honoring of one’s Aieman (oath/promise) and Mesaaq with Allah in terms of Allah’s Kitaab, In Ayah 5:13 “So for the breaking of their Meesaq, We La’ana them and we Ja’alna their Quloob with hardness. They Yuhrefuna the kalam from its Mawazihi and forgot a part of what they were Zikar with it. And you will not be able to cease to follow of their Khaiyenatin except a few of them…” as obvious from this ayah, the basic meaning of the word is to reflect those who do not honor their duties and responsibilities as per the Meesaq (strong unbreakable) contract with Allah w.r.t. Allah’s Kitaab, whose Qaloob are hardened, who distort Allah’s Kalam out of its Mawazihi and who do not do Zikar. In Ayah 4:105 “Indeed, WE have Anzalna upon you the Kitaab with Haqq so that you may Hikam between the people with what Allah Ara’ika you and do no Takun (aim) to the Khas’eeman Khay’eneen” Here the word is again used in the same meanings of not honoring one’s oath with Allah in terms of Allah’s Kitaab, of treating it as Haqq (absolute truth and justice, duty) and to do Hikm with it. In Ayah 12:51 and 52, the word Khaiyeneen is used as opposite to the word S’wadequeen (sincere, pure, whose actions, intentions and speech are aligned), reflecting the meanings of the Khaiyeneen as those who are insincere, hypocrites, deceitful, deceivers, etc. The word is also used in going behind one’s words in terms of one’s contract or promises in general sense as well for instance in Ayahs 8:56 “Those (kufaar) who you have made an Ahadat (covenant) with them, then they break their covenant in every time and they do not do Taqwa”, subsequently in Ayah 8:58 “…Allah does not love the Khaiyeneen” – X-Reference – 4:105 , 5:13 , 8:58 , 12:52 .  (تَخْتَانُونَ;خَوَّانًا;لِلْخَائِنِينَ;يَخْتَانُون)

 

KHAZERA (خَضِر) KHAZERAN (خَضِرًا) The word is used in Quran in the meanings of fresh, full of life, lively, or energetic for instance in Ayah 22:63, “Do you not Tara (observe) that Allah Anzala from the sky Ma’a, then S’abehu the earth Mukhzaretan…”  means that Allah is the source of all that humanity has received from the sky as Maa’a- the basis of life- in literal and metaphorical sense, and thus Ma’a here includes not just water, oxygen, energy, sun etc. that we all need to survive but also Allah’s message and Hidaya, which is also send down from the sky, as a source of life, bringing to Emaan and on Allah’s path. Then S’abeha the earth- i.e., the earth got out of its dead-like state as Mukhzaretan- being alive, fresh, full of life, lively and energetic. In Ayah 36:80, “The one who Ja’ala (Appoint for duties) for you from the Shajar (discord, divisions, disputes) the Akhzara (coming of life of) the Naar (fire)…” where the word is used to refer to igniting of fire, or bringing life to the fire. In Ayah 6:99, “And Allah is the one who Anzzala from the sky Ma’a, then Akhrajna with it Nabata of every Shayyin. Then Akhrajna from it Khazeran..….” means that ‘Allah is the one who is the source of all that is received by humanity such as Maa’a- the basis of life- in literal and metaphorical sense- including not just water, oxygen, energy, sun etc. that we all need to survive but also Allah’s message and Hidaya, which is also send down from the sky, as a source of life, bringing to Emaan and on Allah’s path. Then, from these bases of life, Allah is the one who extracts and draws out all the Nabata- safety, nourishing, nurturing, and growth of all Shayyin- all living and non-living things, anything and any being that exists. Then Allah is also the one who draws out and extract from Ma’a, life, energy, liveliness and dynamism. X-Reference- 6:99, 22:63, 36:80. (خَضِرًا)

 

KHOOF (خَوْفٌ) & KHIFTUM (خِفْتُمْ) normally translated as to be afraid of, or fear of something, but these are wrong translations for instance in ayah 4:03, the word is used twice, the first phrase as “…and if you khiftum that you will not be able to do Qist among the yatama…”; and the second phrase is “…then if you Khiftum that you will not be able to do Adal then one….”  Here the word is not used in either of these usages in meanings of being afraid or fearful but more in the meanings of being concerned, anxious, apprehensive, nervous or worried about something. The word is used in similar meanings in ayah 2:229 and 2:239. Similarly, in ayah 4:35 “If you khiftum dissention between the two, then appoint one hikm…” here again the word is used in meanings of being concerned or worried. Used in similar meanings in the ayah 9:28 as well. In ayah 3:175 “it is only that Shaiytan who Yakhoofu it’s Awliyaa; so, do not Tukhafuhum them, but Khafune Me, if you are Momineen” here the word is used at three places and this ayah means that it’s only Shaitan who causes concerns and worries among its Awliya therefore do not be concerned or worried about them (Shaytan and its Awliya) but be concerned and worried about me (Allah). X-Reference – 2:229 , 2:239 , 3:175 , 4:03 , 4:35 , 9:28. (يَخَافُونَ;أَخَافُ;يَخَافُونَ;خَافُوا;خَوْفٌ;خِفْتُمْ;خَافُونِ;خَوْفٌ;خِفْتُمْ;الْخَوْفِ;خَوْفٌ;تَخَافُونَ;تَخَافُوهُمْ;يُخَوِّفُ;الْخَوْفِ;خِفْتُمْ;خَافَت;خَوْفٌ; خَوْفٌ; يَخَافُهُ;يَخَافُوا;أَخَافُ;خَوْفٌ;يَخَافُونَ;تَخَافُونَ;أَخَافُ;أَخَافُ;خَوْفٌ;خَوْفٌ; خَوْفًا; أَخَافُ ; وَخِيفَةً)

 

KHILAAF (خِلَافٍ) & MUKHALAF (مُخَلَّف) The word Khilaaf is used in Quran in the meanings of opposition or going against something or someone for instance in Ayah 9:81, “Rejoice the Mukhalifuna (those in opposition) with their Maqa’dehim (taking on the position for the fighting) Khalifa (opposing) the Rasool of Allah…” means their standing, views, beliefs were in opposition and as fighting against the Rasool of Allah. In Ayah 7:124, in discussion of Fira’un with those of his people who have left his side to join with the Rasool Musa “Have you not severed your own efforts (Aedekum) and resources (Arjalikum) to be of the opposition (Khilafin)….” Similar meanings in terms of opposition or of being on the opposite sides are used in Ayah 5:33, 20:71 and 26:49 as well. In Ayah 17:76, “And indeed, they were to scare you from the earth and to evict you from it. But then not they stayed in your opposition (Khilaafaka) except few fo them.” X-Reference 5:33, 7:124, 9:81, 17:76, 20:71, 26:49. Khilaafin ( خِلَافٍ; خَلَائِفَ)

 

KHINZEER (الْخِنْزِيرِ) The word is normally translated as swine or pig, but what is worth thinking is ‘Why Allah would say ‘AL-Khinzeer’ for instance as used in the list of prohibitions in Ayahs 2:173, 5:03, 16:115 or 6:145, like what specific Khinzeer is mentioned here by Allah, and if we translate it as pig or swine, what specific pig or swine is referred in these Ayahs. In all of its occurrences in Quran, it appears alongside the word ‘Laham’, which is mistranslated as meat or flesh, but the basic meanings of the word Laham used in Quran is in terms of anything that can be observed, perceived or which is obvious. In order to understand the specific definition of the word AL-Khinzeer, refer Ayah 5:60, “Say, ‘Shall I Naba (inform) you with Sharin (opposed to Khair, destruction, evil) from that which Mas’ubatun (gives return) from Allah of Allah’s La’anahu (disconnection from Allah’s Blessings) and Ghazaba (deprivation of Allah’s Naimat) upon it/him/her and Ja’ala (appointed, made) of them the Qiradata and the Khanazeera and Abada (follow, submit, to the laws of) the T’aghoot. Those are Sharr makanan (situations/positions) and Azalal (farthest misled away) from Sawa (soundness, thoroughness, strength, dependability, trustworthiness, safety and security) the Sabeel”. Here if we look at both the usage of the word AL-Qiradata as the monkeys or apes as well as AL-Khinzeer as the pigs, as is normally mistranslated, one would wonder, what specific pigs and monkeys Allah is talking about, since the word ‘AL’ used here which means ‘The’, therefore these words are not used as pigs or monkeys at all. The word AL-Qirdata– meaning specific Qirdata- referring to such people who have been made the Qiradata and are Sharr (opposite of Khair), which is reflective of such attributes of people who do not have the spine, who are lazy, who do not use their intellect and reasoning and whose decisions and movements are controlled by elements, and people other than their own reasoning and intellect, in terms of them blind following others, thereby not utilizing their blessed cognitive faculties. Similarly, the word used here is ‘Al-Kinzeer” not referring to some specific pig but used here to refer to some attributes or traits. If we refer to the use of the word Khinzeer, in classical or medieval Arabic, the word basically means ‘of or relating to or affected by Scrufula’- a type of disease with run-down appearances, disfigurement and therefore the term refers to any behavior or conduct which is morally, socially and ethically degenerated, contaminated, run down or disgusting. In order to understand the description of the particular Khinzeer with respect to the list of prohibitions, refer to Ayah 6:145 wherein the word Khinzeer is mentioned without any ‘AL’, in front of it, which is defining the word AL-Khinzeer, Ayah 6:145 “Say, ‘I do not find in what has been Wahi (revealed) to me Muharraman (prohibited) to T’aa’emin (consumption) Yat’a’mahu (for consuming) except that it Yakuna (aim to reach the final status) of Mayyat (death) or Damman (blood) Masfuhan (killing, blood shedding) or Laham (observable appearance, all external parts, meat, skin, veins etc.) of Khinzeer then indeed it is Rijsun…”. Thus, ‘AL-Kinzeer’ refers to Khinzeer that is Rijsan- In Quran, the word Rijsan is mistranslated as filthy, impure or unclean, but the word Rijs refers to such behavior by those who do no Amanu (5:90), who are under the influence by Khutuwaat of Shaytaan and engulfed by Shaytaan, have Maraza (disease) in Quloob, do Kufar and Abd of T’aghoot/ other than Allah. With specific reference to Khinzeer, the Rijsan would thus include all the typical attributes and behaviors of Khinzeer (contaminated, disfigured or disgusting) behavioral aspect that one exhibits when under the influence of and engulfed by the Shaytan. Thus, whenever Allah talks about the prohibitions for instance as used in Ayah 2:173, 5:03, 16:115 or 6:145, the prohibition is Lahma of the Khinzeer, i.e., the Lahma- all the external aspects, the observable, the perceived aspects of The Khinzeer- which includes the specific Khinzeer type behavior which are disgusting, contaminated, and disfigured and done under the influence of and engulfed by Shaytan. X-Reference – 2:173, 5:03, 5:60, 6:145, 16:115. (وَالْخَنَازِيرَ;الْخِنْزِير;خِنْزِيرٍ)

 

 

KHIS’AAM (الْخِصَامِ) & KHAS’EEMAN (خَصِيمًا) normally translated as disputer or the fighter, the word is much more intense and deeper than simply someone who fights or disputes. The word is used in Quran in the meanings of someone who fights, argues and disputes, without Haqq and against Haqq, supporting and advocating Baatil and all other forces which are against Haqq. For instance, in the ayah 43:58 “And they said ‘Are our Gods better, or is he?’ They did not present comparison except for baseless argument (Jadalan). But in fact, they are a nation/community (Quoom) of Khasimoon” Here the word is explained within the ayah as these people were giving baseless arguments, only to fight and argue against the Haqq, Allah as God, as well as in terms of being ungrateful and going against the Haqq by being ungrateful and forgetful. The word is also used in the meanings of standing upright on one’s own feet, being strong and resourceful in terms of reaching a certain stage, standing or prestige in life, for instance Ayah 16:4 “Allah created Mankind from Nut’fatin (a single cell) then when he/she becomes A khas’eeman Mobeen” used here both in terms of ungrateful as well as in terms of reaching a certain stage, form, prestige, standing one’s own feet and resources. Similar meanings of being ungrateful, going against haqq, as well as reaching a distinct position of prestige, standing and stage  in the ayah 36:77-78 “Does man not consider that we created him from Nutfa- then at once he becomes Khasimun Mobeen. And he presents for us as an example and he forgets his own creation and says ‘who will give life to bones when they are disintegrated’?”. In Ayah 4:105 “Indeed we have revealed to you the Kitaab in Haqq so that you may Hikm (follow laws, judge/decide) between the people by which Allah has Araika (given evidence) on you. And do not aim for the Khas’iman Khaineen” Here the word Khas’iman is used in the meanings of advocating, supporting without haqq those who do Khyanat, untrustworthy and deceitful people, as well as being ungrateful when one reaches a level of standing and prestige. Hence Allah is basically saying that do not aim for Khayanat when you have reached an established state and position. In the ayah 38:63-64 “is it because we have made them ridicule or has vision turned away from them. Indeed, this is the Haqq – the Khasimo of the people of Fire”.  Similarly, in the ayah 22:19 the words are used to refer to those who argue, or dispute against their Rabb. X-Reference – 2:204 , 4:105 , 16:4 , 36:77 , 38:64 , 43:58. (الْخِصَامِ;خَصِيمًا)

 

KHUFI (خْفِي) & TUKHFUNA (تُخْفُونَ) The word is used in Quran in the meanings of hiding, concealing or in meanings of keeping something secret or private as opposed to the word Jahara which means publicizing, declaring, announcing, proclaiming, or manifesting openly something, for instance in ayah 87:7, “Except what Allah Sha’a. Indeed, Allah knows the Jahara (manifest) and what is Yakhfa (concealed/hidden)”. Similar meanings are in Ayah 17:110, when Allah uses the phrase “…and do not Tajhar with your S’alat and not Tukhafu with it, but seek a Sabeel between that”. It does not mean as is normally mistranslated that ‘do not be loud or quiet in your ritual prayers’, but what this phrase is basically telling us with respect to our contributions and duties towards the S’alat system of social care and justice, that we should neither announce it publicly, proclaiming it, manifesting it in a way that it becomes a tool of pretending nor we should hide or conceal our S’alat otherwise it would not act as inspiration for others or to become role model for others, but to seek a middle way in between the two extreme. In Ayah 5:15, when Allah says, “O Ahle the Kitaab! Surely has Ja’akum to you, MY Rasool, Yubayyin to you much of what you Kuntum Tukhfuna of the Kitaab…” it means that the Ahl-e-kitaab what aimed to hide, conceal or kept it secret through their conducts, speech and behavior, Allah’s Rasool- messengers made it Bayyin- distinctly clear, explained in detail, clarified and gave as proof of the Kitaab. In Ayah 2:271, “If you give the Sadaqaat openly, then they are Nai’mat. But if you Takhfuha (them) and give it to the Fuqaraa , then it is Khair for you and will Yukaffir your Sayyiati-kum for you. For Allah is aware of what you do” is giving divine guidance for spending in two forms, one doing Sadaqat openly and publicly would lead to Nai’mat in all its form which will compel and inspire others to follow suit. The second form of Sadaqaat, is when it is supposed to be done as Takhfuha- privately and secretively, as in to give it to Fuqaraa, i.e., poor and needy, is Khair, it is best, in the sense that it would retain the honor, the respect and the dignity of the poor and the needy, which would be Khair, in all of its meanings including hiding the Sayyiat- all wrong & evil deeds done in the past. In Ayah 3:05, when Allah says, “Indeed, from Allah nothing is Yakhfi in the earth, nor in the skies” it means nothing could be hidden, concealed or a secret in the earth or the skies from Allah.  X-Reference – 2:271, 3:05, 5:15, 17:110, 87:7. (تُخْفُونَ;تُخْفِي;يُخْفُونَ;خُفْيَةً;وَتُخْفُونَ; وَخُفْيَةً)

 

KHUT’UWAAT (خُطُوَاتِ) normally translated as footsteps, but the word is used in Quran to refer to those whispers, impacts and writings on our hearts and minds by Shaytan and through our own Nafs-e-Ammara. For all of it’s usages for instance in Ayahs i.e., 2:168, 2:208, 6:142 and 24:21, the word is used alongside with Shaytan as in Khutuwaat e Ash-Shaytaan, where the word Shaytan refers to all the acts, elements, laws, people, system and aspects done under the influence of own Nafs-e-Ammar and our  egos as per Ayah 12:53. For instance in Ayah 24:21 Allah Says “ O you who believe! Do not follow Khutuwaat e As-Shaytaan. Whoever follows Khutuwaat e As-Shaytaan – it Ya’mara Fahasha and Munkir. Was it not for Allah’s fazal towards you, and Allah’s Rahmat, not one of you would have been Zaka (Tazkya), ever? But Allah Yuzakki …’ As obvious from this ayah, following Khutuwaat e Ash-Shaytaan basically creates impurities of our Nafs which then needs to be cleansed. Therefore, Khutuwaat are basically those whispers, impacts and writings on our hearts and minds by Shaytan- our own Nafs-e-Ammara, the egoistic desires and thoughts, on which we take action and once acted upon, they tend to drift us away from Allah’s path.  X-Reference – 2:168 , 2:208 , 6:142 , 24:21. (خُطُوَاتِ;خُطُوَاتِ;خُطُوَات)

 

KHUWAL (خَوَّلْ) KHUWALNA (خَوَّلْنَا) The word is used in Quran in the meanings of empower, invest, grant, empower to or entitle to do something, trust somebody to do something, give a formal conferment – grant, endow or bestow upon somebody for instance in Ayah 6:94, “And certainly, Ja’ituma (brought to fruition to all) Faradan (individually, discretely) as what created you Awaalan (the first time, earlier) Marratin (time, moment) and Taraktum (whatever is left after taking care of one own responsibilities, liabilities and duties to be spent for the benefit of others) what was Khuwalnakum (entrusted you, empowered you & bestowed) upon you….”  Means that your responsibilities and duties were entrusted upon you, as well as you were empowered and bestowed blessings. In Ayah 39:8, the phrase is, “And when Khuwalahu the person Na’imatan from Allah, Nasa’a” means that when the person is entrusted with, bestowed, given responsibility and trust with Na’imat (Allah’s blessings), then discontinues, leaves, abandons and considers less in importance the said Nai’mat. Similar meanings and phrase is in Ayah 39:49 as well. X-Reference- 6:94, 39:8, 39:49. (خَوَّلْنَاكُمْ)

 

KHUZU (خُذُوا) & ATTAKHUZU (اتَّخَذُوا) The word KHUZU is used in Quran in all-encompassing meanings of ‘to seize, grasp, take hold of, confiscate, capture, apprehend or grab hold of something or someone strongly’ for instance in 2:63 “and when we Akhazna your Meesaq (contract) and raised over you the Toor (the moment, stage, level), Khuzu what WE have given you with strength…”  here the first usage of the word as Akhazna is used in the meanings of Allah holding strongly and grasping, the Meesaq (of Bani-Israel) through the Hidayah. This means that Allah’s Hidayah has made the covenant with Bani Israel as a strong, unbreakable contract (Meesaq). The 2^nd use of the same word as Khuzu is used as clear divine instruction to hold on tightly, grasp, take hold of, seize what Allah has given with strength. Used in the same meanings and the same two usages in ayah 2:93 as well. In ayah 7:171 the same phrase “Khuzu what We have given you with strength” is used in regards to earlier ayah of 7:170, holding on fast to the Kitaab, the establishing of Salaat and spending in the path of Allah. In ayah 4:71 the phrase “Khuzu Hizrakum” is wrongly translated as “take precautions” whereas the divine instruction is to Khuzu- pay attention, get ready, seize, grasp, take hold of, apprehend, grab hold on tightly, be ready by keeping in mind the Hizrakum- the forewarnings, the expectations, of what is expected in the Sabeel of Allah- this aspect is beautifully connected and linked all through these ayahs from ayah 4:71 to 4:76. In ayah 7:31 the direct divine instruction is “Khuzu Zeenatukum” which means to grasp strongly, hold on tight, seize, keep under control one’s Zeenat and with caution by being extra careful and attentive. Similar meanings of seizing, grasping, keeping in control are used in ayah 18:79 with the phrase “…Maalikun (King) who Khuzu every ship Ghazban (by force)”. In Ayah 33:61 “…whenever they are found, they are Au’eKhuzu and Qutelu (fight) Taqteelan (a fight)”.  X-Reference –  2:63 , 2:93 , 4:71 , 7:31 , 7:171 , 18:79 , 33:61 . (فَأَخَذَتْكُمُ;اتَّخَذْتُمُ;بِاتِّخَاذِكُمُ;أَخَذَ;أَخَذْنَا; مُتَّخِذِي;خُذُوا;وَأَخْذِهِمُ تَتَّخِذُوا;فَخُذُوهُمْ;تَتَّخِذُوا;فَخُذُوهُمْ;وَلْيَأْخُذُوا;خُذُوا;وَلْيَأْخُذُوا;يَتَّخِذِ;لَأَتَّخِذَنَّ;وَاتَّخَذَ;يَتَّخِذُونَ;تَتَّخِذُوا;يَتَّخِذُوا;وَأَخَذْنَا;فَأَخَذَتْهُمُ;اتَّخَذُوا; فَخُذُوهُ; تَّخَذُوا;تَتَّخِذُوا;تَتَّخِذُوا;اتَّخَذُوهَا;أَخَذْنَا;اتَّخَذُوهُمْ;أَتَتَّخِذُنَا;أَخَذْنَا;خُذُوا;يُؤَاخِذُكُمْ;يُؤَاخِذُكُمُ;اتَّخِذُونِي;أَتَّخِذُ; أَخَذَ;فَأَخَذْنَاهُمْ;أَخَذْنَاهُمْ;اتَّخَذْتُمُ; اتَّخَذُوا;يُؤْخَذْ;أَتَتَّخِذُ;اتَّخَذُوا;خُذُوا; فَأَخَذَتْهُمُ; فَيَأْخُذَكُمْ; تَتَّخِذُونَ; فَأَخَذَتْهُمُ; فَأَخَذْنَاهُمْ; أَخَذْنَا; فَأَخَذْنَاهُمْ; أَخَذْنَا; يَتَّخِذُوهُ ; فَخُذْ; يَتَّخِذُوهُ ; يَأْخُذُوا; فَخُذْهَا; أَخَذَ; وَاتَّخَذَ; اتَّخَذُوا; وَأَخَذَ; اتَّخَذُوهُ ; أَخَذَتْهُمُ ; وَأَخَذْنَا; أَخَذَ ; يَأْخُذُونَ ; يَأْخُذُوهُ ; يُؤْخَذ ; خُذُوا ; خُذِ)

 

KI

KIFLUN (كِفْلٌ) the word is normally mistranslated as portion for instance as per its usage in Ayah 4:85, but the word is used in Quran in broader meanings of care, trust, surety, etc. for instance in Ayah 16:91 “and fulfill your Ahad (covenant) with Allah when you have taken the A’had (covenant) and do not break your Aemaan (oath/promise) after its confirmation and indeed you have made Allah over you kafeelan. Indeed, Allah knows what you do” the word is used here in the meanings of trustee, guarantee, surety and security; someone or something, who or which takes care in all aspects. In Ayah 38:23 the word ‘Akfilneha’ is used in the meanings of ‘entrust to me, give under my care, responsibility and surety’. In Ayah 3:37 “So accepted her, her Rabb with Husan acceptance and a Hasanan upbringing, and kafaliaha Zakariya…”  means Allah put her under the care, the responsibility, the brought up, the surety and guidance of Zakariya, in terms of his care and guarantee.  Similar meanings of taking charge, responsibility and care are used in ayah 3:44 with the word “Yufulu Maryam”. Thus, when Allah says in Ayah 4:85 “Whoever Yashfa’a Hasanatun Shafa’atun will have for him/her Nas’eebun of it; and whoever Yashfa’a Sayyiatin Shafa’atun will have for him/her Kiflun of it…” Allah is not talking about a portion of it, but in terms of a confirmed, a surety, a guarantee of the equitable accountability in terms of taking care of and covering all aspects of return, punishment as consequences of whatever way the person has Yashfa’a (contributed) towards the Sayyiat. Notice that in case of Ahsaan/Hasanatun, the word Nas’eeb (consequences based on one’s actions, which could be either positive- rewards as well as negative-punishment) is used, but in case of Sayyiat, Allah has not used the word Nas’eeb but Kufal in terms of giving a more confirmed and guaranteed accountability, from all aspects in accordance with one’s contribution to Sayyiat. X-Reference – 3:37 , 3:40 , 4:85, 16:91 , 38:23. (كِفْلٌ)

 

KITAAB (كِتَابَ) & KUTIBA (كُتِبَ) 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 for instance in Ayah 2:183, “O you who Amanu, the S’yaam has been Kutiban upon you as it Kutiba upon those from before you in the past, so that you observe Taqwa. Kitaab means a collection of anything that has been written down, and therefore used in the meanings of book as collection of pages combined together in the form of a book. The word Kutibihi is generally misinterpreted as plural of Kitaab as in Kitaab of Allah, whereas the word Kutibihi basically refers to all what is Kutiba, made compulsory, written, and obligated upon us as the humanity by Allah, that is whatever Allah has Kutiba, made fard/obligatory upon us as Allah’s Rules and commandments.  X-Reference – 2:183. (كِتَابًا;كَتَبَ;فَاكْتُبْنَا;كِتَابَ;كِتَابًا;كِتَابٍ;كِتَابِ;كِتَابَ;كُتِبَ;فَاكْتُبُوهُ;كَاتِبٌ;كَاتِبٌ;كَتَبَ;كَتَبْنَا;كَاتِبًا;كُتِب;كِتَابٌ;وَكُتُبِهِ;كُتِبَ; كُتِبَ;وَكُتُبِهِ;تَكْتُبُوهُ;تَكْتُبُوهُ;َلْيَكْتُبْ;يَكْتُبَ;سَنَكْتُبُ;كُتِبَ;كَتَبْتَ;يَكْتُبُ;كِتَابًا; كِتَابًا;;وَكِتَابٌ;كَتَبْنَا;كَتَبَ;كَتَبَ;كِتَابٍ;بِكِتَابٍ; وَكَتَبْنَا ; مَكْتُوبًا; وَاكْتُبْ ; فَسَأَكْتُبُهَا ; كِتَابِ)

 

KO

KOUKAB (كَوْكَب) The word is used in Quran to refer to anything that is visible during the night, in the meanings of ‘star, planet, asteroids, meteors, relating to a star or celestial bodies, etc. anything that becomes apparent during night time for instance in Ayah 24:35, the word is used both in its literal meanings of a star, a constellation, planet, relating to a star or some celestial body as well in allegorical sense in terms of Allah being the source of all light, nourishment, heat, energy, sources of Rizq, development and growth, sources of strengths and powers during hardships and darkness. In Ayah 37:6, when Allah says, “Indeed, Zayyanna the sky of the world with Zeenat of the Kuwakib” means that Allah has adorned the sky of the earth with the adornment and beautification of all stars, planets, the moon and heavenly bodies that one can see from the earth at night. In Ayah 12:4, the dream of Nabi Yousuf, the phrase “Ahadan Asharan Kokaban and Shamsa and Qamara-Ra’ituhum to me Sajideen” meaning all the stars, constellation, planets, sun, moon, all heavenly bodies in close companionship with each other as Ahadan- same focus and united were doing Sajda to him, where all the words such as Kokab as planet, star, or constellation or anything that’s visible at night; Shams as sun, Qamar as moon, all are used in both literal as well as allegorical terms as anything or any entity which is believed to be embodiment of some super natural powers or beyond comprehension or out of this world. Since the stars, constellations, planets and astronomical bodies as visible at night are basically a pure deception, the word could also refer to such people or entities, which/who deceive others since they are entirely different from what/how they appear or project themselves. In Ayah 6:76, the word Koukab is used to refer to one of As’naaman (lifeless idols taken up as deities as discussed in the earlier Ayah of 6:74). Thus, when Allah says in 6:76, “So, when Janna over him the Layl, Ara’a Koukaban, Qala, ‘Is this my Rabb?’ Then when Afala, Qala, ‘Not Auhibbu the Afeleen” means that when he was covered and hidden by the darkness/night, and the Koukab (star, planet, beam of light, those who project themselves to help during hardships, but they are not what they seem to be) become obvious, apparent and witnessed, then he said, is this my Rabb? But when it grew weaker, diminishes and lost its energy, said, I do not like, love, connect with those who lose their energy, brightness, grow weaker- where the word Koukab is again used in both literal meanings of a star, planet or some heavenly body that is visible during nighttime and worshiped and adored, taken as a deity as well as in allegorical sense, to refer to anything or anyone who is taken up as a deity, who is worshiped and adored and whose laws people follow since that entity or being is wrongfully assumed to be the source of all light, nourishment, heat, energy, sources of development and growth. The word also refers to such people who present themselves as religious authorities or any other public figures who deceive others and project themselves as entirely different to what they really are and are taken up as deities- whose laws people follow in blind submission. X-Reference- 6:76, 12:4, 24:35, 37:6. (كَوْكَبًا)

 

KU

KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) who does Kufr as opposed to Momin who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kaafir, as its darkness covers everything; A farmer is called Kaafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, non-utilization of one’s faculties and intellect, not seeking knowledge or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available as per Ayah 2:254. The meaning of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and the universe. Kaafir is used in Quran as an opposite to Momin, i.e. Momin is the one who has firm Emaan, is seeking knowledge and then based on that knowledge and verification is convinced of his/her heart and mind of the existence of Haqq- As an opposite of Emaan and Momin, the word Kufar and Kaafir incorporates the meanings of not seeking knowledge, not using one’s intellectual faculties, ignoring, rejecting or denying haqq, both or any type of Allah’s Ayaat (Quran or Science) etc. The word Kufara for instance as used in Ayah 5:89, is normally translated as penalty, but the word kafara shares the basic meanings with the word Kufar which means to conceal, hide or to cover. Thus, whenever the word is used w.r.t. one’s sins (Sayyiat) as in Kafara of Sayyiat or any other acts, it basically means to hide, conceal or cover these sins with the help of acts of Is’lah, Khair or other such good deeds (Hasanaat) because of which the sins get overpowered and dominated- resulting in them being concealed and hidden under the heap of these good deeds. X-Reference – 2:39 , 4:37 , 7:179 , 27:81 , 39:32.

(وَالْكُفَّارَ;الْكَافِرِينَ;كَفَرَ;لَأُكَفِّرَنَّ;كَفَرَ;كَفَرُوا;الْكُفْرِ;كَفَّارَةٌ;الْكَافِرُونَ; يَكْفُرْ;وَلِلْكَافِرِينَ;تَكْفُرْ;كَفَرُوا;كَافِرٍ;بِكُفْرِهِمْ;الْكَافِرِينَ;كَافِرِينَ;لِلْكَافِرِينَ;كَفَرُو;يَكْفُرُونَ;يَكْفُرُ;تَكْفُرُونَ;لِلْكُفْرِ;لَأُكَفِّرَنَّ;كَافِرٌ;كَافِرَةٌ;الْكَافِرِينَ;لِلْكَافِرِينَ;الْكَافِرُونَ;كَفِّرْ;الْكَافِرِينَ;كَافِرِينَ;كَفَّارٍ;أَكَفَرْتُمْ;اكْفُرُوا;الْكُفْرَ;الْكُفْرِ;بِكُفْرِ;تَكْفُرُونَ;كَفَرَ;كُفْرًا;كَفَرُوا;َكْفُرُونَ;لِلْكُفْرِ;وَكُفْرٌ;يَكْفُرْ;يَكْفُرُونَ;كَفَرُوا;كُفَّارٌ;كُفَّارٌ;كُفَّار;تَكْفُرُونِ;كَفَرَ;كَفَرُوا;نُكَفِّرْ;يَكْفُرْ;يَكْفُرُوا;وَيُكَفِّرُ;يُكْفَرُوهُ;لِلْكُفْرِ;كَفَرُوا;كَفَرُوا;كَفَرُوا;كَفَرُوا;تَكْفُرُونَ;لِلْكَافِرِينَ;لِلْكَافِرِينَ;كَفَرُوا;الْكَافِرِينَ;كَفَرُوا;تَكْفُرُوا; وَالْكَافِرِينَ;يُكْفَرُ;الْكَافِرِينَ;كُفْرًا;كَفَرُوا;كَفَرُوا;يَكْفُرْ;الْكَافِرِينَ;لِلْكَافِرِينَ;لِلْكَافِرِينَ;لِلْكَافِرِينَ;يَكْفُرُونَ;الْكَافِرُونَ;وَنَكْفُرُ;بِكُفْرِهِمْ;وَكُفْرِهِمْ;بِكُفْرِهِمْ;لِلْكَافِرِينَ;تَكْفُرُوا;كَفَرُوا;كَفَرُوا;كَفَرُوا;يَكْفُرْ;كَفَرُوا; بِالْكُفْرِ;الْكَافِرِينَ;لَكَفَّرْنَا;وَكُفْرًا;الْكَافِرِينَ;وَكُفْرًا;كَفَرُوا;كَفَرَ;كَفَرَ;كَفَرُوا;كَفَرُوا;كَفَرُوا;كَفَّارَةُ;فَكَفَّارَتُهُ;كَفَّارَةٌ; كَفَرُوا;كَافِرِينَ;يَكْفُرْ;كَفَرُوا;كَفَرُوا;كَفَرُوا;تَكْفُرُونَ;كَفَرُوا;يَكْفُرُونَ;بِكَافِرِينَ;يَكْفُرْ;لِلْكَافِرِينَ;كَافِرِينَ;كَافِرِينَ;الْكَافِرِينَ;كَافِرُونَ; كَفَرُوا; كَافِرُونَ; كَافِرِينَ;  كَفَرُوا; لِلْكَافِرِينَ ;الْكَافِرِينَ ; الْكَافِرِينَ ; كَفَرُوا ; الْكَافِرِينَ ; كَفَرُوا)

 

KULU (كُلُوا) & A’KALA (أَكَلَ) The word is normally translated as to eat or eating and restricted to the consumption of food only, whereas the word basically means using, utilizing, carrying, engaging, making use of, benefiting from or consuming, not just through one’s mouth in the form of eating, but using, engaging, spending, consuming in any shape or form for instance in the ayah 4:02 when Allah is talking about Yateem’s wealth” …and do not Ta’kalu their wealth/properties into your wealth/properties…” Here the word is used in the meanings of mixing, merging or taking over. In the ayah 2:174 “ ..they yakuluuna nothing except fire in their bellies”  here the word is used in the meaning of consuming, engaging in or carrying. Similarly in the ayah 3:49 “…I inform you of what you Ta’kaloon and what you store (tadakhirun – Zagheera)…”  here the word is used as an opposite of storing, saving, withholding, or hoarding, in the meanings of consuming, benefiting from or utilizing. It is used in the similar meanings in the ayah 4:04 as “…but if they give up willingly to you anything of it, then Fakulu in ease and satisfaction “means in the meaning of taking it over, consuming it, utilizing it or taking it as one’s own. Therefore, whenever the word is used in terms of prohibitions as well for instance in Ayahs 2:173, 5:3, 6:145 and 16:115, it is assumed to be prohibitions restricted to food category only, which is a wrong translations and interpretations, since the word Kulu in all these ayahs for prohibitions is not only restricted to food category, but used more in terms of engaging in certain types of behaviours, conducts, acts, or consumption, utilization or using of anything and in any form or shape. Therefore, in Ayah 5:03 when Allah says, “and what Akala of the S’aba’au (the seven) except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘seven’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed. X-Reference – 2:173 , 2:174 , 3:49 , 4:02 , 4:04 , 5:3, 6:145, 16:115 . (كُلُوا;لَأَكَلُوا;وَأَكْلِهِمُ;وَأَكْلِهِمُ;أَكَّالُونَ;ُلُوا;َكُلُوا;فَكُلُوهُ;يَأْكُلُونَ;تَأْكُلُوا;تَأْكُلُوهَا;تَأْكُلُهُ;تَأْكُلُونَ;فَلْيَأْكُلْ;يَأْكُلُونَ;يَأْكُلُونَ;يَأْكُلُونَ;وَأَكْلِهِمْ;أَكَلَ;فَكُلُوا; يَأْكُلَانِ; وَكُلُوا; وَكُلُوا;نَأْكُلَ;تَأْكُلُوا;فَكُلُوا;تَأْكُلُوا;كُلُوا;كُلُوا;أُكُلُهُ;فَكُلَا;وَكُلُوا; تَأْكُلْ ; وَكُلُوا ; كُلُوا ; كُلَّ)

 

KUN (كُنْ) FYAKUN (فَيَكُونُ) The phrase ‘Kun-Fa ya-Kun’ is used in Quran 8 times and in all these instances, the total phrase is Qala to it, ‘kun’ and ‘Fayakun’ Here the word Qala when refers to Allah, in terms of Allah ‘Qala’, then we need to keep in mind that Allah does not say anything, but here it means that the whole of Allah’s system, including all the laws and systems of Allah, such as natural laws, Allah’s Malaik and the laws of Allah as per Deen as mentioned in Quran, In Ayah 40:68 “Allah is the One Who gives life and causes death. Then when Allah Amar a thing, Allah Yaqulu Kun Fa YaKun”. The same phrase Kun Fayakun is used in Ayahs 2:117, 3:47, 3:59, 6:73, 16:40 and 36:82. This phrase doesn’t mean that ‘Allah says be and it be’ as is normally misinterpreted. The whole process of Kun Faya Kun is not an instant, one moment, split second, speech or even action by Allah, but in fact spread over billions of years of designing, execution of Allah’s planning, gathering & evolution of basic ingredients in their desired form, creation of a single life form, it is evolution, and finally, creation of a human being with All of Allah’s laws & systems of the universe and Malaik working in synchronization with each other. Similarly, in the ayah 40:68 “Allah is the One Who gives life and causes death. Then when Allah Amar a thing, Allah Qala ‘Kun Fa YaKun’. Again, showing the steps of Kun as the final step of causing any creation to come into existence by Allah.  Similarly in all the other Ayahs, the use of the phrase and the word ‘Kun’ is basically the steps of creation. The whole process of evolution, designing and creation as defined by the phrase ‘Kun FyaKun’ basically stems from the word ‘Kana’ (refer the vocabulary ‘KANA’) meaning becoming, reaching a certain final destination or a milestone in terms of evolution of mankind to what it is today. There is no change of Sunnah (practice) of Allah, and therefore the way Allah has created the mankind, it’s created not as a result of trial and error, or different for Adam and Easa versus the rest of humanity. The humanity was not created in an instant action by Allah, but in terms of creation of humanity in its most perfect form and shape as referred in Ayah 95:04 with the phrase “Ahsan e Taqweem”- The best of the best form, shape, design and Allah’s creations. In the ayah 3:59, when Allah says “Surely, the example of ‘Isa (Easa) in the sight of Allah is the same as that of Adam whom Allah formed from clay, then Qala to it ‘Kun’ and ‘Faya Kun”– Not only describes the process of creation of human beings through the phrase ‘Qala to it Kun Faya Kun’, but also tells us that there is no difference in the way Adam (all of us, as humanity who are the Khalifa on earth) and Easa are created, contradicting the general misconception surrounding virgin birth. All of us, including Easa and Adam, were all created through the same natural reproduction process. The Ayah 2:117 and 19:35 are similar in the sense that both are arguments given by Allah against Allah taking Waladun by saying that Subhanahu (All Subhan is for Allah) and that Allah’s Immense power and capabilities of causing anything to exist simply by saying Kun shows causing something to exist out of nothing- as an important step in the creation process. When Allah decides to create an ‘Amar’, meaning at this stage the thing/being has not taken on any physical/live form, and once Allah causes it to exist through ‘Kun”, then it is caused to exist, takes the physical or live form. Thus, in Ayahs 3:58-61, the use of the phrase ‘Qala to it, kun Fayakun’ describes the process of creation of humans from Turabin (as a first step) and then the final step before it is made alive, or cause to exist as Allah’s Quol (the whole system of laws as created and set in motion by Allah) in the form of ‘Kun Fayakun’.  X-Reference – 2:117, 3:47, 3:59, 6:73 ; 16:40 ; 19:35 ; 36:82 ; 40:68. (فَيَكُونُ;فَيَكُونُ;كُنْ;فَيَكُون;;فَيَكُونُ;كُنْ ُ)

 

KUSAALY (كُسَالَىٰ)  The word is used in Quran in the meanings of being lazy, lethargic, sluggish- basically not doing things, contributing one’s part in something wholeheartedly, but only as a show-off to people or only as something one does unwillingly for instance in Ayah 4:142, “…and when they Aqaamu (establish, become the foundation, contributes) to the S’alaat, they Aqaamu Kusaly, Yura’auna (showing off) to the people and not Zikar of Allah, except a Qaleel”  defines the meaning of the word Kusaaly as something that is being done in a lazy, lethargic, and sluggish manner only as a means of showing off or pretence to people. The word is also further defined 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 and not they Yunfaquun (do deeds, actions, contribute) except while they Karehun (unwillingly, with hate, not wanting to).” Thus, through these two Ayahs, the word Kusaly is defined by Quran as something that is being done in a lazy, lethargic, and sluggish manner, unwillingly, out of hate and dislike for such contributions and only done as a means of showing off or pretence to people. One thing to note is that in both of these occurrences of the word Kusaaly, the word appears along with S’alat, which is normally mistranslated as a ritual prayer. S’alat has nothing to do with rituals or prayers at all; for instance in Ayah 9:54, the specific reference is for those who do Kufar, so if we translate the word S’alat as ritual prayer, one would wonder, what sort of ritual prayers are these Kaafireen doing? As per Quran S’alat is the system of social care & justice built on the parameters of Deen and one’s contributions, the persons’ duties and responsibilities, required to set up, maintain and keep that system up and running is termed as S’alat. Thus, the phrase “Kusaaly to the Salaat” refers to one not contributing to the system of S’alat wholeheartedly and only through contributions which are done unwillingly, out of dislike and aversion and only done to show-off to people as a pretence.  X-Reference – 4:142 , 9:54. (كُسَالَىٰ)

 

Alphabet L

LA

LA’ABAN (وَلَعِبًا) The word La’ab is used in Quran in the meanings of ‘game, pastime, playing, dallying with, fooling with, playing with, wasting time, talk or act frivolously, dilly-dallying, or tampering with something’ for instance in Ayah 9:65, “And if you ask them, surely they will say, ‘Only we were Nakhuzu and Nala’abu (playing with, wasting time, dilly dallying with)’, Say, ‘is it with Allah’s Ayaat and Allah’s Rasool (risalat) that you were Tastahzea’un (causing confusion and disorientation)”. Similarly in Ayah 5:57, “O you who Amanu, do not take those who Khuzu (seize) their Deen as Huzu’an and La’ban from those who were given the Kitaab from before you and the Kaffar as Awilya…” Means that the direct divine instructions to those who Amanu is not to take Kuffar as their Awilya as well as those who although were given the Kitaab, but they took their Deen as Huzua’an- to cause disorientations and confusions, create doubts and uncertainties and cause misperceptions and misunderstandings and La’aban- pastime, playing with, wasting time with, dilly dallying with. Later on, the next ayah 5:58, “and when you Nada towards the S’alat, they Attakhizu (seize) it as Huzuan La’aban because they are Quomun not Yaqulun.”  Means that when you, those who Aman, give Nada towards the S’alat they Huzuan it- cause confusion and misrepresentations and La’aban- playing with, wasting time, dilly dallying with the Kitaab since their focus is Quoman- establish and support not to use Aqal and intellect by people, that is establish and strengthen people’s blind followings with the lack of use of their Aqal. In Ayah 6:32, when Allah says, “and what is this Hayyat of this Dunya except La’abun and Lahwun. And the Dyaar of the Akhira is Khair for those who observe Taqwa, then not you Ta’qalun?” means that this temporary life here on earth is nothing but a La’abun- past time and Lahwun- entertainment, fun and amusement, whereas the homes of the Akhira is best for those who observe Taqwa. Therefore, we should use our Aqal and intellect. Thus, those who engage in such acts of La’ab are called ‘La’aibeen’ by Quran for instance as used in Ayah 21:55. X-Reference – 5:57-58, 6:32, 9:65, 21:16, 21:55, 44:38. (وَلَعِبًا;وَلَعِبًا;وَلَعِبًا;لَعِبٌ;لَعِبًا;يَلْعَبُونَ;وَلَعِبًا; يَلْعَبُونَ)

 

LA’EMIN (لَائِمٍ) & LU’MATA (لَوْمَةَ)  The word Lu’mata is used in Quran in the meanings of ‘acts of expressing disapproval and criticism in terms of warning or expression of disapproval and stern acts of criticism’ – the plurals of which is Lawa’mate for instance as used in Ayah 75:2. The words ‘Talu’muni’ and ‘L’umu’ are used in the meanings of acts of stern criticism in Ayah 14:22, “And the Shaytan will say when the Amar has been decided, ‘Indeed, Allah Wa’ada (appointed) you the Wa’da of Haqq. And I Wa’ada you with Akhlaftukum (betrayed you). And not I had over you any Sult’anin (authorization, power) except that I invited you and you responded to me. So not Talu’muni me but L’umu your Nafs…”. Similar meanings of the word ‘L’umtuni’ are used in Ayah 12:32 as well. The word La’em is the person who blames another, who criticizes others with stern criticism, basically a critic for instance in Ayah 5:54, “…and they do not Yukhafuna Lu’mata of La’emin…”  meaning they are not concerned about, focus on, and worried about the stern criticism of those who criticize and blame them.  X-Reference – 5:54, 12:32, 14:22, 75:2. (لَائِمٍ;لَوْمَةَ)

 

LAGHU (بِاللَّغْوِ) The word is used in Quran in couple of meanings, the first one of which is in terms of any unplanned, unintentional mistake that is done without planning for it or any intentions on the part of the one committing it, for instance in Ayah 2:225 “Allah will not seize (khuzu) you with the unplanned, unintentional mistakes (Laghu) in your oaths, promises, covenants (Aiemaan) but Allah will seize you with what earned (Kasabat) your intentional decisions and actions based on knowledge and perception (Quloob)…” tells us the definition of Laghu further in terms of those mistakes and unintentional aspects of one’s oath, promises and contracts which are neither perceived, nor decided or acted upon based on intentional decisions and perceptions, referring to Laghu as all such mistakes and aspects which are unintentional in nature which are done without any intentional decision making and are thus won’t be held accountable. The word is also used in Quran to refer to such aspects that are non-binding, non-basic, or non-mandatory in nature as opposed to Aqad aspects- which are binding, basic and mandatory in nature, for instance in Ayah 5:89, “Allah will not Khizu you for the Laghu in your Aieman but Khizu with Aqad of Aieman. So, Kafara..…” means Allah will not seize (Khizu) you for the unplanned, unintentional mistakes (Laghu) in your oaths, promises and covenants (Aieman) but will seize (Khizu) you with what you confirmed as a firm and binding aspects (Aqad) of the promise, oath, covenants (Aieman). Thus, this Ayah is describing the Laghu as those aspects of one’s oath, promises and covenant (Aemaan) which are not Aqadat in nature, that is those aspects which are not basic nor mandatory without which the promise, oath or a contract would still be effective and has meanings. Because of these two aspects of the word Laghu, which is non-binding, unintentional aspects that are neither binding, firm, basic practical aspects (Aqadat) nor these are intentional decision making based on one’s perceptions (earning of the Qaluub), the word is also used in Quran to refer to anything, any action, deed, speech, interaction etc. that is vain, useless, or futile for instance as used in Ayahs 19:62, 23:3, 25:72, 28:55, 52:23, 56:25 and 78:35.     X-Reference – 2:225, 5:89, 19:62, 23:3, 25:72, 28:55, 52:23, 56:25, 78:35. (بِاللَّغْوِ)

 

LAHAD (لْحِدُ) The word is used in Quran in the meanings of something or someone being buried and trapped under the ground, lay to rest, to bury in a grave, to bury or trap someone under the ground, bury; entomb; inter; inhume and thus also referred to a tomb especially cut in rock or built in stone as well as to being set in stone in terms of people’s preconceived notions and beliefs that they are not able to/willing to change and thus are trapped deeply in such customers, beliefs or traditions for instance in Ayah 41:40, talking about those who have gone extreme in their Kufar to the extent of being dead metaphorically (the Mout), the phrase is “Indeed those Who Yalhaduna from the Ayatena, not yakhfuna upon them…” means that those who are involved in set in stone cultures, beliefs and traditions that are deep rooted and not willing to change (Yalhaduna) concering such Ayaat of Allah that are relevant to them (Ayatena), nothing is hidden from them. Similarly in Ayah 7:180 talking about those who remain deprived and disconnected from Allah’s Naimat and blessings, Allah says “and to Allah is the Asmaa’e Husna, then Ada’u with it and Zarru those who Yalhaduna of Allah’s Isam…..”  Means that to Allah belongs the deep and thorough knowledge (Asma) of that which is Husn, best of the best, given as a gift with no expectation in return, that seems pleasant to our souls and that which is a level up of A’dal-justice as in given over and above one’s due rights (Husn), then invite, call (Ada’u) with this Asma’e Husna but leave, separate and disconnect (Zarru) from those who are set in stone with deep rooted beliefs, customs and traditions that they are not willing to change (Yalhadun). Similar meanings are used in Ayah 16:103 as well. In Ayah 22:25 the phrase “Bi-lahaad Bi-Zulme”  refers to such deep rooted beliefs and customs that embody injustices at its heights. – X-Reference – 7:180, 16:103, 22:25, 41:40 Yulhiduna (يُلْحِدُونَ)

 

LAHAS’ (لْهَثْ)  & YALHAS’ (يَلْهَثْ) The word is used in Quran in the meanings of ‘be out of breath, breath quickly with difficulty, to take short and quick breaths, especially because of surprise, pain or shock.’ Thus when used in Ayah 7:176 ”…and Ataba’a its Hawau, then the Mas’al of them is like the Mas’al of the Lakab, Indeed you Hamal upon them, they Halas’ and you Tarak them, they Halas’. That is the Mas’al of the Quome who kazabu with Ayatena…” means that they follow their Hawa- such desires, delusions, distraction, deviations, that Zalal people- mislead people away from the Sabeel of Allah, by having them forget and ignore the day of accountability and recompense. Because of this, their example is like that of the Kalab, like that of any domesticated animal, who is blindly following their master’s/owners order, without using their own intellect and reasoning.  Even if you hamal, that is take care of them with patience, and care, like a pregnant mother takes care of her baby, or if you Tarak them, ignore, reject or leave them, their situation would be the same being of extreme difficulty in shock, pain or surprise. – X-Reference – 7:176  Yalhas’ (يَلْهَثْ ; يَلْهَثْ ۚ)

 

LAHMU (وَلَحْمُ) The word is normally mistranslated as meat or flesh, but is basically used in Quran on the basis of overall characteristics of outer layers or external layers, something which we can see, observe or are generally exposed to us, for instance as described during the creation process in Ayah 23:14, the word, “Lahaman” is not just flesh or meat as is normally understood, but each and everything that are observable, whatever is ‘external’, and includes, flesh, veins, skin etc. whatever can be observed and witnessed by us. Similar meanings are in Ayah 2:259 as well. In Ayah 16:14, when talking about the sea as a source of Rizq for us, the word does not include just meat from the sea as it is normally mistranslated, but each and everything that we can see and benefit from, as in whatever is ‘external’ or ‘obvious’ in regards to the sea. In Ayah 52:22, when Allah is providing support to those who Amanu and do Amal-e-Swalehaat with respect to their offspring, Allah says, “and Allah will Amdaad (help & support) them with Fakihatin and Lahamin for what they desire” is not talking about Allah helping and supporting them with fruits and meat as it is normally mistranslated, but in terms of helping and supporting them both from external and internal sources, layers, aspects etc. which include both Lahman- those aspects that can be conceived, observed as well as Fakihatin- those that cannot be perceived or observable. Similar meanings are in Ayah 56:21. In Ayah 49:12, when talking about backbiting, the phrase “……would you like one of you to consume Lahama of Akhehi Mayyatan, so you must hate it.” means would you like to consume, eat, etc. on an external, observable basis, as perceived by everyone, which is exposed to everyone of your Akhehi when he/she has died. Thus, whenever Quran talks about prohibitions for instance as used in Ayah 2:173, 5:03, 16:115 or 6:145, the prohibition is Lahama of the Khinzeer, i.e., the Lahma- all the external aspects, the observable, the perceivable aspects of Al-Khinzeer, i.e., The Khinzeer- which includes the specific Khinzeer type behavior and attributes. X-Reference – 2:173, 2:259, 5:03, 6:145, 16:14, 16:115, 23:14, 49:12, 56:21. (لَحْمَ;وَلَحْم)

 

LAHWU (وَلَهْوٌ) The word is used in Quran in the meanings of such amusement, enjoyments, useless activities and entertainment which is of no benefit to anyone, neither to the person who is involved in such activities nor to anyone else- thus such activities cannot be a source of Hayaat and life, or ways and means of personality or character development, for any benefit to anyone, nor provides any help, support or contribution to the system of S’alaat or for any societal benefit at all, for instance, as explained in Ayah 62:10-11, “Then when Qazeytu the S’alaat, then disperse in the earth and seek from the Fazal of Allah and do Zikar of Allah Kas’eeran so that you Tuflehun. And when Ara’a Tejaratan or Lahwan, they rush towards it and left the Qaiman. Qul, ‘what is near Allah Khair from the Lahwa and from the Tijaratan?’ and Allah is Khairu the Raaziqueen.” basically telling us about the divine commandment to establish, contribute and strengthen (Qaiman) the system of social care, justice and compassion connecting all members of the society with each other and with the fundamentals of Deen (S’alat) as a source of receiving the blessings of Allah (Fazal) and all ways and means of personality and character development (Rizq, as Raaziqueen) for everyone in the society. But people generally are more attractive to either such things which benefit them financially and economically (Tijarat) in this world or which is attractive, amusing, entertaining for them with no benefit at all for either their own selves nor for the purpose of S’alat (Lahwa) and therefore they rush towards such thing by leaving the establishment of S’alat (Qaiman) whereas these things provide no source of Khair or benefit to anyone. The man-made hadeeth, external to Quran, are also termed as ‘Lahwa (amusement, entertainment, with no benefit at all, useless) Hadeeth’ in Ayah 31:6 “and of the Humanity is the one who purchases Lahwa Hadeeth in order to mislead from the Sabeel of Allah with Ghair (amend, change, without, against) knowledge, and takes it as a joke/ridicule”.  In Ayah 6:32, when Allah says, “and what is this Hayyat of this Dunya except La’abun and Lahwun. And the Dyaar of the Akhira is Khair for those who observe Taqwa, then not you Ta’qalun?” means that this temporary life here on earth is nothing but a La’abun- past time and Lahwun- entertainment, fun and amusement, whereas the homes of the Akhira is best for those who observe Taqwa. Therefore, we should use our Aqal and intellect. X-Reference, 6:32, 31:6, 62:10-11. (وَلَهْوٌ;وَلَهْوًا;لَهْوًا)

 

LAJ (لِجَ) & YALEJA (يَلِجَ) The word is normally translated as pass through or penetrate, whereas the word ‘Laj’ is used in Quran in the meanings of ‘to be relentless; be stubborn; be unyielding, insist on; penetrate, persevere or persist in something’ for instance in Ayah 34:2, “Allah knows what Yaleju in the earth and what Yakhrij from it…”  means that Yaleju- what stays, persevere, penetrate, remains, persist in the earth and Yakhrij- what comes out or exit out from it. Similar meanings are in Ayah 57:4 as well. In Ayah 7:40, “Indeed those who Kazabu with Ayaatena and Astakbaru upon them- not you Fatah for them Abwaab of the Sama’a and not they Yadkhalun the Jannat, until Yaleja the Jamalu through Samme the Khayat’e. And that is the Jaza the Mujremeen.”  Means that those who make fun of, deny, ridicule and take as a joke (Kazabu) with Ayaat of Allah and are proud and arrogant over them, you cannot enlighten them, expose them to the gates of opportunity of the Sama’a- referring to Allah’s message. And they will never be able to enter Jannat, unless and until they become relentless; stubborn; unyielding, persevere and persist (Yaleja) all of them together (Jamalu) in order to fix, fasten, secure, arrange and confirm (Samman) not only the tools that are needed but also the whole process of mending, repairing, correcting and fixing the destruction that they have caused to the Ayaat of Allah (Khayat’e). –X-Reference- 7:40, 34:2, 57:4. (يَلِجَ)

 

LAMASTUMU (لَامَسْتُمُ) is normally mistranslated as touching, but this is a wrong translation. The word is used in Quran in the meanings of discovering, investigating, unearthing, locating, exploring, seeking or finding anyone or anything for instance 57:13 “On that day the Munafiq (hypocrite) people and those who do Munafiqat (hypocrisy), will say to those who have Emaan ‘Anjuzna (wait/perceive) for us so that we may acquire of your Noor (light), it will be said to them, ‘go back behind you and then Tasemu (seek/explore) Noor (light)”. Similar meanings are used in Ayah 6:7 “and even if WE Nazalna (revealed) to you a Kitabin on a page, then they have Masooha (seek, explore) with their Aidehim (hands putting forward for their Nafs), surely those who do Kufar will say “this is nothing but clear magic” thus here the word Masooha is used in the meanings of explored, finding, seeking, discovering etc. Similar meanings are in Ayah 72:8 with the phrase “Lamasna the skies…”. Similarly, in Ayah 4:43 and 5:6, when Allah says “…or Lamastumu the Nisaa and not you find Ma’aa…” it is normally mistranslated as ‘or you have touched the women and not you find water’, which is completely a wrong statement, since the excretions of any sort is already covered in the earlier phrase and word of Gha’iete. Here the word Nissaa is not used as women but as a weaker segment of society and the word Maa’aa is used in meanings of means and source of survival, nourishment and sustenance. Hence this is an exception to go for Salat being given by Allah to such people who are trying to Lamastumu (exploring, seeking or finding) the Nissaa (the weaker segments of society) in order to help and support them but are not able to find Ma’aa (source of survival, nourishment and sustenance) for them.  X-Reference – 4:43 , 5:6 , 6:7 , 57:13 , 72:8. (فَلَمَسُوهُ;لَامَسْتُمُ;لَامَسْتُم)

 

LA’NA’ (لَعَنَه) & LA’NA’T (لَعْنَتَ) The word Lana’ or Lana’t is normally mistranslated as wretched or cursed. Allah being supreme deity does not require to curse anyone or become angry, these are human’s characteristics and these interpretations are completely wrong and does not go along with the concept of Allah as Rahman and Rabb for everyone. The word basically means to distance from or to separate from someone. When the word is used from Allah, it means that Allah’s all the blessings, bounties and Fazal are disconnected and the person would be deprived of such pleasures of life and Allah’s blessings. Allah’s getting angry and cursing anyone is a completely wrong concept of Allah. Thus, when in ayah 2:88 Allah is talking about those people, who due to their Kufr, i.e., are not utilizing their faculties including thinking and pondering, are unable to enjoy the pleasures of life and are therefore deprived from Allah’s blessings and got them disconnected due to their own actions of Kufr. This means that whenever Allah has used the word La’nat by Allah, it does not mean in the meanings of cursing them or Allah’s curse or wretch, but it means in terms of facing the consequences of one’s own kufr and misdeeds in terms of being disconnected from Allah’s blessings. Similarly, in ayah 2:159, its used even by those on whom is Allah’s La’nat Elanehnun- who are not Lana’a for each other- this means that those on whom Allah’s Na’nat, who are disconnected from Allah’s blessings as being called Elanehum, they also get disconnected out of animosity and jealousy from each other as well. X-Reference – 2:88 , 2:159 , 3:61 , 4:52 , 5:60 , 7:38 , 9:68 , 11:60 , 24:07 , 33:57 , 47:23 , 48:06. (لَعَنَهُ;لَعَنَّاهُمْ;لَعَنَّاهُمْفَلَعْنَةُ;لَعَنَهُمُ;يَلْعَنِ;اللَّاعِنُونَ;الْعَنَتَ;اللَّاعِنُونَ;لَعَنَّا;لَعَنَهُمُ;لَعْنَةَ;لَعْنَتَ;لَعْنَةُ;يَلْعَنِ;يَلْعَنُهُمُ;َيَلْعَنُهُمُ;وَلَعَنَهُ;لَعَنَه;;وَلُعِنُوا;لُعِنَ;لَعَنَتْ;لَعْنَةُ)

 

LAT’EEF (اللَّطِيفُ) The word is normally translated as subtle, whereas the word is used in Quran, more in the meanings of ‘helpful, aiding, supportive to human society, politely helpful, gracious; obliging; generous; kind; made up of many parts and roles etc.” for instance in Ayah 12:100, “…Indeed, Rabbiy Lat’eef to whom Yashau’. Indeed, Allah is the A’leem the Hakeem” means that Allah is the most supportive, helpful, gracious, obliging, generous, all-encompassing of many roles for such people who are Yasha’a of Allah, means connected to, aligned with, obedient to and synchronized with the system of Allah, Allah’s Fitrat, laws of Allah in Deen and nature and the Kitaab of Allah, since Allah is the one who is Aleem (All-knowing) and Hekeem (full of wisdom, the maker of these laws). In Ayah 22:63, “Do you not Tara’ (observe) that Allah Anzala from the sky Ma’a (basis of life) then you Tus’behu (originate) the earth Mukhzaratan (lively, alive, fresh). Indeed, Allah Lateef Khabeer” here after discussing how Allah is the source of all the basis of life, that is required to create and sustains life on earth, on the basis of which the earth comes alive and fresh, then Allah uses the word Lateef to denote how Allah is All-encompassing of all the roles as a support and help for humanity, as being generous, supportive, helpful, gracious and obliging, especially in terms of Allah being the Khabeer, i.e. all-knowing of all these aspects that are Ma’aa- basis of life- both in literal and metaphoric sense of being alive, on eman and on the path of Allah. In Ayah 6:103, “Not you Tadrekahu the Abs’aaru and Allah Yudreku the Abs’aar. And Allah is Lateefu the Khabeer” means that you do not have the advanced realization, nor you realize the foundations, important parts and basis of Abs’aar- the enlightenment and wisdom but only Allah does since Allah is Al-Lateef – the one who is the source of all enlightenment, knower of all the foundations and the realizations; the generous being, and supportive to humanity through all the different roles especially as Al Khabeer- the all-knowing of these Abs’aar, their basis, realizations and foundations. In Ayah 31:16, the same phrase, “Allah Lateef and Khabeer” is used in the similar meanings. In Ayah 33:34, “And Azkurna what Yutla in your Bayyut of Ayaat of Allah and Allah’s Hikmat. Indeed, Allah Kana Lateefan Khabeeran” where the same phrase refers to the whole concept of Zikar, Allah’s Ayaat and the Bayyut.  X-Reference- 6:103, 12:100, 22:63, 31:16, 33:34. (اللَّطِيفُ)

 

LAYL (اللَّيْلِ) is normally translated as night, but it is not meant in the meanings of night in all of its usages in Quran for instance refer ayah 10:27 the word is used in the meanings of periods of darkness and hardship. Similarly in the ayahs of chapter 97 “Indeed, we have revealed in the Lailate the Qadar (power/decree) and what can you know ‘what is a lailat of the Qadar. Lailatu of the Qadar is Khair than a thousand Shahar (periods/durations). Descend the Malaik and the Roohu therein with the permission of their rabb for every amar. Salamun in it until the emergence of the Fajar” Is not talking about one particular night, but the whole duration of darkness and hardship, during which the revelations started and brought everyone from darkness to light, until the emergence of the light, the Noor. Similar meanings are used in ayah 3:113 as “…they Qaim yatloon the Ayat of Allah and during the hours/periods of Layl, and they do Sajda.” Is talking about that particular Ummat of the Ahle Kitaab who Qaim/establish and Yatoona/follow the Ayaat of Allah during hours of layl, the darkness and hardship times and they do sajda/follow Allah’s commandments as per Kitaab. X-Reference – 3:113 , 10:27 , 97: all ayahs. (اللَّيْلِ;لَيْلَةَاللَّيْلِ;اللَّيْل;;اللَّيْلِ;بِاللَّيْلِ;اللَّيْلُ;اللَّيْلَ; اللَّيْلَ; لَيْلَةً ; لَيْلَةً)

 

LE

LEQA’A (لِقَاءَ) & TALQ’UHU (تَلْقَوْهُ) the word Talaq is used in Quran in the meanings of meeting with Allah for the purpose of perfect accountability and recompense for instance, in ayah 40:15 “…to warn of the day of the Talaqe…” Similar context and meanings are in ayah 9:77 as “…until the day yalqunahu…” means they meet with Allah for the purpose of accountability. Similar meanings are used in ayah 11:29 “…Indeed, they have Emaan on Mulaqu their Rabb…” In ayah 2:46 “Those who have Emaan that they will Mulaqu their Rabb and that they will return to HIM” Similar meanings are used in ayahs 2:223 and 2:249. In Ayah 3:143 the phrase is “…before you Talquhu” This means “before you met HIM/Allah for the purpose of accountability and judgment. In Ayah 4:90-91, the word Alaqu and Yalqo is used not in terms of meeting Allah for the purpose of accountability, but in terms of meeting you, the addressee of the Quran, in Salama (peace & submission). Thus, the word is also used in the meanings of meeting or interaction in a general sense as well. In Ayah 6:31, “Indeed, Khasara are those who Kazabu with Alqa’a of Allah until when Ja’aa them the Sa’aath Baghtatan…” talking about those who have lost their Nafs-e-Mut’mainna (Khasara) and who reject, deny, make fun of, take as a joke and ridicule (Kazaba) the concept of meeting their Rabb for the purpose of accountability (Alqa’a), until when is brought to fruition (Ja’aa) to them the happening of perfect recompense based on their actions (Sa’ath) within which they get immersed, surrounded by the Sa’ath from all sides and them being engulfed in it (Baghtatan). X-Reference – 2:46 , 2:223 , 2:249 , 3:143 , 4:90-91, 6:31, 9:77 , 11:29 , 40:15. (تَلْقَوْهُ;أَلْقَوْا;يُلْقُوا;لِقَاءَ;بِلِقَاءِ;بِلِقَاءِ;تِلْقَاءَ;لِقَاءَ; وَلِقَاءِ)

 

LEYUMAHIS’S’A (لِيُمَحِّصَ) is normally translated as purify or purge. But this is a wrong translation. The word is used in Quran only two times in ayah 3:141 and 3:154 and in both these places the word has been mistranslated as “so that they/he may be purified or purged”. If we look at the meanings of this word in classical medieval Arabic, it means “put to test in order to examine closely”, to remove improper or objectionable parts, or to make or become clear or purified”. Therefore, the context of ayah 3:141, talks about those times, during which there is an internal insurgency, resistance, a disease within the Momineen in ayah 3:140 – the solution was that Allah gives knowledge to the Momineen so that they should take witness and consultation from among themselves. Thus, in the next ayah 3:141 is “And Allah Leyumahis’s’a those who have Emaan and destroys the Kaafireen” Here the word is used in the meanings of being put to test in order to remove objectionable parts/sections within themselves that were creating the problems. Similar meanings are used in ayah 3:154. X-Reference – 3:141 , 3:154. (لِيُمَحِّصَ)

 

LI

LIBAAS (لِبَاسٌ) LABESU (لْبِسُوا) & LABES (لَبَسْ)  The word Libaas is normally translated as dressing, clothing or garments in the physical sense whereas in Quran the word is used to refer to anything that provides coverings by being engulfed in it in all aspects and sides, surrounded by and covered by it from all sides for instance in Ayah 2:42, “And do not Talbisu the Haqq with the Baat’il and Taktemu the Haqq while you know”  is not asking us to not mix Haqq with Bat’il as is generally translated but basically a divine instruction not to surround Haqq, engulfing it from all sides with Bat’il. Talking about Malak- kingdoms, ownerships, titles and possessions, in Ayah 6:9, “And if Ja’alna Malakan so that to ja’alna Rujulan and Labasna upon them- what they will Yalbasun” meaning that if Allah would have given all these malaka to the Rasool, by engulfing and surrounding the Rasool from all sides and in order to make the Rasool as resourceful, then what in reality has engulfed all of them in, is not Allah’s message and Risalat but these Malaka. Accordingly the word is also used in Quran to refer to Allah’s Hidayah, once implemented, in the meanings of protection and shield with the help of and through such engulfment and surroundings of Allah’s Ayaat for instance as used in Ayah 7:26 “Oh Bani Adam, certainly have Anzalna upon you Libaas – Yawara your Sawa and Reeshan and Libaas of Taqwa – that is Khair – That is through Ayaat of Allah, so that they do Zikar” means ‘Oh Bani Adam, certainly have revealed upon you Allah’s message as covering, protection and shield against the impacts of Shaytan (Libaas)- in order for you to go against, opposed and contradict (Yawara) your worst deeds (Sawa) and as cleansing of your souls and treatment of all these impurities and influences of Shaytaan (Reeshan) and Allah’s message as covering and shield (Libaas) is provided when you observe Taqwa- when the laws of Allah are followed cautiously because that is how it becomes the source of the best of Allah’s blessing and whatever you desire (Khair)- That- the Libaas of Taqwa is through Ayaat (both the Kalam as well as the creations) of Allah, so that they do Zikar’. It’s used in the same dual meanings in Ayah 2:187 as well, when Allah says, “Your Nisaa (weaker and resource starved people)- they are Libaas for you” thus, the Nissa, those who are dependent upon you for resources are all around you, with you being surrounded by them and as a result of you abiding by Allah’s laws, they can be protection and shield for you. Similarly used in the meanings of engulfment in all aspects and sides, surrounded by, covered from all sides by, or overwhelmed by in Ayah 16:112 “…So Allah made it Zaqaha (taste, enjoy, relish) the Libaasan of hunger and fear for what they had been doing”. In Ayah 25:47 the word is used in the meanings of coverings and being surrounded by all sides and in all aspects “and it is Allah who has made the Layl for you as Libaas…” as well as in Ayah 78:10 “And Ja’alna (appoint for duties) the Layl as Libaas.” -X-Reference – 2:42, 2:187, 6:9, 7:26, 16:112, 78:10. (يَلْبِسُونَ;وَلَلَبَسْنَا;لِبَاس;يَلْبِسَكُمْ;يَلْبِسُوا;وَلِيَلْبِسُوا;لِبَاسَهُمَا;لِبَاسًا;وَلِبَاسُ)

 

LIDLUKE (دُلُوكِ) The word Lidluke is used only once in Quran and is mistranslated as decline…if we look at classical Arabic the word ‘Diluke’ means therapy, treatment, & massage with basic references to oily substance used in wounds to heal and to treat the wound as well as any soft substance used as ointment or for lubrication. Thus, the word basically has meanings of curing and treating humanity with gentleness, care and compassion.  Thus, when Allah says in ayah 17:78 “Establish Salat Lidluke towards the Shams until Ghasaq of the La’iyl…” it means Allah is asking us to establish a permanent connection with Deen by establishing maintaining and contributing to the system of social care, and justice, through which the Shams- lightness, brightness is to be achieved through Lidluke- care, compassion, healing and treatment of the humanity until the La’iyl- the darkness and the inhuman practices are Ghasaq- eliminated and destroyed. X Reference- 17:78. (دُلُوكِ)

 

LISAANE (لِسَانِ) The word is normally translated as language, but in Quran the word is used in much broader and deeper meanings in terms of not only language, tongue, but also refers to eloquent expressions, communicatory interactions, statements and endeavors for instance in Ayah 19:50, talking about Nabiy Ibrahim, Ishaq and Yaqub, when Allah says, “And We bestowed to them our Rahmat and we Ja’alna to them Lisaana S’idqin A’leyan”  meaning that Allah has Ja’alna- appointed, blessed them with Lisaana (expressions, communicatory interactions, endeavors) which are S’idqan (most sincere, pure, honest) and Al’eyan (peak of, height of, epitome of) such interactions and endeavors. Similar meanings are in Ayah 26:83-84, talking about interactions of Nabiy Ibrahim with his nation, “My Rabb grant for me Hikmat and join me with the S’waliheen and Aja’al for me Lisaana S’idqin from the Akhireen”  means that My Rabb has blessed me with Hikmat (wisdom) and has joined me with the S’waliheen (those who do acts of Islah) and Aja’al (appointed, made, blessed me with) Lisaana (endeavors, expressions) S’idqin (most sincere, pure) from the Akhireen (the later period & people, that are Akhir- different than the earlier ones, before the acts of Islah). Thus, when Allah says in Ayah 30:22, “And among Allah’s Ayaat are the creations of the skies and the earth and the Akhtalifu (diversity) of your Lisaan and your colors. Indeed, in that the Ayaat for those of knowledge” the word Lisaan is used not only in terms of languages and expressions but also in terms of the way people interact with each other, referring to people’s customs and traditions of social, human interactions. In Ayah 5:78, when Allah says, “La’ana those who kafaru from Bani Israel A’ala Lisaane Da’uda and E’asa Ibn-e-Maryam. That is with what they A’sau’ and they Kanu Ya’tadun (transgression)” means that La’ana (disconnected from Allah’s blessings) are those from Bani Israel (the followers of Allah’s Nabiyeen) who Kafaru (hide, conceal, do not seek knowledge, deny) A’ala (height of, peak of) Lisaane (endeavors, interactions, communicatory efforts) of Da’ud and Easa Ibn-e-Maryam. That is with what they As’au (understood) and still they Kanu (aimed to reach the final end result of) Ya’tadun (transgression). Thus, in spite of the fact that they understood the Lisaan of Da’ud and Easa Ibn-e-Maryam, still they chose to reach the end result of transgression and it’s because of these acts that got them disconnected from the blessings of Allah. X-Reference – 5:78, 19:50, 26:84. (لِسَانِ)

 

LO

LOHE (لَوْحٍ) ALWAAHA (أَلْوَاحِ) The word Alwaha is normally mistranslated as tablets or planks but the basic characteristics of this word’s meanings are in terms of a motherboard, which is defined as a computer’s central communication and connectivity point and system, through which all components, both internal as well as external peripherals connect. Thus, the word is used in Quran to refer the foundation, the main and basic source of all connections, central points and system that connect everything together, for instance referring to Allah’s Message & guidance (Kalaam and Rusul), in Ayah 7:145, “And Kutabna for him (Musa) of the Alwaaha of every Shayyin Mu’azatan and Tafs’eelan for every Shayyin…”  means that Allah’s message is that main motherboard of the Deen, connecting everything together, acting as the main central communication and connectivity point of the Deen (the Alwaaha), which prepares for the future and is a detailed source of warning and preparation (Mua’azatan) that is explained in detail (Tafs’eelan) and that has solutions, aspects, guidance and details related to every event, process, and matter of the Deen and our day to day lives (Shayyin). The word is used in similar meanings in the subsequent Ayahs of 7:150 and 7:154 as well. In Ayah 54:12-13, discussing about Nabiy Nuh, “And Fajarna the Arde A’yunan, then taqa’a the Ma’aa A’ala Amarin Qad Qadera and Hamalnahu him A’ala Zaate Alwaahin and Dusurin.” Means that when Nabiy Nuh has been enlightened and brought the earth from the darkness to the light of Allah’s Message (Fajarna), was when the message carried and nourished (Hamalna) at its epitome (A’ala) the Zaate (Carrier) of that enlightenment as brought about by Allah’s message, which then acted as the main central point connecting everything together and as the establishment of deen’s foundation (Alwaaha). In Ayah 85:22, the phrase “Lohe Mahfooz”  is referring to the Quran of the Kitaab, i.e. Iqra of the Kitaab (Allah’s laws of Deen and laws of Nature) – X-Reference – 7:145, 7:150, 7:154, 54:13, 85:22. Alwaahe (الْأَلْوَاحِ; الْأَلْوَاحَ; الْأَلْوَاحَ)

 

 

Alphabet M

MA

MA’AA (مَاءً) is normally translated as water or rain in all of its usages, however the real meanings of the word as used in Quran is in terms of ‘means and ways of providing life, sustenance, nourishment and survival, basically the basic necessities and requirements for life’. For instance, in ayah 2:74, “…and some certainly there are some rocks/mountains which split open so comes out from it the Ma’aa…” here the word Ma’aa is not water or rain, as is normally mistranslated but instead used in the meanings of Lava, that comes out from the core of the earth, which is full of minerals deposits, limestones, marbles, crystals, raw materials and metal etc., that is required for the sustenance, nourishment and survival of mankind. In ayah 7:50, “And the companions of the fire will call out to the companions of the Jannath that provide faiz (in abundance as per our satisfaction) upon us, from the Ma’aa or from what Allah has given as Rizq to you…” Here the word Ma’aa is used as a subset of Allah’s Rizq. As we know the word Rizq includes all ways and means of personality and character development and therefore as a subset of Rizq, Ma’aa includes all such ways and means of survival and lifelines which are required as basic necessities of life. Thus, wherever Allah mentions the phrase “Allah sends down from the skies Ma’aa” for instance as used in Ayah 8:11, or 15:22, it is used in terms of sending means of survival and lifeline from the skies, which is in fact rain. The word is used in terms of all sources of life, survival and nourishment, whether from the core of the earth or from the skies, in Ayah 11:44 “…Oh earth swallow your Ma’aa and O skies withhold and subside the Ma’aa…”. Similarly, when in Ayah 4:43 and 5:6, Allah says “…or Lamastumu the Nisaa and not you find Ma’aa…” it is normally mistranslated as ‘or you have touched the women and not you find water’, which is completely a wrong statement, since the excretions of any sort is already covered in the earlier phrase and word of Gha’iete. Here the word Nissaa is not used as women but as weaker segments of society and the word Maa’aa is used in meanings of means and source of survival, nourishment and sustenance. Hence this is an exception from Salat being given by Allah to such people who are trying to Lamastumu (exploring, seeking or finding) the Nissaa (the weaker segments of society) in order to help and support them but they are not able to find Ma’aa (source of survival, nourishment and sustenance, basic life’s necessities) for them. X-Reference – 2:74 , 4:43 , 5:6 , 7:50 , 8:11 , 11:44 , 15:22. (الْمَاءُ ;مَاءً;مَاء;مَاءً;الْمَاءِ; الْمَاءَ ;  مَاءً)

 

MA’A (مَعَ) the word is normally translated as with, but the word used in Quran to refer to the meanings of ‘with’ is the word baa. The word Ma’aa is used in Quran in the meanings of ‘added to, plus, simultaneously with, along with, supporting, favoring, in accordance or in agreement with, in conformity with’ for instance in Ayah 8:19, “…Allah is Ma’aa the Momineen.”  Means that Allah’s system is aligned with, supporting, and favoring the Momineen. In Ayah 2:153, “Oh those who Amanu, Seek help with the S’abr and the S’alat. Indeed, Allah Ma’aa the S’aabireen.”  Means that Allah’s whole system is aligned with, in agreement with, supports and favors the S’aabireen. Similar meanings are used in Ayah 4:146, 5:84, 9:46 and 11:42.   X-Reference – 2:153, 4:146, 5:84, 8:19, 9:46 and 11:42.. Ma’aa (مَعَ)

 

MADHUUR (مَدْحُور) The word is used in Quran in the meanings of overmastered, overpowered, vanquished, defeated, subdued, and subjugated for instance in Ayah 7:18, Allah’s metaphoric conversation with Iblees, “Qala, ‘Akhraj from it Maza’uman Madhuran so that whoever follows from them, surely will be filled the Jahanam through you Ajma’een” means that once you have created the distinction, by extracting out from the state of Shakireen Humanity, such people who are bonded, entrapped and captured (Maza’uman) as well as overmastered, over powered, subdued and subjugated (Madhuran) under the influence of Shaytaan, so that whoever follows the Shaytan from among the humanity, Allah will fill the hell through the Iblees (by Iblees performing it’s duties) of all of them all together as their perfect recompense of their actions. The word is used in similar meanings in Ayah 17:18 as well. In Ayah 17:39, “….and do not Ja’ala (appoint for duty) with Allah as other deity, then Tulqa in hell Maluman Madhuran” where the word Madhuran is used both in the meanings of defeated and abandoned as well as overmastered, overpowered, vanquished, subdued, and subjugated. – X-Reference- 7:18, 17:18, 17:39. (مَدْحُورًا)

 

MADA’IN (الْمَدَائِنِ) & MADEENAT (الْمَدِينَةِ) The word Madina (الْمَدِينَةِ) is normally translated as city and the word Mada’ain (الْمَدَائِنِ) as plural of Madina, i.e. cities where these have entirely different meanings. The word Mada’ain basically refers to all that is on the lefthand side of an account, i.e., debit and thus in the meanings of indebted; owing; debtor; indebt, or receivables for instance in Ayah 7:110-111, “… then when you Amauran, Qalu Arjahu him and his Akhahu and Arsul in the Mada’in Hashireen.” Means that they sent forth/ deliver (Arsul) the receivables (Mada’ain) at the time of accountability, payback, and perfect recompense (Hashireen), i.e., their interactions and conducts would be returned in the like manner at the time of their recompense. The same phrase “the Madai’n Hashireen” with same meanings are also used in Ayah 26:36 and 26:53 referring to the receivables at the time of recompense and perfect accountability. The word Madeenat, for instance as used in Ayah 7:123, “…Indeed this is to Makar Makratumuhu from the Madeenat so that to you Kahraja from it, its Ahleha…”  where the word is used in the same meanings to refer to one’s receivables, in terms of the results of one’s actions and planning and which will be received sooner or later in the form of accountability. The phrase ‘Ahl-e-Madinat’ for instance as used in Ayah 9:101 and 9:120 refers to all those who have joined hands together, cooperated and worked together to be the owners of the receivables in terms of them receiving their recompense like each other. – X-Reference – 7:111, 7:123, 9:101, 9:120, 26:36. (الْمَدَائِنِ; الْمَدِينَةِ)

 

MADAD (مِدَدً) AMDAD (أَمَدَّ) MADDA (مُدُّ) The word is used in Quran in the meanings of – Making something longer than normal, Explaining or describing something in detail, aid; assist; help; support, reinforcing or to Give someone time – respite etc. for instance in Ayah 3:124, “When you Taqulu to the Momineen, ‘Is it not enough that your Rabb Madad you…” In Ayah 17:6, the phrase is “…..and Amdadnakum with Amwaale and Baneen…”  In Ayah 7:202 talking about the acts and suggestions of destruction and animosity, of the Shayateen, the phrase is “And Akhwanuhum- they Yamadadanahum in the Ghayyay…”  means that they support, help, reinforce their supporters and wellwishers in areas to deviate, to mislead and to lead them astray in order to invalidate their covenants with Allah. – X-Reference – 3:124, 7:202, 17:6. Yamadadnahum (يَمُدُّونَهُمْ ; مُمِدُّكُمْ)

 

MA’EDATAN (مَائِدَةً) The word is normally translated as dining table. If we look at the usage of the word in classical and medieval Arabic, it’s referred to as stage or a display and refers to anything which is spread out in a gradual phase wise manner for instance when Allah says in 5:112, “When Qala the Huwariyun, ‘Oh Easa Ibna Maryam, ‘Is your Rabb able to Yunazella upon us Ma’edatan from the sky?’ Qaala, ‘observe Taqwa of Allah if you’re Momineen.” Is not talking about them asking for the dinner table as is normally mistranslated but talking about the Kitaab of Allah, the Hidaya to be spread out to them in a gradual manner, so that they could understand it better, the reply of which from the Nabiy was that, they need to observe Taqwa- means follow these laws extremely carefully and cautiously whatever has been understood by them as Anzala of what Allah has revealed, so that they could be of those who Amanu- seek knowledge, use their thinking and intellect in order to be at Aman- utter and deep conviction with Allah. The next Ayah explains this concept of Ma’aidatun of their ask to spread out in gradual manner Allah’s message, Ayah 5:113, “Qaalu, ‘Nureedu that Na’kula of it and Tat’maina Qaloob and Na’lama that certainly S’adaqtana and Nakuna over it among the Shaheedeen’.  Means that the whole desired end result of Allah’s laws, including the laws of the universe as well as natural laws is that you all consume it, engage it and benefit from it and gives satisfaction to your Qaloob- intentional decision making of hearts and minds, and gives knowledge to all of you so that certainly you be sincere and aim to reach the final desired destination of becoming upholders of justice over it- the Allah’s message. Then in the next Ayah 5:114, “Qala Easa Ibne Maryam, ‘Oh Allah! our Rabb, Anzala upon us Ma’idatan from the Skies Takunu for us Eidan for the Awaleen and the Akhireen and Ayaat from the past. And Arzaqna and you are Khair Ar-Raaziqueen” means that Easa Ibne Maryam asked Allah to reveal (Anzalna) upon us in the gradual phase wise manner (Maidatan) from the skies, so that to lead us to the end desired destination (Takuna)- in repeated restorative fashion so as to restore us all back to the Fitrat of Allah, the stage when we were all born (Eid) for the former people (Awwaleen) as well as the later ones (Akhireen) and as Ayaat from the past. Indeed, this is how Allah gives nourishment for personality and character development (Arzaqna) and indeed this is the best and source of all constructive efforts (Khair-, opposite of baatil) nourishment (Rizq). X-Reference – 5:113-114 . Ma’edatan (مَائِدَةً)

 

MA’EYSHA (مَعَايِشَ) The word is used in Quran in the meanings of livelihood, subsistence, employment, economic condition, way of life, means of living or means of livelihood for instance as per the meanings of the word ‘Ma’ayeshat’ in Ayah 28:58. Similar meanings are used in Ayah 43:32, with the phrase, “We Qasamna (distribute, diversify) among them their Ma’eshat in the Hayyat (life) of the world” In Ayah 78:10-11, “And we Ja’alna (Appoint for duties) the La’yl (night, darkness) as Libaas (covering) and we ja’alna the Nahaar (the basis to lead a fulfilled life) as Ma’ashan (livelihood, economic well-being, means of living).” Similar meanings of the word are in Ayah 15:20 as well. In Ayah 7:10, “And so that certainly Makanan (basic purpose, role & duties for) you in the earth and Ja’alna (appoint for duties) for you from it Ma’eysha (livelihood, well-being, means of living)- Few of you and to the little extent is what you Tashkarun”. X-Reference- 7:10, 15:20, 28:58, 43:32, 78:10-11.  (مَعَايِشَ)

 

MAHDE (الْمَهْدِ) is normally translated as bed or cradle or softness or childhood, but the word is used in the meanings of habitat. For instance, in the ayah 43:10, “Allah is the one who has made for you the earth as Mahdan and made for you therein roads so that you may be guided” Here if we translated the word as is normally translated as bed, or resting place, it does not make sense. The better meanings and application of this word is in terms of habitat, community, home, dwelling, residence, perfect environment for survival and living etc. It is used in the similar meaning of habitat in ayah 20:53. Similarly when describing Nabi Easa in ayahs 3:46 and 5:110, the phrase “he will kallimu to people in the Mahde” here the word used is in the meanings of habitat, community, i.e., he will talk to people living on the earth, on his habitat, surrounding him, in his community and surrounding. X-Reference – 3:46 , 5:110 , 19:29 , 20:53 , 43:10. (الْمَهْدِالْمَهْدِ;الْمِهَاد;;مِهَادٌ)

 

MAHEES’AN (مَحِيصًا) The word is normally translated as escape, whereas the basic characteristics of this word is from the word Haes’an which means to ‘turn away from something’. Thus, the word Mahees’an is used in Quran in terms of someone or something which has been Haes’an upon, for instance in Ayah 4:121, “Those are the one whose abode is Hell, and they will not Yajeduna (switch their current situation of hell with) from it any Mahee’san” means they won’t be able to replace their current situation of being in hell as their abode with another situation where they could turn away from Hell. Similarly in Ayah 14:21 “…it is the same for us whether we show tolerance or are Sabarna (persistent), there is not for us of Mahees’an” i.e., an option of being able to turn away from the current situation. Similar meanings are in Ayah 42:35 “And give knowledge of those who Yujadeluna (be in argumentative or quarrelling disputes) in our Ayaat and not for them of Mahees’an”. In Ayah 41:48, the word is used in terms of not being able to turn away from the situation of being zalal- mislead far from the Hidayah “and Zalal upon them for what they invoke from before and they will be certain that there will not be for them of Mahees’an” – X-Reference – 4:121 , 14:21 , 41:48, 42:35 . (مَحِيصًا)

 

MAHIY (مَحْيَيَ) & MUHIYA (مَحْيَايَ) The word is normally translated as life, but the basic gist of the word is in terms of anything or anyone that embodies and carries life both physically and metaphorically. Since as per Quran the concept of Hayyat refers to the life in this world, both in the physical sense of being physically alive as well as in the allegorical sense of being alive as created by Allah, in terms of being at Emaan, steadfast on Allah’s path, utilizing one’s faculties and intellect to its maximum and being of benefit to everyone around as aligned with the divine guidance. The word Muhiy, is therefore used in the meanings of anything or anyone who/that embodies and carries life; and is used in Quran as opposed to the word ‘Mumaty’– as carriers of death for instance in Ayah 45:21, “Do Hasaba (estimate) those who commit the Sayyiat (worse deeds) that we Ja’ala (appoint for duties) like those who Amanu and do deeds of Is’lah- their Muhiya and their Mumaty are Sawa-a (on equal footings, alike)- Sa’aa (evil) is what they Hikm”  means that although the carriers of life and death are the same, it’s their deeds and Hikm (decisions, judgment), that differentiate them as those who do Sayyiat versus those who do Is’lah. Therefore, in Ayah 6:162, when Allah says, “Qul, ‘Indeed, my S’alaty, and Nusuky and Muhiaya and Mumaty for Allah- Rabb of the worlds’ means that whatever I do, as per my acts of establishing and contributing to the social care system (S’alaty), my ways and methods (Nusuky), the way I am carrying my life, and all the actions of life (Muhiaya) and the way I will carry my deeds after my death- and all are for my Rabb. In Ayah 30:50, “Then, Anzur at the effects of Rahmat of Allah- how Yuhiy the earth after its Mout. Indeed, that is to Muhiy of the Mouty….”  Means that is the carrier of life, within the one which carries death, since each and everything is mortal and will die sooner or later. Similar meanings and usages are in Ayah 41:39 as well X-Reference- 6:162, 30:50, 41:39, 45:21. (وَمَحْيَايَ)

 

MAI’TATA (الْمَيْتَةَ) MAYYIT (الْمَيِّتِ) & MOUT (الْمَوْتِ) The word Mai’tata or Mayyit is normally translated as dead or dead animal in the ayah 2:173, the word animal is not mentioned in the ayah. The word Mouthe is used in Quran as the opposite of life. For instance, in the ayah 6:122 the word is used for people who were lifeless and then Allah gave them life. In the ayah 25:48-49, the word is used for everything on earth, both living and non-living things, including plants, animals and human beings in “ …and We send down water from the sky that we may bring to life thereby mayyatan and provides satisfaction from it to those We created of numerous An’amta (Na’mat) and Insaan”   In the ayah 49:12 the word is used in the meanings of dead people/brother as in “..would you like to kulu the flesh of your Mayyatan brother?…” In the ayah 50:11 the word is used for the land as in “ …We gave life from it to the Mayyatan land…”   metaphorically it is also used in Quran for those people who do not reflect and act upon the guidance for instance in the ayah 27:80 “ you cannot make the dead (Mauty) hear nor will you make the deaf hear the call when they have turned their backs retreating”  Therefore it’s used in Quran for such people as well who have become kaafir, dead in terms of paying no attention to Allah’s Hidayah and therefore metaphoric dead in terms of their moral and ethical values as well.  X-Reference – 2:173 , 6:122 , 25:49 , 27:80 , 36:33 , 43:11 , 49:12 , 50:11.

(الْمَوْتُ;الْمَوْتِ;الْمَوْتُ;الْمَوْتَىٰ;وَالْمَوْتَىٰ;الْمَيْتَةَ;الْمَوْتِ;الْمَيِّتِ;الْمَوْتِ;الْمَيِّتِ;الْمَوْتُ;الْمَوْتُ;مَوْتِهِ;الْمَيْتَة;الْمَوْتَىٰ;الْمَيِّتِ;الْمَوْتِ;الْمَيِّتِ;الْمَوْتَىٰ;مَيْتًا; الْمَوْتِ;مَيْتَةً;مَيْتَةً;تَمُوتُونَ; الْمَوْتَىٰ; مَيِّتٍ ; وَيُمِيتُ ; الْمَوْتِ)

 

MAKURU (مْكُرُوا) YUMKURU (يَمْكُرُوا) The word is used in Quran in the meanings of planning, scheming, preparation, developing, plotting or forming something for instance in Ayah 6:123, “And thus Ja’alna (appoint for duties) in every Qaryatin Akbar (magnified) its Mujrem, so that they Yamkuru therein. And what do they Yamkurun except with their Nafs and what they Yash’arun” means so that they plan, scheme and plot, but they do not plan, plot and scheme anything against anyone else except their own Nafs based on what they understand and perceive, since they are the ones who are Mujrem- who do not Yamanu, and therefore they are as well as they Makuru (plot, create, plan people & system with) full of doubts, misunderstanding, confusions and uncertainties. Subsequently in the later Ayah 6:124, “….Sayus’eebu (faced with adversity & calamity) those who Ajramu (do not Amanu, full of doubts) Sa’gharun (diminished, shrunk, disgraced) near Allah and severe Azaab with what they Yamkurun (plan, prepare, plot, scheme)”. Similar meanings are in Ayah 7:123 w.r.t. the Firaun. In Ayah 3:54 and 8:30, the word Makereen is used to refer to such people who plan, scheme, prepare, develop, design and form.  X-Reference- 3:50, 6:123-124, 7:123, 8:30. (يَمْكُرُونَ;لِيَمْكُرُوا;يَمْكُرُونَ; مَكْرَ; مَكْرَ)

 

MAJOOS (وَالْمَجُوسَ) The word is normally mistranslated as those were magicians or those followers of a religion whereby, they used to worship fire. However, these are wrong translations. If we look at the classical medieval Arabic, the word Juus means to peer around, to interfere, to meddle, inquire or snoop around something or someone, with the basic aspect of making assumptions or guessing rather than basing on facts or factual information. Therefore, when Allah says in Ayah 22:17, “Indeed, those who Amanu and those who Haadu and the S’abayeen and the Nas’ara and the Majusa and those who Ashraku. Indeed, Allah Yufs’il between them on Youm Al Qayyamate. Indeed, Allah A’ala over everything Shaheed.” Is normally mistranslated as if Allah is talking about all the different religions, whereas in fact these refers to the roles and positions of people all around us, in our day to day lives, that they have taken upon themselves. Thus, Allah is identifying six  different categories of people depending upon the roles they have assumed themselves, which include (1) those who Amanu, and (2) those who Haadu- who present themselves as leading the way for others towards the Hidayah, (3) the S’aba’yeen- those who are not yet matured in any of these role, but aspire to, since they are still juvenile and in early stages; and (4) the Nas’ara- those who present themselves as Nas’eer, well-wishers, supporters, protectors, friends, family, near and dear ones, and as Nas’eer w.r.t. Sabeel of Allah; and (5) the Majusa- those who make assumptions and guess rather than basing their actions on facts or factual information; and (6) those who Ashraku- those who do shirk with Allah. After identifying these 6 roles, that people take upon themselves by their own choice and freewill, Allah then says, that it will be on the Youm Al Qayamat, when there would be perfect recompense of their choice and actions, that Allah will then Yufs’il them- judge between them, by segregating and identifying them clearly in their respective roles that they have chosen to play by their own freewill, since Allah is A’ala (height, eminence, peak of) Shaheedan- caretaker of the judgment process inclusive of each and every step and role. – X-Reference – 22:17

 

MAKANAN (مَكَانًا) The word is normally translated as place or site. The word is however used in Quran more in the meanings of basic purpose, roles, position, functions, responsibilities, tasks and standing of someone or something, for instance in Ayah 22:26, “And when Bawa’ana to Ibrahim Makana Al-bayt that do not Tushreka with ME in anything and T’ahar MY Baiyt for the T’aifeen and the Qa’imeen and Ruku’u and the Sujoode” identifies all the duties and responsibilities that Allah has appointed Nabiy Ibrahim with respect to Allah’s Baiyt with the phrase ‘Makana AL Baiyt’  in terms of the basic role, function and position of Allah’s Baiyt for the humankind. Similarly in Ayah 4:20, “and if you intend to Badal (replace) Zoujan Makana Zoujin…”  means if you intend to replace a Zouj for function, importance, purpose, standing and significance of Zouj. In Ayah 14:17, “…and the Mout will come to him/her from every Makanin and will not with Mayyat…”  means that although they will face death like situations from all sides, functions, positions, manners, but they will not die. In Ayah 5:60, “from those who La’nahu of Allah and Ghazaba upon them and Ja’ala of them the Qiradata and the Khanazeer and A’bada of the T’aghoot- These are Sharran Makanan….” Is basically defining the functions, roles, duties, tasks, aspects, sides, significance (Makanan) in all manners of destruction of human faculties and capabilities (Sharr & Baatil- as opposed to Khair) that are manifested through the acts of those who are disconnected from the blessings (La’anahu) of Allah and deprived from Allah’s Nai’mat and blessings (Ghazaba) upon them- who are of the Qirdata nature- that is those who do not use their spine, have no control over their own self, desires and wishes, Aqal and faculties and are therefore under the influence of Khutuwaat of Shaitan with despicable moral and ethical conducts (Khanazeer) and are the followers of laws (Aabid) of the system which is opposed to Allah’s (Taghoot) and thus through these acts, they are Makanan Sharran- Shar from all aspects, in all manners whatsoever. In Ayah 19:56-57, “And Azkur in the Kitaab Idris. Indeed, he Kana S’adeeqan Nabiyyan. And WE Rafa’ana Aleeyan Makanan” means that Azkur in the Kitaab- Idris who aimed to reach the final position of being a Sadeeq Nabiy. And Allah Raised him in prestige as A’ala- height of Makanan- position, prestige, significance, importance and standing.   X-Reference – 4:20, 5:60, 14:17, 19:57, 22:26. (مَكَانًا;نُمَكِّنْ;مَكَّنَّاهُمْ;مَكَانَتِكُمْ;مَكَّنَّاكُمْ; مَكَانَ; مَكَانَهُ)

 

MALA’A (مَلَأُ) The word is normally translated as the chiefs but it’s used in Quran in the meanings of act of bringing or coming together, to make or become completely full, a package, stow or fill or to fill to the brim – brim, or overfill; fill up with; charge with; load with etc. for instance in Ayah 3:91, “Indeed, those who kafaru and died while Kuffar. Then never accepted from the same of them Mill of the earth…” used here in the meanings of fill, full, packed etc.  In Ayah 2:246, “Have you perceived towards the Mala’a from Baniy Israel from after Musa when Qalu to the Nabiy….”  Where the word is used in the meanings of people coming together in a pack or group to reflect (Qala) from their behaviors and speech in a joint collaborative manner. Similar meanings are in Ayahs 7:129, 23:33, and 28:20 as well. In Ayah 7:60, talking about the Quom of Rasool Nuh, “Qala the Mala’a from his Quom, ‘Indeed, we to Nara you from Zalalin Mubeen”  means that all of them who all came together in join efforts, perceptions and collaborations in order to perceive Nabiy Nuh as if he is in distinct and clear error, in a state of confusion and being misled far away from Haqq. X-Reference – 2:246, 7:60, 7:129, 23:33, 28:20 . (الْمَلَأُ; الْمَلَأُ; الْمَلَأُ; الْمَلَأُ; الْمَلَأُ; الْمَلَأُ; وَمَلَئِهِ; الْمَلَأُ)

 

MALAIK (لِلْمَلَائِكَةِ) The word Malaik is normally interpreted as some super natural creation of Allah with wings but the word shares the same characteristics as from the word ‘Mulk’ which means sovereignty, powers, authority or ownership. The concept of Emaan on Malaik is one of the five fundamentals of Emaan and it’s very important to understand the concept of Malaik. The word Malaik does not mean ‘Angels with wings’ or ‘some supernatural creature’ as widely misunderstood since how can you have Emaan on something, without knowledge or use of your intellectual faculties? The word Malaik means the owners of, the powers, the processes and the forces of nature on the basis of which Allah has created and kept running the whole universe. The word Malaik also shares the characteristics with the word “Alak” which means messengers or communicators for instance in ayah 22:75 “Allah chooses from the Malaik messengers and from the people”. Thus, Malaik are those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah, for instance the Malaik of birth, or death, the Malaik of revelations of Allah’s Kitaab, the Malaik of gravity, the thermodynamics, the air pressure, the Electromagnetic waves etc.  In Ayah 16:49-50, “And to Allah everything does Sajda whatever is in the heavens and whatever is on the earth of creatures, and the Malaik, and they are not arrogant. They fear their Rabb above them, and they do what they are commanded”. After Allah, the Malaik has done Sajda to Adam, i.e., us as mankind, on the basis of being taught Names by Allah, i.e., on the basis of knowledge, we can use these Malaik in order to carry out our job as Khalifa Ayah 2:30-34. The inability of the Malaik of Iblees, to do Sajda to humanity, is not disobedience since the Malaik can never disobey Allah (Ayah 16:50), but is due to the specific duties assigned to the Malaik of Iblees to always go against humanity, therefore is not able to do Sajda to Adam.  X-Reference – 2: 30-34 , 16:49-50 , 22:75. (الْمَلَائِكَة;الْمَلَكَيْنِ;الْمَلَائِكَةِ;مَلَائِكَتِهِ;الْمَلَائِكَةُ;وَالْمَلَائِكَةِ;الْمَلَائِكَةُ;الْمَلَائِكَةِ;مَلَائِكَتِهِ;الْمَلَائِكَةُ;وَمَلَائِكَتِهِ;وَالْمَلَائِكَةُ;; وَالْمَلَائِكَةُ;الْمَلَائِكَةَ;الْمَلَائِكَةُ;لِلْمَلَائِكَةِ ; الْمَلَائِكَةِ ; الْمَلَائِكَةِ)

 

MAMAAT (مَمَاتِ) & MAMATY (مَمَاتِي) The word is normally translated as death, but the basic gist of the word is in terms of anything or anyone that embodies and carries death both physically and metaphorically. Since as per Quran the concept of Mout refers to the death in this world, both in the physical sense of being dead, after death, as well as in the allegorical sense of being extreme or too far away in Kufar, whereby none of the person senses and faculties are of any use to the person, where the person is dead in terms of moral and ethical values and not alive as created by Allah.  The word ‘Mumaty’-, is therefore used in the meanings of anything or anyone who/that embodies and carries death; and is used in Quran as opposed to the word Muhiy as carriers of life for instance in Ayah 45:21, “Do Hasaba (estimate) those who commit the Sayyiat (worse deeds) that we Ja’ala (appoint for duties) like those who Amanu and do deeds of Is’lah- their Muhiya and their Mumaty are Sawa-a (on equal footings, alike)- Sa’aa (evil) is what they Hikm”  means that although the carriers of life and death are the same, it’s their deeds and Hikm (decisions, judgment), that differentiate them as those who do Sayyiat versus those who do Is’lah. Therefore, in Ayah 6:162, when Allah says, “Qul, ‘Indeed, my S’alaty, and Nusuky and Muhiaya and Mumaty for Allah- Rabb of the worlds’ means that whatever I do, as per my acts of establishing and contributing to the social care system (S’alaty), my ways and methods (Nusuky), the way I am carrying my life, and all the actions of life (Muhiaya) and the way I will carry my deeds after my death- and all are for my Rabb. In Ayah 30:50, “Then, Anzur at the effects of Rahmat of Allah- how Yuhiy the earth after its Mout. Indeed, that is to Muhiy of the Mouty….”  Means that is the carrier of life, within the one which carries death, since each and everything is mortal and will die sooner or later. Similar meanings and usages are in Ayah 41:39 as well. In Ayah 17:75 “then we would have made you taste Zaifa (multiplied manifolds) the Hayyat (life) and Zaifa (multiplied manifolds) of the Mamaat (carriers of death) and not would have Tajeda (replaced) for upon us any Nas’eer (helper, support)”   X-Reference- 6:162, 17:75, 30:50, 41:39, 45:21. (وَمَمَاتِي)

 

MANA’ (مَنَعَ) The word ‘Mana’ is used in Quran in the meanings of to be prevented, fending off; warding off; averting; avoidance; inhibition; limiting; restraint; withholding; hindering; blocking; the act of preventing something; forbidding; holding back; obstruction; stopping; impede; obstruct; discourage from; dissuade from; hold off or keep off for instance in Ayah 9:54, “And what Man’a them that Tuqabal from them…”. In Ayah 2:114, “And who is more Zalim than the one who Mana’a (prevents, stops, hinders) Masjid (where Sajda is being done) of Allah to Yazkir (remember, remind, being shaakir) in them Allah’s Ism…”  meaning the one who Mana’a, prevent, obstruct, hinder, restrain & impede in Allah’s Masjid to get the deep and thorough knowledge of Allah’s Zikar in order to be grateful to Allah, and to do Zikar of Allah. In Ayah 7:12, “Qala, ‘what Mana’ except that you do Sajda when Amarteka?….’ means that what prevented, stopped, hindered you to do Sajda, when you were done Amar- commanded of? Similar meanings and usages are in Ayah 38:75 as well, “Qala, ‘Oh Iblees, what Mana’aka that you Tasjuda to what Khalaqat….”. – X-Reference- 2:114, 7:12, 9:54, 38:75. (مَنَعَكَ)

 

MANASIK (مَنَاسِكَكُمْ) & NUSUK (نُسُكٍ) normally mistranslated as rites or religious rituals but as per Quran it is anything but rituals. The basic characteristics of the word Manasik or Nusuk are in terms of severe self-discipline and avoidance of all forms of indulgence, in terms of acts of spending a lot of time and energy on something. With reference to the usage of these words as per Quran, Quran has used the word as an all-encompassing word to include following set laws and practices that one devotes their energy, time and efforts towards and that is an integral part of their Ummat- traditions, customs, practices, self-discipline and acts for instance the word is used to refer to Manasik of Deen- e Islam specifically as per Ayah 2:128 when the Duaa by Nabiy Ibrahim “our Rabb, and make us Muslims to you and from our Zurriyat (Followers/descendants) Ummath (set of defined cultures, & practices as inherited by forefathers) Muslimath to you. And show us our Manaasik and Touba to us (turn towards us)..” where the concept of Manasik of Ummath-e-Muslama are basically following the laws and complying with all the requirements of Deen-e-Islam based on which one becomes a Muslim, a true follower of Deen-e-Islam. These Manasik of Ummat-e-Muslima include a wide range of activities involving the five fundamentals of Emaan and following the commandments of Allah, for instance, in Ayah 6:162 “Say, Indeed, my Salaat My Nusuki, my life and my death are all for Allah, the Rabb of the worlds.” which shows that the word Nususk incorporates anything and everything except, one’s Salaat, a person’s whole of life and the death. Thus, it includes the five fundamentals of Emaan and the practical implementation of the Deen by following all the commandments of Allah, other than establishing or contributing towards the Salaat, which includes all other requirements of Deen-e-Islam. In Ayah 22:34 Allah says “And for all the Ummath we have made Manasik so that you do Zikr of Allah’s name on what we have given as Rizq from Allah’s Na’mat..” means that for all the traditions, cultures, rituals belonging to any nation, and inherited from forefathers (ummath) we have appointed for duties (Ajal) following of set laws and practices that one devotes their energy, time and efforts towards and that is an integral part of their Ummat- traditions, customs, practices, self-discipline and acts (Munasik).  Similar meanings and concepts are in Ayah 22:67 “For every Ummat we have made Manasik that they do Naseko. So do not let them argue with you over these Amar and invite them towards Rabb…” means that every nation, community inherits such practices, cultures, and traditions that they devote their time and energy on (Naseko), whereas you should, instead of arguing over these practices, should invite them towards the Deen of Islam and the Manasik of Ummat-e-Muslima. X-Reference – 2:128 ,  2:196 , 2:200 , 6:162 , 22:34 , 22:67. . (وَنُسُكِي ; مَنَاسِكَكُمْ ; نُسُكٍ ; نُسُك)

 

MANN (الْمَنَّ) Or MANN O SALLWA (الْمَنَّ وَالسَّلْوَىٰ) is a combination of two words- MANN (الْمَنَّ) and SALWA (لسَّلْوَىٰ). MANN (الْمَنَّ) normally translated as favor, means any Ahsan from Allah that is received without making any effort or struggle to achieve that. For instance, revelations from Allah are also used as a Mann as per Quran. Similarly, the saving of Bani Israel from Pharaoh, making them leaders and inheritors, is also referred to as Mann in Ayah 28:5. In the ayah 2:262 the phrase “Do not follow up what you have spend Mannan and do not Azzan..”  The word Mannan is used in the meanings of reminders of your favor, that you have given them without them having to make any effort for it. Similar meanings are used in the ayah 2:264 as “do not invalidate your Sadaqat wuth Manne and Azzan..”. The word SALWA means anything that gives satisfaction and tranquility, for instance honey is called Assalwa. Basically, the word is used for anything that provides satisfaction of one’s physical and spiritual nourishment, peace and tranquility. Therefore the phrase Manno salwa would include all those things that one received without making any effort for those and are received and consumed as per one’s utter and complete satisfaction. X-Reference 2:57  , 2:262 , 3:38  , 3:164  , 4:94 , 6:55 , 7:160 , 9:72 , 14:11 , 14:24 , 20:80 , 28:05 , 37:114 ,  49:17 , 52:27 , 74:06. ( ; وَالسَّلْوَىٰ ; الْمَنَّ فَمَن ; السَّلْوَىٰ ; وَالسَّلْوَىٰ ; الْمَنَّ ; مَنًّا;  وَالسَّلْوَى ;  الْمَنَّ)

 

MANNI & TATAMANNU (تَتَمَنَّوْا) & TAMMANNA the word is normally translated as desire or wish for, but in Quran the word is used in much greater depth and meanings for instance in ayah 2:94-95 “Say ‘if for you is the home of the Akhira near Allah exclusively from excluding the mankind, then Tamannu the death, if you are Swadequeen’. And never will they Yatamannuhu ever for what they have sent forth with their hands…” shows the meanings of these words in terms of craving for, longing for, excited for, coveting for, or yearn for. Exactly similar contexts and meanings are used in ayahs 62:6-7 as well. Similarly in ayah 3:143 “Certainly you Kuntum the death from before that…” Used here in the meanings of looking forward to, excited for and craving for. In ayah 4:32 when Allah says “and do not Tatamannu what Allah has Fazal with it some of you over others” means do not get excited, crave for, look forward to (consume) what Allah has given as Fazal, some of you, more than others. X-Reference – 2:94-95 , 3:143 ,  4:32 , 62:6-7. (بِالْمَنِّ;تَتَمَنَّوْا;تَتَمَنَّوْا;وَيُمَنِّيهِمْ;وَلَأُمَنِّيَنَّهُمْ)

 

MAQAM (مَقَامِ) normally mistranslated as standing place, the word is not used in these meanings in Quran. For instance, in ayah 17:79 the phrase is “…perhaps your Rabb will raise you to Maqamam Mahmood” here the word is not used in the meaning of place or standing place but in the meanings of status, title, respect, dignity, rank, position, standing, prestige, eminence, importance and significance. Similarly in ayah 19:73 ..those who do kufr, say to those who have Emaan, “Which of the two parties is better in maqaman…?”.  here again the word is used in the meanings of status, rank and prestige. The word is also used in the meanings of residence, destination, place of stability, rest and peace for instance as used in Ayahs 25:66, 25:76 and 33:13. In ayah 2:125 when Allah has used the phrase “take from the Maqam of Ibrahim…” It means the prestige, the status, title, respect, dignity, rank, position, standing, eminence, importance and significance of Nabi Ibrahim as a benchmark for establishing S’alat like he did. X-Reference – 2:125 , 17:79 , 19:73 , 25:66 , 25:76 , 33:13 . (مَقَامَهُمَا;مَقَامُ;مَقَام)

 

MARA (مَرَّ) MARATIN (مَرَّةٍ)  The word is used in Quran in the meanings of time or times, occasion, moment which Is followed by another one for instance in Ayah 2:229, the phrase is “The Talaq is Marataan” means it happens twice. The word is also used in the meanings of ‘one’s inherent mental or physical power – might; strength; power; influence; ability; or capability, therefore in this Ayah, Allah is basically telling us that Talaq is power and ability that one can exercise. Similarly in Ayah 6:94, the word is used in both these meanings- thus, when Allah says, “And certainly, Ja’ituma (brought to fruition to all) Faradan (individually, discretely) as what created you Awaalan (the first time, earlier) Marratin (time, moment) and ….”  Can be interpreted in two ways- thus this means that the creation of humanity is going to be twice (created first time followed up by resurrection for the hereafter), as well as this ayah is referring to Allah bringing to completion Allah’s Amar of Allah’s whole system that supports and strengthens humanity for instance through Allah’s Fitrat at the time of our birth (Awwal Maratin) which was the first one, followed by Allah’s Hidayah and Message. Similarly, both the meanings are used in Ayah 6:110 as well. In Ayah 8:56, “Those who made the covenant- from them, then they break their covenant of every Murratin and they do not observe Taqwa” means that they break their covenant for every aspect that could have been their strength and power, instead they broke it every time and did not observe Taqwa. The word is used in the similar meanings of time, occasion or moment in Ayah 9:13as well. The word is also used in the meaning of to go through something, in the meaning of transitioning, passing through or becoming for instance in Ayah 7:189 talking about Zouj becoming the Askan for each other the phrase is “… then Mararta with it…”. – X-Reference- 2:229, 6:94, 7:189, 8:56, 9:13. (مَرَّةٍ ; مَرَّةٍ ;  فَمَرَّتْ)

 

MARJE’A (مَرْجِعُ) RAJEU’ (رْجِعُ) MARJE’AKUM (مَرْجِعُكُمْ) The word is normally translated as ‘you return’, however the word is used in Quran in three broad meanings (1) – A hiding place or place of retreat, in terms of a safe and secure shelter, recourse, resort or place of refuge; (2) An authoritative source; a competent authority, legal document; reference works, book of facts, an expert body, book or authority or reference; and (3) The source; head; index; origin, place to return to, coming back to the source. Thus, when Allah says in 3:55, with Quool to Easa “Indeed, I take you and raise you (in status & prestige) towards me and Mut’ahirraka (make you lawful & pleasant) among those who do Kufar. And I will appoint those who followed you Fouq (superior, above) those who do Kufar on Youme Al-Qayyamate. Then to ME Marjea’kum you, then, I will Hikm between you in what you were Takhtalefun in it.” Wherein the word Marje’akum is used in all these meanings of (1) place of retreat, safety and security, (2) Allah as the competent authority in matters of Deen and (3) Allah as the source of all creations, so upon death, we all will be returned to Allah. Similar meanings are used in Ayah 5:48 and 6:108 as well. In Ayah 5:105, “Oh you who Amanu- upon you is your Nafs. Do not Yazarrakum (intense harm & hurt) you from those who Zalal (are misled, distracted) when you are Yahtadetum (guided, on Hidayah). To Allah your Marja’ekum- Jamae’an (all together)- so Allah will Naba (inform) you with what you used to do.” Here again the word Marja’ekum is used in All of these meanings, with the word Jama’ean meanings all those of you who are on Hidayah as well as those who are Zalal. Similar meanings and context are in Ayah 6:60 as well.  X-Reference – 3:55, 5:48, 5:105, 6:60, 6:108. (مَرْجِعُكُمْ;مَرْجِعُكُمْ;يُرْجَعُونَ;مَرْجِعُكُمْ;مَرْجِعُهُمْ;يَرْجِعُونَ;مَرْجِعُكُمْ ; رَجَعَ; يَرْجِعُونَ)

 

MA’ROOF (بِالْمَعْرُوفِ) RA’OOF (رَءُوفٌ) normally translated as acceptable or good, the word has much wider meanings – such as what is acceptable and pleasant in accordance with someone’s due right – justice with respect to someone due right in the meanings of Qist and while remaining within the parameters/boundaries of Deen. Its used in Quran as an opposite word of Munkir as in the phrase Amar bil Maroof wa Nahi Anal Munkir – for example as used in the ayah 3:114” They have Emaan on Allah and the day of Akhira, and they Amar what is ‘Ma’aroof and forbid what is Munkr and hasten to Kahirate…” The meanings of the Munkir is those acts which are unacceptable or unpleasant as per the laws of Deen. As an opposite to the word Munkir, the Ma’roof means all those acceptable and pleasant acts and deeds which are done by remaining within the boundaries of Deen. In the ayah 2:178 Allah says “…So whoever pardons his brother anything form it, then follows up with Ma’aroof payment…” here the word means something which is more acceptable, more pleasant and desired as per the laws of Deen. Similarly in the ayah 2:180, when Allah says “Kutiba for you – when death approaches to one of you is to bequeath Khai’run Wasiyyat  for the parents and the Aqrabiin with Maruuf”  Here the meanings of the word Maruuf means that whatever is their due right, their haqq as desired, as acceptable, for them while remaining within the boundaries of Deen and without doing any injustice to anyone because the basic foundation of deen is on the parameters of justice (Adal and Qist). When the word is used for Allah as Allah is Ra’oof it means the provider of what is most acceptable and pleasant in accordance with one’s due right and justice. RAU’F normally translated as most kind, most compassionate or most caring, but it has much broader meanings and same set of characteristics as Rahmat. For instance, in the ayah 57:27, the phrase “we instill in the hearts of those who followed him compassion, kindness and Rahmat”. The definition of Allah as Rauffun is also highlighted in the ayah 2:143 “..Never will Allah cause your Emaan to go waste as Allah is Ra’uffun Raheem”. Which shows that Allah’s Ra’uffun and Raheem only as a result of Emaan, if and only if our Emaan is firm with utter and complete conviction and is in accordance with Allah’s defined Deen/laws as mentioned in Quran, then Allah would be Ra’uffun and Raheem, in terms of making sure that our Emaan remain fruitful and will never go to waste. Also, Allah’s Rahmat is applicable as Allah being Rauffun Raheem. The word is also used in the meanings of being most kind, most compassionate and most caring in the sense of removing troubles, problems, blockages, obstacles, obstructions, difficulties, harms etc. For instance, in the ayah 2:207 the phrase “…Allah is Ra’uff on Allah’s Ibaad- i.e Raheem as well as Kind and compassionate. The word is used in the similar meanings in the ayah 24:02 “..let there be no Ra’fatun (kindness, pity, compassion) overcome you in the application of Allah’s Deen. X-Reference – 2:143 , 2:207 , 9:128 , 3:30 , 16:7 , 22:65 , 24:02 , 57:09 , 57:27 , 59:10.  X-Reference – 2:178 , 2:180 , 2:229 , 2:231-236 , 3:114 , 4:19 , 4:25 , 7:157 , 9:67 , 9:71 , 22:41 , 31:17.

(بِالْمَعْرُوفِ; مَعْرُوف ; بِالْمَعْرُوفِ ; رَءُوفٌ ; بِمَعْرُوفٍ ; بِالْمَعْرُوفِ; ِ الْمَعْرُوفِ ; بِالْمَعْرُوفِ ; مَعْرُوفٌ ; مَعْرُوفٍ ; مَعْرُوفًا ; بِمَعْرُوفٍ ; بِالْمَعْرُوفِ  مَعْرُوفًا ; رَءُوفٌ ; لَرَءُوفٌ ; رَءُوفٌ ; رَءُوفٌ ; بِالْمَعْرُوفِ)

 

MARZA (مَرْضَىٰ) is normally mistranslated as sick or ill, but is used in Quran in a much broader meanings and depth for instance in ayah 2:10 while describing the Kaafireen Allah says “In their Quloobihim is a Marazun and so Allah increased their Marazan…” Here Allah is not talking about being sick or ill physically, but it is talking about all such conditions, that are not naturally aligned with us as human beings with respect to the way we as humans should be, based on the Fitrat of Allah that Allah wants to see in us as human beings. We have been created as intellectual and social creatures, with our curiosity for knowledge and our intention to be of help to others. Hence for those who do not have Emaan, and who do Kufar, by hiding and concealing, not using their faculties and not seeking knowledge, through acts of blind following or rejection of Allah’s Ayaat, their situation is more reflective of such Maraz, which is not physical in nature at all, but more so in metaphoric and overall sense of us as human beings. Thus, it refers to all such conditions, be it phycological, physical, mental or spiritual which renders us, sick, in both physical as well as metaphoric sense, where we are not what and how we are supposed to be as created by Allah as per Fitrat of Allah. Thus anyone, who is enslaved or cannot exercise their freewill would also be under the same situation and would be called a Mareez. The same word is used wherever in Quran Allah has given exception, for instance in case of Saum in Ayah 2:184-185, always used in relation to our inability as human beings to focus and carry out our duties during that ill state. And therefore, before being able to pay the compensation in the form of Saum, or to come back to the Sabeel of Allah or Salaat as per Ayah 4:43 & 5:06, it is important that we treat this Marz before, on priority, whatever shape or form it is.  X-Reference – 2:10 , 2:184-185 , 4:43 , 5:06. (مَرِيضًا;مَرِيضًا;مَرَضٌمَرْضَىٰ;مَرْضَىٰ;مَرْضَى;;مَرَضًا;مَرَضٌ)

 

MASAH & AUMSAHU (فَامْسَحُوا) is normally mistranslated as doing Masaa’ as in ‘wiping or sliding own hands over other part of own body as ritualistic cleaning’ for instance in ayahs 4:43 and 5:6, which are completely wrong translations and interpretations in order to inculcate a ritualistic act into Islam. The basic characteristics of this word is in terms of layering as ointment, for the purpose of treatment, or healing, or when something is laid over another, in terms of layering or by covering one thing, a thin layer of a piece of metal for instance, over another substance or part, as a means of protection, treatment, healing or caring for instance in Ayahs 4:43 and 5:6, the phrase “then Aumsahu with your Wajuhukum and your Ai’edekum” is normally mistranslated as ‘then wipe your faces and your hands’ which is completely a wrong translation. We have to keep in mind that in both these ayahs, this phrase appears, after describing all the exceptions where one is not required to go near salat, i.e., contribute towards and perform duties towards the system of Salat, and after saying ‘Then, Tayammamu (aim, explore, seek) the Tayyaban (good, pleasant and acceptable, legally allowed and acquired) Saeedan (uphill movement, improvement and ascending standards and levels)”, Thereafter this phrase “then Aumsahu with your Wajuhukum and your Ai’edekum ”, basically means that then Aumsahu (heal, take care by layering one responsibility over another) with your Wajuhukum (focus, attention, priorities) and your Ai’edekum (your efforts and actions)”. X-Reference – 4:43 , 5:6 , 38:33. (فَامْسَحُوا;وَامْسَحُوا)

 

MAS’EER (مَصِير) The word is used in Quran in the meanings of the final or the ultimate destination, for instance as used in Ayah 3:28, “…and towards Allah is the Mas’eer”.  The word is most often used alongside with the word Ba’isa, meaning earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery, and poverty because of one’s own actions for instance as used in Ayah 2:126, 3:162, 8:16, 9:73, and 22:72, with the phrase “Bai’sa Al Mas’eer’ referring to that final destination that is full of extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery, and poverty because of one’s own actions. – X-Reference – 2:126, 3:162, 8:16, 9:73, 22:72. Mas’eeru (الْمَصِيرُ)

 

MASFUHA (مَسْفُوحًا) & MUSAFIHEEN (مُسَافِحِينَ)  is normally translated as lustful or full of sexual desires beyond limits, which are wrong translations of this word. The real meanings of these words are in terms of bloodshed, killing, serial killings, or pouring of blood for instance in ayah 6:145 the phrase is “…forbidden to an eater that he/she eats except that it be Mayyit (dead/decomposed/infected) or blood Musfoohan or flesh of pig…”  Here the word is used in terms of pouring of blood. Similar when used in the phrase as in ayah 4:24 as “…Mohs’ineen without Musafiheen…” means that you should seek to provide this protection and guardianship through your Amwaal and not through Musafiheen – any bloodshed, or killing. Similar phrase is used in ayah 4:25 phrase “…Mohs’inaate ghair (without/not/against) Musafihaatin…”  and 5:5 the phrase “…Mohs’ineen ghaira Musafiheen…”. In both these ayahs the phrase is followed by another phrase that “And not taking Aghdanin” That is not to go for any secret deals or consultations devoid of being made public, or done behind closed doors, or devoid of legitimate transactions. Thus, both of these things, i.e., bloodshed, any killings as well as any deals being done behind closed doors, both are not allowed. X-Reference – 4:24 , 4:25 , 5:5 , 6:145.

(مَسْفُوحًا;مُسَافِحَاتٍ;مُسَافِحِينَ;مُسَافِحِينَ;مُسَافِحِين)

 

MASHY (مْشِي) & YAMSHEY (يَمْشِي) The word is used in Quran in the meanings of ‘the act or manner of walking’ and therefore also used in terms of ‘continuing, marching; motion; movement; moving; walking etc.’ as well for instance in Ayah 2:20, “Almost the lightening snatches away their Abs’aar (vision). Whenever it flashes for them, they Mashu (walk, continue) in it, and when it darkens upon them, they stand…” In Ayah 38:6 as well as 68:11, the word is used in the meaning of continuing and to remain on the same path. In Ayah 6:122, “Is the one who Kana (Aim to reach) Mayyatan (being dead) then Ahyeenahu (gets life, become alive) and Ja’alna (appointed) for him/her Nooran (Allah’s guidance) Yamshey (Allah continues, marching, moving) with it from the Annase (humanity) similar to the one in the Zulumaate (darkness, confusion, being misled) then not with Kharij (rescue, saving) from it?” means that is the one who is moving towards Allah’s Hidayah and Noor, being led away from the state of extreme Kufar and towards the path of Allah, from humanity can be same to the one who continues to be in the darkness, confusion of Kufar from where the person is not able to escape. X-Reference- 2:20, 6:122, 38:6, 68:11. (يَمْشِي ; يَمْشُونَ)

 

MAT’ARIN (مَطَرٍ) The word is normally translated as rain but is used in Quran in much broader aspects and meanings, which includes but is not limited to just rain, in terms of any or all natural occurrences such as rain, thunder, floods, earthquakes, natural disasters etc. for instance while talking about Allah’s Azaab for the people of Nabi Lut in Ayah 7:84, Allah says “and we Amt’arna (did Mat’ar) upon them Mat’aran, then nazar (observe to pay heed) how was the A’aqibat (the end) of the Mujremeen (criminals)” the word is used here in both verb ‘Amt’arna’ and Noun ‘Mat’aran’ form to give an impression that they were struck with natural disaster as a form of Allah’s Azaab. Similar meanings in both verb and noun forms are also used in Ayah 25:40, 26:173 and 27:58. In ayah 11:82, the word Amt’arna is used as a verb in connection with showering, or natural disasters consisting of stones, layers of baked clay etc, basically describing a natural disaster or natural occurrences such as earthquakes, hurricanes or tornadoes. In ayah 4:102, while describing the exception, during there is no requirement by Allah upon us as Momineen to spend our resources and faculties in the Sabeel of Allah, but to focus on the situation at hand, Allah says “and there is no Junaha upon you if you are faced with Azaan (any harm, hurt or injury) of Mat’arin or you are Maraza (sick, illness, or disability of any sort-both physical or metaphorical)…” Including the Azaan- any harm or injury caused by any Mat’arin, any natural occurrences, or any occurrences which were beyond your control, then one should focus completely in terms of getting out of such a situation and there is no requirement of Allah during this period of time. – X-Reference – 4:102,  7:84 , 25:40, 26:173 , 27:58 . (مَطَرًا; وَأَمْطَرْنَا; مَطَر)

 

MATEEN (مَتِينٌ)  The word is used in Quran in the meanings of firm; inveterate; solid; substantial; deep-rooted; strong; deep-seated, intended to withstand hard use, Acting or done with physical or mental vigour for instance in Ayah 7:183, talking about those who Kazabu- deny, reject or ridicule Allah’s Ayat, Allah says, “And Umliy for them- Indeed, Kaydi Matinun.” Means that their situation is prolonged (Umliy) for them. Indeed, my plan and system (Kaydi) is deep rooted, strong, deep-seated, and intended to withstand hard use (Matinun). Exactly same phrase and meanings are used in Ayah 68:45 as well. In Ayah 51:58, “Indeed Allah- is the Razzaq Zu the Quwat the Mateen.” Means that indeed Allah is the one who is the source of all Rizq (Razzaq), the owner of all strength, capabilities, courage (Quwat) and that which is deep rooted, vigorous, strong, and can withstand hard use, and vigor (Mateen).  – X-Reference – 7:183, 51:58, 68:45.  Matinun (مَتِينٌ)

 

MAU’REZEEN (مُعْرِضِينَ) The word is normally translated as those who refuse or turn away, but the word is described in Quran in Ayah 2:83, when after highlighting the basic parameters of Deen through explicit instructions, when Allah says, “…..Then you Tawalla except a few from you and you are Mu’rezun.’ Describes the concept of the word referring to those who Tawalla, thus Mau’razeen and Mau’razun are those who disobey clear divine instructions, who repel away from them in dislike ness and disgust, who disconnect from and turn as opposition to the laws and systems of Allah. Similar meanings and concept are there in Ayah 8:23 as well. In Ayah 3:23, “Have you not Tara’a (perceive) those who were given the Nas’eeb (recompense, responsibility) of the Kitaab (As ahle- responsible ones of the Kitaab)? They were Yada’una (invited to) the Kitab of Allah so that to Hikm (judge, decide matters) between them. Then a Fareeq (group who acts in repeated fashion) Yatawalla from them and they are Mu’arezun.”  In Ayah 6:4, after telling us all that Allah has created in the skies and the earth, Allah is all-knowing of everything including our secrets and public declarations etc. Allah then says, “and what has come to them of any Ayat from the Ayaat of their Rabb, except they kanu upon it Mu’razeen?”  meaning that nothing has come to them of any sign (Ayat) from all the signs (Ayaat) of Allah, except that they aim to reach the final destination of becoming those who turn away from the Ayat, who reject, deny, disobey, disconnect from it as Mu’razeen. X-Reference – 2:83, 3:23, 6:04, 8:23. (مُعْرِضِينَ;مُعْرِضُونَ)

 

MASEH (الْمَسِيحَ) The word Maseh is normally assumed to be the title of Nabi Easa but two points to notice is that (1) the word is used alongside with Al, meaning ‘the’ referring to a specific Maseh among the many. And (2) Quran has not used Al-Maseh alongside the word ‘Easa’ in all of the places where Nabiy Easa is mentioned, where ‘Easa’ is mentioned separately and in a stand-alone manner as well. Thus, even if it is used alongside with Nabiy Easa, it means that there could be many Maseh, one of which is Nabiy Easa and with the word Maseh referring to certain traits and characteristics of Naby Easa that is of Al Maseh. The word IBN has multiple meanings with the basic characteristics of laying the foundations, building or working for something for instance as per the phrase Ibn-e-Sabeel. Therefore, when used as “Easa Ibna Maryam”, or “Al (the) Maseh ibna Maryam” it means laying the groundwork, working for, and the foundations of Maryam with specific traits and characteristics as identified by the word Easa and the Maseh. In order to identify meanings of the word “AlMaseh- the Maseh”, Quran defines the word to be possessor of certain characteristics for instance as used in Ayah 4:172, “Never will Yastankif (hesitate) the Maseh to Yakuna (aim to reach the final destination/form of) Abd of Allah and not the Muqrrebuna (those who are Qareeb) of the Malaik. And whoever hesitates from Allah’s Aibadehi (doing Abd for Allah), and Yastakbir (proud and arrogant), then will be gathered to Allah altogether”. Here the definition of the word ‘Al Maseh’ is that of such a person who does not Yastankif (hesitate) to do Abd only to Allah, and not to the Muqreboon (those who are Qareeb) of The Malaik. We all know the Malaik are such powers, processes, or laws, on the basis of which Allah has created and is running the affairs of the whole universe. Thus the Muqrabuna of the Malaik are such people who are Qareeb of the Malaik, in terms of Any of Allah’s Nabiyeen, Rasool, who were Muqrabuna of the Malaik of Jibrael and Michael as well as all those people who, due to their seeking of knowledge of the Malaik, have been able to get the Malaik to do Sajda to them, such as the scientists, the discoverers, those who are using any of the malaik to carry out their duties of Khalifa on each, could be a scientist, holders of knowledge of any Malaik, a teacher, a guide, or a person with an authority or power. As humans, we tend to do Abd of these Maqrobuna of the Malaik, either any Nabiy or Rasool of anyone who is Qareeb of any Malaik, i.e., we tend to submit to, follow their laws, blindly follow them or consider them as our deities and gods. Whereas the basic quality of the Maseh is that instead of blindly following or doing Abd of these Muqarebbuna (Qareeb) of the Malaik, the Maseeh only Does Abd to Allah and Allah only. Another trait of the Maseh is that the person is not Mutakkabir, that is neither proud nor arrogant. The Maseh is further defined in Ayah 5:75, “And the Maseh Ibna Maryam is not except Rasoolun; Certainly, many Rasool and Ummuhu S’adeeqatun (truthful) have passed from before him…” shows that the Maseh Ibna Maryam is nothing except the Rasool of Allah who is Ibn- laying the foundations and building Allah’s Risalaat. Thus, if we combine all the characteristics of the word “AlMaseh”, as defined by Quran, is to refer to those people are Ibn of Rusul i.e., laying the foundations and building the groundwork, working for Allah’s Risalaat; aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of the Malaik and they are not Mutakabbir- proud or arrogant. Thus, when in Ayah 9:30, Allah says “And said the Yahood (the scholars, the leaders) that ‘Uzair is Ibnu of Allah’ and said the Nas’ara (friends & family) that ‘the Maseh is Ibnu of Allah’. That is their saying with their mouths; they imitate their speech of those who do Kufar from before. Allah will Qataluhum for how they are deluded.”, Allah is not referring to two titles or names of specific people but the characteristics of people with Uzair denoting, self-discipline and chastisement and Maseh denoting the characteristics as defined above, with both as Ibn of Allah- does not mean son/child of Allah, but is used to refer to the basic requirement for those who are Ibn of Allah, laying the foundations for, working for and striving in the Sabeel of Allah. This ayah is basically saying that the Yahood- your scholars & leaders preach to make you self-discipline and chastise and Nasara- your helpers, friends and family ask you to be Maseh; as the basic requirement to be Ibn of Allah, whereas both of them do nothing except utterance of words from their mouths, imitating those who are kaafir. This is beautifully connected to next ayah 9:31, “they have taken their Ahbarehim (religious scholars) and their Rahbanhum (preachers, clerics, monks) as their Arbaab (plural of Rabb) from besides Allah and the Maseh Ibna Maryam, and they were not commanded except to do Abd of only one Allah…” Here the phrase ‘Besides Allah and the Maseh Ibna Maryam’ Means those who consider their religious schools and clerics as Rabb besides Allah and Allah’s Risalat (referred here as Maseh Ibna Maryam). Thus, Easa Ibna Maryam means Easa son of Maryam, whereas the Maseh Ibna Maryam, means those who are laying the foundations and building the groundwork, working for Allah’s Risalaat; Do Abd only of Allah; Do not Abd to anyone with power, knowledge, status, authority; And are not Mutakabbir- proud and arrogant.  X-Reference – 4:157, 4:172, 5:75, 9:30, 9:31, (الْمَسِيحَ;الْمَسِيحُ;الْمَسِيح; الْمَسِيحُ ُ; الْمَسِيحَ; الْمَسِيحُ;الْمَسِيحُ;الْمَسِيحُ)

 

MASHRIQ (الْمَشْرِقُ) & SHARAQ (شَرْقِ) The word Sharaq basically refers to rise, shine, and hence refer to eastern part of the world in accordance with sunrise and thus refers to rising of sun, aspects and areas of sunrise, such as the eastern part of the globe where the sun rises for instance as defined in Ayah 2:258, “…Allah is the one who brings the Shams from the Mashriq…”. When used together with Maghrib as “Al Mashriq wa Al Maghrib”, the concept covers each and every physical and geographical area of the globe for instance in Ayah 2:115 and 2:142, “And to Allah is the Mashriq and the Maghrib…” Similar meanings and concepts are there in Ayah 26:28, “Qala Rabbe the Mashriq and the Maghrib and what is between them…” referring to the Rabb of the east and the west and whatever is between them, covering from coast to coast of the entire world. In Ayah 7:137 while talking about Bani-Israel after being rescued from Fira’un, Allah says, “And WE Awre’sana the nation of those who were weak & suppressed, Mashriq (east) of the earth and Maghribeha (its west) …”  meaning they settled across the world from Mashriq to Maghrib and were not only given inheritance but also duties and responsibilities to take care of their respected geographic locations wherein they settled. In Ayah 2:177, when Allah says, “It is not Birra that you turn your Wajeh (focus, attention, desired destination) towards the Mashirq or Maghrib but…” means that turning our attention, focus, or keeping our desired destination to any physical or geographical place, direction, or area on earth is not the concept of Birraa. – X-Reference – 2:115, 2:142, 2:177, 2:258, 7:137, 26:28. Mashariq (مَشَارِقَ)

 

MASJID IL HARAM (الْمَسْجِدِ الْحَرَامِ) The phrase Masjid al Haram الْمَسْجِدِ الْحَرَامِ is used in Quran in multiple places, in  ayah 2:191, “…do not Qatal them at Masjid al Haram unless they Qatal you there”. Shows this is a place, an area, a boundary on land etc, it cannot be a house or building where people can come and go to kill each other. In another ayah 2:196, when Allah is talking about Hajj o Umra “..this is for those whose family/household is not in the Masjid al Haram..”  This ayah show that Allah is not talking about a Mosque or a building but the whole area, the city as Masjid al Haram. The ayah 2:217 “They ask you about Qatal during the Shahr al Haram. Say, “Qatal during it is Kabeer/deplorable; but to bar others from Allah’s path, and to do Kufr in Allah, and to prevent access to the Masjid al Haram, and to expel its people from it, are more Kabeer/deplorable with Allah” shows that it is the place, the city, an area on the land, where people come and go and live as well, and it should be accessible to everyone. The use of the phrase in the ayah 22:25 also shows masjid al haram is a city where people come and go and live as well, and it should be accessible to everyone.  In ayah 48:27 “Certainly has Allah showed to His Messenger the vision in Haqq. You will surely enter al-Masjid al-haram, if Allah wills, in Aman/safety…. Talks about the Messenger’s wish to go back to Macca. All of these ayahs show that Masjid al Haram is the whole city that is built on the foundations of Deen and as per the definition of Masjid as per Quran and Momineen can’t be prohibited to enter. X-Reference – 2:144, 2:191, 2:196, 2:217, 8:34, 9:19, 17:1-2, 22:25, 48:27. (َالْمَسْجِدِ الْحَرَامِ;َالْمَسْجِدِ الْحَرَامِ;الْمَسْجِدِ الْحَرَامِ)

 

MAS’NA (مَثْنَىٰ) This phrase “Mas’na wa S’als’a wa Ruba’a” as is normally translated as in two’s and three’s and four’s and is normally misinterpreted as saying that up to four marriages are allowed by Quran through the use of this phrase in Ayah 4:03. However, this is a wrong understanding and interpretation. If we divide this phrase as per its Word by word then it is basically “Mas’na and S’als’a and Ruba’a”. The first word of this phrase Mas’na is used in Quran in three places such as Ayah 4:03, 34:46 and 35:1. In Ayah 34:46, Allah says, “Say, ‘Only I wa’az (advise) you with Wahidatin (whole- all-encompassing guidance, same) that you Taqumu (establish, stand up for, contribute) for Allah Mas’na and Furadiya (individually) …”  Here the word Mas’na is used as an opposed to Furadiya which means individually or in individual capacities. Therefore, as opposed to Furadiya, the word Mas’na basically means in groups, altogether, crowds or congregates and in support and coordination of each other. Thus, when Allah says in Ayah 35:01, “All Hamd is for Allah the Faat’ir (originator) of the skies and the earth, who Jaa’al (make, appoint) the Malaik as Rusulan (Messengers, communicators, carriers) Auliy (owners, possessors, caretakers, trustees) Ajnehatin (powers, resources, & abilities) Mas’na and S’alas’a and Ruba’a (stay in, remain for a longtime). Allah increases in the creations what Yashaau. Indeed, Allah is upon everything Qadeer (powerful, capable)”. As we know the word Mas’na means in groups, in coordination and help of one another, the word S’als’a refers to the growth and development periods, which, are intense full of transformation and changes, vulnerabilities, hardships and challenges and the word Raba’a refers to the most permanent, stable and long terms impacts, wherein one stays or remains in for a long term. Thus Allah is describing the whole process of how Malaik carry out their duties, starting from Mas’na- in together, in coordination with each other, in collaboration and support of each other; and then S’alas’a- transformative, growth and development phase, and then Ruba’a- such aspects, stage and situations which are almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time, for instance in case of creation of mankind, after going through intense transformation and evolution the end result is then more permanent in nature, in which the final shape, form and stage of mankind stayed in, remained in. Similarly in Ayah 4:03, “And if you Khiftum (are concerned & worried) that you cannot do Qist (do justice in accordance with the due rights) with Yataman -then Ankehu (enter into long term contracts defining the scope of their care and that of their Amwaal) what Ta’aba (allowed and lawful as per the laws of the land & that of Deen) to you from the Nisaa (the segment which are resource starved), Mas’na wa S’alas’a wa Ruba’a …”. Here Allah is not talking about allowing to marry the Nissa Yatama (orphaned girls) as is normally misinterpreted but basically outlining the divine guidance in case if one is concerned and worried that he/she will not be able to do Qist with regards to the Amwaal of the Yatama (those who are left alone in the world for whom there is no one to fight for their rights). Thus Allah is giving a divine guidance in such situation, to enter into Nikaah- long term contract with those Nissa (those who are short or deprived of resources) to document all the terms of the contract, in the stages starting from Mas’na- together, in coordination, in collaboration with and support of each other; and then S’als’a- taking them through the growth, transformative and development phase, which may be full of vulnerabilities, hardships and challenges, and then Ruba’a- means the aspects, which become almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time in order to help, develop and grow those Yatama (who have been left all alone) Nisaa (who are resource-less) so that they do not remain Yatama or Nisaa anymore. – X-Reference – 4:03 , 34:46, 35:01. (اثْنَانِ ; اثْنَيْ مَثْنَىٰ ; مَثْنَى; ;اثْنَيْنِ ; اثْنَيْنِ ; اثْنَيْنِ ; اثْنَيْنِ ; اثْنَتَا ; اثْنَتَيْ)

 

MAS’NA WA S’ALAS’A WA RUBA’A (مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ) This phrase translated as in two’s and three’s and four’s is normally misinterpreted as saying that up to four marriages are allowed by Quran through the use of this phrase in ayah 4:03. However, this is a wrong understanding and interpretation. Had this been the case, it would have been much easier and simpler to simply mention the phrase ‘up to four’ which is not mentioned in the ayah 4:03. In Quran, the phrase is used only twice. Thus, when Allah says in Ayah 35:01, “All Hamd is for Allah the Faat’ir (originator) of the skies and the earth, who Jaa’al (make, appoint) the Malaik as Rusulan (Messengers, communicators, carriers) Auliy (owners, possessors, caretakers, trustees) Ajnehatin (powers, resources, & abilities) Mas’na and S’alas’a and Ruba’a (stay in, remain for a longtime). Allah increases in the creations what Yashaau. Indeed, Allah is upon everything Qadeer (powerful, capable)”. As we know the word Mas’na means in groups, in coordination and help of one another, the word S’als’a refers to the growth and development periods, which, are intense full of transformation and changes, vulnerabilities, hardships and challenges and the word Raba’a refers to the most permanent, stable and long terms impacts, wherein one stays or remains in for a long term. Thus Allah is describing the whole process of how Malaik carry out their duties, starting from Mas’na- in together, in coordination with each other, in collaboration and support of each other; and then S’alas’a- transformative, growth and development phase, and then Ruba’a- such aspects, stage and situations which are almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time, for instance in case of creation of mankind, after going through intense transformation and evolution the end result is then more permanent in nature, in which the final shape, form and stage of mankind stayed in, remained in. Similarly in Ayah 4:03, “And if you Khiftum (are concerned & worried) that you cannot do Qist (do justice in accordance with the due rights) with Yataman -then Ankehu (enter into long term contracts defining the scope of their care and that of their Amwaal) what Ta’aba (allowed and lawful as per the laws of the land & that of Deen) to you from the Nisaa (the segment which are resource starved), Mas’na wa S’alas’a wa Ruba’a …”. Here Allah is not talking about allowing to marry the Nissa Yatama (orphaned girls) as is normally misinterpreted but basically outlining the divine guidance in case if one is concerned and worried that he/she will not be able to do Qist with regards to the Amwaal of the Yatama (those who are left alone in the world for whom there is no one to fight for their rights). Thus Allah is giving a divine guidance in such situation, to enter into Nikaah- long term contract with those Nissa (those who are short or deprived of resources) to document all the terms of the contract, in the stages starting from Mas’na- together, in coordination, in collaboration with and support of each other; and then S’als’a- taking them through the growth, transformative and development phase, which may be full of vulnerabilities, hardships and challenges, and then Ruba’a- means the aspects, which become almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time in order to help, develop and grow those Yatama (who have been left all alone) Nisaa (who are resource-less) so that they do not remain Yatama or Nisaa anymore. X-Reference – 4:03 , 35:01. (مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ)

 

MAS’WA (مَثْوَى) is normally translated as abode or final resting place, this is a wrong translation. The real meanings of the word as used in Quran is in terms of “stay” for instance in ayah 12:21 “And said the one who brought him from the city to his wife, make his Mas’wahu comfortable, so perhaps that will benefit us…”  Here it is used in the meanings of stay, remain, or hang out. Similar meanings are used in 12:23 as phrase “…Indeed my Rabb will make my stay (Mas’wae’) Ahsan…”. In the ayah 47:19 “Allah knows your movements and your Mas’wakum…” Here it is used in the meanings of your stay, as stay in this worldly life. In the ayah 6:128 “…the fire is Mas’wakum khalideen..” Means the fire is going to stay with them forever. Similarly in 3:151 “…and bai’sa is Mas’wa the Zwalimeen.” meaning the state of being in Bai’sa is going to stay with the Zwalimeen, i.e., facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty are going to stay with Zwalimeen as a consequence of their actions. X-Reference – 3:151 , 6:128 , 12:21 , 12:23 , 47:19. (مَثْوَاكُمْ;مَثْوَى)

 

MATA’A (مَتَاعًا) & MATTIUHUNNA (مَتِّعُوهُنَّ) is used in Quran in the meanings of the necessities of life, the provisions, the requirements to take care of one’s needs and requirements, in order to live life in this world with comfort, ease and one’s satisfaction, such as food, clothing, shelter, provisions, etc. as used in the ayah 4:102 or 12:17. Therefore, the earth is called Mata’a in the ayah 2:36 the phrase is “for you is the earth as a place of settlement and Mata’a for a time”. Here the word is used in the meanings of all those things, the ways and means and requirements which are required for our lives physically as the necessities of life. In the ayah 3:14 when describing all the aspects of Zeyyan/Zeenat, Allah says “..these are the Mat’aa of this worldly life.. ”shows that all aspects of Zeenat are also Mata’a that is anything that looks good to us, that we need in order to live life comfortably in this world such as aspects of Zeenat, which look good to us not just physically but also in regards to all aspects of our nature, is also regarded as Mata’a by Quran. Similarly, in the ayah 3:185 the word Mataa is used along with delusion to describe the worldly life, i.e. in the meanings of enjoyment, pleasure, satisfaction or amusement in this worldly life. X-Reference – 2:36 , 2:236 , 2:240-241 , 3:14 , 3:185 , 3:197 , 4:102 , 9:38 , 10:70 , 12:17 , 16:80 , 21:111 , 28:60 , 43:35 , 80:32. (مَتَاعًامَتَاعٌ;مَتِّعُوهُنَّ;مَتَاعًا;مَتَاعُ;مَتَاعٌ;مَتَاعًا;مَتِّعُوهُنَّ;مَتَاعُ;أَمْتِعَتِكُم;;اسْتَمْتَعَ;وَمَتَاعٌ)

 

MAWADDATAN (مَوَدَّةً) The word is normally translated as love and affection but the word used in Quran for those usages is either word Allafa, for instance as used in Ayahs 3:103 and 8:63 or the word Hubbe or Muhib. The word Mawaddatan is not used in Quran in the meanings of love and affection but in terms of taking care of someone, in terms of making them one’s center of focus, attention for one’s deeds, in terms of working for their benefit, and taking care of their interests and needs as one’s own for instance in Ayah 42:23, the phrase “Qul, ‘I do not ask for any Ajar except the Muwadatan in the Quraba’a, and whoever earns Hasanatan, will increase for the person therein Hasanaa. Indeed, Allah is Ghafoorun Shakuur” where the word is used in the meanings of taking care of them, in terms of making them center of focus, attention for one’s deeds as Hasanaat and taking care of their needs and requirements.  In Ayah 29:25, “And Qala, ‘Indeed, you have seized from besides Allah Aus’anan (false deities) Muwadatun among you in the Hayyat of the world. Then on the Youma Al-Qayyamate some will Yakfir from other and they some La’ana others. And your abode is the Fire and not for you any Nas’ireen”- here again the word Muwadatun is used in terms of making someone center of all your focus and attention, in terms of working for their benefit, and taking care of their interests and needs. In Ayah 60:1, “Oh you who Amanu, do not seize My enemies and your enemies as Awliya’a Tulquna them with Mawaddate while they kafaru with what Ja’aa you of the Haqq….” means addressing those who Amanu, is a direct divine instruction to not seize from their and Allah’s enemies Awliyaa (protectors, helpers, benchmarks, ideals) Tulquna (meeting them for the recompense) with Mawaddate (keeping them as their center focus of their deeds and taking care of their needs) while they Kafaru (conceal, hide, go against) with what Ja’aa (brought to fruition, presents) you of the Haqq. Similar meanings are used in Ayah 30:21, “and among Allah’s Ayaat is that Allah created for you from your Nafs Azwaajan, so that you find Sakuun in them and Ja’ala between you Muwadatan and Rahmat. Indeed, in that are Ayaat for those who reflect.”  Similarly in Ayah 5:82, after talking about the acts of Faasiqun to create animosity against Amanu Yahood (those who Amanu as well as they present themselves as leading the way for others to the Hidayah) Allah then says “So that Tajeduna Ashadda the Naase A’dawatun to those who Amanu the Yahood and those who Ashraku. So that Tajeduna Aqrabahum Mawaddatan to those who Amanu – those who Qalu, ‘We Nas’ara’. That is because of them Qisseyna and Ruhbanan and to them, they do not Yastakbaruna”. Means that the acts of these Faasqiuna, to create animosity against those who are Yahood from among those who Amanu, is to switch the situation for those who Amanu, to replace them away in opposition and animosity against these Yahood Amanu and instead make those who are Aqraba (the near and dear ones of the Faasiqun) as their Muwwadatun (center of their attention, focus, to take care of the needs as their own) by those who Amanu- presenting them as if they are the Nas’ara. They do this because among these people who they have presented as Nas’ara in place of those who are Amanu Yahood, are the religious scholars and the Qisseyna (those who led to situations of scarcity, hopelessness, poverty and misfortunes) so they (the Faasiqun) will never Yastakbaruna (promote, magnify, project) those who Amanu Yahood.  X-Reference – 4:73, 5:82, 29:25, 30:21, 42:23, 60:1, 60:7. (مَوَدَّةً)

 

MA’WANA (وَمَأْوَاهُ) The word is normally translated as abode, but if we analyze the usage of the word as per Quran, it is used mostly alongside with either the word ‘An-Naar’, meaning the fire or ‘Jahannum’ meaning hell. The word A’aawa is used in Quran in terms of being surrounded by all sides, in terms of being shielded or sheltered by being covered or surrounded from all sides for instance in Ayah 8:74, “and those who Amanu and Haajiru and Jahadu in Sabeel of Allah, and those A’aawa’ and Na’saru- those are the Mominuna- Haqqan for them and a Kareem Rizq”. In Ayah 33:51, the word “Ta’uwy’ is used in the meanings of surround yourself with whom you Tasha’u- will. Similar meanings of the word are used in Ayah 23:50, “And we ja’alna Ibna Maryam and Ummahu- Ayatan and A’uwenahuma them towards rabuatin Zaate Qarare and Mu’aeen”.  Therefore, the same words are used in the meanings of shelter, refuge or a hiding place, or a place of retreat. Whenever the word Ma’wana is used for instance in Ayah 5:72, “…indeed, the one who Yushrik with Allah, then surely, Allah Harama for the person the Jannat and Ma’waahu the naar….”  It means not only that the person will be surrounded by the fire from all sides, but the fire will be the person’s shelter, refuge, abode and residence, wherein the person will reside. The word is used in the similar meanings when used alongside with the word Jahannam- hell as well for instance as used in Ayah 3:197 as “the Mata’a little, then their Ma’waahum Jahannum, and Ba’isa the Maheyad”.  X-Reference – 3:197, 5:72, 8:74, 23:50, 33:51. (وَمَأْوَاهُ ; وَمَأْوَاهُ)

 

MAWAQITU (مَوَاقِيتُ) & MEEQAT (مِيقَاتُ) normally mistranslated as timings, but the word is used more in the meanings of fulfillment of one’s efforts or duties in terms of them producing results for instance in ayah 44:40 “Indeed the Youme (confirmed event) of Fas’al (result of one’s efforts) is the Meqaat of everyone”. Here the word Meqaat is used in the meanings of everyone’s efforts producing results in accordance with those efforts. In Ayah 78:17 the same phrase is used إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا in the same meanings of ““Indeed the Youme (confirmed event) of Fas’al (result of one’s efforts) is the Meqaat (fulfillment of those efforts) for everyone”. The word has similar meanings in Ayah 56:50 and 26:38. In Ayah 7:142, which starts with the phrase ‘And Wa’adna Musa…” identifying those appointed of duties and responsibilities to Musa, the statement later in the same Ayah, “Then, Tamma Meeqate his Rabihi, Arba’een Laylat. And Qala Musa to his Akhihi Haroon, ‘Akhlafine of my Quom…” means that when brought to completion (Tamma), his efforts producing results and his fulfillment of his duties as appointed by (Meeqat) his Rabb, his nation, stayed in darkness (Laylat) as the most permanent form (Arba’een), Musa lost courage and strength and handed over the Khilafat, asking his supporter (Akhihi) Haroon to take his place. In Ayah 2:189 it is used in the phrase that “They ask you about Al (the) Hillati. Say, “They are Mawaqitu for people….”, means that when they ask you about those people who are under their care and those dependent upon them, the reply should be that that’s how you fulfill your duties, those are the ones through whom you would get the results of your efforts in terms of having the desirable Akhira and accountability. X-Reference – 2:189 , 7:142-143 , 7:155 , 26:38 , 44:40 , 56:50 , 78:17.  ( لِمِيقَاتِنَا ; مِيقَاتُ; لِمِيقَاتِنَا ; مَوَاقِيتُ ; مَوْقُوتًا; )

 

MAWAZIHI (مَوَاضِعِهِ) TAZA’U (تَضَعُوا) The word Wazah is used in Quran in the meanings of settings, placements, contexts, alignment, perspective, circumstance, background, or framework through which something is originally intended and planned for instance in ayah 3:96 “Indeed, the first ba’ait Wuzeha for the mankind…” or in Ayah 21:47 “And WE Naza’u the scales of Qist (justice) for the day of resurrection…” Similarly in Ayah 4:102, when Allah says “..and there is no Junaha (requirement from Allah to humbly spend your resources) upon you if you are faced with Azaan (any harm, hurt or injury) of Mat’arin (natural disaster) or you are Maraza (sick, illness, or disability of any sort-both physical or metaphorical), that you Taza’au (deploy in accordance with your circumstances) your Islehatukum (your tools to counter the Kaafireen)…” Thus, when used as the word Mawazihi, it is an action noun denoting something to which Wazeha, the act of placement, context, framework has been done for instance in ayah 4:46 “of those who are haadu they distort the Kalima from Mawajihi…” is telling us that the Mawajihi of the Kalam of Allah, the Kitaab, is the original intended placement, the framework, the setting, as revealed and given to the mankind as Hidayah by Allah, but these Haadu, they distort it by taking it out of its Mawajihi. This refers to their act of taking a phrase or an Ayah out of its settings and context, thereby using the phrase or the ayah to distort the real divine message many a times, completely distorting the rule/commandment and aspects of Deen communicating an entirely different or opposite meanings and interpretations. The same word, meanings, message and context are also used in ayah 5:13 when Allah says “…They distort the Kalima from Mawazihi and they forgot a part of what Zikar of it…”. The ayah 4:46 and 5:41 gives the similar message with an additional aspect of their haste without understanding the Divine Guidance, they haste and rush through it, and distort Allah’s words out of its Mawazihi-  X-Reference – 3:96 , 4:46 , 5:13 , 5:41 , 21:47. (مَوَاضِعِهِ;تَضَعُوا; مَوَاضِعِهِ;مَوَاضِعِهِ ; وَيَضَعُ)

 

MAZAJE’E (الْمَضَاجِعِ) the word Mazaje’e is normally translated as bed. However, the word shares the same characteristics as a person being lazy in the bed, the bedfellow, being lazy, lethargic, sluggard or ineffective. For instance, in ayah 3:154 “…Say ‘even if you had been inside your houses, those who have been decreed Qatal (fighting) would have come out from their Mazajihim…” Is not talking about coming out from their beds, but coming out from the place of being lazy and sluggish. Similarly in ayah 32:16 “Forsake their Junubuhum (being steadfast and persistent) from the Mazajie’I, they make Duaa to their Rabb in Khouf and Hope…” This means that from their Mazaje’e – places/situations of laziness, sluggishness and being ineffective, they make Duaa Junubuhum- persistently and being consistent, to their Rabb in Khoof- being worried and concerned as well as in hope. In ayah 4:34 the phrase “….Auh’juruhunna in their Mazaje’e…” Is normally mistranslated as forsake or abandon them in their beds, which is a wrong translation. The word Hujuruhunna does not mean here forsake or abandon, but used in the meanings of restrict in their effectiveness and movements – therefore here it means that restrict them in their effectiveness and movements in Mazaje’e – as in laziness, sluggishness, making them ineffective so that they could not disrupt the system as there was concerns related to their Nushuz – rebelliousness & uprising against the system. X-Reference – 3:154 , 4:34 , 32:16. (الْمَضَاجِعِ)

 

MAZA’UM (مَذْءُوم) & MAZA’UMAN (مَذْءُومًا) The word is normally translated as disgraced but used in Quran in the meanings of bonded, entrapped, captured, stuck, cemented or indebted for instance in Ayah 7:18, Allah’s metaphoric conversation with Iblees, “Qala, ‘Akhraj from it Maza’uman Madhuran so that whoever follows from them, surely will be filled the Jahanam through you Ajma’een” means that once you have created the distinction, by extracting out from the state of Shakireen Humanity, such people who are bonded, entrapped and captured (Maza’uman) as well as overmastered, over powered, subdued and subjugated (Madhuran) under the influence of Shaytaan, so that whoever follows the Shaytan from among the humanity, Allah will fill the hell through the Iblees (by Iblees performing it’s duties) of all of them all together as their perfect recompense of their actions. The word is used in similar meanings in Ayah 17:18 as well – X-Reference- 7:18, 17:18 . Maza’uma (مَذْءُومًا)

 

MA’ZE (الْمَعْزِ) The word is normally translated as ‘goats’ as per its usage in Ayah 6:143, but it’s basically used in Quran in terms of ‘comforter, consoler, something or someone that gives comfort or consolation, or the comfort, consolation’, for instance in Ayah 6:143, after talking in the earlier Ayah, about those under the influence of Khut’uwat ussh Shaytan who got misled and confused, Allah then described their situations and conditions a bit more by saying, “S’amaneyata Azwaaj- from the Azaane- As’neen and from the Ma’ze- As’neen…” means that these are price, worth, costs (S’amaneyata) of being under the influence of Shaytan or the likes of it, of the same types and kinds (Azwaaj) which is reflected from the indication and prediction (Az’zane) of working in close cooperation for each other, in groups (As’neen) and from the comfort, consolation, (Ma’aze) of each other, who worked together in groups and by cooperation of each other (As’neen).. X-Reference- 6:143 . (الْمَعْزِ)

 

ME

MEESAQ (مِيثَاق) means any rope or anything that is used to tie up something strongly; making something robust, sturdy & strong that is reliable & unbreakable. Therefore, as per Quran, Meesaq means any sturdy, strong, solid reliable and stable contract with solid foundations which is unbreakable which mostly refers to the covenant with Allah that has become Meesaq as unbreakable based on Allah’s honoring Allah’s part of the covenant in the form of giving Hidayah- and guidance to the humanity through Allah’s Kitaab, Rasool and Nabiyeen for instance in Ayah 2:27 when Allah says that they break the Meesaq (unbreakable, strong covenant) with Allah from after that covenant has been made Meesaq, strong and unbreakable, by giving them Hidayah, guidance and thus, made it a Messaq (a firm and strong binding). Quran uses three words to define the contract with Allah, (1) Aieman for instance as used in Ayah 24:33 – refers to the contract with Allah, the promise, the oath as soon as one has Emaan, enters the ambit of Islam, (2) Ahad for instance as used in Ayah 13:20- refers to the specific contract, with different people, such as with Bani-Israel, with Ahl-e-Kitaab, with those who are Emaan and (3) Meesaq- when either of these contract as per 1 & 2, Allah has fulfilled Allah’s part of the contract, such as being our Rahman, Rabb and Raheem, and giving us Hidayah in the form of the Kitaab, Allah’s part of contract being Attama- discharged, the contract then becomes unbreakable and strong for us, as beautifully highlighted in Ayah 5:7 “…Allah’s Meesaq which Allah As’aqum you with it, when you Qultum, “Sama’ena and At’a’na…”, means that when we, as those who Amanu, who are at Aman, and are upholders of our Aieman (promise, oath with Allah), Qultum- through our conducts and behaviors that we have Sama’ena- listened and observed with complete intellectual presence with a firm decision to obey and then we At’a’na- obey and follow with our own inclinations, without any force or compulsion, but through our own willingness and desires after having witnessed the benefits of doing so; then at that point of time, that we have entered into the Meesaq with Allah. X-Reference – 2:27 , 2:83-84 , 2:256 , 3:81 , 4:21 , 4:154-155 , 5:07 , 5:12-14 , 12:66 , 12:80 , 13:25 , 31:22 , 33:07 , 57:08 , 89:26. (مِيثَاقِه ;مِيثَاقَ;مِيثَاقَهُمْ;مِيثَاقَ;مِيثَاقَهُمْ;مِيثَاقَ;مِيثَاقَكُمْ;الْوُثْقَىٰ;مِيثَاقًا;مِيثَاقَ;مِيثَاقَ;الْوُثْقَىٰ;مِيثَاقٌ;مِيثَاقٌ;مِيثَاقَهُمْ;مِيثَاقًا;بِمِيثَاقِهِمْ;وَاثَقَكُمْ;وَمِيثَاقَه ; مِيثَاقُ)

 

MEEZAAN (الْمِيزَانَ) & WAZAN (وَزْنُ) The word Wazan is used in Quran with the basic meanings of ‘the weight used in the Measurement scale for instance as used in Ayah 7:8, and therefore used to refer to ‘the measurement scale itself’ and in terms of ‘scales of justice, the balance between truth and fairness for everyone and the process, systems, laws and tools of the justice system to uphold the justice fairly on the basis of truth for instance in Ayah 7:85, “….Then Aufu the Keela and the Meezan and do not Tabkhasu the humanity in their Ashyaa…”  means that ‘fulfil your duties and responsibilities by giving in with your whole being (Aufu) to uphold the measured, calculated and equality-based justice (Keela) and the process, systems, laws and tools of the justice system (Meezan) and do not deprive the humanity of their belongings, things of values (Ashyaat). The concept of Keela (measured, calculated and equality-based justice), the process, systems, laws and tools of the justice system (Meezan) and Qist (justice in accordance with one’s conditions and situations) go hand in hand as per Quran for instance in Ayah 11:85, “And Ya Quom, Aufu the Makyaal and the Meezan with Qiste and do not Tabkhasu the Humanity of their Ahsyaa…” Similar meanings are in Ayah 17:35. In Ayah 6:152, “And do not go near the Maal (wealth) of the Yateem except with that which is Ahsaan until he/she reaches maturity and Aufu (fulfil & abide by your contracts with your whole being by giving 100%) the Keela (distribute/give-in exact amount in accordance with measurements/weights) and the Meezan (balance & scale) with Qist (in accordance with their unique situations & requirements) …” In ayah 7:85 the same expression and phrase are used with the same meanings in regards to humanity in general. X-Reference- 6:152, 7:8, 7:85, 11:85. (وَالْمِيزَانَ;مَوَازِينُهُ;وَالْوَزْنُ;مَوَازِينُهُ; وَالْمِيزَانَ)

 

MELAN (مَيْلًا) & TAMELU (تَمِيلُوا) The word is normally mistranslated as inclined, or turned towards someone for instance in ayah 4:129 “and never you will be able to do Adal between Nisaa even if you Haras’tum (desire with your whole being) but do not Tameelu all the Maili and leave the other like the suspended one and if you do Is’lah and observe Taqwa, then indeed, Allah is Ghafooran Raheem” Here the meanings of Nisaa is both as women as well as weaker segments of the society. But the word Tameelu and Maili here do not mean incline but are used more in the meanings of deviate from the rightful way, deviation, nonconformity, abnormality, divergence, departure, or digression from what is the desired way. Thus, this ayah is giving an explicit instruction to not to deviate from the right path. Thus, when Allah says “but do not Tameelu all the Maili” means Tameelu- do not deviate from the right way through- Maili- all the deviations, delusions, fantasies, mirages, false impressions, hallucinations and figments of the imagination surrounding you from all sides and leave the other like the suspended one. These meanings are also confirmed and established from the next phrase as “If you do Is’lah and observe Taqwa…” Shows the need to do Is’lah, i.e., put things in their rightful place, reform, correct one’s behaviors and conducts by sticking to and focusing all your attention towards the Nisaa. These words are used in similar meanings of deviations from the right path and delusions in ayah 4:27 as well “Allah Yureedu Touba from you but those who follow their Shahwaate, they Yureedu tameelu (that you deviate) a great Meelan (worst delusions, deviations, false impressions, halluciations etc.)”.  Similar meanings are in Ayah 4:102 “…they wish to Yameelona (deviate) you via united Meelatan (false impression, deviation, digression, attack, assault, fantasy).  X-Reference – 4:27 , 4:102 , 4:129. (مَيْلًا;تَمِيلُوا;تَمِيلُوا;مَيْلَةً;فَيَمِيلُونَ;الْمَيْلِ;تَمِيلُوا)

 

MI

MICHAEIL (مِيكَالَ): is used only once in Quran in the ayah 2:98 alongside with Jibrael. Therefore, it also means that process or power that is responsible for the revelations. In Quran the phrase Rooh-il-Qudoos (بِرُوحِالْقُدُسِ) is mentioned for Jibrael, the process of revelations as in ayah 16:102 i.e. the phrase is used for the process of revelations and the hidayah with the same meanings as in ayah 17:85-86 wherein the word Rooh is used to refer to the process of revelations and the hidayah itself for instance in the ayahs “And they ask you, about the Rooh, Say, ‘The Rooh is the affair of my Rabb. And mankind has not been given any knowledge except a little. And if We willed, we could surely do away with that which We revealed to you….’ In the ayah 66:04 Jibrael is described as providing assistance along with the Malaik and the momineen for the Nabi. The word is not used in the usual sense of the meanings; however, in the ayah 66:04, the word is used in the meanings of helper, supporter and well-wisher. X-Reference – 2:97 , 2:98 , 16:102 , 17:85-86 , 66:04. (مِيكَالَ)

 

MIDRARAN (مِدْرَارًا) The word is normally translated as showering in abundance but basically used in Quran in the meanings of those aspects and modalities of the Kitaab- Allah’s message that are practical, concrete, to be applied, pragmatic, workable and to be implemented in our day to day lives in order to receive the blessings of Allah and the true benefits of the Allah’s message, for instance in Ayah 71:11-12, “Allah Yursele (sends message) from the sky upon you Midraran and provides you with Amwaal and Baneen and Yaja’al for you Jannatin and Yaja’l for you Anhaaran” means that Allah is the one who sends message, the Hidaya, guidance (Yusele) from the sky upon you, that includes those aspects that you can practically implement in your day to day lives in order for you to receive wealth, money, property, resources, titles (Amwaal) as well as people and systems that support you, walk on your footsteps (Baneen) and through these aspects, you would be able to live a perfect dream like life (Jannat) which is embodiment of all that you desire to lead a happy, content and self-actualized life (Anhaar). The concept of Midraran is also described beautifully in Ayah 11:52, “Oh Quom, ‘Astaghfir your Rabb, then Toubu towards Allah- The one who has Yurasele from the sky upon you Midraran and increased you in Quwwatan so that to Quwwat you and not you should Tawallu Mujremeen”  means the advice from the Nabiy to the Quom was that they should seek shield and protection of their Rabb against the impacts of previously committed wrong deeds (Astaghfir) and should turn towards Allah, by doing Acts of Is’lah- reform, putting things in their rightful place, making mends etc. (Toubu) as Allah is the one who has sent as message from the sky such aspects which are practical in nature, and by implementing these aspects of Allah’s message, they will be able to receive power, abilities, courage, strengths, resources etc. (Quwwat) as these aspects (of Midaran) are the source of such Quwwat through which Allah increase you in your strengths, powers, abilities, courage and resources. In Ayah 6:6, “Do you not Ara’a how many Ahlakna from before them of Qarnan Makaanan in the earth what not were Numakkin for you? Arsalna from the sky upon them Midraran and Ja’alna the Anhaar Tajri from Tahteha them. Then Ahlakna them with their Zunoob and Anshaa’na from after them Akhirena  Qarnan.” Is basically giving us the whole concept of how and why any nation, community on earth got destroyed, demolished and gone extinct. This Ayah means that ‘Do you not observe, perceive with complete intellectual presence (Ara’a) how many strongly connected systems, people, laws, aspects (Qarnan) that were established and settled, with defined objectives and functions (Makaan) on the earth have been destroyed, made to extinct (Ahlakna) from before you, the same way that you are established and settled with defined objectives and functions on earth (Numakkin). The basic reason is that they have been sent the divine guidance and Allah’s message (Arsalna) from the sky, which gave them practical, implementable aspects (Midraran) that led to them benefiting and receiving whatever they desire (Anhaar) that was provided to them as per defined process, systems and laws (Tajri) in accordance with (Tahteha) them; but due to the bad impacts and the sufferings that they caused to others (Zunoob), that led to them being destroyed and made to extinct (Ahlakna); after which another such well-connected system, people, aspects (Qarnan) were created as an institution (Anshaa) from after other than (Akhireen) them X-Reference – 6:06, 11:52, 71:11. (مِدْرَارًا)

 

MILLAT (مِلَّةِ) the basic characteristics of this word is from the word Imlaa, means to have something written or dictate as in the ayah 2:282, therefore consequently it means a written law or an instruction/binding. It also means the methods and ways of doing things. Deen- e- Islam is referred in Quran as ‘Millat -e-Ibrahimi’ for instance as ayah 2:135 that is those ways and methods of following the Allah’s Laws and commandments as followed by Nabi Ibrahim that have been later confirmed and written as obligatory way of life in the form of Deen-e-Islam. X-Reference – 2:120 , 2:135 , 2:282 , 3:95 , 4:125 , 6:161 , 7:88-89 , 12:37-38 , 14:13 , 16:123 , 18:20 , 22:78 , 38:7. (مِلَّةَ;مِلَّتَهُمْ;مِلَّةِ;فَلْيُمْلِلْ;لْيُمْلِلِ;يُمِلَّ;مِلَّة; مِلَّتِكُمْ; مِلَّتِنَا)

 

MINHAAJ (مِنْهَاج) MINHAJAN (وَمِنْهَاجًا) The word is normally mistranslated as clear way, however if we look at the word in classical, and medieval Arabic, the word is used in the meanings of ‘Line around which something moves, A collection of formulas or set forms, Set of instructions, Syllabus or curriculum, Line of action, method or plan, Agenda, Procedure or program, the outline trace, etc.’ Thus, with respect to the Deen-e-Islam, the word Shura’a refers to the broad laws, regulations and the commandments of Allah, whereas the word Minhajin refers to the broader outline, the overall boundaries of our restrictions and freedom, the whole set of instructions, the plans, procedure, the method, since these boundaries would remain intact regardless of the geographical location, the times, the generation, etc. Thus, when Allah says in Ayah 5:48, “…So, Hikm between them with what Anzala Allah, and do not Tattabea’ their Ahwahehum when has Ja’aakum you of the Haqq. For all WE Ja’alna of you Shira’tan and Minhajan. And if, Allah Sha’a to Ja’alakum you Ummatan Wahida but to Yablaukum you in what Allah has given you. So Astabaqu the Khairaat. To Allah is your Marje’akum Jama’ean; then Allah will Naba you with what you were Takhtalefun in it.” Basically, giving a very clear message that it is through Shura’a of the Deen- the laws, regulations and commandments as ordained by Allah in Kitaab, as well as Minhajin- the overall boundaries of our restrictions and freedom, the methods, the basic principles, the plans, etc. that are applicable for each point of time; that Allah’s Yureedu is for unity, otherwise there would be Ikhtilaaf- disagreement, division, animosity based on differences. We should not seek and pursue their Ahwahim- such desires, delusions, distraction, deviations, that could Zalal us away from the Sabeel of Allah, by having us forget and ignore the day of accountability and recompense, but should do hikm, only as per the Kitaab, which is justice at its best, absolute truth, a shield against Baatil and our utmost duty and responsibility- that which is Khair and Khairaat in all its meanings. X-Reference – 5:48 . (وَمِنْهَاجًا)

 

MINKA (مِنْكَ) the word Minka is a combination of two words. The word Min, is used in Quran in the meanings of ‘of, from, though, etc.’ Whereas the word ‘Ka’ at the end is normally mistranslated as ‘you’, for instance in Ayah 5:116, “And when Qala Allah, ‘Oh Easa, Ibna Maryam, do you Qulta to the Naase, ‘Attakhizu me and my Ummiy as your deities from besides Allah? Qala, ‘Subhanaka what they Yakuna for me that I Aqula what is not with Haqq? If I Kunta Qultuhu it, then indeed, you have the knowledge of it. You know what is in my Nafs and not know what is in Nafseka. Indeed, you’re the All-knower of the Ghayuub.’ Here if we translate the word ‘ka’ in the end of the word ‘Nafseka’ as in your Nafs, then it begs the question, does Allah has a Nafs, whereas Quran talks about our, as human beings’ Nafs only. The word ‘Ka’ in the end refers to the past or the past tense and this phrase would read as ‘You know what is in my Nafs (نَفْسِي) right now, how is it that you do not what was in my Nafs before (reflected by the word Nafseka (نَفْسِكَ). Indeed, you’re the All-knower of the Ghayuub, unseen and hidden from the rest, but you have the knowledge of every point of time, my Nafs then and my Nafs now. Thus, the word Ka, at the end denotes, from the past, or in the past tense. The word means Ayaat from the past and refers to the Ayaat of the Kitaab that has been revealed to Allah’s Nabiyeen in the past. Thus, in Ayah 5:114, with the use of the word Minka, when Allah says, “Qala Easa Ibne Maryam, ‘Oh Allah! our Rabb, Anzala upon us Ma’idatan from the Skies Takunu for us Eidan for the Awaleen and the Akhireen and Ayaat Minka. And Arzaqna and you are Khair Ar-Raaziqueen” means that Easa Ibne Maryam asked Allah to reveal (Anzalna) upon us in the gradual phase wise manner (Maidatan) from the skies, so that to lead us to the desired destination (Takuna)- in repeated restorative fashion so as to restore us all back to the Fitrat of Allah, the stage when we were all born (Eidan) for the former people (Awwaleen) as well as the later ones (Akhireen) and as Ayaat from the past. Ayaat of the past, could be reference to the Ayaat of the Kitaab, that were revealed in the past. Indeed, this is how Allah gives nourishment for personality and character development (Arzaqna) and indeed this is the best and source of all constructive efforts (Khair-, opposite of baatil) nourishment (Rizq). X-Reference 5:114 . (مِنْكَ; مَعَكَ)

 

MIS’AL (مِثْل) The word Mis’al is used in Quran in the meanings of ‘a person or thing cited as a notable example – lesson for instance in Ayah 20:104, the word is used in the meanings of the best, the most notable example, the exemplary etc. The word is also used in the meanings of likeness of something or someone for instance in Ayah 19:17, the word Tamas’al is used to refer to someone with likeness or resemblance of someone and in Ayah 2:261 the word Kamas’al is used in the meanings of like or similar. The word Mas’al is mostly used as an example, or by citing an example for instance in Ayahs 2:17, 2:26, 2:171, 3:117, 7:176 etc.  – X-Reference – 2:17, 2:26, 2:171, 7:169, 7:176, 20:104. (مِثْلُهُ ; مَثَلًا;  مَثَلُ ; كَمَثَلِ;  فَمَثَلُهُ ; أَمْثَالُكُمْ)

 

MISKEEN (مِسْكِينٍ) MASAKEEN (الْمَسَاكِينُ) & MASKANATU (الْمَسْكَنَةُ) The word Miskeen normally translated as needy but as per Quran is someone who does not have Askan- Sakoon, home, residence, both in physical as well as allegorical sense, that is some who does not have own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities; who is unable or who does not have the ability to take care of themselves; either is poor in a poverty situation, or old age person or someone with extreme physical or mental disability, condition, or someone whose responsibilities such as those towards themselves or their family is beyond the means that they can afford etc. Miskeen is more needy than ‘Faqeer’ because they are more dishonored/disrespected/discriminated against by the society as a whole and they are weaker in terms of their abilities/resources. To take care of Miskeen & Yatama; to respect them and to do Ahsan with them as per Quran is stressed time and time again so much so that in ayahs 89:17-18, one of the reasons of the downfall or the destruction of any society is referred as the one, where no one respects and takes care of the Yateem & Miskeen; the Yateem is left all alone; the Miskeen struggling for basic necessities of life, both humiliated and disrespected with no one to take care of them. Therefore, one of the basic covenants with Allah is to do Ahsan with Yateem and Miskeen. Maskanatu (الْمَسْكَنَةُ) means being in the state of being a Miskeen as used in ayah 3:112. Thus, when Allah says, in Ayah 2:184, “… Fidyatun T’aa’ma Miskeenin.” i.e., “T’aa’ma Miskeenin” as ransom, this phrase is not just talking about feeding the poor, but used in a much broader sense that is not restricted to giving food to poor or needy only but basically providing benefits, being of help, indulging with them with the aim for them not to feel the limitations of being Miskeen anymore and to fill their void, deficiencies, requirements and needs, whatever are the reasons of them being Miskeen, in order for them to be able to lead a respected life like others. This is so important in the eyes of Allah that the phrase after this is “but whoever volunteers Khair then it is Khair for them” meaning the T’aa’ma Miskeen should not only be taken as a ransom only, but even while one is doing S’iyaam, should do it as a Khair and volunteer. X-Reference, 2:248, 3:112, 89:17-18. (الْمَسْكَنَةُ; فَأَمْسِكُوهُنَّ;الْمَسْكَنَةُ;الْمَسَاكِينِ;الْمَسَاكِينِ;وَالْمَسَاكِينِ;الْمَسْكَنَةُ;الْمَسَاكِينُ ;َالْمَسَاكِينَ;مِسْكِينٍ;أَمْسَكْن; مَسَاكِينَ;مَسَاكِينَ; سَكِينَةٌ)

 

MO

MOUQOUZATU (وَالْمَوْقُوذَةُ) The word is normally mistranslated as an animal beaten to death or killed violently. Since there is no mention of any animal alongside the word in Quran for instance as used in Ayah 5:03, hence this prohibition is not related to just animals but each and everything in a general sense. This word is normally translated as something hit fatally or killed violently, whereas the actual meanings are Pigue, Chiggers or something that’s fatally ill, and about to die. (1) Pique, the verb pique means to make someone angry or annoyed. But when something piques your interest or curiosity, the word also means to arouse, stimulate, or excite. (2) Chiggers, are tiny mite whose parasitic larvae live on or under the skin of warm-blooded animals, where they cause irritation and dermatitis and sometimes transmit scrub typhus – an infectious disease caused by bacteria, characterized by a purple rash, headaches, fever, and usually delirium. (3) Fatally ill refers to terminal illness, which cannot be treated and there is no hope of life since the person or the animal is leading towards death as the only sure end result of such condition. Therefore, when Allah says in Ayah 5:03, “Hurematu (are made prohibited) upon you the Mayyat, and the Dammu and laham of the Khinzeer and not Auhilla for Ghair of Allah with it and the Munkhaniqatu and the Mouqouzatu…”  As per the divine instruction when the word Mouquozatu is used as a list of prohibition it could be interpreted in one of the three ways; (1) we are not allowed to consume, in any manner whatsoever or engage in any act or deed, whose basic aim is to make someone angry, annoyed or arouse, stimulate or excite as well as (2) anything which has developed any kind of rashes, fungus or disfigures which can clearly indicate a sign of a disease, spoliation, deterioration or degeneration. With regards to the food category, this prohibition, does not include just meat but may include any kind of food, cooked, uncooked, backed, fruits, vegetables, meat, lentils etc. which qualifies the definition of the word Mouquozatu and (3) leading towards or becoming the cause of someone’s fatal illness- we need to keep in mind that Allah has regarded the extreme Kufar as a form of metaphoric death, from where there is no hope of the person coming back to Emaan. Hence any such acts, or behaviors which are reflective of such state of Kufar is what is mentioned here as one of the prohibitions, that is we should not engage in, or become any such person which kufar has reached this status of Mouquozadatun. Later in the same Ayah, when Allah says, “and what Akala of the S’aba’au (the seven) except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘seven’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed. X-Reference – 5:03 . (وَالْمَوْقُوذَةُ)

 

MU

MUA’JJALAN (مُؤَجَّلًا) is normally translated as time determined, but the word is not used in the meanings of Appointed time or predetermined time but more in the meanings of postponed or delayed. For instance, in ayah 77:12-13, “For what day was it A’ujelat, for the day of Fas’al (crops cutting or judgement)” Here the word A’ujelat is used in the meanings of postponed, or delayed. Similarly in ayah 6:128 the phrase “…certainly we have reached the terms which you have A’jjalat for us…” means postponed delayed for us. Similarly, the word Mua’jjal means deferred income, revenue, payback, liability or deferred contract in the classical/medieval Arabic. Similarly, in ayah 3:145 “and it is not for a Nafs that dies except with the permission of Allah, a Kitaban Mua’jallan” this ayah does not mean that the death has been predetermined or written beforehand or decreed beforehand by Allah, but what this ayah is actually telling us is that 29:57 “Every soul will taste death. Then to US you will be returned”, since it is a written postponement, a decreed event which would happen sooner or later to every Nafs. X-Reference – 3:145 , 6:128 , 77:12-13. (مُؤَجَّلًا;أَجَلٍ)

 

MU’ZER (مَعْذِرَ) & A’ZAR (عْذِرَ) The word A’zar (عْذِرَ)- noun is used in the Quran in the meanings of a plea, a justification, an urgent serious or emotional request or reasons given to explain or defend one’s behaviors or actions for instance as used in the Ayah 18:76, and 30:57. The word Ata’zar- verb is used in the meanings of Acts of A’zar for instance in Ayah 9:66. The word Mu’zer (مَعْذِرَ) is accordingly used in the meanings of either someone or some act who/which has been approved A’zar of, that is in the meanings of ‘to be shown leniency, to be absolved, pardoned, or excused’ for instance in Ayah 7:164. The word Al-Mu’zer is also referred to someone who is giving the A’zar as those who are giving justifications or excuses for instance as used in Ayah 9:90. – X-Reference – 7:164, 9:66, 9:90, 18:76, 30:57.  Mu’zeratan (مَعْذِرَةً)

 

MUHEEM (مُهَيْمِ) MUHEEMENAN (وَمُهَيْمِنًا) The word is normally translated as guardian, however if we look at the meanings of the word in classical medieval Arabic, it is used in all-encompassing, much broader and deeper meanings in terms of – absolute master; commanding; dominant; governing; overlord; predominant; greater, preeminent; controlling; guardian; protector; supervising; watching; absolute master; bossy commanding;- basically used in the meanings of most influential, dominative or predominant position or person for instance as used in Ayah 59:23, as the word Moheeman to describe one of the qualities of Allah. Similarly, in Ayah 5:48, when Allah says, “And WE Anzalna upon you the Kitaab with Haqq Mus’addiqan for what is between his/her Yadehi of the Kitaab and Muheemenan over it.” Means that Allah has revealed upon us the Kitaab with Haqq- absolute justice, truth, as our duty and responsibility, Mus’addiqan- confirming with truth for what is between his/her hands of the Kitaab and Muheemenan- of predominant, most influential, governing position- over him/her- that is whoever is holding the Kitaab in his/her hands, the kitaab, as the most influential, governing and predominant position over the person. X-Reference – 5:48, 59:23. (وَمُهَيْمِنًا)

 

MUHILLI (مُحِلِّي) The word is normally mistranslated as allowed or permitted for instance as per its usage in Ayah 5:01, or mistranslated as place of animal sacrifice or slaughtering for instance as per its usages in Ayah 22:33 and 48:25, but the basic meanings of the word is in terms of desired destination, reaching a desirable stage or situation, for instance in Ayah 2:196, after giving the divine instruction for Hajj and Umra, then the phrase is “…do not Tahilqu (lowering, reducing, giving lesser importance) your Ru’uusa (priorities or urgencies), until Yublighu (mature, reach) the Hidayah (guidance) its Muhilahu (desired destination)…” telling us clearly that we should not alter, lower or reduce in significance our priorities and urgencies until we are able to completely implement the Hidayah in our life which is the desired destination of the Hidayah as a result of the process of Hujjat on the kittab (Hajj). In Ayah 48:25, “They are those who do Kufar and hinder you from the Masjid Al Haram and the Hidaya preventing from Yubligha (reaching, maturing to) Muhalahu (its desired destination) …” In Ayah 5:01, “Oh those who Amanu (have Emaan, enter into Aeman- promise with Allah), Aufu (fulfil, abide by giving your 100 percent) with the Aquood (their terms, essentials, rules, and fundamentals). Auhillat (are made permitted/lawful) to you Bahimate (the unknown, not yet understood) Al-Anaam (Nai’mat- blessings) except what is Yutla (asked you to follow & abide by) upon you, Ghaire (in contradiction of, in opposition to, devoid of or without) Muhalli (the desired destination) of the S’ayede (the process of removing impurities and becoming Mohsin) and what is Hurum (prohibited) on you…” thus here the two exceptions as to what is allowed and permitted from the Bahimate Al-Anaam are the two aspects which are Yutla (asked you to obey and follow) which are (1) Ghaire Muhalli the S’ayede- those which are contradictory, hinder, in opposition to the S’ayeed (the process of removing impurities and becoming Mohsin) reaching its desired destination and (2) which are Hurum- prohibited upon you. X-Reference –  2:196, 5:01 , 22:33, 48:25 .  (مُحِلِّي)

 

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

 

MULK (الْمُلْكِ) MAALIK (مالك) & MALAKAT (مَلَكَتْ)  These words share the same characteristics as from the word ‘Mulk’ which means sovereignty, powers, authority or ownership. The word Malukan for instance as used in Ayah 5:20, means owners or possessors of power, authority, kingdom, ownership of resources and Allah’s Nai’mat, with the use of the word as “Allah has Ja’alukum (appointed you) Malukan”. The word Ma-mluuk as used in Ayah 16:75, “Allah Daraba (set forth) an example of a Mamlukan Abadan (the one who does Abd of Allah)- not he/she Yaqdar (has Qadar- power, ability) on anything…” here the word Mamlook is referring to someone who is Malukan of someone else, in terms of who does not have any authority, power, or ability, since the person is under caretaking of someone else. The word “Maalik” means the one who has the power, the ownership, the authority, the sovereignty. The word ‘Malakat’ means ownership or caretaker, therefore in the phrase Ma Malakat Aimanehim as used in Surah Nissa, which is normally mistranslated as slave girls, basically means those under your care, for whom you have made a pledge, an oath (Aimanehim) to take care of or be responsible for, that is those who are under your care as per the Malakat of your oath and promise, that could include anyone in your relatives, community, household members etc. In Ayah 4:53 “Of for them is the Nas’eeb from the Mulke…” Means that they Nas’eeb- contributed with the hopes of recompense, to be paid from the Mulke- the ownerships, possessions, titles, authorities, or sovereigns etc. Thereafter in the subsequent Ayah 4:54 the word ‘Mulkan Azeeman’ is used in order to refer to the great Mulk- ownership, powers, authority, resources, sovereignty etc. w.r.t. Allah’s revelations- the Kitaab.  X-Reference – 2: 30-34 , 4:03 , 4:53-54 , 5:20, 15:30 , 16:49-50 , 16:75, 22:75. (تَمْلِكَ;مُلْكُ;مُلُوكًا;أَمْلِكُ;مُلْكُ;مُلْكُ;يَمْلِكُ;الْمَلَكَيْنِ;مَلَكَتْ;الْمُلْكِ;مَلَكَتْ;مُلْكًا;الْمُلْكِ;مُلْكُ;مَٰلِكِ;يَمْلِكُ;مُلْكُ;مَلَكًا;مَلَكٌ;مَلَكًا;مَلَكٌ;الْمُلْكُ;مَلَكُوتَ;مَلَكَيْنِ ; مُلْكُ ; مَلَكُوتِ ; أَمْلِكُ)

 

MUMTAREEN (الْمُمْتَرِينَ) is normally translated as those who are in doubt but the word Yamtara is used in much broader meanings for instance in the ayah 19:34 “This Easa son of Maryam is the statement of Haqq, in which they Yamturon in it” Here the meanings are used in the terms of disagreement, dispute, lack of clarity or unity in terms of the agreement on haqq. Similarly in the ayah 43:60-61 “And if we Willed surely, we would have made among you Malaik on the earth as Khalifa, indeed in that would be the knowledge of the Hour so do not tamtaroon…”  Here again it’s used in the meanings of making assumptions, entering into arguments, and disagreements with each other regarding Allah and the hidayah. Similar meanings are used in Ayah 44:50. Therefore whenever it is used in Quran, it is used in the meanings for those who make assumptions, enter into arguments and disagreements rather than following the Haqq- the absolute truth as mentioned in Quran, they assume, mix baatil with haqq, enter into disputes and disagreements with each other on things which are not clear to them, not known to them – X-Reference – 3:60 , 19:34 , 43:60-61 , 44:50. (الْمُمْتَرِين;;تَمْتَرُونَ;الْمُمْتَرِينَ)

 

MUNKAR (الْمُنْكَرِ) is normally translated as evil but the word is used in Quran in three broad meanings, (1) As explained in chapter 70, ayahs 19-21 & 24-25, the word means an extremely selfish behavior – safeguard of one’s own interest at the cost of others; deceiving others, basically every wrong doing except Fahashi is classified as Munkar by Quran, for instance in ayah 24:21 “O you who have believed, do not follow the Khutwate of Shaytan. And whoever follows the Khutwate of Shaytan; indeed, he enjoins Fahashi and Munkr” Here the word is used in the meanings of all-encompassing wrongdoings with the exception of Fahashi such as evilness, selfishness, hoarding of wealth, deception etc. (2) Denial of Haq & Ayaat, Rejecting Haq & Rejecting Allah’s Ayaat for instance in ayah 16:22 “Your deity is one Allah. But those who do not have Emaan believe in the Akhira – their Qaloob are Munkr and they are arrogant” Here the word is used in the meanings of denial, or rejection. Similarly in ayah 21:50 “And this [Qur’an] is a blessed message which WE have sent down. Then are you with it Munkr?” Here the word is used in the meanings of Rejectors, those who deny. Used in the similar meaning in the ayah 40:81 “And Allah shows you His Ayaat. So which of the Ayaat of Allah do you Tunkeron” as well as ayah 13:36 “And those to whom WE have given the Kitaab rejoice at what has been revealed to you, but among them are those who Yunkero part of it…”  In the ayah 22:72 “And when Our Ayaat are recited to them as clear evidence, you recognize Munkr on the faces of those who do Kufar. They almost attack those who Yatloona to them OUR Ayaat.” Here, the word Munkr is used in the meanings of disapproval, rejection, or denial. (3) It is also used in Quran as an opposite word of Ma’aroof as the phrase ‘Amar bil Ma’roof wa Nahi Anal Munkar’ for instance as used in ayah 3:114. Since the word Ma’roof means something that is most acceptable and pleasant in accordance with someone’s due right and justice with respect to someone’s due right in the meanings of the word Qist while remaining within the parameters/boundaries of Deen. Therefore, as an opposite to the word Ma’roof, the word Munkar means, not only unpleasant & unacceptable, but also going against someone due right and justice in the meanings of Ba’atil – X-Reference 3:104 , 3:114 , 13:36 , 16:22 , 21:50 , 22:72 , 24:21 , 40:81. ( ; الْمُنْكَرِ; مُنْكَرٍ;الْمُنْكَرِ;الْمُنْكَر)

 

MUNKHANIQATU (وَالْمُنْخَنِقَةُ) The word is normally mistranslated as flesh of animals strangled for instance as per its usage in Ayah 5:03. First and foremost, there is no mention of any animal, hence this prohibition is not related to just animals but each and everything in a general sense. The word is also not restricted to just the food category or consumption, only. The normal understanding of this word is ‘as something strangled or suffocated to death’, but if we look at the usage of this word in classical and medieval Arabic, the word basically refers to the breathing impairment that occurs when there is insufficient oxygen in the body, resulted in decreased delivery of oxygen to the brain that leads to unconsciousness or death as well as including choking or killing someone through suffocation by stopping the breath as basis of life. Serious infections that make toxins (poison) leading to difficult breathing, heart failure, paralysis, and even death would also be included in this. The word therefore would also refer to taking life out of something or someone through the slow and painful process of disconnecting oxygen or the basic necessities of life. Therefore, when Allah says in Ayah 5:03, “Hurematu (are made prohibited) upon you the Mayyat, and the Dammu and laham of the Khinzeer and not Auhilla (Responsible, ownership) for Ghair (contradict, against) of Allah with it and the Munkhaniqatu…” as per the divine instruction, we must steer clear of any act, deed, behavior that results in anyone being suffocated by lack of oxygen, being led to slow death, or taking life out of someone through disconnecting basic necessities of life. In the food category, this would be interpreted to include Kulu- consumption of anything that has serious infections, toxins or contaminations, which would include not just meat, but also any kind of food, cooked, uncooked, backed, fruits, vegetables, meat, lentils etc. as well as anything that pertains to this definition of Munkhaniqatu. Later in the same Ayah, when Allah says, “and what Akala of the S’aba’au (the seven) except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘seven’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed.- X-Reference – 5:03 . (وَالْمُنْخَنِقَةُ)

 

MUQADDASAT (الْمُقَدَّسَةَ) & AL-QUDOOS (الْقُدُسِ) The word is normally translated as holy or sacred but the word is used in specific meanings of something being regarding as special or for dedicated purpose, in terms of to be dedicated in terms of one’s time, energies, resources and focus for instance in Ayah 2:30, referring to argument by Malaik at the time of appointment of Adam as Khalifa on earth, they said, “…while we Nusabbeh with your Hamd and Nuqaddisu you…” which means that we, the Malaik, Nusabbeh- strive continuously and persistently with our whole being towards you with your Hamd (praise as recognition of Allah’s authority for all of Allah’s roles and perfection) and we Nuqaddisu- means dedicate ourselves, as per the defined special purpose and objective as set and ordained by Allah. Similarly, the word Al-Qudoos as one of Allah’s attributes for instance as used in Ayah 59:23 and 62:1, means the one to whom all the dedications belong. The process of revelations of Anzalna the Fitrat of Allah to the humanity in the form of Allah’s Wahi and the Kitaab is referred as ‘Rooh-il-Qudoos’ as used in Ayahs 2:87, 2:253, 5:110 and 16:102, which is the special purpose, dedication and commitment from all that is involved in the process, including the Malaik of Jibrael and Michael, Allah’s Deen, the Kitaab, all of Allah’s Nabiyeen and Rasool. In Ayah 5:21, “ Yaquom enter the earth, Muqaddasata is which Allah Kutiba for you…”  which is mostly mistranslated as ‘O my people, enter the holy land, which Allah has ordained for you’ Whereas this Ayah is not saying this. The word Quom does not only mean people or nation, but it is also reflective of the act of becoming Qawwameen-to contribute towards establishing, supporting, strengthening and being the pillar of strength and support of Qist justice, i.e., in accordance with the Haqq of each and every individual aligned with their due rights. Thus, this Ayah is basically saying that ‘Ya Quom enter the earth, Muqaddas is which Allah has Kutiba upon you’ that is whatever Allah has Kutiba- ordained for you in the Kitaab, especially the Quom- act of becoming Qawwameen by admitting, entering, spreading in the earth, is Muqaddas- special, dedicated as an objective to which you should dedicate all your time, resources, attention and focus to, as this is your special duty and objective as per the Kitaab. X-Reference – 2:30, 2:87, 2:253, 5:21, 5:110, 16:102, 62:1. (الْمُقَدَّسَةَ;الْقُدُسِ)

 

MUQTAS’EDATUN (مُقْتَصِدَةٌ) The word is normally mistranslated as moderate; however, the word shares the same characteristics as the word Qatas’id meaning economic, or more specifically a bubble economy that is not real economic growth but bubble that flattens sooner or later. Therefore, the word Muqtas’edatun is used to refer to those who save money, are meagre, penny-wise, stingy as well as those who are fabricators and inventors of something that is not real, for instance in Ayah 31:33, “and when covers them a wave like canopies, they Duaa Allah Mukhles’een (with sincerity) to Allah’s Deen, but when Allah saves them to the land, then of them are Muqtas’ed and what they Yajhad (jehaad) with OUR Ayaat except all of them Kafuur traitors.”  Here the word is used in both the meanings to refer to them, becoming miser, stingy, hoarding of Allah’s Fazal and bounties, as well as those who fabricated and invented in the name of Deen which is not real. Similarly in Ayah 35:32, “Then we caused them to Waaris (inherit) the Kitaab- those whom WE have chosen from OUR Aebaad. Then of them were those who Zaalim on their Nafs, and of them were Muqtas’edun and of them where those who Saabiq (took lead) with Khairaat with Izn (proclamation) of Allah- that is the great Fazal.” Shows the three extremes with the word Muqtas’edun referring to those stingy, meagre, hoarder of their Amwaal as well as those who are fabricators and inventors in the name of the Kitaab. In Ayah 5:66, after talking about Aqamu the Tourat and Injeel, Allah then says, “…among them is Ummatun Muqtas’edun and majority of them are Sa’aa what they do.”  Means that majority of them are Sa’aa in terms of their deeds which are Sayyiat and of them are those who are Ummatin Muqtas’edun- are of the same type as Ummat as those who are stingy and hoarders of Allah’s Fazal upon them, while they fabricate and invent in the name Allah’s Laws and Wa’az (Touraat & Injeel) what is not mentioned in kitaab, also showing and projecting aspects which are not real. X-Reference – 5:66, 31:32, 35:32. (مُقْتَصِدَةٌ)

 

MUQUEEM (مُقِيمٌ) The word is normally translated as lasting or everlasting but the word is used in Quran in the similar meanings of the words such as Aqueem (أَقِيمُ) as in Aqueemu S’alat with basic meanings of supporting, establishing, strengthening, encouraging or backing the system of S’alat, in terms of Aqeem- establishing & strengthening the Deen-e-Qayama, as a system built on the parameters of love, compassion, recompense and justice at its best for instance as used in Ayah 2:43. In Ayah 14:40, “Rabb, Aja’alni (appoint me) as Muqeem the S’alaat and from my Zurriyaty…” is a dua of the Nabiy Ibrahim. Similar meanings are in Ayah 15:76-77, “And indeed, they Muqeemin to and with Sabeel. Indeed, in that is Ayaat for the Momineen.” In Ayah 4:162, the phrase is, “…the Muqeemeena the S’alat….” And the phrase “and the Muqueemey the Salat” is used in Ayah 22:35 in similar meanings of the word Muqueem. Therefore, when used along with Azaab as in the phrase “Azaabin Muqueem” as used in Ayahs 5:37, 9:68, 11:39, 39:40, or 42:45, it is used in the meanings of such deeds, conducts and behaviors which are establishing, strengthening and backing the Azaab as a perfect recompense for them. Similarly, the same word is used with reference to Jannat in Ayah 9:21 along with Na’eem- feeling of bliss and paradise,” Their Rabb Bashar them (extreme good news) with rahmat from Allah and Rizwaan and Jannat for them in it Na’eemun (bliss, paradise) Muqeem.” X-Reference – 2:43, 4:162, 5:37, 9:68, 11:39, 14:40, 15:76, 22:35, 39:40, 42:45 . (مُقِيمٌ)

 

MUQRABEEN (الْمُقَرَّبِينَ) is normally translated as nearest to Allah, but the definition of Muqrabeen is given in Quran in the ayahs from 56:07 to 56:13 “and you will become of three types, then the companions of the right- what are the companions of the right; Then the companions of the left- what are the companions of the left; and the Saibequoon, the Sabiquoon- those are the Muqraboon, in Jannat Unna’eem- a company from the Awaleen and few from the Aakireen”  is describing the third types of those who would be segregated as Muqrabeen which are described as Sabiquoon that is those who are the winners, the conquerors, the champions, the most successful ones, the front-runners etc. Used in the similar meanings in the ayah 26:42 & 7:114 when the magician of Firaun asked him, is there a reward for us if we are the victorious? The reply “he said ‘yes Indeed, you will then be surely the Muqrebeen” Here if we translate the word Muqrebeen as nearest to Allah, it does not make sense, here magicians are called Muqrebeen by Firaun. This is not the correct translation – the word is used here as well as in rest of the usages in Quran in meanings of champions, winners, conquerors, front-runners etc.   X-Reference – 3:45 , 4:172 , 7:114 , 26:42 , 56:11 , 56:88 , 83:21 , 83:28. (الْمُقَرَّبِينَ; الْمُقَرَّبِين)

 

MURAGHAMAN (مُرَاغَمًا) The word is normally translated as place of refuge in its only usage in ayah 4:100. However the word is used in the meanings of betterment and flourishment, for instance in Ayah 4:100, after talking about those people who are Zaeef, weak and suppressed and unable to exit out, when Allah says “And whoever Yuhajero  in Sabeel of Allah, Yajedu, in the earth Murghaman Kas’eer Wasa’atun…” it means that who eves Yuhajero- migrate away from, abandoned, leave, isolate oneself from, restrict in effectiveness the suppression, in favor of and is able to switch his/her situation to being steadfast in the Sabeel of Allah, that is the person is Yajedu- is able to replace the situation of suppression, with being steadfast in the Sabeel of Allah, in the earth, would find Kas’eer- many, much, in abundance Murghaman- flourishment, betterment as well as Wasa’atun- all-encompassing resources, ways, means and knowledge. – X-Reference – 4:100 . (مُرَاغَمًا)

 

MURSALEEN (الْمُرْسَلِينَ) The word is normally mistranslated as messenger whereas the word as used in Quran as messengers is the word Rasool, to refer to any messenger who delivers and ensures that Allah’s message (the Risaalat) reaches its final destination of reaching the humanity and people in his/her communities (Balagha the Risalaat). The word Murseleen, on the other hand, does not refer to messengers, but refers to those whom the message has been delivered, that is the communities of the Rasool, to whom Allah’s message has been Balagha- delivered for instance in Ayah 6:48, “And what Nursil the Murseleen except the Mubashreen and the Munzareen. Then whoever Amanu and As’lah then not Khufun upon them nor wull they Yahzenun” means that what has been delivered as Allah’s message (Nursil) to those who have been delivered the message (Murseleen) except the glad tidings (Mubashreen) as well as the warnings (Munzareen). Then whoever among those who were given the message Amanu and do acts of Is’lah (reform) then neither they will have to worry about anything nor will there be any grief or sadness for them. Similar meanings of the word is in Ayah 6:34 as well when Allah says, “….and surely has ja’aa (brough to fruition) in the past of the Naba (the Nabo’at, Allah’s Kitaab) to the Murseleen (those who were delivered Allah’s message)”. In Ayah 2:252, “These Ayaat of Allah have been Nutluha (asked to follow) upon in the past with Haqq (as duty, absolute truth & justice) and Indeed, in the past to those who are the Murseleen (delivered Allah’s message)”  X-Reference – 2:252, 6:34, 6:48.  (الْمُرْسَلِينَ;الْمُرْسَلِينَ ; مُرْسَاهَا)

 

MUSA (مُوسَىٰ) & WASEY (وسَىٰ) The word is normally interpreted as the name of the Nabiy Musa, whereas the word, in addition to being used to refer to the name of one of Allah’s Nabiyeen for instance as used in Ayah 6:84, is also used in Quran in the meanings of that stage or level which is Wasey (وسَىٰ)- The word Wasey basically means to be comforted, to be secured and shielded. Thus, the word Musa would mean anything that is at the stage which is comforted, shielded and secured for instance in Ayah 6:91, after discussing all the Nabiyeen such as Nabiy Ibrahim, Ishaac, Ya’qoob, Nuh, Daud, Sulemaan, Ayyub, Yousuf, Musa, Haarun, Zakarriya, Yahya, Easa, Illyas, Ismael, Alesa’a, Younus and Lut’ in the earlier Ayahs of 6:84-87, why would Allah then mention ONLY the name of Nabiy Musa, as if the other Nabiyeen did not brought to fruition Allah’s Hidaya? The word Musa, as appeared in Ayah 6:91 is NOT the name of Nabiy Musa but refers to the stage which is comforted, secured and shielded. Thus, when Allah says in Ayah 6:91, “And not they Qadaru (understood, realized) Allah’s Haqq (the due right) of Allah’s Qadarihi (powers, abilities, resources) when Qalu, ‘What Allah Anzala (revealed) A’ala (peak) of Basharin (human being with Shar) of Shayyin (Anything). Qul, ‘The one who Anzala (revealed, is the main source of) the Kitaab (all the laws of nature and deen) with which Ja’a (brought to fruition) Musa (the secured, shielded and comforted stage of) Nooran (Allah’s Noor, Fitrat of Allah, Allignment with the system of Allah) and Hudan (Allah’s Hidayah- guidance) for the Naase (humanity)…” Thus, as a counter argument to those people who object to the Kitaab of Allah by saying that ‘how Allah can reveal Allah’s Kitaab on such human beings who are full of mistakes and deficiencies’- such people have not understood Allah’s powers, abilities and resources. The counter arguments given to them is that ‘Allah is the one who has revealed the Kitaab, all the laws of nature and Deen with which Allah has brought to fruition the comfort, shield and security of Allah’s Noor and Hidayah for the humanity. X-Reference – 4:41 (مُوسَىٰ;مُوسَى; مُوسَىٰ;  مُوسَىٰ ; مُوسَىٰ ; مُوسَىٰ ; مُوسَىٰ; مُوسَى; مُوسَىٰ; مُوسَىٰ; مُوسَىٰ ; مُوسَىٰ ; مُوسَىٰ)

 

MUSAKHAR (مُسَخَّرَ) & SAKHERU (سَخِرُوا) The word is normally translated as subjected to, controlled by in few Ayahs whereas in other usages are translated as mocking or making fun of someone or something. Both these are mistranslations. The word basically refers to following in complete obedience the laws of someone or something, against which one is either not given, not able to or chose not to exercise their free will and intellect for instance in Ayah 7:54, talking about all the creations of Allah, the phrase is “…..and the Shams (sun) and the Qamar (moon) and the Najum (stars) Musakkhiraate with Allah’s Amar, except for what Allah created and the Amar…”  describes the concept of Musakkhir as describing the state of these astronomical bodies, the laws for which Allah has created and they are humbly submissive to these laws, bound by these laws of Allah’s Amar (creations, orders) from which they can never deviate from. Similar meanings are in in Ayah 16:79, “Do not you Ara’a (seek evidence, perceive) towards the T’aeer (the astronomical bodies) Musakkhiraate (humbly submissive in laws from which they cannot deviate from) in the midst of the skies, what is Maskin (their defined duties) except Allah’s. Indeed in that are Ayaat for Quom Yuminon (those who seek knowledge, use intellect to be at Aman-utter conviction)” . Thus when in Ayah 2:212, Allah says, “Zayyin for those who Kafaru the Hayyat of this earth and they Yaskharuna of those who Amanu and those who observe taqwa who have Fouqa over them on Youm Al Qayyamat…..” here the word Yaskharuan is normally mistranslated as if they mock and make fun of those who Amanu and observe Taqwa, but basically refers to the fact that those who do Kufar, hide and conceal their faculties by not using them, they end up also hiding and concealing Allah’s Ayaat- to such Kaafireen the attractions of this worldly life is what attracts them, and thus as a result of both these aspects, these Kaafireen become bounded as humbly submissive to the laws of those who Amanu and who observe Taqwa- These Kaafireen cannot deviate from these laws, as established by those who Amanu and who observe Taqwa, since these Kaafireen have chosen not to use their intellect and their free will, and therefore by their own choice, they are bounded by these laws from which they cannot deviate. In Ayah 6:10, “And indeed, Astahzey (Ridicule) with Rusul (Allah’s Rosalat) from before then Ahaqqa (the due right) with those who Sakhiru from them what Kanu (aim to reach the final destination of) with it Yastahzeun with it.” Means that even from before in the past, people have caused confusions and misunderstanding about Allah’s Rasool before too but because of these acts, they earned as their due rights (Ahaqqa). As consequences of their own efforts and aim to block, hinder by causing confusions and misperceptions about Allah’s Rasool, they became blind followers as humbly submissive, and as slaves of such laws, people and system that they cannot deviate from those. The same people, laws and system that they intended to use to cause confusions and misperceptions about Allah’s Rasool, were the ones to which they got bounded to as blind followers from which they couldn’t deviate from as they became slaves to such laws, people and systems. Similar meanings of the word ‘Sakhara’ as ‘being bound by the laws from which they cannot deviate from, as they don’t have the freewill’ are also used in Ayah 14:32 “Allah is the one who created the skies and the earth and Anzala (send down) from the sky Maa’ (basic ingredients of life) then brought forth with it of the S’amarat (fruits of labour) and Rizq for you and Sakhara for you the Falak (expanded sky, clouds) so that they may Tajri in the Bahar with Allah’s Amar and Sakhara for you the Anhaar (whatever you desire in order to lead a happy and contend life)”  In Ayah 21:81 “And to Suleman, the wind forcefully Tajri with Allah’s Amar…” Referring to those aspects, courses, orbits, supplied, provided, processes etc. as defined by Allah for all natural processes.  X-Reference – 2:212, 6:10, 7:54, 14:32, 16:79, 21:81. (سَخِرُوا; مُسَخَّرَاتٍ)

 

MUS’EEBAT (مُصِيبَةٌ) & YUS’EBAHUM (يُصِيبَهُمْ) The word is normally translated as disaster, but is used in Quran in all -encompassing meanings to refer to adversity, catastrophe, tragedy, failure, calamity, disaster or misfortune in any manner, shape or form, for instance in Ayah 2:156, while talking about those who are S’aabireen- persistent and steadfast in the Sabeel of Allah, Allah says, “Those who, when strikes them Mus’eebatun, they Qaalu (through their conducts and behaviors), ‘Indeed, to Allah we belong, and indeed to Allah we Rajea’un (return, seek refuge, will go back, look up as competent authority).” It is also used in the meanings of anything the person faces as negative consequences in the form of adversity, catastrophe, tragedy, failure, calamity, disaster or misfortune as recompense of one’s own actions and bad decisions for instance as used in Ayah 4:62, “so how is it when a Mus’eebat befalls you, for what they have sent forth with their hands, they came to you swearing with Allah ‘Indeed, we intended nothing except Ahsan Toufeeqan”. Similar meanings are used in Ayah 42:30, “And what befalls you of Mus’eebatin, then is with what your Ae’dekum (consequences of your efforts) have Kasabat (earned). But Allah Ya’afu (give generously in abundance beyond their due rights) much” shows that these consequences are in accordance with the set defined laws of cause and effect and work on the principal of ‘whatever goes around comes around’- whenever anyone makes a bad decision or commit a bad deed, the person has to face the consequences of these actions sooner or later as per the defined natural laws of cause and effect as created and set in motion by Allah and as Kutiba- ordained, decreed by Allah. This same concept is also explained in Ayah 57:22, “What befalls from Mus’eebatin in the earth and in your Nafs, except that from Kutiba- ordained, decreed) from before that came into existence…” does not mean that everything is predetermined or written in a book, but shows that the laws of cause and effect are decreed and ordained which do not change. Similarly in Ayah 5:49, “…..Then, if they Tawalla, then be aware that indeed, Allah Yureedu to Yus’ebahum with some of their Zunubehim ……” This means that if they Tawallu- turn away, disconnect, disobey Allah’s Mohkimaat, then be aware that indeed, Allah Yureedu- the whole system of laws set in motion by Allah aims to Yus’ebahum- make them face the consequences of their own actions in the form of adversity, catastrophe, tragedy, failure, calamity, disaster or misfortune with some of their Zunubehim- the suffering and impacts as caused by their Zulm. X-Reference – 2:156, 4:62, 5:49, 42:30, 57:22. (تُصِيبَنَا;يُصِيبَهُمْ;مُصِيبَةُ;فَأَصَابَتْكُمْ;سَيُصِيبُ;كَصَيِّبٍ; أَصَبْنَاهُمْ; تُصِبْهُمْ ; أُصِيبُ)

 

MUSHEEDATIN (مُشَيَّدَةٍ) the word is normally translated as fortified or lofty in the only two places in Quran where it is used i.e. in Ayah 4:78 and 22:45. If we look at classical and medieval Arabic the word Sha’eed is used in the meanings of set up, raised, established, founded, outward physical appearance of something or someone, a construct, an installation, or raise, create, institute or being about something, or to build or erect something. Therefore, the word Musheed is something which has been Sha’eed upon and would therefore be used in the meanings of building, build up, sept up, composed of separately prepared parts, being put together, put up or set up jointly, as lofty structure, which is raised high from the ground having a specified build. The word Musheed is also used in the meanings of praising or commending. Thus, the word Musheedan has combined meanings of praiseworthy and commendable structures, constructions, buildings, establishments, foundations etc. In ayah 4:78, the word appears alongside with Buruuj – normally translated as constellations or set of stars on the sky. Thus, it means that even if you enclose yourself in Musheedan- commendable, praiseworthy structures, foundations, buildings etc. which are in Burooj, i.e. either they are sky structures, touching the sky or in the sky, the Mout, the death will overtake, and seize you. In Ayah 22:45 it appears alongside with Qas’ar normally translated as palaces or castles, again in the same meanings of praise worthy, commendable, structures, foundations, buildings which are palaces and castles. – X-Reference – 4:78 , 22:45. (مُشَيَّدَةٍ)

 

MUSTAQARR (مُسْتَقَر) & ASTAQARR (اسْتَقَرَّ) The word Astaqar basically means settle down; be emplaced; be fastened; be implanted; be positioned; be rammed; be stationed or be firmly established in terms of being in a situation/place where one is settled, standing firm, calm and stable and of which there is no doubt for instance, referring to the Jibaal (bring into existence) as establishing of Allah’s Kalima (Message) and Meeqat (fulfillment of appointed duties) of Musa, in Ayah 7:143, responding to Musa’s request to Anzur his Rabb, the response “…You can never Anzur me but Anzur towards the Jabal, Then Indeed Astaqara its Makana, then Soufa you Ara’a me…”  means that once you Anzur (observe with undivided attention and focus) the Jibaal (appointment to establish Allah’s kalima and Message) and then strive to make it planted, firmly establish, positioned and standing firm (Astaqarr) in terms of its basic purpose, roles, position, functions, responsibilities, tasks and standing (Makaan), then that would be the stage when you would have Anzur your Rabb. The word Mustaqar is normally translated as fixed times, appointed term in few ayahs and in others, as abode or dwelling place, whereas the word is used in the meanings of dwelling place, a place of establishment and settlement and abode in all the places of usages in Quran, for instance as used in Ayah 2:36, “…and Qulna, ‘go down- with some of you as enemy of others and for you in the earth is Mustaqqaran and a Mata’a (life necessities) for a period.” Meaning that on the earth is going to be a Mata’a (your basis of life’s survival and required necessities of life) as well as your Mustaqarran- your residing place, dwelling, where you will be settled and established. Similar meanings and phrases are in Ayah 7:24 as well. In Ayah 5:98, “Allah is the one who Ansha’a you from Nafse Wahida- then Mustaqarun….”  Means then, it becomes the dwelling of further establishment, as a place from where the whole of humanity grew, established, and settled. In Ayah 6:67, “For every Naba Mustaqarran and Soufa what you know” is normally mistranslated as ‘for every news is an appointed time and soon you will know”, whereas this is not what this ayah is saying at all but means that every Naba- happening, event, thing, aspect, all of Allah’s creations and Ayahs are Mustaqarran- scattered, settled, established all around you and Soufa- realize, come to know, acknowledge what you already know. In Ayah 25:24, “As’haabe (companions) of the Jannat Youmaizan (well-known fact) Khair (best of the best, better) Mustaqarran (are established, settled) …”. Similar meanings are used in 11:6, 25:76 and 25:66 as well. In Ayah    X-Reference- 2:36, 5:98, 6:67, 7:24, 11:6, 25:24, 25:66, 25:76. (مُسْتَقَرٌّ;فَمُسْتَقَرٌّ;مُسْتَقَرٌّ; اسْتَقَرَّ)

 

MUSTAQUEEM (مُسْتَقِيمًا) The word is normally translated as straight. But the word is used in Quran in the meanings of standing up for justice, for people’s due rights, for Haqq, in terms of standing firm, persistent and strong for instance in Ayah 26:181-182, “Give full measure and do not be of those who cause loss. And weigh with Qist (justice in accordance with one’s Haqq-equitable) Mustaqueem.”. The meaning of the word Mustaqueem is therefore to stand firm, strong and steadfast with justice and Haqq. Quran has used the word Astaqim and Istahqaam in the meanings of standing firm and strong with perseverance and steadfast manner for instance, as per the Ayah 42:15 the word Astaqim means to remain firm, strong and steadfast. In Ayah 14:1, “Alif, Lam, Ra. a Kitaab which We have revealed to you, that you might bring mankind out of darkness into the light by permission of their Rabb – to the S’iraat of the Aziz ul Hameed.” Thus, here the S’iraat-e-Mustaqueem is defined further as the S’iraate of the Aziz ul Hameed, the commandments, the rules and guidance of Allah. In Ayah 46:30, “They said, ‘O our people, ‘Indeed, we have listened to a Kitaab Anzala from after Musa confirming what was before it Yahdi (giving Hidayah) to the Haqq and to the T’areeqin Mustaqeem.”  Here instead of the phrase ‘S’iraatin Mustaqueem’, the phrase ‘T’areeqin Mustaqueem’ is used referring to all the ways, methods, processes, paths, conducts, behaviors, actions, procedures etc. required in order to Mustaqueem the Haqq. The phrase Siraat e Mustaqueem, for instance as used in Quran Ayah 4:175, therefore means to remain firm strong and steadfast on the rules, methods, principals, boundaries, commandments of Allah as given to the mankind in the form of Hidayah, the Nobao’at, the Risaalat. X-Reference – 4:175, 14:1, 26:181-182, 42:15, 46:30. (مُسْتَقِيمًا;;مُسْتَقِيمٍ;ٱلْمُسْتَقِيمَ;مُسْتَقِيمٍ;مُسْتَقِيمٍ;مُسْتَقِيمًا;مُسْتَقِيمًا;مُسْتَقِيمٍ;الْمُسْتَقِيمَ)

 

MUSTAUDA’UN (وَمُسْتَوْدَعٌ) The word is used in Quran in the meanings of ‘a room for storing goods, a large compartment for storing fuel or a place where things are stored and saved’ as well as in the meanings of ‘performed or restricted- obligations and responsibilities or entrusted for something, person who hands over the one who entrusts goods to another, person who deposits money, etc.; entrusted for safe keeping, handed over or accumulated; place of storage, entrusted with responsibilities and duties’ for instance in Ayah 6:98, “And Allah is the one who Ansha’akum you from Nafse Wahida- Mustaqarran and Mastuda’un- certainly Fazalna the Ayaat for Quomin Yafqahun” telling us the concept of all of our creations from the same Nafs, including the concept of Zouj, being created from Nafs-e-Wahida, as the whole institution of humanity and human race, which Mustaqarran- grew, established and settled and Mastuda’un- entrusted with duties, being handed over and accumulated both in terms of duties and responsibilities and also in terms of growth and development of humanity. In Ayah 11:6, “And what is of any Dabattan in the earth except A’ala Allah it’s Rizqaha and Allah A’lamu it’s Mustaqaraha and Mustuda’aha- All is in Kitaabe Mubeen” means that for each and every creation on this earth, Allah is the one who is providing all sources, ways and means (Rizq) of its establishment, creation, settlement and growth as well as its entrusting and accumulation of duties, responsibilities and growth. X-Reference- 6:98, 11:6. (وَمُسْتَوْدَعٌ)

 

MUTARADDIYATU (وَالْمُتَرَدِّيَةُ) The word is normally mistranslated as an animal that has been killed by a fall. Since, there is no mention of any animal, hence this prohibition is not related to just animals but each and everything in a general sense. The word is normally translated as something killed by a fall or fatal fall, whereas the actual meaning as per Quran is “ruining, or being destroyed, dying in loss or in vain or all of one’s effort becoming in vain or futile”. For instance, in the ayah 20:16 “So do not let avert you from it who does not have Emaan and follows the desires, let you would Fatarada (die in vain, all efforts becoming futile)” Similarly in the ayah 92:11, “and his/her Maal (wealth, title, resources) do not Yaghni (enrich) when he/she Taradda (falls, efforts becoming useless).” Therefore, when Allah says in Ayah 5:03, “Hurematu (are made prohibited) upon you the Mayyat, and the Dammu and laham of the Khinzeer and not Auhilla for Ghair of Allah with it and the Munkhaniqatu and the Mouqouzatu and Mutaraddiyatu…”  the divine guidance is to avoid consumption of anything or engaging in any deed or act which is without purpose, reason, principle or rationale, that falls without any purpose, in a loss, or is dead, metaphorically that is without any purpose or objective, which is futile and in-vain. Later in the same Ayah, when Allah says, “and what Akala of the S’aba’au (the seven) except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘seven’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed. X-Reference – 5:03, 20:16, 92:11. (وَالْمُتَرَدِّيَةُ)

 

 

Alphabet N

NA

NAADIM (نَّادِمِ) & NADAMEEN (النَّادِمِينَ) The word is used in Quran in the meanings of being remorseful or regretful for instance in Ayah 5:31, “…Wail to me A’ajaztu that Akuna the like of this Al-Ghurabe, then Aura’e Suwa’ata my Akhiy.” So, As’baha from the Nadameen” means Wail- announcement of destruction and misfortune to me as I would be disconnected from Allah’s blessings and the benefits of Allah’s system, if I A’ajaztu- unable to Akuna- aim to reach the end result of similar to the Al-Ghurabe- the clear razor-sharp distinction, then Aura’e- block the Suwa’ata from my Akhiy- supporter, associates, pillars of strength for me. So, As’baha- come out of the darkness towards the light from the Nadameen- those who would regret and be remorseful. Similar meanings are in Ayah 34:33, “And will say those who are Astazae (oppressed) to those who are Astakberu, ‘Nay, a plot of the Layl and Nahar when you Amar us to Nakfir with Allah and Naja’al (appoint) for Allah Andadan. And Asarru (conceal as secret) their Nadamat (remorse, guilt, regret) when they Ra’au (observe/ face) the Azaab…” In Ayah 49:6, “Oh you who Amanu, if Ja’akum to you a Faasiq with Naba (news), then investigate lest you harm Quoman with Jahalatin (ignorance, lack of knowledge). So you S’abah (bring to realization, come to light) about what you have done as Nadameen.” X-Reference – 5:31, 34:33, 49:6. (نَادِمِينَ;النَّادِمِينَ)

 

NAAFIL (نَافِلَ) & ANFAAL (أَنْفَالِ) The word nafal basically means additional, excess, extra, surplus, or beyond one’s needs or requirements for instance in Ayah 21:72, “And we bestowed for them, Ishaaq and Ya’qub as additiona (Nafilatan) and all appointed as (Ja’alna) Swaleheen”. Similar meanings of the word is in Ayah 17:79 as well. In Ayah 8:1, “You’re asked A’n the Anfaal. Qul, ‘The Anfaal to Allah and the Rasool. So, oberseve Taqwa of Allah and As’lahu Zaata Baenakum. And At’eu Allah and Allah’s Rasool if Kuntum Momineen.”  Means that when you are asked what is valuable and significant (A’n) of those aspects which are additional, extra, surplus or beyond one’s needs and requirements (the Anfaal), then your response through your conducts and speech should be that the Anfaal belongs to the Allah and Allah’s Rasool, i.e. for the path of Allah, to be spent for the benefit of others in accordance with Allah’s Risalat- message. Thus, observe Tqwa by being extra careful in following these laws of Allah, and carry out reform and amendments (Is’lah) of your Nafs and essence as well as such possessions and valueables that you cherish (Zaat) amongst you and follow the Message of Allah (At’eu Allah and Rasool). Thus, such posessions and valueables that people cherish, but are extra, surplus, or beyond their needs and requirements, should be instead spend for the benefit of others, by carrying out reform and acts of Is’lah of one’s own nafs as well as of the community. These are the significant aspects and uses of the Anfaal. X-Reference – 8:1, , 17:79, 21:72. (الْأَنْفَالُ ; الْأَنْفَالِ)

 

NAAL (نَال) & YANALAHUM (يَنَالُهُمْ) The word is normally translated as to reach, whereas the word Naal is used in Quran in the meanings of ‘to make one’s way successfully, gain in return of one’s efforts, to harvest, profit or reap; to to pick up or take something in return of one’s efforts, investment or actions’ for instance in Ayah 2:124, “…Qala, not Yunaal A’hdiy (my covenant, contract) the Zwalimeen.”  Means that my covenant would not bring any fruit, return, gain or success to those who do Zulm. In Ayah 3:92, “Never you Tanalu the Birra until you Tanfequ through what you Tuhebbun….”  Means that you will never gain, earn, harvest, reap, be successful in Birra- reaching the height of being Muttaqi, until you are active, spend for the benefit of other through what you consider as your valuables. In Ayah 5:94, the phrase “Tunalahu Aedekum” means that you be successful, gain in return of your efforts, in order to reap, harvest and gain fruitful results of those efforts that you put forward for your Nafs for the Akhira. The word is used in both good and bad connotations, in terms of reaping fruits of one’s labor as well as facing the consequences of one’s own actions and endeavors for instance in Ayah 7:37, talking about those who Aftara upon Allah, “…Those- they Yunalahum their Nas’eeb through the Kitaab…”  means that such people will have to face the consequences of their actions, in terms of their efforts of Aftara, expressing their own opinions as if those are from Allah, thereby producing results for them (in terms of Aza’ab) through Allah’s system, referred in this Ayah as the Kitaab, referring to both the laws of nature, the universe as well as the laws of Deen as per Allah’s message. In Ayah 33:25, “And Radda (negate, make futile) Allah those who Kafaru with their Ghezahim (all negavtive emotions, such as anger, rage etc.)- not Yanalu Khairan….”  Means that they never gain, be successful in, able to harvest or reap any Khair in any manner. –X-Reference- 2:124, 3:92, 5:94, 7:37, 33:25. (يَنَالُهُمْ ; يَنَالُهُمُ ; سَيَنَالُهُمْ)

 

NAAR (نَارٍ) The word is used normally translated as fire, hellfire, blaze or flame, but the word is used in Quran as apposed to the concept of Jannat, as in As’haab-e-Naar versus As’haab-e- Jannat, for instance as used in Ayah 2:81 and 2:82. Thus as apposed to Jannat, reflective of self-actualized state of happiness, joy and fulfillment, as a perfect recompense for one’s action, the concept of Naar refers also to the perfect recompense, but to situations of intense Azaab, punishment, sufferings, devastation and destruction, for instance in Ayah 2:126, “…and whoever does Kufar, then Mata’a for little, then Azt’urhu (by necessary) to Azaab An Naar…” meaning those who do Kufar, then the Azaab (punishment) of Naar (sufferrings, destruction, devastation) becomes necessary for them as a recompense for their own actions and decisions. The phrase ‘As’haab en Naar’ as used in ayah 2:81 and 5:29 for instance means being joined together, or connected together and with companions of Naar- sufferings and destruction. In Ayah 22:19, the concept of Naar meaning retribution in the shape of destruction, sufferings and devastation, and is mentioned alongside with the word Hameem- i.e., intimate and close. In Ayah 36:80, “The one who Ja’ala (Appoint for duties) for you from the Shajar (discord, divisions, disputes) the Akhzara (coming of life of) the Naar (suffering & destruction) …” referring to igniting of hell-like situation, or bringing life to the hell-like destruction and devastation.  In Ayah 4:30 “and whoever does that Audu’an (animosity) and Zulman (injustice) then Soo’fa (realization of) Nus’lehi (permenant connection of) Naar (suffering and adversities) …”  means he/she will be Soofa- reaching the status, in terms of realizing of the situation of being into the Nus’lehi (permanent connection) of Naar- destruction.  In Ayah 6:27, “And if you Tara’a (observe, perceive) when you Waqifu A’ala the Naar….”  Means that if you observe, perceive, get the evidence (Tara’a) of them to make them realize, the situation of being engulfed in the punishment and suffering (Naar) as consequences of their own actions. In Ayah 7:11-12, talking about Iblees, “Qala, ‘what prevented you that you did not do Sajda when you were Amar (ordained) of?’ Qala, ‘I am Khair (better-off) from this (doing of Sajda to Adam). You created me from everlasting, permanent sufferings and destruction (Fire) and created this from T’aenin.”  Means the qualities and traits of Iblees Malaik is fixed and unchangeable- reflective of the suffering and destruction, and leading towards hell-like Azaab, whereas our qualities and traits as human beings are reflective in the word T’aene- that is we tend to change, get diverted away, slip away from the Fitrat of Allah, we tend to get delusive and become as blind followers. – X-Reference- 2:81, 2:126, 4:30, 5:29, 6:27, 7:12, 22:19, 36:80. (نَارٍ;النَّارِ;النَّارِ;النَّارِ;النَّارِ;النَّارِ;النَّارِ ; النَّارِ)

 

NA’ASA (نُّعَاسَ) The word is used in Quran in the meanings of “Sleep especially of a pacified manner; the state of being half asleep; drowsiness; slumber-ness; being lazy, Lethargy or in sleep like state’ and therefore refers to the state of inactivity, rest, laziness or stagnation for instance in Ayah 3:154, “Then Unzela upon you from after the Gham, Amanat, Nu’asan Yaghshey T’aifatun of you….”  Referring to the aftermath of their sufferings and distress, when a period of Aman, peace, security and tranquility was granted to them, but slumber ness, lethargy and laziness (Nu’asan) engulfed and surrounded them from all sides, (Yaghshey) such group of people who exhibit the same behaviour of lethargy in repeated fashion (Taifatan). Thus, referring to such people who whenever they in a state of Aman, peace and tranquility, the feelings of laziness, and lethargy engulfed them. Similar meanings and phrase are used in Ayah 8:11, “When Yashekum you the Na’aas Amanat of Allah and yunazela upon you from the Sama’a the Ma’a, so that to Yat’ahakum you…” – X-Reference –  3:154, 8:11 . Na’asa (النُّعَاسَ)

 

NAASE (النَّاسِ) & INS (الْإِنْسِ): The word is normally translated as human beings. However, the word Bashar is also translated as human being, but there is a difference. The word ‘Ins’, ‘Insaan’ or ‘Naas’ are all used in Quran in the meanings of us, as human beings. The word ‘Bashar’ on the other hand, means those with Shar (anything that results in destruction of human capability or wastage of human efforts, or that results in causing death, destruction or Fasaad). Therefore, when Allah talks about creations of us as human beings in ayahs 15:26 and 15:28, Allah has used Bashar in one ayah and Insaan in another, with the word Insaan referring to us as human beings and the word Bashar referring to us as with Shar, with mistakes, i.e., reflective of the notion that to err is human. As humans, we can and do make mistakes all the times. This is also reflected w.r.t. the concept of S’aum in Ayah 19:26 “So Kuly and Ashraby, and Qarri Aienan. And if you Tara’ena from the Bashar Ahadan, then Quly, ‘Indeed, I have Nazarta for the Rahman, S’auman, so I will not Aklamu the Youm Ansyaan.’ Which refers to her S’oum (self-restraint, control & discipline) from the Ahadan (same type, whole) Bashar (with- Shar) whereby she should not then Aklamu (consume, interact, engage, benefit from) the Youm (well-known aspects) of Ansyaan (Insaan, human beings)- describing the concept of the youm of Insaan- well-known aspects of Insan, us as human beings as those with Shar. In Ayah 6:128, “and Youma Yahsharuhum Jamaea’n Yma’shara the Jinna, certainly have misled Aks’ar from the Al-Ins. And Qaala their Awliyahum from the Insa, ‘Our Rabb, profited some of us with other and we have reached our terms which you appointed for us.’ Qala, ‘the fire is your abode Khalideen in it except what Allah Sha’aa…” shows that the human beings, refer here as Insaan are those people who are population at large and they are differentiated from those of the Jinns- the later as those who give profit, benefit those of the humanity at large, who are normally hidden, unknown or misunderstood by as well as who don’t’ make sense to the people in general and who have Awliyaa (helpers, protectors, promoters) among the general population, who work for them. In Quran Allah has mentioned the phrase ‘Jinn o Ins’ together in many ayahs – in ayah 6:112 “… and thus we made for every Nabiy an enemy Shaytaan of the mankind (Ins) and the Jinn…” In Ayah 51:56 “And not I have created the Jinn and the mankind except that they do Abd of me” shows that the purpose of our creation is to do Abd only of Allah, i.e. to follow the laws of Allah.  X-Reference – 5:82, 6:128, 15:26-28, 51:56. (النَّاسِ;لِلنَّاسِ;النَّاسَ;لِلنَّاسِ;لِلنَّاسِ;لِلنَّاسِ;الْإِنْسِ;النَّاسِ;وَالْإِنْسِ;الْإِنْسِ;الْإِنْسِ;النَّاسُ;النَّاسِ;النَّاسَ;وَالْإِنْسِ; أُنَاسٌ; النَّاسَ; النَّاسِ; النَّاسِ; النَّاسُ ; أُنَاسٍ ; وَالْإِنْسِ ۖ ; النَّاسِ)

 

NABA (نَبَأَ) The word 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 is also used in Quran in the meanings of giving the news, reminding people and reiterating the Kitaab- the record of their deeds, actions and behaviors at the time of accountability for instance as used in Ayah 6:05, “Then indeed, Kazabu (made fun, ridicule, reject, deny) with Haqq when Ja’a (performed the duties, bring to fruition the Haqq) to them. Then Soufa (They realized, earned as their due right) come to them the Anba’a what they Kanu (aimed to reach the final destination) with it (the Haqq) Yastahzeun (made fun of, ridicule).”   X-Reference – 6:05, 49:06.  (أَنْبَاءُ;أَنْبَاءُ;فَيُنَبِّئُكُمْ;فَيُنَبِّئُكُمْ;أُنَبِّئُكُمْ;نَبِيُّهُمْ;نْبَاءِ;أَؤُنَبِّئُكُمْ;أُنَبِّئُكُمْ;أَنْبِيَاءَ;;يُنَبِّئُهُمُ;نَبَأَ;نَبَإِ;نَبَإٍ;يُنَبِّئُكُمْ;فَيُنَبِّئُهُمْ;نَبِّئُونِي;يُنَبِّئُهُمْ;فَيُنَبِّئُكُمْ; أَنْبَائِهَا ; نَبَأَ )

 

NABATA (نَبَاتَ) The word is normally translated as vegetation, but is actually used in Quran in much broader and wider meanings of growing anything from scratch, making sure its safety, nourishment, nurturing and growth including rearing or bringing up a child for instance in ayah 3:37, “So accepted her Rabb with acceptance of Hasana (best) and Anbataha (reared) her Hasana (best) Nabatan (rearing)…” In Ayah 57:20, “….like the example of Ghaes’a (abundance) A’jaba (amuse pleases) the Kuffar- its Nabatahu…”  means like the example of Kufar, for whom the growth of their abundance pleases them. In Ayah 71:17, when Allah says, “And Allah is the one who Anbatakum you from the earth Nabatan” the word is not used in the meanings of vegetation only, but basically used here, both as noun and as verb forms to refer to each and everything and being that grows, is nourished and nurtured, including you, the addressee of the Quran. In Ayah 6:99, “And Allah is the one who Anzzala from the sky Ma’a, then Akhrajna with it Nabata of every Shayyin….” Here again the ayah is not talking about just vegetation since the word All Shayyin includes each and everything not just vegetation. This phrase means that ‘Allah is the one who is the source of all that is received by humanity such as Maa’a- the basis of life- in literal and metaphorical sense, and thus Ma’a here includes not just water, oxygen, energy, sun etc. that we all need to survive but also Allah’s message and Hidaya, which is also send down from the sky, as a source of life, bringing to Emaan and on Allah’s path. Then, from these bases of life, Allah is the one who extracts and draws out all the Nabata- safety, nourishing, nurturing, and growth of all Shayyin- all living and non-living things, anything and any being that exists. X-Reference- 3:37, 6:99, 57:20, 71:17. (نَبَاتَ; نَبَاتُهُ)

 

NABY (نَبِيٍّ) NABO’AT (وَالنُّبُوَّةَ) NABIYEEN (النَّبِيِّينَ) 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. But the word shares the characteristics with the word Naba, which as per Quran means to inform, to give news about authentic or confirmed truth, or to move from one place to another. The word Nabiy also has meanings of height, status, pride, stature, elevation, altitude and pinnacle. 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”. 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 the key and main difference between Allah’s Nabiy and Rasool is identified in Ayah 3:81, “And when WE seize (Akhaza) the unbreakable binding covenant (Meesaq) from the Nabiyeen, “to whatever I have given you of Kitaab and wisdom & laws (Hikmatin), then brought to fruition (Ja’akum) to you Rasool sincere, confirming (Mus’adiqun) to what is with you so that you Amanu (Touminun) with it and to Tans’unahu”. Allah said, “do you affirm and seize the most important (A’ala) of this condition of MY covenant?”. They said, “We Affirm”. Said, “Then be upholders of justice (Ashaddu) and I am with you as the Shaahedeen.” Thus, there are three key differences between a Nabiy and Rasool is (1) Nabiy is the one who receives the Kitaab of Allah, whereas the Rasool is the one who only delivers, makes it reach its final destination, in terms of delivering the message to his/her communities (Balagha Allah’s message) of what has already been revealed to the Nabiyeen. Therefore, Nabiy is always a Rasool for their communities, whereas the Rasool may not be Nabiy, since the Rasool does not get the Kitaab, their only job is to deliver the Kitaab, that’s already been revealed to the Nabiyeen, to their communities. (2) Whenever Allah has addressed any of Allah’s Nabi in their personal capacities, the word Nabi is used and not Rasool. For instance, the phrase is used as “O you the Nabi!” in Ayahs 33:28, 66:1, 33:1, 66:9 & 9:73. Thus Nabi, is used more in terms of addressing the Nabiyeen in their personal capacities in terms of their personal human characteristics whereas the word Rasool is used ONLY with respect to Allah’s message (the Risaalat, the Kitaab). (3) 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”. Thus, wherever Allah addresses in Quran “Oh you the Rasool” it’s not restricted to Nabiy Mohammad only but addressed to each and every one of us, who take it upon ourselves to Balagha Allah’s Risalat to the communities where we live. X-Reference – 3:79 , 3:81, 6:89 , 9:73 , 33:01 , 33:28 , 45:16 , 49:06 , 57:26 ,  66:1-3 , 66:9. (النَّبِيُّونَ;أَنْبِيَاءَالْأَنْبِيَاءَ;النَّبِيُّونَ;النَّبِيِّينَ;وَالنُّبُوَّةَ;النُّبُوَّةَ;النَّبِيِّينَ;أَنْبِيَاءَ;النَّبِيِّينَ;النَّبِيُّونَ;النَّبِيُّ;النَّبِيِّينَ;لِنَبِيٍّ;نَبِيٍّ;النَّبِيُّونَ;الْأَنْبِيَاءَ;وَالنَّبِيِّين;;وَالنَّبِيِّ; وَالنُّبُوَّةَ;نَبِيٍّ; نَبِيٍّ ; النَّبِيِّ ; النَّبِيَّ)

 

NADA (نَادَيْتُمْ) & MANADEY (مُنَادِيًا) the word Nada is normally translated as call, to call out, calling, called, but the word is used in Quran more in terms of “asking someone to do something or someone has done something with strong conviction and trust” for instance when Allah asked Nabi Musa to give Allah’s Hidayah to Fera’un in Ayah 26:10 “And When Your Lord Nadya to Moses, “Go to the people the Zalemeen, the people of Pharaoh, will they not fear?…” Similarly in Ayah 7:44 “And Naday of the Ashabe the Janathe confirms to the Ashbe the Fire, “Indeed we had switched our situation as our Lord waada haqqan…”. Here, the word Naday, refers to those who have done acts leading with strong conviction and trust that led them to Jannat. Similarly in Ayah 5:58, “And when you Nada towards the S’alat, they Attakhizuha it Huzuan and La’ban. That is because they Quomin not Ya’qaluna.” Here, again the word Nada is used in the meanings of calling out with strong conviction, trust and reliance on the system of S’alat.  X-Reference – 3:39 , 3:193 , 5:58. (فَنَادَتْهُ,مُنَادِيًانَادَيْتُمْ;;نَادَيْتُمْ;وَنَادَاهُمَا;نُودُوا;وَنَادَىٰ;وَنَادَىٰ;وَنَادَىٰ;وَنَادَوْا)

 

NA’EM (نَائِمُ) The word Na’em is normally translated as sleeping but the basic usage of the word is as opposed to Sha’ur, meanings understanding, to understand, to perceive, to come to know, to arrive at the conclusion, to get the knowledge of something using one’s’ cognitive and intellectual abilities. Thus, as opposed to Sha’ur, the word Na’em means people not using their intellect and cognitive abilities, not thinking, blindly following something or someone without thinking, or simply following any norm, tradition or ritual without thinking, for instance, after talking about their Aba’una- forefathers who did not Yash’arun- not use their intellect or cognitive abilities, the Ayah 7:97 is a thought provoking questions, “Did then Amana Ahle the Qura’a that comes to them Ba’asuna Bayatan and they Na’emun?” means that Or did they really sought knowledge, used their intellect in order to be at utter conviction with Allah (Amana) the habitant (Ahle) of the community, residence, (Qura’a) that comes to them the punishment, sufferings and devastation as consequences of their own actions (Ba’asuna) of their residences (Bayatan) and they did not use their intellect and cognitive abilities, did not think, blindly follow their norms, traditions and rituals without thinking (Na’emun). This is a thought-provoking question basically asking how is it that they Amanu, while then having to face the intense suffering as a form of recompense. They were in fact in a state of Na’em- not using their intellect and thinking abilities and thus they had no understanding or knowledge. Similar meanings are used in Ayah 68:19 as well. X-Reference – 7:97, 68:19. (نَائِمُونَ)

 

NAFA’AN (نَفْعًا) is normally translated as benefit or welfare but the basic characteristics of the meanings of this word are, as opposite to the word Zarar, for instance in ayah 10:49 “Say I possess not for myself any power to Zarar and neither to Nafaa’n except with the permission of Allah…” Here the word is used as the opposite of Zarar- the word Zarar means extreme harm or injury, therefore as an opposite to the word Zarar, the word Nafa’a means extreme help, assistance, benefit, improvement, compensation, advantage, benefit, remedy or utility. It is also used in Quran in terms of profit or earning of a due right in terms of return on someone’s investment of their efforts, Amwaal, their spending on money, property, title, resources etc. for instance as used in ayah 5:119 “Allah will say ‘this is the day when the S’aadiqueen will Yanfa’u from their S’idquhum…” used here in the meanings of being compensated for what they earned as their due right. Similar meanings of earning of due rights as compensation of whatever a person has earned are used in ayah 4:11 and in ayah 30:57 “On that day their excuses will not Yanfa’u those who did Zulm and they will not be allowed to make amends” that is their excuses will not get them anything in return. X-Reference – 4:11 , 5:119 , 10:49 , 30:57. (نَفْعًا;;يُنْفَوْا;نَفْعًا;يَنْفَعُ;يَنْفَعُنَا;يَنْفَعُ ; نَفْعًا)

 

NAFAKHA (نْفُخُ) TANFUKHU (فَتَنْفُخُ) The word is normally mistranslated as breathing in air, or inflating something or blowing something but the word is used in Quran in the meanings of transforming, conditioning, or causing something or someone to move in a particular way, manner or direction for instance the way a child is created in the wombs of mothers. The same word is used to reflect one’s transformation, as a result of taking impact from Allah’s message in terms of one’s understanding and practically applying the Hidayah. Most of the times the word is used alongside with the word ‘S’oor’ in the phrase “Yunfakhu of the S’oor” (يُنْفَخُ فِي الصُّورِ) for instance as used in Ayah 6:73, where the word Nafakha gets mistranslated as blown and the word S’oor as trumpet, but both are wrong translations, thus when in Ayah 6:73, Allah says, “And Allah is the one who created the skies and the earth with Haqq and Youm Yaqulu Kun Fayakun- Quol of the Haqq and to Allah belongs the Mulku Youma Yunfakhu in the S’oor- All-knower of the Ghaib and the Shahadate and Allah is Hakeem the Khabeer”  means that after talking about the whole process of creation of everything, Allah is then telling us that ‘to Allah belongs all the dominion, the powers, the ownership, including the well-known and established fact and process (Youm) of transforming (Yanfakhu) in the way we’re created, shaped, formed not only in the wombs but also towards the Hidayah (S’oor) because Allah is the All-knower of something that is hidden, unseen or not yet known or understood by us, such as what is in the wombs or the aspects of Allah’s message (the Ghaib) and the upholding of justice as the foundation of Deen and Allah’s Hidayah (Shahadate) and Allah is the lawmaker, the judge, the All wise (Hakeem) the All-knowing (Khabeer)’. In Ayah 18:99, talking about the concept of recompense and judgment, “and Tarakna (negate) some of them to surge over others. And Nafekha in the S’oor, then Jama’a (gather for accountability) them all of them” Where the phrase reflects the transformation in either direction, i.e., towards or away from S’oor. In 5:110, talking about Allah’s Kitaab, the phrase is used (similar to the expression in Ayah 3:49) that, “and when you created of the Ta’ene Khae’ate the T’aeer with MY Izan then you Tanfukhu from it, then it becomes T’aeran with my Izan…”  is not talking about breathing life into a bird as is normally misinterpreted as if Nabi Easa had some magical powers and abilities to create a life bird. On the other hand, this phrase is talking about Allah’s kitaab and Hikmat, as already discussed in the beginning of this Ayah and means ‘and when you created among those human beings who have slipped away from Allah’s path, and became delusive, blind followers (Al-Ta’ene) in order to represent, protect, perform duties (Khae’ate) in accordance with that which does not belong to the earth (T’aeer) with MY announcement, proclamation (Izan) then you cause to transform these human beings (Tanfukhu) from it- T’aene- the blind followers with the help of Allah’s wisdom and Hidayah, the Kitaab and Hikmat, so that the desired destination is reached of the Hidayah from out of the earth (T’aeer) with my announcement & proclamation (Izan).  X-Reference – 3:49, 5:110, 6:73, 18:99. (فَتَنْفُخُ;يُنْفَخُ)

 

NAFAQ (نْفِقُ) YUNFEQUON (يُنْفِقُونَ) & MUNAFIQUEEN (الْمُنَافِقِينَ)  The word Munafiqueen is normally mistranslated as Hypocrites, whereas the words like Yunfequon or Munfequeen is mistranslated as ‘those who spend’- Both of these are wrong translations. In order to understand the meanings of this word, as in who are these Munafqueen, the key is to understand the word Nafaq and its usage in Quran, for instance in Ayah 6:34, Allah talks about the need of the Rusul (messengers) to do Sabar (persevered/be steadfast & persistent) on the path of Allah against the face of Kazaba (rejection and being made fun of). In the next Ayah 6:35, Allah is, then, advising the Rasool as “And if it (doing Sabar- being steadfast on the face of ridicule and rejection) is difficult for you, then if Astat’a’ta (you have the ability & resources) to seek Nafaqan in the earth or Sulaman (those who are Aslam to Allah’s laws) in the skies, then bring to them with Ayaatin (signs of Allah). And if Allah Sha’a (the response of Allah’s laws of the universe), surely, Allah will gather them upon the Huda (Hidayah-guidance). So do not become of the Jaheleen (ignorant, without knowledge)” This ayah is giving a solution to the Rasool to seek Nafaq (i.e., all that is active) in the earth (such as the plants, the animals, the humans, the mountains, the nature etc.) as well Salamun (all that is submitted to Allah’s laws) in the skies (such as earth and planets orbiting around the sun, the moon orbiting around the earth, the birds flying in the air, the rain, the weather etc.); to bring all of this as Ayaatin (signs of Allah) against those who Kazaba (make fun of /reject) you, then indeed, Allah would gather them in Hidayah. Therefore, the word Nafaq means anything or anyone that is active and obvious to our perception, that is something or someone that/who is active or in the process of doing something as obvious to others or as perceived by others. The real meanings of the word Munaafiqueen, therefore, is based on the word Nafaq, as all those people who are active, whose actions are perceived as of those who are involved in doing something, or deeds which may or may not be the Amal-e-Swalehaat, but are perceived as those who are active and doers. For instance, in Ayah 4:88 when Allah says “Then what is with you concerning the Fa’eateene of the Munafiqueen, …” Allah is not talking about two groups within Hypocrites, but basically talking about the Fa’eteene (two opposing or aggressive groups of people who are working against each other) with in those who are Munafiqueen- that is those whose actions are obvious and apparent to us as per our perceptions, who are active and working in terms of their actions being visible, the Fa’eteene (that is the two opposing groups of people) among these Munafiqueen are then explained later within this ayah 4:88 as 1) those who are on Hidayah versus 2) those who are Zalal of Allah i.e. led astray far away from Allah. Similar meanings of the word as those who are active is used in Ayah 4:137-138 “Indeed, those who do Emaan, then Kufar, then Emaan, then Kufar, then increase in Kufar, Allah will not Yaghfir (protect/shield) them and not will Yahdi (guide) them to Sabeel. Give Bashar (news) to the Munafiqueen that for them is a painful Azaab”. Here the Munafiqueen is not hypocrites, but refer to those who are active and keep on switching between Emaan and Kufar.  In ayah 4:140 “and surely Allah has revealed to you in the Kitaab that when you hear Ayaat of Allah, they Ukfaru with it and ridicule with it, then do not sit with them until they engage in Hadeth Ghairaihi (other than Allah’s Kitaab). Indeed, then you would be like them. Allah will gather the Munafiqueen and the Kaafireen in the hell together” here the Munafiqueen are those who are active and doer of specific acts as mentioned within this ayah- thus Munafaqueen are those who when they hear the Kitaab- the Ayaat of Allah, they do kufar with it, and Yastahzi – that is use the Ayaat of Allah to cause confusion, disorientation and misunderstandings and they engage in Hadeeth-e-Ghairihi. X-Reference – 4:88 ; 4:138-138; 4:140; 6:34-36. (يُنْفِقُالْمُنَافِقِينَ;الْمُنَافِقِينَ;الْمُنَافِقِينَ;الْمُنَافِقِينَ;الْمُنَافِقِين;;نَفَقًا;يُنْفِقُونَ ; يُنْفِقُونَ)

 

NAFARA (نَفَرًا) ANFERU (فَانْفِرُوا) the word is normally mistranslated as advance, go forth, men, or party or group, which are all wrong translations, for instance in ayah 18:33-34 “…And WE caused to appear for them within (the Jannateen- the gardens) Naharan. And indeed, was for him S’amarun (fruits of labor), so he said to his companion, ‘I am greater than you in Maalan (wealth, money, properties) and also more A’azu (Izzat, prestigious, esteemed, etc.) Nafaran” Here the word is not used in the meanings of men as is normally mistranslated as it does not make sense and also does not fit into the overall context as there is nothing in these ayahs which talks about any party or group. This Ayah is basically telling us that Nafaran is anything and everything other then Amwaal, and both combined together makes the Nahar (everything that we desire in order to reach a self-actualized state). Since Amwaal means wealth, property, money etc. Nafar includes power, might, prestige, title, respect, position, anything and everything which carries the concept of izzat (honor, respect, prestige, might etc.). Similarly in 17:6 “Then WE gave back to you the victory over them and We reinforced you with the Amwaal and Baneen (children) and WE made you more Nafeeran” the word is again used here in the meanings of powerful, mighty, prestigious, esteemed, well respected, and trusted, etc. Thus, when in Ayah 46:29 and 72:6 the phrase “Nafarun from the Jinn” is not talking about a group or a party of Jinn, but about the esteemed ones, the most powerful, respected and prestigious ones from the Jinn. In Ayha 9:38 the phrase is “Anferu in Sabeel of Allah” is talking about putting all one’s powers and resources in the Sabeel of Allah. In ayah 4:71 “O you who have Emaan, Khazu (grasp, sieze) Hizrakum (the forewarnings), then Anferu (put all your powers, resources, might etc.) S’ubaatin (With strategy, Planning, persistently) or Anferu together”.  X-Reference – 4:71 , 9:38 , 17:6 , 18:33-34 , 46:29 , 72:6. (فَانْفِرُوا;نَفَرًا)

 

NAFS (نَفْسٌ) The word NAFS (نَفْسٌ) is used in Quran for a person, a soul, an individual, the most basic essence or quality- a combination of physical 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. At-Takwir 81:18, “ وَٱلصُّبْحِ إِذَا تَنَفَّسَ” “And by the dawn when it breathes.”. The basic characteristics of the word is in terms of the ability to breath, or to come to life and thus the concept is not restricted to humans but includes animals as well. When Allah says “all nafs will taste death’, it pertains to human beings as well as animals. Similarly, when Quran says “do not Qatal a nafs baghair al Haqq” this command pertains to every human being as well as animals that we cannot Qatal- kill physically or metaphorically, abuse, or torture any Nafs in any shape or form. The word is 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 sin- 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. (أَنْفُسِهِمْ ;بِالنَّفْسِ ;النَّفْسَ ;نَفْسٍ ;نَفْسُهُ ;نَفْسًا ;نَفْسِي; أَنْفُسِكُمْ ;لِأَنْفُسِكُمْ ;نْفُسَهُمْ ;نَفْسًا ;نَفْسَهُ ;تَسْفِكُونَ ;َنْفُسَكُمْ ;أَنْفُسُكُمُ ;أَنْفُسَهُمْ ;أَنْفُسِهِمْ ;أَنْفُسُهُمْ ;َنْفُسَهُمْ ;أَنْفُسَكُمْ ;أَنْفُسِكُمُ ;أَنْفُسِكُمْ ;َنْفُسَنَا ;أَنْفُسِهِمْ ;أَنْفُسِهِمْ ;أَنْفُسَكُمْ ;أَنْفُسِكُمْ ;ِأَنْفُسِكُمْ ;أَنْفُسَهُمْ ;أَنْفُسِهِمْ ;أَنْفُسِهِنَّ ;بِأَنْفُسِهِنَّ ;فَلِأَنْفُسِكُمْ ;لْأَنْفُسِ ;لِأَنْفُسِهِمْ ;لِنَفْسٍ ;نَفْسٌ ;نَفْسًا ;نْفُسَكُمْ ;َنْفُسِكُمْ ;نَفْسَهُ ; َنْفُسِهِمْ ;نَفْسَهُ ; نَفْسِهِ ;أَنْفُسَهُمْ ;نَفْسٍ ;أَنْفُسَهُمْ ;نَفْسِكَ ;نَفْسَكَ ;نَفْسَكَ ;وَأَنْفُسِهِمْ ;وَأَنْفُسِهِمْ ;أَنْفُسِهِمْ ;أَنْفُسَهُمْ ;أَنْفُسَهُمْ ;نَفْسِهِ ;نَفْسَهُ ;الْأَنْفُسُ ;أَنْفُسِكُم ; أَنْفُسُهُمْ ; أَنْفُسُهُمْ ;أَنْفُسَكُمْ ;نَفْسِكَ ;نَفْسِي ;أَنْفُسَهُمْ ;نَفْسِهِ ;أَنْفُسَهُمْ ;أَنْفُسَهُمْ ;أَنْفُسِهِمْ; نَفْسِهِ ;نَفْسٌ ;نَفْسٍ ;أَنْفُسَكُمُ ;فَلِنَفْسِهِ ;بِأَنْفُسِهِمْ ;أَنْفُسِهِمْ ;أَنْفُسِنَا ;أَنْفُسَهُمْ ;نَفْسًا ;النَّفْسَ ;نَفْسًا ;نَفْسًا ;نَفْسٍ ;أَنْفُسَهُمْ ;أَنْفُسَنَا ;أَنْفُسِهِمْ ;نَفْسًا ; أَنْفُسَهُمْ ; وَأَنْفُسَهُمْ ; أَنْفُسَهُمْ ; نَفْسٍ ; لِنَفْسِي ; نَفْسٍ ; أَنْفُسَهُمْ ; نَفْسِكَ ; أَنْفُسَهُمْ)

 

NAHAR (بِنَهَر) & ANHAAR (الْأَنْهَارُ) The word Nahar is normally translated as either day or streams or rivers, but the real meaning of the word refer to all those things that we crave for, desire for in order to lead a happy, contend and self-actualized life, such as wealth, children, peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. – basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life, happy, contend and self-actualized beings for instance in the ayah 71:12 as “And give you increase in wealth and children and provide for you Jannat and provide for you Nahar.”  Therefore, Nahar are all those things that we crave for, desire for, in addition to wealth, children and Jannat (that is a serene and comfortable environment to live in). Would include all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health. The word is used in the similar meanings in the ayah 7:43 “And we will remove whatever is within their hearts of the resentment, flowing from it, Nahar…” here it is used in the meanings of peace, tranquility, self-actualized state. It is used as a means of getting Hidayah through ways and means as in the ayah 16:15 “…and Allah has made therein (the earth) the sabeel and the nahar, so that you may get Hidayah”. Therefore, in the ayahs wherever Allah is describing the Jannat, in addition to Jannat the phrase is “Tajri min Thethehol Al-Anhar (plural of Nahar)” meanings where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply. Similarly in the ayah 2:249, the Nabi is warning his nation, the phrase is “Indeed, Allah will be Mubtala-utum you with a Nahar…” Includes all those things which would be provided as a situation or condition, that one craves for and desires such as peace, popularity, spouse, prestige, etc. through which the person would be tested and tried in terms of bringing out the real characteristics of the person. X-Reference – 2:249 , 3:15 , 3:198 , 4:13 , 5:85 , 7:43 , 9:100 , 16:15 , 71:12.  (الْأَنْهَارُ;الْأَنْهَارُ;الْأَنْهَارُ;الْأَنْهَارُ;نَهَر;بِنَهَر;الْأَنْهَارُ;النَّهَارِ;بِنَهَر;الْأَنْهَار;الْأَنْهَارُ;الْأَنْهَارَ;وَالنَّهَارِ;بِالنَّهَارِ;الْأَنْهَارُ; النَّهَارَ)

 

NAHI, TANTEHONA (تُنْهَوْنَ) & NOHO (نُهُوا) The word Nahi or Noho means to forbid, to stop, curtail, contain, block or fight as in the phrase Amar Bil Maroof wa Nahi An Al Munkir frequently used in Quran.  Thus, when Allah says in Ayah 4:31 “if you avoid Kabair (the worst, the great, the major ones) of what Tuntahoon from it…” it means that if you avoid the major ones of those which have been forbidden or considered prohibited for you. Similarly in ayah 3:104, the phase is “…Yanhoona from the Munkir…”  used here in the meanings of deterring, fighting, stopping, controlling, etc. Thus whenever the prohibition has been mentioned, this word is used for instance in ayah 29:45 “…Indeed, Allah Tuntahi (forbids) from the Fahashi and the Munkir…” X-Reference 3:104 , 4:31, 4:161 , 6:28 , 7:166 , 29:45 , 58:8. (يَتَنَاهَوْنَ ;يَنْهَاهُمُتُنْهَوْنَ;نُهُوا;نُهُوا;انْتَهُوا;;يَنْتَهُوا;مُنْتَهُونَ;نُهُوا;يَنْهَوْنَ;نُهِيتُ;أَنْهَكُمَا;نَهَاكُمَا; وَيَنْهَاهُمْ ; نُهُوا ; يَنْهَوْنَ ; تَنْتَهُوا)

 

NAHIT (نْحِتُ) The word is used in the meanings of cutting out, eating away, to incise, hew or erode something for instance in Ayah 37:95, “Qala, ‘Are you Ta’abedun what you Tanhetuna and Allah created you and what you do A’mal?” means that do you do Abd- follow the laws with blind obedience those beings, things and acts that you have done as acts of incise, eat away, erode from Allah’s laws, whereas Allah is the one who has created you- what are you doing?’. When the word is used alongside with Jibaal, for instance in Ayahs 15:81-82, “and Atenah them Ayatena then Kanu upon them Mo’razeen. And Kanu Yantehuna from the Jibaal Bayota Ameen”. means that ‘And gave to all of them the specific Ayaat as relevant to them, then they aim to reach the destination (Kanu) through their acts as those who turn away (Mo’razeen). And they aim to reach the destination through their acts (Kanu) as they incise, cut through, eat away and erode (Yantehuna) from what they created and caused to exit by themselves (Jibaal) as their secured resting places (Bayota Ameen).’  Similar meanings and phrases are used in Ayah 26:149 as well. In Ayah Ayah 7:74, “And Azkaru when Ja’alkum you Khulafa’a from after A’ad and Bawa’ukum in the earth, you khuzu from Sahuleha Qas’uran. And Tantehuna the Jibaal Bayutan..….”  Is not saying as is normally mistranslated that ‘you took from its plains palaces and you carve out the mountains as homes’, by mistranslating the word Suhuul as plains and Qa’suran as palaces. This Ayah actually means that ‘and take lesson from the story of previous nations, understand and implement the Ayaat of Allah, remember and be grateful of all the blessings of Allah in being obedient to the laws of Allah in utter gratitude (Azkaru) when appointed for duties (Ja’alkum) to you as caretaker and trustee (Khulafa’a) from after A’ad and inherited from your forefathers (Bawa’ukum) in the earth, you seized and grab hold strongly (khuzu) from comfort, easiness, effortlessness as suitable and convenient to you (Sahuleha) as your protection and that which surrounded you from all sides (Qas’uran)..’ meaning that you went into your comfort zone of effortlessness, ease and luxury instead of carrying out your duties as Khalifa- caretaker of earth. And you incise, cut through, eat away and erode (Tantehuna) from what you created and caused to exit by yourselves (Jibaal) as your resting places (Bayotan).’ X-Reference –7:74, 15:82, 26:149, 37:95. Tanhetuna (وَتَنْحِتُونَ)

 

NAHNU (نَحْنُ) The word is used in Quran to refer to the Group effort and achievements to refer to ‘we all together, or in group, with unity of each other’, for instance in Ayah 2:11, “And when Qeela to them, ‘do not you Tufsedu in the earth’, Qalu, ‘Indeed, what Nahnu, Mus’lehun.”  Means what are we doing all together, in support, unity and cooperation with each other, except as being those who commit acts of Is’lah. In Ayah 2:14, the phrase is “…Indeed, what Nahnu, Mustahzehun.”  Meaning what we are together, except that we’re mockers. Similar meanings are in Ayah 2:30, the metaphoric discussion between Allah’s Malaik and Allah, “……and nahnu Nusabah with Hamdeka and Nuqadis Laka…”  as well as in Ayah 3:84, “….and Nahnu to Allah Muslimoon.” And Ayah 7:113, “….indeed, Kunna Nahnu the Ghwalibeen.”-  X-Reference – 2:11, 2:14, 3:84, 7:113. (نَحْنُ; نَحْنُ)

 

NAJA (نَجَا) YUNAJJEY (يُنَجِّيكُمْ)  The word is Naja is used in Quran in the meanings of saving, rescuing or protecting someone or something from a difficult situation or circumstances for instance as used in Ayah 12:45. Similar meanings of the word ‘Anja’enakum’ are used in Ayah 2:50, “And when we Faraqna with you the Bahar, then Anjaenakum you and Aghraqna the A’ale Firaun while you Tanzurun.” In Ayah 6:63, “Qul, who Yanjaeinakum you from Zulumaat of the Birra and the Bahar- you Duaa to Allah Tazaran and Khufyan if Allah Anjayna you all from this so that you Kunana (Aim to be) from the Shaakireen.” Where both the words yanjaenakum as well as Anjayna are used in the meanings of saving, rescuing or freeing them from the harsh situations and conditions, as described in this ayah which are two-folds, the Zulumaat of the Birra and the Bahar itself. While talking about Nabiy Nuh, in Ayah 7:64, “Then kazabu (made fun of, rejected) him- then Anjeynahu him and those who were with him in the Falaka (ship) and Aghraqna those who Kazabu our Ayaat…”. In Ayahs 61:10, “Oh you who Amanu, Shall I guide you A’ala (height) Tijarat (trade)- you Tanjaykum you from painful Azaab” then in the next Ayah 61:11, describes the basic fundamentals of deen such as Amanu with Allah and Allah’s Rasool etc. in order to save, be protected from the painful Azaab of both the worlds. X-Reference- 2:50, 6:63, 7:64, 12:45, 61:11. (يُنَجِّيكُمْ;يُنَجِّيكُمْ;أَنْجَانَا; فَأَنْجَيْنَاهُ; فَأَنْجَيْنَاهُ; فَأَنْجَيْنَاهُ; نَجَّانَا; أَنْجَيْنَاكُمْ ; أَنْجَيْنَا)

 

NAJAM (نُّجُمَ) NAJUM (نُّجُومَ) The word is normally translated as stars or constellation but the more appropriate word for that as used in Quran is the word Burj. The word Najam, on the other hand, is used in Quran more in the meanings of ‘anything that rises, originates, or illuminates; anything that is luminary, stellar; and therefore refers to the brightest object in every galaxy; remote celestial body appearing in the sky which is shining light etc. With the basic meanings as the origin; the source of light and energy, the word therefore also refers to any person, being, entity, agency or group which is a source of intellectual light, success, riches, treasures, wisdom or moral inspiration for instance in Ayah 6:97, after talking about Shams (Sun, source of energy and light) and Qamar (reflection of Sun’s light during night, guide during darkness), Allah then says, “And Allah is the one who Ja’ala for you the Najum so that to Tahtadu (guide) with it in the Zulumaat of the Biraa and the Bahar…” here the word is Al-Najum refers to all-inclusive meanings in terms of each and every aspect, thing, entity, being, agency or group, that is the source of light, wisdom, energy and guidance in the general sense as well as is the source of guidance and light during darkness and hardships which is embedded in the Zulumaat (darkness, injustices, hardships, doubts ambiguities & confusions) of the Birra and those of the Bahar. Similar meanings as source of guidance, energy, strength, intellectual light and moral inspirations are used in Ayah 16:16, “And A’lamaat and with the Najam they Yahtadun (gets guidance)”. In Ayah 7:54, the word is used to refer to all those that are luminary, stellar and celestial bodies. The phrase ‘An Najum Musakhaeraatwith Allah’s Amar’ as used in this ayah as well as Ayah 16:12 refers to the concept of all astronomical bodies, that are the origin and source of light, following the laws of nature in complete obedience, as created and set in motion by Allah. X-Reference- 6:97, 7:54, 16:12, 16:16. (النُّجُومَ; وَالنُّجُومَ)

 

NAKAL/NAKALLAN (نَكَالًا) means heavy and strong anchor for instance as used in ayah 73:12 in the meanings of heavy shackles and anchors; to stop a person from doing something that a person was doing; to make someone return from a path which that person has already taken; a deterrent as used in the ayah 2:66 as well as ayah 5:38. Similarly, the word is used to create someone as an example / as a deterrent punishment in the ayah 79:25. Therefore wherever the word is used, it’s used as a deterrent punishment for others who are present there, who may take heed from someone else being punished, so could be stopped from doing the wrongful deed. X-Reference 2:66, 4:84 , 5:38 , 73:12 , 79:25 . (نَكَالًا;تَنْكِيلًا; نَكَالًا)

 

NAKAS’ (نْكُث) & NAKAS’UN (نْكُثُون) The word is used in the Quran in the meanings of ‘to renege – breach; infringement; reneging; violation; renunciation; to break one’s promise, commit a violation of or fail to keep one’s promise’ for instance in Ayah 7:134-135, “…if kashafta upon us the Rijza to Nomimnu to you and to Nursalan with you Baniy Israel. Then to what Kashafana upon them the Rijz till Ajale? They Balaghu when they Yankas’un.”  They asked Nabiy Musa to seek help from the system of Allah (Dua’a) to remove them from the trance-like blind following (Kashafa) state of impacts of Shaytan who exhibit attributes and behaviors of moral, ethical, and social disfigurement and contamination (Rijz). But when they were brought to light due to the delivery of Allah’s message (Balagha), they breached their words and committed violation of their promise (Yankas’una) of becoming Momineen and being Bani Israel. Similar meanings and phrase is used in Ayah 43:50 as well. The word is used in the meanings of breaking of one’s promise, contract, duties and responsibilities as per agreed covenant are in Ayah 9:12, “And indeed Nakas’u their Aemaan from after their A’ahid…” as well as the subsequent Ayah 9:13, “Will not you Taqtaluna Quomin Naks’u their Aemaan..” In Ayah 48:10, the phrase, “Yankas’u A’ala Nafsehi” is used in the meanings of going against oneself at its height, in terms of violation of one’s own Nafs. – X-Reference – 7:135, 9:12-13, 43:50, 48:10.  (يَنْكُثُونَ)

 

 

NAKEDAN (نَكِدًا) The word is normally mistranslated as difficulty, whereas the word is basically used in the meanings of torment, torture, abuse, exploitation, or misuse of anything for example in Ayah 7:58, “And the Balad- the Tayyab is Yukhrij it’s Nibaat with Izan of its Rabb. And that which is Khabas’a- it does not Yukhrij except Nakadan, that is Nus’rafu the Ayaat for Quomin they Yashkarun” means that the human creativity, advancements, and innovations with the use of Allah’s system always gives the Tayyib- that which is pleasant and desirable, acceptable as per the system of Allah. Whereas on the other hand, that which is opposite of Tayyib- Khabas’a- unpleasant, unacceptable, undesirable, is not exited out, unless and until it is Nakadan- tortured, tormented, misused, exploited, and abused. For instance, nuclear power can be used by humanity to generate power and electricity. But the same tool, once exploited and misused can be used as a weapon and all of this misuse and exploitation of natural resources is leading to global warming and all that is undesirable by the planet such as floods, earthquakes, etc.  X-Reference – 7:58 (نَكِدًا)

 

NAKHAL (نَّخْلِ) The word is normally translated as date-palm or date trees whereas the word is used in Quran in the meanings of sifting; garbling; riddling; screening or sieving- through which unwanted or useless aspects and things are segregated and separated from the useful and wanted ones for instance when draining the water from a pot of noodles. Example of the process of Nakhal in construction site would be separating fine gravel from coarse gravel and in Laboratory setting, it would be using filter paper to separate a liquid and precipitate for instance in Ayah 18:32, “and Adraba (set forth) to them the example of Rujaleen (those who were given the resources)- Ja’la (made) for them Ahedehuma (similar, same) Jannateen (such unknown and hidden treasures) of A’naabin (humbling them, exerting force and influence on them) and Khafafna  them with Nakhal (the screening process) and Ja’alna between them Zara’n (seeds for sowing for future)”  this combined with later ayahs shows that this was basically a test given to such people who were all given resources and from hidden treasures in similar fashion with concerns for screening and sieving between them- after which those who ended up feeling proud and arrogant, looking down upon others, were of those who did Zulm. Here the word is not used in the meanings of date palms or date trees but is used in the meanings of such them being concerned and focused on separating, screening and segregating unwanted or useless aspects and things from the useful and wanted ones. Similarly in Ayah 6:99, after talking about Allah being the one who is the source of all that is received by humanity such as Maa’a- the basis of life- in literal and metaphorical sense- including not just water, oxygen, energy, sun etc. that we all need to survive but also Allah’s message and Hidaya, which is also send down from the sky, as a source of life, bringing to Emaan and on Allah’s path. Then, from the Ma’aa- bases of life, Allah is the one who extracts and draws out all the Nabata- safety, nourishing, nurturing, and growth of all Shayyin- each and everything that exists. Then Allah draws out and extract from Ma’a, life, energy, liveliness and dynamism. Thereafter Allah gives the direct instructions to all of us, with the phrase, “Nukhreju from it Habban Mutarakiban and through the Nakhle of its T’aleha Qinwaanun Daniyantun…” means that from Ma’a you should extract and take out Habban, all that you desire and love, Mutarakiban, which are under your control. Whereas for everything else, which may not be under your control, you should aim for it by first carrying out the process of screening (through Nakhle) of what is hidden and camouflaged inside an outer appearance of such Ma’aa by removing the layers in order to understand, distinguish and explore it (T’aleha) and all such clusters and groups (Qinwaan) which are in your proximity and reach (Daaniya). Thus, first focus of your screening process should be of all that you desire and is under your control. Next should be those clusters and groups, that are in your reach and proximity, but is still hidden. X-Reference- 6:99, 18:32. (النَّخْلِ;وَالنَّخْلَ)

 

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 words like ‘Na’am’ and ‘Ana’am’ are normally mistranslated as animals, cattle, livestock or quadruples but the word shares the same meanings with words like Na’imat and An’am for instance as used in the first chapter “An’amta Alehim”- means those blessed with Na’imat of Allah, Allah’s blessings in all its four meanings of the word Na’imat as 1) success and prosperity in all walks of life 2) peace, security, safety from lawlessness and destruction 3) height, being benchmark, role model and inspiration for others and 4) unity of nation, with same common purpose, values and desired destination 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. 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 have 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. (النَّعِيمِ;أَنْعَمَ;نِعْمَةَ;نْعَمْتَ;أَنْعَمَ;وَنِعْمَ;أَنْعَمْتُ;نِعْمَتِيَ;الْأَنْعَامِ;نِعِمَّا;بِنِعْمَتِهِ;نِعْمَتَ;نِعْمَتِي;نِعْمَ;بِنِعْمَةٍ;فَنِعِمَّا;نِعْمَةَ;أَنْعَمَ;الْأَنْعَامِ;نِعْمَتِي;الْأَنْعَامِ;نِعْمَةَ;نِعْمَتَهُ;نِعْمَتَ;نِعْمَةأَنْعَمْتَ;اَنۡعَمۡتَ;النَّعَمِ;نِعْمَتِي;الْأَنْعَامِ;وَالْأَنْعَامِ;وَأَنْعَامٌ;وَأَنْعَامٌ;أَنْعَامٌ;الْأَنْعَامِ;نَعَمْ; نَعَمْ ; الْأَنْعَامِ)

 

NANSAKH (نَنْسَخْ) normally mistranslated as to abrogate or to repeal or to revoke, however if we refer Quran, the word has been used only 4 times and in none of the usage of the word the meanings of ‘to abrogate’ makes sense. The actual meanings of the word as per Quran is basically in meanings of recording or confirmation i.e., to confirm through recording or writing, or to transcribe, to make firm, to record etc. for instance in the ayah 45:29 “This Our Kutebna (writing) that speaks about you with Haqq (Absolute truth & justice); surely we Nastansekhu (confirmed in writing, record) what you did”. The word is used in similar meanings in the ayah 7:154 “….and in their Nukhateha (inscription, transcription, record, writing) was Hidayah and Raham..” In the ayah 22:52 as well, the normal mistranslation of abrogation or abolishment of this word does not make sense either- and especially if reviewed in light of the subsequent Ayah i.e.22:53. Therefore, Ayah 22:52 says “But Allah Fayansakho (Firmly Record) that which Satan throws in; then Allah makes Mohkim (you Judge) of Allah’s Ayaat…” Followed by ayah 22:53 “ So that Allah may make what the Shaitan casts as a Fitna for those in whose hearts is a disease and those whose hearts have hardened”; therefore in ayah 22:52 as well as 2:106, meanings of the word is not to abrogate or to abolish, but in fact Quran has used the word in the meanings of making something firm, a record, a confirmation in terms of writing, or recording, a transcription or an inscription. X Reference – 2:106 , 7:154 , 22:52 , 45:29 . (نَنْسَخْ)

 

NAQAT (نَاقَةُ) The word is normally translated as she-camel or a young camel, whereas used in Quran in the meanings of having neither part nor lot in, in terms of someone or something that has nothing to do with it, thus Naqat of Allah would refer to anything that has taken up as Shareek fo Allah, whereas has nothing to do with Allah, neither Allah has any part not any contribution towards such shuraka’a for instance in Ayah 7:73, talking about the nation of S’amud “….Qala, ‘Oh my Quom, A’abadu Allah- what is for you from deity Ghaihi. Certainly, this Ja’akum to you Bayyinat from your Rabb. Naqat of Allah is for you as Ayaatin. Then Zaruha it’s that you Ta’kalu in the earth of Allah…” means that ‘Oh my nation, follow the laws of Allah- what is for you from deity other than Allah. Certainly, this Bayyinat- clear distinct proof from your Rabb has brought to fruition to you. Allah has nothing to do with this shirk, which you have taken up as deity as Ayaat- sign of Allah. Then discontinue this consumption, taking benefit from and engaging in this shirk in the earth of Allah…’ Similar meanings and statements are in Ayah 11:64. Thereafter in Ayah 7:77, the word is Al-Naqata, referring to the specific Naqat as described beforehand in Ayah 7:73, referring to the acts, things, people and beings that are taken up as deities other than Allah, whose laws are followed by them and Allah has nothing to do with these Shuraka’a. Thus, in Ayah 7:77 when Allah says “Then then A’qaru the Naqata” means that they got into the state of addiction and addictive behavior towards the Naqata, i.e., they got addicted to these acts, things, people and beings of Shirk.  In Ayah 17:59, “And what has stopped that send the Ayaat except that Kazaba with it the former people. And gave S’amud the Naaqata visible one so Zalamu with it….” means that S’amud nation was given the Naqaata, which has nothing to do with Allah or Allah’s Ayat, and which was very visible and obvious and therefore, because of this they ended up doing Zulm- height of injustice with Ayaat of Allah. X-Reference –7:73, 7:77, 11:64, 17:59. (النَّاقَةَ; نَاقَةُ)

 

NAQEM (نْقِمُ) TANQEMUNA (تَنْقِمُونَ) The word is normally translated as ‘detest or hate us’ but the word Naqem is used in Quran in much wider and broader meanings in terms ‘Harboring malice, Bearing grudge against, being hostile towards; taking vengeance against; being full of vindictive feelings against and harboring malice against someone’ of which are basically manifestations of feeling of jealously and envy for instance in Ayah  85:8, “And not they Naqamu of them, except that they Yuminu with Allah- the Azeez the Hameed.”  Meaning that their feelings and manifestations of detest, vengeance, hostility, grudge, malice, vindictive approach towards them were based on the fact that they – the people they Naqama- were Amanu with Allah who is the Azeez and the Hameed- to whom all Izzat, prestige, reputation, powers belong, thus all these feeling were manifestations of them being jealous and envious of those who Amanu. Similarly in Ayah 9:74, “…and what they Naqamu except that Allah Aghnahum (Ghaniy/enrich them) and Allah’s Rasool from Allah’s Fazal…” In Ayah 5:59, “Qul, ‘Oh Ahle Kitaab, do you Tanqimuna of us, except that we Amanna with Allah and what was Anzalna upon us and what Anzala from before and that most of you are Faasiquna.” Since being Faasiq, one gets deprived of the benefits and bounties of Allah’s Hidaya and system, therefore this ayah is basically telling us about the psychology of most of the Ahl-e-Kitaab that being a Faasiq, they get deprived and hence are jealous and envious of, with feelings of grudge, animosity, detest, vindication, malice and vengeance against, those who Amanu on the Kitaab. In Ayah 7:126, “And what you Tanqim of us except that we Amanna with Ayaat of our Rabb, when they Ja’ana (manifest upon) us…” means that your feelings of vengeance, hostility is because you are envious and jealous that we Amanu (seek knowledge to be at Aman) with Ayaat of Allah when these Ayaat manifest upon us. X-Reference – 5:59, 7:126, 9:74, 85:8. (تَنْقِمُونَ; تَنْقِمُ; فَانْتَقَمْنَا)

 

NAQEEBAN (نَقِيبًا) The word is translated as leaders or chiefs for instance as used in Ayah 5:12. However the basic meanings of the word are in terms of acts of excavating in terms of excavation, prospecting, as exploration, researcher or investigator for instance as used in Ayah 50:36, “And how many have WE destroyed before them of a generation Ashaddu than them with power. So Naqabbu (explore, investigate, research) in the lands is there any Mahees’in?”. Similar meanings of penetration, researching, exploration, investigation is used in Ayah 18:97 with the use of the word ‘Naqban’. In Ayah 5:12, when Allah says, “And certainly, Allah Akhaza (seize) Meesaq of Bani-israel and Ba’as’na from them As’na (in coordination with each other) Ashara (in close companionship) Naqeeban (acts of excavation, investigation or exploration) …”  is not talking about appointment of any leaders or chiefs as is normally mistranslated but specific duties and responsibilities that Bani-Israel has been given as mission and objective to carry out, which should be done in As’na- close coordination with each other, Ashara- as close companionship with each other by exploring, investigating and researching in Qumtum of S’alat and committing of Zakat as clarified later on. X-Reference –  5:12, 18:97, 50:36.  (نَقِيبًا)

 

NAQS’ & NAQS’IN (َنَقْصٍ) is used in Quran in the meanings of deficiency, loss, inadequacy, absence, shortage or scarcity of something. For instance, in ayah 7:130 “We certainly seized the people of Firaun with years of Naqs in S’amarat that perhaps they would do Zikr” here the word is used in meanings of deficiency in the results of their plans, work and efforts and also scarcity of any kind. Similarly, when in ayah 11:109 “So do not be in doubt as to what they are doing Abd. They do not do Abd except as their forefather did before. And Indeed, We will give them their recompense without any Manqoos’(Naqs) “.  Here meanings of the word are used as ‘without any shortage, any diminished portion, any inadequacy or deficiency’ as per the Haqq that they have earned. The word is used similarly in ayah 2:155 the phrase is “Naqs in AlAmwaal, Naqs in Nafs and Naqs in S’amarat”.  The phrase Naqs in AlAmwaal – means Naqs in wealth, property, economical or valuable possessions; Naqs in Nafs means the weakened Nafs in terms of being engulfed by one’s desires and attacks of Shaytaan. Naqs in S’amarat has to be understand by keeping in mind the meanings of the word S’Amarat which is not just fruits, or crops, this is all-inclusive in terms of the results of one’s efforts and actions, Naqs in S’amarat means deficiency in the results of planning, efforts, labor and hard work in terms of these going to waste or not producing the desired results. X-Reference – 2:155, 7:130, 9:4, 11:84, 13:41, 21:44, 35:11, 50:4, 73:3.

(نَقُصُّ ; وَنَقْصٍ; نَقْص)

 

NAQZE (نَقْضِ) & NAQZEHIM (نَقْضِهِمْ) The word is normally translated as breaking but the word is used in Quran in much wider and all-encompassing meanings of ‘Fraudulently alter or make false; To breach, break or infringement of a contract; Contravention, or infraction; Act of proving something wrong in terms of crush, smash or nullification, abolition, overruling, repudiation, abrogation, annulment, or quashing of something or someone; The state of being voided; Committing breach or violation; To Break one’s promise or to not follow or obey something”. Thus when Allah with respect to Meesaq of Bani-Israel, “their Naqzehum of their Meesaq” in Ayah 4:155, or the phrase “Then with their Naqzehim of their Meesaq” in Ayah 5:13 the act of Naqzehim is used here not just in terms of breaking of their Meesaq, but in all-encompassing meanings of them fraudulently altering or making false the terms of this Meesaq; their breaching, breaking or infringing the Meesaq; their acts of proving the Meesaq & its terms wrong through nullification, abolition, overruling, repudiation, abrogation, annulment, or quashing of these terms; The state of the Meesaq being voided by them committing breach and violation of the Meesaq and them breaking their promise, Aieman and Meesaq with Allah by not following and obeying its terms. Similar meanings are in Ayah 16:92, “and do not Takunu (aim to reach the final situation) of the one who Naqzat Ghazlaha from after its Quwwat (strenght)…” here the word is used in the meanings of crush, smash or nullification, abolition, repudiation, abrogation, or quashing from after its Quwwat (reaching a situation of strength). The word is also used in Quran to refer to “insufficiencies, in capabilities, deficiencies, failures or shortages etc.”. For instance, in Ayah 16:91, “And Afuaa (give in abundance) with your A’had (covenant) of Allah when you have taken the covenant and do not Tanquzu the Aiemaan (oath, promise, Emaan) after their confirmation…” is talking about breaking of one’s Emaan, but also the word is more reflective of causing any insufficiency, deficiency, failure or shortage w.r.t. one’s Aiemaan- both as one’s promise, oath with Allah, as well as one’s Emaan. Similarly in Ayah 4:155, after discussing the Sabaath, when Allah says, “Then with what their Naqzehim of Meesaq (strong and solemn contract) and their Kufar with Ayaat of Allah…” Is referring to all the ways and means through which they have cause Naqz i.e., failure, insufficiency, deficiency, or shortage with respect to their part of the Meesaq. In Ayah 2:27, “those who Yanqazuna their Ahad of Allah from after its Meesaqihi and Yaqt’auna (cut off) what Allah Amar with it to Yuwas’al (connect permanently & strongly) and they Yafsadun…”  here the word is used in the same meaning of causing insufficiencies, in capabilities, deficiencies, failures or shortages etc. Similar meanings are in Ayah 94:3.- X-Reference – 2:27, 4:155, 5:13, 8:56, 13:20, 13:25, 16:91, 94:3. (نَقْضِهِمْ; نَقْضِهِمْ;نَقْضِهِم)

 

NAS’AH (نَصَحُ) NAAS’EH (نَّاصِحِ) & NAAS’EHEEN (نَّاصِحِينَ) The word Nas’ah is used in Quran in the meanings of sincere, truthful and serious advice; opinion given about what to do or how to behave – counsel; recommendation; advice; to advise or urge somebody seriously; as well as in the meanings of ‘to be faithful to; be sincere to someone’ for instance in Ayah 7:68, talking about Nuh, “I Balagha (deliver) Risalat (Allah’s Message) of Rabby (my Rabb) to you and Ans’ahu (sincerely and truthfully advising) for you and I know from Allah what you do not know”. Accordingly the word Naas’eh is used in Quran in the meanings of person who urges or advises another seriously, truthfully, faithfully, showing loyalty and sincerely, who provides consultation, counsel or sincere advice’ for instance in Ayah 28:20, “….Y Musa, indeed, the chief are taking counsel to Qatal (physically or metaphorically kill) you, then Akhraj (escape, Leave). Indeed, I have been of the Nas’eheen (sincere, faithful and true advisor).” In Ayah 7:21 talking about Shaytan’s attempt to cause waswasu (doubts, second thoughts in order to make them susceptible to harm), “And Qaasemahuma (create distinction, make them separate), ‘Indeed I for you is nothing except the Nas’eheen (sincere, true and faithful advisor)”.   X-Reference- 7:21. 7:68, 28:20. (النَّاصِحِينَ; وَأَنْصَحُ; نَاصِحٌ; النَّاصِحِينَ; وَنَصَحْتُ; وَنَصَحْتُ; وَنَصَحْتُ)

 

NASAHA (نُسِهَا) NASUU’ (وَنَسُوا) & NANSEHA (نُنْسِهَا) normally mistranslated as to forget but it is used in Quran in the meanings of to discontinue, to give up or leave anything, to consider less in importance, to ignore or discontinue protection or implementation of or fall into utter oblivion in regards to something for instance, in the ayah 20:115 “And WE had already taken a covenant from Adam before, but he NASSEHEY it, and We did not find in him any determination”, here if the word is translated as he forgot, it does not make sense since one does not need determination to remember anything. Also to forgot something is a human limitation, and Allah would never seize us on our human limitations, hence the meaning of the word here would be “he discontinued the implementation, upholding and protection of the covenant”. Similarly, in the ayah 9:67 the phrase, “…they Nasuu Allah, so Ansehim them”, which is wrongly translated as “they forgotten Allah so Allah has forgotten them” the correct translation would be “They have left Allah as in discontinued the implementation of Hidayah, left Allah’s Deen (considered less in importance to them); So, let them discontinue the implementation of Hidayah and leave Allah’s Deen”. In the ayah 32:14, the word is used in the same meanings as in “So taste because you Naseetum (left, ignored, considered less in importance, discontinued, abandoned) the meeting of this your Youm; indeed, we have Naseyanakum (abandoned) you…” Similar meanings are used in the ayah 20:126 with the word ‘Fanaseytaha’. Similarly in Ayah 5:13 when Allah says, “…and Nasuu Hazzan of what they Zikar with it…” it means that the same Kitaab, Risalat, their Meesaq with which they do Zikar, they Nasuu- considered less in importance, left, abandoned, fell into oblivion with, a Hazzan- great fortune of the Zikar. X Reference – 2:106 , 9:67 , 20:115 , 20:126 , 23:110 , 32:14 , 45:34 , 58:19. (وَتَنْسَوْنَ;فَنَسُوا;وَنَسُوا;نُنْسِهَا;نَسُوا;يُنْسِيَنَّكَ;نَسُوهُ;نَنْسَاهُمْ;نَسُوا ; نَسُوا)

 

NAS’EEB (نَصِيبٌ) is normally translated as portion or share, but these meanings do not make sense for instance in ayah 40:47 “…and the weak will say to those who had been arrogant, ‘indeed, we were your followers, so will you avert from us a Nas’eeban of the Fire’.” Here if we translate the word Nas’eeban as portion of the fire, it does not make sense, as there is no concept of only a certain portion of the fire to be averted, it is either the whole of the fire or none at all. Here Nas’eeban means the final result and destination of the Akhira on the basis of accountability as consequences of their own choices and actions. The real meanings of the word are in terms of due right, what someone has earned or is entitled to. Therefore, here the phrase would mean that “can you revert the entitlement for us of the fire?’. Similarly in Ayah 42:20 “…whoever desires the Haras’ (earnings) of this world, we will give him/her of it and will not be for him/her any Nas’eeb in the Akhira” here it means the due right, power, privilege, title and the entitlement. Similarly in ayah 28:77 when Allah says “seek through what Allah has given you the home of the Akhira, and do not forget your Nas’eeb of the worlds, and do Ahsan as Allah has done Ahsaan to you…”  Here the phrase do not forget you Nas’eeb is used both in terms of your entitlement and due rights of this world, as well as used here in the meanings of ‘your powers, titles and resources, to spend these for the benefit of others in terms of doing Ahsaan on others’. Similarly in ayah 4:07 and 11:109, the word Nas’eeb is used in terms of entitlement and due rights. In ayah 16:56 “and they assign to what they do not know Nas’eeban of what we have provided as Rizq for them…”  this means that they assign, invent lies in the name of Allah, from what they do not know, their Nas’eeban, entitlement, power, privilege (the kitaab) through which Allah provides Rizq. X-Reference – 4:07 , 28:77 , 11:109 , 16:57, 42:20. (نَصِيبًا;نَصِيبٌ;نَصِيبَهُمْ;نَصِيبًا;نَصِيبًا;نَصِيبٌ;نَصِيبٌ;نَصِيبًا;نَصِيب نَصِيبُهُمْ)

 

NAS’EER (نَصِيرٍ) NAS’AARA (وَالنَّصَارَىٰ) & ANS’AAR (أَنْصَارٍ) The word Naseer is normally translated as “Helper” but it is used in Quran in much broader meanings. Basic characteristic of the word is like water as a source of life, nourishment, and basic requirement to produce results and S’amaraat. Therefore, without the water, all efforts of farmer are rendered useless. Therefore, it is used for anyone or anything, that is required as a source of life, a source of nourishment, the main catalyst on the basis of which one’s efforts and struggle would produce results. Therefore, when in the ayah 3:111 Allah says “They will not be Yuns’aron” the word here is not only used in terms of they will not be aided or helped, but also in the meanings of their efforts will not produce results, and they will not be protected, from the harmful effects of their choices and will not be taken out of it. It is also used in the meanings of the source of Khair (in all its meanings of the word Khair), gift, bestowment or contribution of any kind. It is also used in the meanings of helper or assistance as in the ayah 47:7. Also used in the meanings to protect/shield and remove harmful impacts for instance in the Ayah 2:250, the word is used in the meanings of assistance, help, protection, catalyst to turn efforts & struggles into results, taking out from a difficult situation etc. In the ayah 3:160 “if Allah Yans’urkum, then no one can overcome you, overpower you…”- here the word used in the meanings of victory or success, as in the ayah 3:147 where ever the phrase “…and Ans’urna us over the Kaafireen People…”  similarly used in the ayah 2:286. It is used in all of these meanings of asking for Allah’s help and assistance, for success, for victory, to produce results of one’s efforts and struggles, as protector, shield, and as a source of Khair. The word Nas’aara is normally mistranslated as Christians but the word shares the same characteristics as the word Nas’eer, which is used in the meanings of as helpers, who provide help and support, who protect and shield and therefore refers to all such people all around us, who are our helpers, our protectors, such as our parents, loved ones, our friends, etc. The words such as Ans’aar and Nas’ara are normally mistranslated as Christians but these words also belong to the same set of words with same characteristics of meanings such as being the source of help and assistance, for success, for victory, to produce results of one’s efforts and struggles, as protector, shield, as a source of Khair and of victory, dominance or success. Thus, whenever Allah refers to the words Ans’aar or Nas’ara, these are referred to specific people in our lives, who have taken upon themselves to act as Nas’eer for us, could be our employees, our helpers, our supporters, our protectors, our parents, our friends, etc. X-Reference – 2:250 , 2:286 , 3:81 , 3:111 , 3:123 , 3:147 , 3:160  , 40:51 , 47:7 , 57:25 , 67:20.

(نَصَارَىٰ;وَالنَّصَارَىٰ;نَصَارَىٰ;نَصِيرًا;نَاصِرِينَ;يَنْصُرُكُمْ;يَنْصُرْكُمُ;يُنْصَرُونَ;نَصِيرًا;نَصِيرًا;نَصِيرًا;نَصْرَ;النَّصَارَىٰ;نَصِيرًا; نَصِيرٍ;أَنْصَارٍ;انْصُرْنَا;وَانْصُرْنَا;فَانْصُرْنَا;وَلَتَنْصُرُنَّهُ;نَاصِرِينَ;النَّصْرُ;نَصَرَكُمُ;نَصِيرًا;نَصِيرًا;النَّاصِرِينَ;;وَالنَّصَارَىٰ;وَالنَّصَارَىٰ;أَنْصَارٍ;نَصَارَىٰ;وَالنَّصَارَىٰ; نَصْرُنَا;يُنْصَرُونَ ; وَنَصَرُوهُ ; يُنْصَرُونَ ; نَصْرًا ; يَنْصُرُونَ ; نَصْرَكُمْ ; النَّصْرُ)

 

NASHOOZ & NASHOOZUHUNNA (نُشُوزَهُنَّ) the word is normally mistranslated as disobedience or adultery or fornication, for instance as used in ayah 4:34, but in Quran the words for those specific acts are Zina or Fahashi. The word Nashooz when used for Nissaa in Ayah 4:34, is widely mistranslated as disobedience to their husbands or adultery, but when the same word Nushooz is used for husbands in the same context for instance in ayah 4:128 with the phrase “And if the Amra’atun (wives) Khafat (fears, concerned with, worries) from their husbands Nushuuz…”, then, deliberately it is not translated in the similar way as in 4:34 in order to avoid pinpoint blame on male dominant societies under the influence of patriarchal mindsets, thus here the same word Nushooz is not translated as disobedience to wives or adultery but as ill-conducts, it is an injustice with Quran, Allah’s commandments and females. Whereas as per the Quran, the usage of any word and its contexts is not dependent on genders. The word is used in Quran in a much broader and specific meanings of rising up, rebelliousness or uprising, for instance in ayah 2:259 “…and look at how we have Nunshezuha the bones, then will cover the flesh…” Used here in the meanings of Rising or Raise them. Similar meanings are used in ayah 58:11 the phrase “…And when it is said ‘UnShuzu then Unshuzu…” Thus, in ayah 4:34, Allah is not talking about disobedience of wives or adultery or fornications at all but in terms of those who belong to Nissa (Weaker segments of society- both males or females) who rise up against the system in rebelliousness. In case of spouses, the ayah is talking about the one who is Nissa within the couple (could be wife or could be husband), for whom the other spouse is the Qawwamoon and hence if the Nissa (the weaker spouse) decides to go against the institution of marriage in rebelliousness, then that is what this word Nashuuz is referring to. X-Reference – 2:259 , 4:34 , 4:128 , 58:11. (نُشُوزَهُنَّ;نُشُوزًا)

 

NAS’ITU (نْصِتُوا) The word is used in Quran in the meanings of ‘to pay attention, give heed to, to observe, to listen carefully and attentively as well as implement what is being observed with caution, attention to detail and careful approach’ for instance in Ayah 7:204, “And when Qara the Quran, then Asta’emu to it and Ans’itu so that you Tarhaun.”  Means that when Quran is being Iqra, i.e. read, understand and practically implemented; compiled within oneself, and proclaimed and distributed to others as is, without any amendment through all ways and means i.e., via verbally, in written form and through one’s conducts and behaviors; then Sama’a it- i.e. will it be perceived carefully by giving undivided attention and focus with the intention to follow and practically apply whatever is being perceived and be observing, implementing, listening to carefully and attentively, by executing and implementing with attention to detail in a cautious manner so that you remain sustained, persistent, continuous, unrelenting, perpetual and uninterrupted state of/to become those on whom Rahmat is being bestowed. Similar meanings of the word are in Ayah 46:29, “and when directed to you a party of the Jinna- they Yastame’auna the Quran. Then what Hazaru, Qalu, ‘Anis’tu’…”. – X-Reference – 7:204, 46:29- Ans’itu (وَأَنْصِتُوا)

 

NASLAGH (انْسَلَخَ) The word is used in Quran in the meanings of withdrawing, dissecting, stripping away, separating, cutting apart or slicing up something for instance in Ayah 36:37, “And an Ayat for them is the Leylu (darkness)- Nuslekha from it the Nahaar, then when they Muzlemun (remain in zulm-darkness)”. Similarly in Ayah 9:5, “Then when Ansalakh the Ashare the Haramu…” where the word is used in the meaning of withdrawn, separated, gone. In Ayah 7:175, “And Utlu upon them naba of that which is Ayatuna it the Ayaatena- then Ansalakh from it, then Atbahu it the Shayaten then Kanaa of the Ghawaeen.” Means that when they are asked to follow what has been given to them as Naba- news, Naboa’t of its Ayaat- the ones that are relevant ayaat for them of the Ayaat of Allah, but they dissected, withdrew, separated, sliced up and strip away from it so that they ended up following the Shyateen. – X-Reference – 7:175, 9:5, 36:37.  Ansalakha (فَانْسَلَخَ)

 

NASTAHWIZ (نَسْتَحْوِذْ) The word is used in Quran in the meanings of gaining advantage over someone, for instance in Ayah 58:19, “Shaytaan has Astahuz over them so it made them Ansahum (ignore/ turn away from) the Zikar of Allah…”  used here, in the meaning of gaining advantage on them, in terms of overcoming them, or gaining an edge, influence over them. Similarly in Ayah 4:141, when Allah says, “Those who are Yatarabas’una with you: then if Kana for you Fathun from Allah, say, “Were we not we Nakun with you”. And if Kana for the Kaafireen Nas’eebun, say, “Did we not Nastahwiz over you and we Namna’kum you of the Momineen?”  means those who Yatarabas’una (restrain and control themselves) with you: then if Kana (the end result of actions) for you Fathun (being exposed to Haqq, wisdom and Emaan) from Allah, say, “Were we not we Nakun (to reach this final destination) with you”. And if Kana (the end result of actions) for the Kaafireen is Nas’eebun (the recompense in accordance with their act of Kufar), say, “Did we not Nastahwiz (gained advantage over you, due to our Emaan) and we Namna’kum (protected you, guarded you as we are) of the Momineen (those who are at Aman)?. This ayah is basically defining two possible outcomes of those who control and restrain themselves with the Momineen, either they are going to get Emaan, the haqq and wisdom by Allah, or even if they do not and then due to their Kufar, they are going to be recompensed in accordance with their acts of Kufar, either way- as Momineen, even if we gain advantage, in terms of surrounding or overcoming others in terms of our Emaan, knowledge and wisdom, our job as Momineen remains to protect and shield others as Aman- safety and security. – X-Reference – 4:141, 58:19 . (نَسْتَحْوِذْ)

 

NAT’EYAHATU (وَالنَّطِيحَةُ) The word is normally translated as an animal which has been gored to death by horns. Since there is no mention of any animal, hence this prohibition is not related to just animals but each and everything in a general sense. The normal translation of this word as something which has been gored to death by horns, whereas the actual meaning of this word is a thing that has been butted, i.e., strike against something, mostly used for a head strike, but general as well, to include striking or hitting anything or anyone violently or with a force, or with a sharp object or tool. Therefore, when Allah says in Ayah 5:03, “Hurematu (are made prohibited) upon you the Mayyat, and the Dammu and laham of the Khinzeer and not Auhilla for Ghair of Allah with it and the Munkhaniqatu and the Mouqouzatu and Mutaraddiyatu and Nat’eyahatu…” the divine guidance is to avoid and steer clear of any such act or deed, which involves using force or violation in any shape or form against anyone. Later in the same Ayah, when Allah says, “and what Akala of the S’aba’au (the seven) except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘seven’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed.- X-Reference – 5:03 . (وَالنَّطِيحَةُ)

 

 

NAWA (نَّوَىٰ) The word is used in Quran in the meanings of ‘destination, do on purpose – do intentionally, have in mind, make up one’s mind, aim at; drive at; be aspired; be desired; design; and to decide’ for instance Ayah 6:95, “Indeed, Allah is the Faaliqu the Hubbe and the Nawa- Yukhrij the Hayya from the Mayyat and Mukhrij the Mayyit from the Hayya- That is Allah…”  means that Allah is the one who cause the birth of all that attracts, is loved, cherished, desired and liked, as well as the desired destinations, decisions, intentional decision making etc. The same phrase can also be interpreted to say that Allah is the one who cause the birth of All of Allah’s system, laws of deen, of natura, creation of humanity on Fitrat of Allah, and Allah’s message that is all the processes and systems of Allah as well as all the end destinations, the planning and the designing. X-Reference- 6:95. (وَالنَّوَىٰ)

 

NAZAR (نْذِرِ) & MUNZAREEN (وَمُنْذِرِينَ) The word is used in Quran in the meanings planning for the future in terms of action being done right now, in alignment with future planning and consequently also used in the meanings of caution, advice, notification, or preparation for future for instance in Ayah 2:269-270, “Allah gives the Hikmat (wisdom) whom Yashau. And whoever is given the Hikmat then certainly is given much Khair. And none do Zikar except those of understanding. And whoever Anfaqtum (actively does) of Nafaqatin (actions, deeds) or Nazartum of nazar, then indeed, Allah gives knowledge. And not for the Zwalimeen (unjust) any Ans’aar (help, support,).” Here it means that whether you being active in doing much khair with wisdom of current deeds (Nafaq) or doing actions or planning for the future ones (Nazar), Allah is the one who gives knowledge through Hikmat as long as it is Khair, since Allah does not Nas’eer the Zwalimeen. Similarly in Ayah 3:35, “When Amra’at of Imran said, ‘My Rabb, Indeed I Nazaratu to you what is in my womb…” means I plan to dedicate what is in my womb in the future, for which the process has already started and have already started work on it. Similar meanings are in Ayah 19:26. In Ayah 21:45, “Say, ‘Only I Anzarkum with Wahi’. And not Yasma’u (listen, observe, obey) the deaf, this call when the person is Yunzaruna.” Means that I Anzarkum, prepare you for the future, for which you need to start the work right now with the help of the Wahii…since those who are deaf, will not Yasmaau, when they are asked to prepare for their future. Similar meanings of preparation for future in terms of notifications and advices are used in Ayah 4:165 with the use of the word Munzareen. Munzareen are those upon whom the act of Nazar has been done, in terms of referring to those who have been cautioned about the future, who have been prepared or have been highlighted all that they need to do in terms of preparing for the future, especially w.r.t. to the concept of accountability and perfect recompense. –  X-Reference –  2:270, 3:35, 4:165, 19:26, 21:45 . (لِأُنْذِرَكُمْ;وَنَذِيرٌ;نَذِيرٍ;وَمُنْذِرِينَ;نْذِر;وَمُنْذِرِينَ;وَأَنْذِرْ;وَلِتُنْذِرَ;وَيُنْذِرُونَكُمْ;تُنْذِرْهُمْ;أَأَنْذَرْتَهُمْ;لِتُنْذِرَ; لِيُنْذِرَكُمْ; وَنَذَرَ; لِيُنْذِرَكُمْ ; نَذِيرٌ; نَذِيرٌ)

 

NAZAGH (نَزْغٌ) & NAZAGHNA (يَنْزَغَنَّكَ) The word is used in Quran in the meanings of ‘Incitement to evil, to create lawlessness, destruction or discord as well as such suggestion or incitement that aims towards Baat’il, lawlessness, destruction, animosity or discord for instance in Ayah 12:100, the phrase is “….that Nazagha the Shayateen Bayyany and Baeyna Akhwatey…”  means that created discord, resentment, destruction, animosity between me/within me and those who were my supporters and wellwishers. In Ayah 17:53, “And Qul to the A’ebady- Yaqulu that which is Ahsanu. Indeed the Shayateen- they Yanzagh Beynahum…”  means the Shayteen creates discors, lawlessness, animosity between them. In Ayah 7:200, “And if what Yanzaghanaka of the Shayateen Nazaghun, then let you seek Asta’ez with Allah. Indeed Allah is Same’un Aleem.” Means that if what created lawlessness, discord and animosity of the shayteen’s discord, then seek protection and refuge with Allah. Indeed Allah is All hearing and all knowing. Ayah 41:36 is a mutashabeha ayat of 7:200 with exactly same phrase and meanings. – X-Reference – 7:200, 12:100, 17:53, 41:36. (يَنْزَغَنَّكَ ; نَزْغٌ)

 

NAZEJAT (نَضِجَتْ) is normally translated as roasted or burned in its single occurrence and usage in Quran in the ayah 4:56. But if we look at the meanings of the word in classical medieval Arabic, we would find a combination of meanings such as maturation, or completion, kick up or restarting, yelling or making noise. Therefore, when Allah says in ayah 4:56 “Indeed, those who do Kufar in our Ayaat, soon, WE will Nus’lehim (Salat) fire…”. This ayah is basically a description of what is going to happen to those who do Kufar in Allah’s Ayaat. The phrase ‘Nus’lehim (Salaat) of fire’, means the process, the system of permanent and strong connection of fire. And how that system of Salat of Fire is going to be implemented is then described in the subsequent phrase of “…Every time Nuzejat their skins, WE will change their skins Ghaireha (other than that, replacing it, amending it, or changing it), so that they Zouq of Azaab…” it is telling us in no unclear and descriptive manner as to what would be happening. The phrase “Nuzejat their skins”, means the stage of aging, destruction, maturation, or completion of the set of Azaab whereby the skins are completely destroyed in order to kick up or restart the process all over again. The word Nazejat also describes the making of noise or yelling by the people who are going through this permanent and strong process of being burned and reburned- again and again in the Azaab. X-Reference – 4:56. (نَضِجَتْ)

 

NAZEU’U (نْزِعُ) & TANAZA’A (تَنَازَعْ) The word is used in Quran in the meanings of taking away; plucking out; pulling out; taking off; tearing out; extraction; removal; to detach; separate, peel off; pull off; strip off or to disengage something for instance as used in Ayah 79:1. Similar meanings are in Ayah 3:152 as well. In Ayah 7:27, “Oh Bani Adan, do not let them Fitna you the Shayateen like what Akhraja your Aba’ukum from the Jannat- they Yunaze’u from them to their Libaas so that to Yara them their Sawatehuma…”  means do not let the Shayateen mislead away from the path of Allah, tempt you and cause error to you (Fitna) like how they extracted, withdrawn and made to exit (Akhraj) your forefathers (Aba’a) from the heaven like state full of Allah’s blessings (Jannat)- the Shayteen made them disengage, taking away and removing (Naze’u) them from their protection and shield as provided to them by Allah to keep them safe, covered and protected (Libaas) so that to expose, made obvious, investigate and observed  (Yara) to them their worse deeds (Sawa). In Ayah 4:59 the word Tanaza’a is used to refer to people being pulled away from each other, disengaged or being detached, stripped away in any manner referring to disagreements and disputes. Similar meanings are used in Ayah 8:46 and 20:62 as well. –X-Reference- 3:152, 4:59, 7:27, 8:46, 20:62, 79:1. (يَنْزِعُ;وَنَزَعْنَا; وَنَزَعَ)

 

 

NI

NIKAH (النِّكَاحَ) ANKEHU (فَانْكِحُوا) is normally translated as marriage contract or marriage agreement, which is not the ONLY meaning as per Quran. In fact, as per Quran, it is used in the general sense of entering into any important and long-term contract or agreement which documents or mentions the binding terms. It is because of this fact, that the age of entering into such agreement, is termed as the age of maturity or Balaghat, consenting age, after which a person is mature enough to enter into any contract for instance in ayah 4:06 “And test the Yatama until they reach the Balughu (maturity) of the Nikah (Contract). Then if you perceive in them sound judgment, release their Amwaal to them…” This shows that the Nikaah is any such contract or agreement, which has to be entered into by a consenting adult and the age of that adult, the age of maturity, is referred to as the age of Baloghat of the contract (Nikah). Therefore, in Quran, although ALL of the places, the word Nikah is mistranslated as marriage contract, it is not used in the meaning of marriage contract ONLY. For instance, in ayah 4:03, the word is not used as a contract with Yatama but is used in terms of entering or documenting an important and significant long-term contract in order to take care of the Amwaal of Yatama and to document all modalities as per the care and the trust of that Amwaal as a trustee or as a caretaker of the Amwaal of the Yatama. X-Reference – 4:03 , 4:06. (فَانْكِحُوا;نَكَحَ;فَانْكِحُوهُنَّ;النِّكَاحَ;تَنْكِحُوا;يَنْكِحَ;تَنْكِحُوهُنَّ)

 

NIS’F (نِصْفُ) NIS’FU (النِّصْفُ) the word is normally mistranslated as HALF, but the word is not used in these meanings in Quran but more in the meanings of Justice at its best, for instance in Ayah 2:237, “And if there is a divorced from before that you have touched them while have already specified for them Fareeza (obligatory duty) then Nis’f of what Faraztum (already specified obligation…”  Is not talking about giving half of what has been already decided but giving in accordance with N’isaf and Ins’aaf, meaning justice at its best, which is basically what has already been decided “The Fareeza”. In Ayah 4:11, while talking about Wasiyat for the Aulaad- children, and identifying that for the Nisaa child is the double, the next phrase is “and if Wahidatun, then for him/her the Nis’af…”  is not telling us that if there is only one then give half, as is normally mistranslated but basically the word Wahid refers to all of them being similar or same, with neither one of them as either Nisaa (Unresourceful person) nor as a Rijaal (resourceful person), then in that case, give as per the Nis’af, that is justice as per its best. Similarly in the next Ayah 4:12 “And for you is Ni’sfu of what is left behind by your Zouja if not for them is a child…”  means that in case if the Zouj did not have a child of his/her own, then manage it as per Nis’f, justice at its best. Similar meanings are there in Ayah 4:176. In Ayah 4:25, “…if they commit Fahashi, then for them is Nis’af of what upon the Mohs’inaat of the Aza’ab…”  is not saying that for them is half of that given to the Mohs’inaat, as punishment, but basically telling us that their punishment should be based on justice as it’s best. X-Reference – 2:237, 4:11-12, 4:25, 4:176, 73:3, 73:20. (النِّصْفُ;نِصْفُ)

 

NISA’A (نِسَاءَ) In Quran the word is normally mistranslated as wives or women, in order to inculcate patriarchal mindsets into Quranic translation and in order to treat women as inferior gender, or weaker than men, to look down upon them, to control and suppress them. In Quran the word Nissa appears as opposed to Rijaal. The word Rijaal means those people among all mankind – regardless of their gender, who have been given Allah’s Fazal (knowledge, faculties, abilities, resources, wealth, money Amwaal, title, authority etc.) to act accordingly as per divine guidance and therefore the accountability for them is tougher. The word Nissa, as opposed to Rijaal, therefore means those who lack Allah’s Fazal/resources to act accordingly as per divine guidance. Thus, they are least likely to be in hell, since the accountability at their end is going to be much easier than that for Rijaal. The overriding characteristics of the word Nisaa, are in the meanings of that segment of community which is devoid of resources, titles, powers, wealth, money, authority, connection, strength, etc. – generally a resource-less or resource- deprived segment of the society such as orphans, oppressed, yateem, elderly, oppressed, destitute etc. including all genders, not just women or females only. For instance, in ayah 4:127 “they surround you concerning Nissaa…” when the matter under discussion is the rulings related to Nissa, it means resource-less segments of society such as oppressed, Yateem, elderly, orphans etc., because the ruling that follows relates to oppressed children, orphans etc. How is it possible that the ayah would start with the rules related to women and then only talk about children, orphans, yateem, oppressed or resource-starved segments of the society? This proves that the word Nissa in this ayah is used in an all-comprehensive manner for those people in the society who lack resources, Allah’s Fazal, authority, and title etc. Similarly, in Ayah 2:49 if the word Abnaakum is normally mistranslated as sons/males only and Nisaa as females, which is a wrong translation. It would mean that the nation’s males were being slaughtered and females/women were kept alive, meaning that if any nation’s males are killed in routine; the nation would disappear from the face of the earth after a certain passage of time. The correct translation of Abnaakum would be as an opposite to Nissaukum i.e., “Zubeha (depriving) your Anbnaa kum (resourceful/influential people) and sparing your Nisaaukum (resource-less people) ”. X-Reference – 2:49 , 2:178 , 2:187 , 2:223 , 3:61 , 4:34 , 4:75 , 4:98 , 4:127 , 7:127 , 7:141 , 28:04 , 33:55 , 49:11. ( ; نِسَاءَكُمْ ; نِسَاءَهُمْ ; النِّسَاءِ; النِّسَاءِ;َلِلنِّسَاءِ;نِسَاءِ;نِسَائِكُمُ;النِّسَاءِ;نِسَائِكُمْ;نِسَاءَكُمْ;نِسَائِكُمْ;النِّسَاءَ;النِّسَاءِ;بِالْأُنْثَىٰ;لِلنِّسَاءِ;نِسَاؤُكُمْ;نِسَائِكُمْ;نِسَائِهِمْ;وَالْأُنْثَىٰ;نِسَاءً;نِسَاءَنَا;نِسَاءً;النِّسَاءَ; النِّسَاءِ;النِّسَاءِ;النِّسَاءِ;النِّسَاءِ;النِّسَاءِ; وَنِسَاءً;النِّسَاء; ; )

 

NN

NNAJUA’AHUM (نَجْوَاهُمْ) The word is used in Quran in the meanings of secret talks, private counsels or any sort of conversations or consultations which are done privately and not in public. For instance, in Ayah 9:78 “And do they not know that Allah knows their Sirrahum and Najwahum (secret talks) and indeed, Allah is All-knowing of the Ghayoob.  As we know the word Ghaib- plural Ghayuub, means conversations and actions, done behind people’s back, as well as includes all those things that are hidden, unseen and not obvious to people, thus here Najwahum includes all such private consults, counsels, secret talks and discussions done behind closed doors, which are Ghayoob. Similar meanings are in Ayah 17:47 “…and when they Najwa, then they Yaqool..” Is referring to their secret and private discussions, consults and counsels. Quran does not support such counsels and discussions, even to the extent of calling these as most frequently done by those who do Zulm- injustice and harm to others for instance as per Ayah 21:03. Similarly in Ayah 4:114, Allah clearly advise us that not much of Najwa is Khair, “And there is no Khair in much of their Najwahum except of Amar with Sadaqatin or Ma’aroofin or Is’lahin…” giving us a clear message that ONLY in case of the Najwa- the secret counsel is with Sadaqat, or aimed at Is’lah or is Maaroof- acceptable, then and only then, there is Khair in it, otherwise it’s not Khair.  In Ayah 58:7 “do you not see that Allah knows whatever is in the skies and the earth. Not they are any Najwa three but Allah is the fourth of them and not five, but Allah is the sixth of them and not less than that and not more, but Allah is with them wherever they are and Allah will Naba (give them news) of what they did on the day of Qayammate. Indeed, Allah is over everything All-knowing”. In Ayah 43:80 “or do they assume that WE cannot hear their Sarrehim (secret) and their Najwahum. Yes, WE do and our Rusulna (our messengers) are with them Yaktebuna (recording)”. – X-Reference – 4:114 , 9:78, 17:47 , 21:03 , 43:80 , 58:07. (نَجْوَاهُمْ)

 

NO

NOHA (النُّهَىٰ) means understanding, intelligence, thinking. For instance, in the ayah 20:54, after outlining all the bounties of Allah as Ayaat of Allah and Allah’s Na’mat, Allah says إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِأُولِي النُّهَ, “In that are Ayaat for those with Noha- Here the meanings are in the terms of intelligence, understanding. But in the ayah 20:128, the context is all those who did Kufr, the nations that were destroyed and after outlining all these Allah says إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِأُولِي النُّهَ “…In that are Ayaat for those with Noha” ……X-Reference 20:54 , 20:128  . (النُّهَىٰ)

 

NOOR (نُورًا) The word is normally translated as light, but in Quran the word is used to describe Allah as Allah being the Noor of the skies and the earth in Ayah 24:35, “Allah is the Noor of the skies and the earth. The example of Allah’s Noor is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly star lit from a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Noor upon Noor. Allah gives Hidayah to Allah’s Noor whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things”.  This defines Noor as that light from Allah which is the basis of Allah’s Hidayah, through which Allah gives guidance to everyone towards the path of Allah. In Ayah 57:13 “Youma will Quol those who are Manfiq in their acts of Munafiqaat to those who Amanu ‘Anzurna (perceive) for us so that we may acquire of your Noor (light), it will be said to them, ‘go back behind you and then Tasemu (seek/explore) Noor (of Allah)”. This shows that those who Amanu- seek knowledge, use intellect to be at Aman with Allah in utter and deep conviction, got the Noor of Allah due to them being on Hidayah- guidance, and on Allah’s path. In Ayah 42:51, “And it is not for any human being that Allah should Kalam (words of wisdom) with the person except Wahiyan or from behind a Hijaab or that Allah sends Rasool then Wahi with Allah’s Izan (Proclamation) ..…”  After describing the process of revelation by Allah, the next Ayah 42:52, “And thus, WE have Anzalna to you a Rooh of Our Amar.  You did not know what is the Kitaab or Emaan, but WE have made it a Noor and WE Nahdi (Give Hidayah/guidance) with it…”  telling us clearly that Allah has made the Hidayah a Noor, and Allah Yahdi- gives Hidayah with Allah’s Noor. As we know from Ayah 30:30 that the Fitrat of Allah refer to those aspects and characteristics that Allah wants to see in us and on the basis of which Allah has created the humanity as Fitrat of Annas. The word Noor thus refers to such traits which are reflective of the Fitrat of Allah and of those who are on the Hidayah. Therefore, when Quran used the word Noor as opposed to the word Zulumaat for instance in Ayah 6:1, and as opposed to the word Zulm for instance in Ayah 2:19-20, it means darkness of Kufar as opposed to Hidayah & Emaan. Thus, as opposed to Zulm, the word Noor means Hidayah, the knowledge of Emaan etc. Since Zulm refer to things that are confusing, not clear, being kept in dark, something not obvious i.e., not clarified clearly, as well as to things, aspects and people not being at their rightful place, where they are supposed to be as created by Allah, as thinking & caring intellectual human beings, as well as referring to situations, aspects and people committing extreme acts of injustices. Thus, as opposed to Zulm and Zulumat, the word Noor means becoming distinctly clear as being in the state of Aman- utter and deep conviction, on the path of Hidayah, Allah’s Fitrat, guided and in the state of safety, security and conviction that comes out of knowledge. X-Reference – 2:19-20, 4:174 , 6:1, 24:35, 30:30, 42:51-52, 57:13. (وَنُورٌ;وَنُورٌ;نُورٌ;النُّورِنُورًا;;وَالنُّورَ;نُورًا;نُورًا;بِنُورِهِمْ ; النُّورَ)

 

NOUWETEHI (نُؤْتِيهِ) The word is normally mistranslated as given, or granted which is a wrong translation for instance as per its used in Ayah 4:74 and 4:114 “…Nouwtiya a great reward”– where the word is mistranslated as ‘We will grant him/her a great reward’ since Allah has set up a definite appointed time for the recompense, wherein the final accountability will be carried out, by taking into consideration each and every act of an individual not just limited to the one deed under discussion for instance as per Ayah 4:74 (Qatal in the Sabeel of Allah) or 4:114 (Seeking Marzaat of Allah). The word Nouwtiya is used in Quran in the meanings of sharpening of the flank, edge, side or margin, towards or in favor of something, and moving towards something with a force as in storming towards something for instance in both these Ayahs, the use of the word Nouwtiya means marching towards, storming towards, with a sharp margin and edge towards and in favor of the great reward. In Ayah 4:74 “So let Qatil in the Sabeel of Allah those who exchange the life of the world with the Akhira and whoever yaqtil in Sabeel of Allah or Yaghlib (gains victory) then Soofa (have realized) Nouwtiya (a clear edge in favor of, storming towards) the great reward.”  In Ayah 4:114 “There is not much Khair in their Najwahum (private talks/secret counsels) except the one who Amar with Sadaqatin or Maaroof or Islah between the mankind and whoever does that for the Marzaat (approval, to please) of Allah, then Soofa (have realized) Nouwtiya (a clear edge in favor of, storming towards) the great reward.” Similar meanings are in Ayah 4:162. – X-Reference – 4:74 , 4:114, 4:162 . (نُؤْتِيهِ)

 

NU

NUBTAHIL (نَبْتَهِلْ) is normally translated as “let us pray humbly” and appears only once in Quran in the ayah 3:61. This is a wrong translation. In ayah 3:61 “Then whoever does Hujjat concerning it from after the knowledge has came to you, then say, let us call, Anbanana, and Abnaukum, and Nisaana and Nisaaukum, and Anfusena and Anfusekum, then Nubtahim and so invoke Lanat of Allah upon the Kazibeen” in this ayah, translating the word Nubtahil as “let us pray humbly” does not fir in or make any sense at all. The actual meanings of the word Nubtahil which could be driven out from the word بْتَ as in the meanings of decision, determination, fixation, fixing, resolution, regulation, setting, and settlement. Therefore, in this ayah, Allah is not asking us to gather everyone, who is doing Hujjat, argument for the sake of arguments, after the knowledge has been made Bayyinin (clear and distinct) of the Haqq, and clearly not asking everyone to let’s pray humbly. But in fact, the divine guidance in such situations is to have a meeting, a gathering involving everyone, with Haqq as the focus, in order to reach the final settlement, to fix the argument based on the Haqq, to settle and fix these arguments in light of the Haqq, it has nothing to do with praying humbling. This is also confirmed from the later phrase which says “Then invoke Allah’s La’nat on those who are Kazibeen” i.e., in spite of referring and highlighting Allah’s Ayaat, those who are Kazibeen, doing Takzeeb (making fun, rejecting, denying) Allah’s Ayaat, then invoke Allah’s La’nat on them.  X-Reference – 3:61. (نَبْتَهِلْ)

 

NUDEWALUHA (نُدَاوِلُهَا) is normally translated as we alternate them. It is used in Quran only once in ayah 3:140 and the normal translation of ‘we alternate them’ does not make sense. If we look at the meanings of the word Nudewaluha in classical/medieval Arabic, the word means internal association, internal handling or internal authority or agreement to handle any matter. Therefore the use of the word in the ayah 3:140 as “If a Q’araun touches you, then indeed has touched the people a Q’araun similar to it and these periods Nudaweluha among the people and Allah gives knowledge to those who have Emaan and take witness from you…” This means that if any Qaraun, internal resistance, rebellion from within touches you, it is the same that was touched by those before you and these periods Nudewalluha, their handling, their accord to handle it was as per the knowledge given by Allah to take witness among people and handle the internal resistance & rebellions. X-Reference 3:140. (نُدَاوِلُهَا)

 

NUSKHAT (نُسْخَتِ) The word is mainly used in Quran in the characteristics of the recipe and thus include each and everything that constitutes recipe such as compound, ingredients, instructions, etc. and hence refers to methods, techniques, prescription, program, process, procedures and modus operandi of anything for instance in Ayah 7:154 whereas the basic meaning of the word is in terms of power, strength and ability for instance, in the context of Nabiy Musa, leaving and then returning back to his Quom with renewed strength and vision to bring them to Hidayah, thereafter in Ayah 7:154, is a though provoking question, “And to what Sakat A’an Musa the Ghazab, Akhaza the Alwaha and from all of its Nuskhateha- Huddan and Rahmat for those they to their Rabb Yarhabun.”  Means that to what was significant and important (A’an) near Nabiy Musa as per his strength, ability and power (Sakat), except to seize and grab hold strongly (Akhaza) the foundation, the main and basic source of all connections, central points and system that connect everything together with Deen (Alwa’ha) and from all of its methods, techniques, prescription, program, process, procedures and modus operandi (Nuskhat)- a guidance (Huddan) and source of all blessings (Rahmat) even for those for whom their shuraka’a (their Rabb) have created situations of hopelessness, fear, intimidation, causing misfortune, poverty, scarcity and destitution (Yarhabuun – X-Reference – 7:154 . Nuskhat (نُسْخَتِهَا)

 

NUS’UBE (النُّصُبِ) The word is normally mistranslated as stone altars, with a focus for any religious rituals and is interpreted as the specific stone altars which were used for religious ceremonies, for making sacrifices or offerings to a deity or idols in the pre-Islamic era for instance the phrase in Ayah 5:03, “And what Zabiha on Nus’ube’  is mistranslated as what is sacrificed on stone altars during religious ceremonies for making sacrifices for instance in Ayah 38:41, with respect to Nabiy Ayyub, “And do Zikar of my Aibaad Ayyub, who made Duaa to his Rabb, ‘Indeed, has afflicted me the Shaytaan with Nus’eba and A’zaab”, where the word is not used in some ritualistic stone alters but in the meanings of  extreme form of exertion, intense tension, botheration, displeasure or cause of Annoyance. Similar meanings are used in Ayahs 9:120, 15:48 or 88:3. Thus, the word refers to all such acts, aspects, behaviors and systems that are the causes of extreme distress, botheration, displeasure, annoyance; extreme exertion, disease or illness; etc. and includes all aspects of embezzlement; misappropriation of resources, wealth, money, property or funds, by the use of title or authority in undue manner as well as all acts of deliberately making others believe or act upon something that is not true in order to cheat, deceive or commit fraud in any manner whatsoever. The same word is mentioned in both the lists of Extreme Caution as well the list of Prohibitions but in the list of prohibition it is included with specific qualifying criteria, as per Ayah 5:03 when Allah says “….and what Zubiha on Nus’ube…” the actual Prohibition refers to what is destroyed, killed, eliminated, being deprived of (Zubeha) by, or because of, or through the elements, aspects, actions of cheating, fraud, misappropriation, deception etc. (Nas’ube). As we know the word Zabiha basically means depriving someone of something, someone being destroyed or killed- either physically or allegorically, eliminated, etc. Thus, this phrase refers to the prohibitions to cover such acts, behavior and conducts causing extreme distress, botheration, displeasure, annoyance; extreme exertion, disease or illness; embezzlement; misappropriation of resources, wealth, money, property or funds, by the use of title or authority in undue manner, cheating, deception or fraud (Nus’eba), that results in someone being deprived of something, destruction or elimination of something, or someone being killed metaphorically in terms of shattering of their confidence or personality, or physically, or results in any sort of destruction, killing or elimination in any manner (Zabiha) then that is included in the list of prohibition. The word is used in Ayahs 5:90-91, in all of these meanings as works of the Shaytaan and the whole system of Shaitaan comprising of the laws, elements, rules, people, aspects etc. (Yureed) which are done under the influence and impacts of Shaitaan (Khutuwaat of Shaitan). X-Reference – 5:03, 5:90, 9:120, 15:48, 38:41, 88:3. (وَالْأَنْصَابُ;النُّصُب)

 

Alphabet Q

QA

 

QAAD (قَعَدَ) TAQA’DU (تَقْعُدُوا) & MQ’AIDA (مَقَٰعِدَ)   The word is normally mistranslated as sitting or thereof by confusing the word QAAD (قَعَدَ) with the word Qau’ud (قُعُودٌ). Both are different words with different meanings. The basic meanings of the word Qaad and Mq’aida are in terms of taking on the position, the view, or the beliefs of someone. For instance, in Ayah 3:121, the phrase is “Mq’aida for the Qitaal” means taking on the position for the fighting. Similar meanings are there in Ayah 9:81, “Rejoice the Mukhalifuna (those in opposition) with their Maqa’dehim Khalifa (opposing) the Rasool of Allah…” means their standing, views, beliefs of Khalafa of the Rasool of Allah. In Ayah 54:54-55 “Indeed, the Muttaqueen in Jannatin (heaven) and Naharin (whatever they desire) in Maqade of S’idqin (honor) near the Maleekin (king) Most-powerful.” In Ayah 4:140, the phrase is “Then do not Taqa’du with them until they Yakhuzu in Ghairihi (other than that, opposite to it, contradicting it, in opposition to) the Hadeeth (the event of them doing Kufar and Yastahziy with the Kitaab of Allah).” Here do not Taqa’du means do not have the same standing, position, or views like those who do Kufar and Yastahzi with the Kitaab of Allah. X-Reference – 3:121, 4:140, 9:81, 54:54. (تَقْعُدْ;قَاعِدُونَ;قَعَدَ;مَقَٰعِدَ;تَقْعُدُوا;مَقْعَدِ;الْقَٰعِدُونَ;الْقَٰعِدِين)

 

QAAHIRU (الْقَاهِرُ) & QAAHERUN (قَاهِرُونَ) The word Qaahiru is used in Quran in the means of Allah’s traits and is normally translated as subjugator or irresistible. Since as per Quran, there is a concept of Freewill, Allah does not force anything, there is no concept of any sort of force or compulsion in Deen as Allah has given us the humanity the freewill and the freedom to choose and exercise our freedom of choice. Thus, there cannot be any concept of Allah being subjugator. If we notice whenever the word is used for Allah as Qahiru, it’s used alongside with the concept of Abd- i.e. following the laws of Allah and at couple of placed alongside with two other words as in the phrase “Qaahiru Fouqa Ebaadihi” means that Allah is Qaahiru over those by being more in significance and value for as well as giving more significance and value to those, who are the Ebaad of Allah, means for those who follow the laws of Allah, for them, Allah is then Qaahiru. Due to their own choice to follow the laws of Allah, Allah is now the most significant and important for them over anything/anyone else in terms of them being humbly submissive to the Laws of Allah based on their own choice, while at the same time, the whole system of Allah responds to them giving them more benefits, significance and value- thus this concept of Fouqa- works in both ways, as a result of which Allah becomes Qaahiru ONLY for the Ebaad and not for those who are not the Ebaad of Allah. This concept of Allah being Qaahiru is described in Ayah 6:61, “And Allah is the one who is the Qaahiru Fouqa (high significance for) A’ebadihi (Allah’s Ebaad- who is following the laws of Allah) and Yursil (sent message) upon you Hifazat (as guardians)…” showing that once and only when a person follows the laws of Allah in humbly submissive manner, treating these laws and Allah as the most significant and important, then the person enters into the ambit of Allah being Qaahiru, whereby Allah provides protection and guardianship to the person through all the laws of Allah, including Allah’s message. The concept of Allah being Qaahiru is also explained in Quran in Ayah 7:127 through the story of Firaun and Bani Israel, “And Qaala the chiefs of the Quome Firaun, ‘Will you leave Musa and his Quom to cause Fasaad on the earth and forsake all that you would have left behind and these Deities?’ Qaala, ‘We Qatal their Abna’a and let survive their Nisaa and indeed, we have Fouqa them as Qaahirun” the concept of deity is the one whose laws one submits to humbly and becomes obediently follower of. Thus in the case of bani-Israel, since Firaun and his Quom, Qatal (destroyed) their resources, strengths and foundations (Abna’a) while leaving them with only resource-starved segments (Nisaa) they, the Bani-Israel was left with no choice except to become followers of the laws of Firaun, as they were the only ones through whom they could get all these resources- thus, these people became the ones who had the ultimate significance and value in the eyes of Bani-Israel (Fouqahum) as they took them as their deities whose laws they had to follow (Qaahirun). While on one hand, there was a lack of choice in case of Bani-Israel following the laws of Firaun and taking them as their deities was compelled and forced upon them, in case of matters of Deen, and w.r.t. Allah, there is no force and compulsion at all. Therefore, Allah is Qaahiru ONLY for those who choose to follow the laws of Allah as Allah’s Ebaad, to whom then Allah is Qaahiru, meanings then Allah’s system respond to such people. In Ayah 6:18, after talking about all the creations of Allah, how Allah is all-knowing, the concept of accountability, how Allah is all-powerful and Qadeer over everything, all surrounding with the divine instruction, not to do Shirk with Allah and/or take up as deity anyone else besides Allah, Allah then says, “And Allah is the Qaahiru Fouqa Ebadihi and Allah is the Hakeem the Khabeer” telling us clearly that Allah being Qahiru is linked to the concept of Allah being Hakeem and Khabeer- Allah being Hakeem refers to Allah being the source of All wisdom, as well as the ONLY Hikm in matters of Deen i.e., as law maker for both the laws of nature as well as the laws of Deen, and as judge, jury and executor for the purpose of perfect accountability and recompense as per justice at its best. Allah being ‘Khabeer’ means Allah being aware of the specifics with specific reference to certain events, actions, people, happenings etc.- basically as the Knower of the reality who is Well-Aware of everything that would be applicable for the purpose of accountability and recompense as per justice at its best (based on the context). In Ayah 7:127, in Fira’un’s instruction to his people, “…Qala, ‘So that let Qatal their Abnahum, and Let live their Nisaahum and indeedn, we Fouqa them as Qahirun.” telling them to remove and deprive them of all their resources (their Rijaal), this is how we would be given preference as Qahirun, means they would be dependent upon us for the resources.  –X-Reference – 6:18, 6:61, 7:127. (الْقَاهِرُ; الْقَاهِرُ; قَاهِرُونَ)

 

QABAL (قُبِّلَ) The word is normally mistranslated as acceptance or approval for instance. The word Qabal basically means before someone, or something, for instance in Ayah 2:4, “And those who Youminoon with what Anzala upon you and what Anzala from Qableka (before you) and with Akhira they firmly certain”. Similar meanings are in Ayah 10:13, “And indeed, WE have destroyed the Quruna from Qablekum (before you) when they Zaalimu and came to them Rusulhim with Bayyinaat…”. Similarly in Ayah 2:118, the phrase “Qala those from Qabalehim (before them) similar to their Qoul” In Ayah 5:5, the phrase “from those who were given the Kitaab from Qablekum” means before you. Similar meanings are in Ayah 16:63, “By Allah, certainly We have Arsalna to nations from Qableka (before you), then Zayyin (made desirable and pleasant) to them the Shaytaan, their Amaal so it is their Waliy…”. In Ayah 2:48, “And observe Taqwa of Youm, not avail any Nafs for any Nafs in anything and not Yuqabalu from it Shafa’atun…” means that observe Taqwa of the Youm, when no Nafs will be able to avail any Nafs, which it has not Shafa’a (benefit, heal, treat) from before. In Ayah 3:85, “And whoever seeks Ghair (other than, in opposition, in contradiction of, without) the Islaam Deenan, then not Yuqbala from him/her and he/she in the Akhira from the loosers” means that whoever seeks other than, contradiction or opposition of the Deen-e-Islam, as their Deen, which they have not follower of from before, then in the Akhira they will be of losers, referring to many people who are born into the Deen, Ghair of the islaam, as being followed by their fore-fathers. They will be of the losers only if, they made a conscious decision to do ghair of Deen-e-Islam, other than the one that they were following from before.  X-Reference – 2:4, 2:48, 2:118, 3:85, 5:5, 10:13, 16:63. (قُبِّلَ ;قَبْلِكَ ;قَبْلِكَ ;قُبُلًا ;قَبْلِكُمْ; قَبْلِ; قَبْلَ)

 

QABEELA (قَبِيلُه)  The word is used in Quran in the meanings of those belonging or related to each other in the meanings of tribes, community, clan or kinfolk for instance in Ayah 7:27, talking about Shaytan and its Awliya, the phrase is ‘……Indeed, they Yara’ you as theirs and their Qabeela of Ha’es’u…”  means that they observe and take you as one of them and as a part of their Qabeela- those who belong to each other, as their tribe and clan, based on whatever capacity and ability they have- Haes’u. The word Qaba’il is used as plural for instance in Ayah 49:13 in the similar meanings. When used for Allah and Allah’s Malaik the word refers to the whole system of Allah, and all those who are working in complete synchronization and alignment with the laws of Allah for instance in Ayah 17:92, “…or you bring with Allah and Allah’s Malaikat Qabeelan” –X-Reference- 7:27, 17:92, 49:13. (وَقَبِيلُهُ)

 

QADAR (بِقَدَرٍ) QADEER (قَدِيرٌ) & TAQDEER (تَقْدِيرُ) 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. All these are extremely wrong interpretations and concepts and against the Quranic guidance. When used for Allah, the word Qadeer is then translated as All-Powerful- but the word is used in Quran in entirely different meanings and interpretations. For instance, in ayah 22:74 “They have not Qadaru Allah the Haqqa Qadrihi…” here, if we translated the word Qadar as predestination or fate, this does not make sense. The word, here is in fact used in the meanings of valuation, ability, estimation, measure, appraisal or assessment. Similarly, in ayah 2:236 the word Qadarhu means as per his/her ability, measure, resources and means. Similarly, 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 and 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. 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 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. 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.  X-Reference – 2:236 , 3:26 , 3:29 , 6:37 , 6:65 ,  6:96 , 17:99 , 22:74 , 41:12, 54:49. (قَدِيرٌ;تَقْدِيرُ;قَدِيرٌ;بِقَدَرٍ;قَدِيرًا;قَدِيرًا;;قَدِيرٌ;قَدِيرٌ;تَقْدِرُوا;قَدِيرٌ;قَدِيرٌ;قَدِيرٌ;قَادِرٌ;الْقَادِرُ;قَدْرِهِ;قَدَرُوا;تَقْدِيرُ;قَدِيرٌ)

 

QADAMAT (قَدَّمَتْ) The word shares the characteristics of meanings with the word ‘Qadam’ meaning feet and footsteps and therefore used in Quran not only as feet or footsteps but also in the meanings of set forth, move forward in terms of stepping towards a certain direction or aim towards something or following in the footsteps of someone, etc. for instance in ayah 2:95 “and never will they wish for it (the death) ever, because of what Qadamat A’iedehim ….” Means that they will never wish for death ever, because of what they Qadamat (sent ahead, put forward, worked towards the direction with an aim to) A’iedehim (as consequences of their actions, as earning their due rights based on what they did). In Ayah 3:182 ‘That is because of what Qadamat your Aiedekum and that Allah is not with Zulm towards Allah’s Ebaad” Here the word is used in similar meanings of Qadamat- putting forward, working towards, stepping in the direction of your Aiedehim- as consequences of one’s efforts and actions, sending towards, earning for the day of Akhira, in terms of earning with one’s efforts, deeds and struggles for the life ever after. Thus, in Ayah 26:75-76, when Allah says, “Qala, do you Ara’a what you Kuntum Ta’abaduna. You, Your Aba’auhum and your Aqdamun” means that do you observe, face, realize what you are doing Abd for (being obedient submissive in following the laws of), which are your own laws, the laws of your forefather and your Aqdamun- what you have been setting forth by following the footsteps of, in terms of which ever direction you have been aiming for, referring to any person whose laws you’re following instead of Allah’s, could also refer to laws of any sect etc. that you are working towards instead of Allah’s. Thus, when in Ayah 2:250, the phrase is, “Our Rabb, pour upon us Sabaran and make us firm/steadfast our Aqdaamana and Ans’urna us against the Quomin Kaafireen” is a duaa, with the endeavor to do S’abar (remain steadfast, persistent and persevering) in terms of making firm, steadfast our Aqdaam (our efforts, endeavors, working towards directions of, in the footsteps of being a S’aabir) and Ans’urna (help, support, guide, protect) us against the Kaafireen. Similar meanings and word Aqdaam is used in Ayah 3:147 and 8:11 as well. In Ayah 5:80, “Ara’a Kas’eeran of them Yatawalluna those who Kafaru so that Bai’sa what Qadamat for them their Nafs that is Sakhat’a of Allah upon them and in the A’zaab they Khaliduna”  means that observe, realize and perceive how many of them, are much in Yatwalluna (disconnected from, disobedient of and turn away from Allah’s Deen and) towards those who do Kufar, so that Ba’isa (earn their due right as recompense of extreme hardship and difficulty) what they Qadamat (set forth, endeavors, worked in the direction of, walked in the footsteps of the Kaafireen) for their Nafs (set forth for their selves) that is Sa’khat’e (went against the Yureedu- system, the laws) of Allah and in the Azaab they got themselves admitted because of their own actions. X-Reference – 2:95, 2:250, 3:147, 3:182, 5:80, 8:11, 26:76. (قَدَّمَتْ;يَسْتَقْدِمُونَ ; الْأَقْدَامَ)

 

QA’EL (قَائِل) & QA’ELUN (قَائِلُونَ) The word is normally translated as sleeping at night in the only usage of the word in Ayah 7:04, but the word is used instead in the meanings of an act of either being involved in saying; teller; or telling of stories or gossiping or being convinced of such gossiping and storytelling in blind following manner. Thus, when Allah says in Ayah 7:3-4, “Do you Ataba’eu what Anzala upon you from your Rabb and you should not Tatabe’u from besides Allah Awliya- so few of you and to a little extent is what you do Zikar. And what through Qaryatin Ahlaknaha it, then Ja’ajaha it Ba’asna Baytan or they Qa’elun” means that since only a few of you, do Zikar of Allah, pay attention to the Kalam and Kitaab of Allah (Zikar)- whereas most of you, follow what results in destruction (Ahlakna) through your residences, communities, customs, traditions, fellow community members and household relatives etc. (Qaryatan) then is brought to fruition (Ja’a) it- the extreme destruction and devastation as consequences of these acts (Ba’asna) that destroyed their houses, future generations, residences and communities (Baytan) or they got engulfed in such blind following of or the storytelling and gossiping itself, that is outside the Kitaab and is influenced by Awliya that they have taken as deities other than Allah, whose laws they follow in blind submission and as blind followers (Qa’elun). X-Reference- 7:04. (قَائِلُونَ)

 

QAFA’ENA (وَقَفَّيْنَا) The word is normally translated as sent but the word is used in Quran in the meanings of pursuing something as a followed-up action for instance in Ayah 17:36, “And do not Taqafu what is not you have of it any knowledge. Indeed, the Sama’a and the Bas’ar and the Fuw’ad- all those will be questioned.” Means do not pursue, following up on something for which you do not have any knowledge. In Ayah 2:87, “And indeed, WE gave Musa the Kitaab and WE Qafa’ena from after it with Rusul…”  Similar meanings are in Ayah 57:26-27, “And indeed, WE Arsalna Nuh and Ibrahim and Ja’alna (appointed) in their Zurriyyat (followers) the Nabu’at and the Kitaab. Then From them are the Muhtadin (on Hidayah) and most of them are Faasiquon. Then WE Qafa’ena A’ala (height) As’aarehim (impacts) with our Rusul and WE Qafaena with Easa Ibn e Maryam…” means that Allah has sent Rasool Nuh and Ibrahim and appointed from among their followers many Nabiyeen and the Kitaab. Then from them are those who are on the Hidayah, but most are the Faasiq. Then Allah Qafa’ena- continued, pursue the sending of Allah’s Rusul, with follow up actions of height and prestige of impacts and influences with Allah’s Rusul. Then Allah Qafa’ena- continued & pursued the sending of Allah’s Rusul with Easa Ibn-e- Maryam. Similar meanings are in Ayah 5:46 as well.  X-Reference – 2:87, 5:46, 17:36, 57:26-27. (وَقَفَّيْنَا)

 

QAHARA (قَهِر) & HAQARAT The word Qaahar is normally translated as oppress or subjugate someone, but the basic meanings of the word are from Ayah 93:8-9, “And Wajadka A’ailan then Aghniy. Then what is for the Yateem, then not Taqhar…” means Allah is asking the addressee of the Quran a direct instruction to replace the situations of those who were in need (in the past) by giving them in abundance. Then the next ayah says, ‘what is for those who are left all alone in the world, for whom there is no one to take care of?’ thus, asking us, as in the next phrase, that ‘at the very basic level, you should not treat them with lesser dignity as given to everyone as their birth right by Allah to be treated with utmost respect, kindness and dignity. Just because they are Yateem and have no one to fight for their rights, doesn’t mean you do not honor their basic human rights, given to them by Allah’. The same meanings of treating others with lesser dignity as being deserving of less respect and kindness are used in Ayah 7:127 as well. X-Reference – 7:127, 93:8-9. (قَهِر)

 

QAIMAN (قَائِمًا) & AQAAM (إِقَامَ) is normally translated as standing but in Quran it is used in much deeper and broader context than just standing and more towards being upholder of justice at its best, as per Allah’s solid judicial principals. For instance, in Ayah 13:33, “Allah is the one who is the Qa’imun of every Nafs for what it is has earned…”  here, the word is used in the meanings of establishing, supporting, strengthening and providing the foundation of justice, the recompense based on what someone has earned. It is also used in the same meanings of establishing justice and Qist in the ayah 3:18 with the phrase “Qaiman with Qist” and 62:11 with the phrase “…they left you Qa’iman…”  Similarly, in the Ayah 70:33 “And those who are with their Shahidatehum (include all steps and roles as upholders of justice) Qaimoon” that is those who strengthen, support, establish Qist & justice through their Shahada (each and every step to ensure that the justice prevails). Thus, these words have all these meanings in terms of establishing, supporting, strengthening and providing the foundation of justice and standing firm with justice and Qist in accordance with the Haqq of each and every individual aligned with their due rights. In Quran when the word ‘Aqaamu the S’alat’, is used, for instance in Ayah 21:73 or ‘Aqamu At Tourat and Injeel’ as used in Ayah 5:66, the word Aqaam is used in the similar meanings of establishing, strengthening, upholding the system of S’alaat, Tourat and Injeel, especially aligned with the divine commandments and rules based on Qist and justice. X-Reference – 3:18, 5:66, 13:33, 21:73, 62:11, 70:33. (أَقَامُواقَائِمٌ;قَائِمًا;قَائِمًا;قَائِمَةٌ;قَامُوا;قَامُوا;قَائِمٌ;قَائِمًا;قَائِمًا;قَائِمَة;;قَامُوا)

 

QALAAID (الْقَلَائِدَ) The word is normally mistranslated as garland, a drape of some sort, as used by many different cultures from around the world as used for instance in Ayah 5:02 and 5:97. This is not what Allah is referring to in these Ayahs. In order to get an idea of these words’ meanings, refer to Ayah 39:62-63, “Allah is the creator of all things, and Allah is over everything Wakeel (guardian, accountant, judge). For Allah belongs the Maqa’leed of the skies and the earth and those who do Kufar with Ayaat of Allah, those are the Khaasiron (losers)”. Shows that the word Maqa’leed refers to the basic foundations, the keys to unlock the potential, to knock off and access the secrets, the doors to get the knowledge of all the Ayaat of Allah as scattered in science and universe, across all the skies and the earth. We can consider these as the very basis of understanding the Ayaat of Allah- the keys to unlock their potential. Similar meanings and usage of the word are in Ayah 42:12. In Ayah 5:97, when Allah says, “Allah has Ja’al (appointed, set in motion) the Kaaba (the base, the foot, the main support) of the Baiyt the Harama, Qayeman for the people and the Shahre Al Harama and the Huda (Hidayah) and the Qala’id. That is so that you may get knowledge that Allah gives knowledge of what is in the skies and what is in the earth and that Allah over everything is All-knowing”.  Here Allah is not talking about any garlands, through which Allah gives knowledge of what is in the skies and the earth, as there is no knowledge that one can get from garlands, or drapes of any sort, but basically Allah is talking about Qala’aid- the basic keys to unlock the potential and knowledge of whatever is in the skies and the earth, the basic foundations of Allah’s Ayaat, the doors to access these and to get the knowledge. Similarly in Ayah 5:01 after talking about Allah’s Yureedu (the whole system on the basis of which Allah guides to Hidayah), then in Ayah 5:02, Allah mentions, “Sha’aira of Allah; the Shahar Al Haraam; the Hudya- Hidayah; the Qalalaida; Aaimeena of the Baiyt Al Haram” as parts of that Yureedu, the whole system of Allah on the basis of which Allah guides mankind to the Hidayah. X-Reference – 5:02, 5:97, 39:63, 42:12.

(وَالْقَلَائِدَ;الْقَلَائِد)

 

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 with the same meanings of assurance, tranquility and conviction of one’s heart, mind and all faculties in 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 , 2:225 , 3:103 , 3:126 , 4:63 , 5:13 , 5:41 , 6:110 , 7:100 , 8:63, 9:87. (قُلُوبَهُمْ;قُلُوبُهُمْ;قُلُوبَهُمْ قَلْبُهُ;قُلُوبُكُمْ;قَلْبِ;قَلْبِي;الْقَلْبِ;قُلُوبِهِمْ;قُلُوبَنَا;قُلُوبُكُمْ;قُلُوبِكُمْ;قُلُوبِكُمْ;قُلُوبُكُمْ;قُلُوبِ;قُلُوبِهِمْ;قُلُوبُنَا; قُلُوبِهِمْ;قُلُوبُكُمْ;قُلُوبُنَا;قُلُوبِهِمْ;قُلُوبِكُمْ;قُلُوبُهُمْ;قُلُوبِهِمُ;وَنُقَلِّبُ;قُلُوبِهِمْ;قُلُوبِهِمْ; قُلُوبِ; قُلُوبِهِمْ ; قُلُوبٌ ; قُلُوبُكُمْ ; قُلُوبُهُمْ ; قُلُوبِكُمْ ; قُلُوبِ) 

 

QALEEL (قَلِيل) The word is used in Quran as opposed to the word Aks’ar or Kas’eer for instance as used in Ayah 7:86 referring to majority in terms of quantity, quality and extent as in ‘many, much, far greatly, plentiful, considerably, significantly etc.’ Thus, as opposed to Aks’ar, the word Qaleel is used in the meanings of few, little, rare, uncommon, a small number of, a small amount of, in short supply, the minority, thin on the ground, and not much extent for instance in Ayah 2:41, “….and do not trade/exchange with my Ayaat Qaleel price…” used in the meanings of little, not much, or insignificant value. Similar meanings and phrases are used in Ayah 3:199. In Ayah 2:88, “…Allah has La’ana them with their Kufar. Then Qaleel is what they Yuminin…”  means that Allah’s system is disconnected and works in apposition to them due to their acts of Kufar and Qaleel- little is what they Yuminun, i.e., few of them, as well as to a little extend is what they Amanu. Similar meanings and phrase are in Ayah 4:155 as well. X-Reference – 2:41, 2:88, 3:199, 7:86. (قَلِيلًا)

 

QAMAR (قَمَر) The word is used in Quran in the meanings of the moon- i.e., body that moves round the earth once in a month and shines at night by light reflected from the sun for instance in Ayah 6:96, “Faliqu the As’baahe and Ja’ala the Layl Sakana and the Shams and the Qamar Husbanan- that is the Taqdeer of the Azizu the Aleem” is describing the characteristics of Layl- the night and darkness as Sakanan- meaning rest, lack of any activities or growth, etc. and the characteristics of Shams and the Qamar as that of Husbanan- measured, calculated, whereby each and every aspect related to Shams and Qamar, such as their orbiting on their own axis, as well as around another astronomical body, is calculated and measured. That is the Taqdeer, the power, abilities, calculations, measurements and the skills of Allah who is the peak of all izzat, respect, prestige etc. as well as all knowledge and wisdom. In Ayah 7:54, talking about all the creations of Allah, the phrase is “…..and the Shams (sun) and the Qamar (moon) and the Najum (stars) Musakkhiraate with Allah’s Amar, except for what Allah created and the Amar…”  describes the state of these astronomical bodies, the laws for which Allah has created and they are humbly submissive to these laws, bound by these laws of Allah’s Amar (creations, orders) from which they can never deviate from. The same discussion and meanings are in Ayah 16:12 as well. The characteristics of both Shams and Qamar is described further in Ayah 10:5, “Allah is the one who has appointed for the Shams a shining/burning light and the Qamar as a reflected light and Qadaruhu (created measures, calculations, powers and abilities) Manazil (phases)…” telling us clearly that the description of Shams as the source of its own light as compared to Qamar as the one which reflects the light, not created by itself- and hence the word Qamar would also metaphorically refer to all things, beings and entities, who/which are not the source of their own energies and powers but are simply reflecting of and deriving from something or someone else. In Ayah 6:77, the word Qamar is used to refer to one of As’naaman (lifeless idols taken up as deities as discussed in the earlier Ayah of 6:74). Thus, when Allah says in Ayah 6:77, “Then when Ra’a the Qamar Bazighan, Qala, ‘is this my Rabb?’ then when Afala, Qala…” the discussion of Qamar, could refer to both people worshipping moon as their deity as well as in allegorical sense of them taking such entity/beings as their deities who do not have their own source of energies, powers or resources but whose powers, resources and energies are reflection and derivation of something/someone else and other then them. Thus, in Ayah 6:77, Afala would refer to both the setting of the moon, as well as the weakening, diminishing or loss of such energies, powers and resources by these entities or beings.   X-Reference- 6:77, 6:96, 7:54, 10:5, 16:12. (الْقَمَرَ;وَالْقَمَرَ; وَالْقَمَرَ)

 

QAMMAL (قُمَّلَ) The word is normally translated as lice, but is used in Quran to refer to the state of being lousy and lousiness; lousy. The original, literal meaning of lousy is “infested with lice,” those creepy crawly parasites that hang out on people’s scalps, however the word lousy is the perfect way to describe something particularly awful or rotten. When someone is sick, they feel lousy, and when someone is being mean or rude, they treat others in a lousy way. Thus, as mentioned as one of the Ayaat-e-Mufs’elaat- signs of Allah which are well-diversified and frequently manifested in Ayah 7:133, “Then Arsalna upon them, the T’uufaan, and the Jeraada and the Qammala and the Z’afade’a and the Damma- as Ayaate Mufs’elaatin…”  the word Qammal in this ayah refers to lousy behaviors of people in all its meanings and manifestations describing awful or rotten accord and conducts of behaviors. – X-Reference – 7:133. (وَالْقُمَّلَ)

 

QANA (قْنَا) & NATAQNA (نَتَقْنَا) The word is used in Quran in the meanings of ‘to acquire or appropriate, to possess or to woen, or to adhere to for instance in Ayah 7:171, “And if Nataqna the Jabala Fouqa them, Kannahu Zullatun and Zunuwwan that it Waqea’a upon them- Khuzu what Ataenakum with Quwwat and Azkuru what is in it so that you may Tattaqun” The usage of this word in this ayah basically means to adhere to and to acquire and this ayah means that ‘And if all of you together (Nata) would adhere to, acquire or possess (Qana) the message of Allah (the Jabal) as preferred over them (Fouqahum) to aim towards the final destination through conducts and actions (Kannaahu) as canopy, protection and shelter (Zullatun) and take it (Zannu), Indeed it would have happened (Waqea’a) for them. Then Seize, grab hold strongly (Khuzu) it what was given with strength and courage (Quwwat) and do Zikar of what is in it so that you may observe Taqwa. – X-Reference –  7:171 Nataqna (نَتَقْنَا)

 

QANETEEN (قَانِتِينَ) & QANITATUN (قَانِتَاتٌ) the word is normally mistranslated as ‘humbly obedient’ or ‘devoutly obedient’, especially mistranslated as humbly submissive and obedient to one’s husbands in ayah 4:34. These are wrong interpretations and meanings of this word under the influence of patriarchal mindsets. The word Qaniteen means all those who do Qanit, i.e., who guard, protect and use their abilities, faculties and resources by remaining within the boundaries of Deen for instance in Ayah 2:238 “Guard strictly the Salaat and Salaat of Wusta (Justice, Haqq) and Qumo (stand, establish, support) for/with Allah Qaniteen”  Shows the characteristics of the word Qaniteen as all those people who Qayyam – stand with, support, strengthen, encourage, provide assistance to and standing up for justice in order to establish the Salaat by doing acts of Qanit – i.e., using, guarding and protecting, their resources, faculties, abilities and talents by remaining within the boundaries of Deen in order to establish, contribute to and maintain the system of Salaat- a welfare system which supports each and every one accordingly. Additionally, the word Qanitaat is normally mistranslated as to refer to only women or females, which is again under the influence of patriarchal mindsets. For instance, refer Ayah 33:35 the phrase “Qaniteen & Qanitaat” is wrongly translated as obedient men and obedient women. However, this divine guidance is not talking about males or females at all. If we refer to the last two phrases of this ayah “…the men who guard (Hafizeen) their private parts (Furujehim) and the women who guard (Haafizaat), and the men who remember (Zaakireen) Allah often and the women who remember (Zakiraat)…”. The question is why Allah has not used the same phrase ‘Hafizeen Furujehim’ for Haafizaat, why ‘Haafizaat Furujehim’ is not used here. Similarly, the same phrase ‘Zaakireen Allah Kaseeran’ is not used for Zakiraat. The reason is that these words are not used for males and females but in fact each set of the two words represents all the genders in humans, the first word referring all the humans as Hafizeen (or Zakireen or Qaniteen), who are doing the acts of Hifazat (or Zikr or Qanit) and the second word which is Haafizaat (or Zakiraat or Qanitaat) is used in Quran in terms of the verb, i.e., acts of Hifaazat (or doing Zikr or Qanit). Another example of misinterpretations of Quranic Words is the word Swalehaat, which is normally mistranslated as righteous women, but it actually means acts of Is’lah as per divine instruction- It not restricted or referred to only women at all, but the acts of Is’lah by both males and females, for instance as used in the phrase Aml-e-Swalehat- If mistranslated as righteous women, does it mean acts of righteous women ONLY? Similarly in ayah 4:34 the word Qanitaatun is not a noun referring to females only but in fact the acts of Qanit by both male or female as described above. X-Reference – 2:238 , 4:34 , 33:35. (قَانِتَاتٌ;الْقَانِتِينَ;قَانِتِينَ;اقْنُتِي;قَانِتِينَ)

 

Q’ARAUN(قَرْحٌ) QARAHU(الْقَرْحُ) is normally translated as wound or an injury, but is used in Quran in meanings of any internal disease that originates from within, like cancer or ulcer and spread across the healthy body. The basic characteristics of the word’s meanings are therefore such ulcerous, toxic, carcinomic or cancers cells in one’s body that emerge from within and are not easily distinguishable from the healthy cells of the body. Therefore, when used w.r.t. communities or societies, it refers to such people who are Munafiq, hypocrites among the Momineen, who by wearing the cloak of the Emaan, remain within the Momineen in order to conspire and act against them and spread the disease – the Kufar across the Momineen. For instance, in ayah 3:172-173 “those who responded to Allah and the Rasool from after what As’abuhum/befell them the Qara’hu. Those who did Ahsan among them and observe Taqwa, is a great reward. Those who said to them the people, indeed, the people are certainly gathered against them…” Similarly, in ayah 3:140 “If a Q’araun touches you, then indeed has touched the people a Q’araun similar to it…”  Is talking about such segments of Momineen, such internal resistance or rebellion from within, the Munafiq who conspire by working from within as a form of cancer cells that are not easily distinguishable from healthy ones. X-Reference – 3:140 , 3:172-3:173. (قَرْحٌ;الْقَرْحُ;الْقَرْحُ)

 

QARAZ (قْرَضْ) & AQRAZTUM (وَأَقْرَضْتُمُ) The word is normally translated as a loan, but it is used in Quran in much wider and in-depth meanings of the concept of ‘paying forward’. The simplest way to define the concept of “pay it forward” is that when someone does something for you, instead of paying that person back directly, you pass it on to another person instead. Especially in case of Allah, no one can give a loan to Allah and Allah is not asking you to give a loan to Allah. But what the reality is that Allah has blessed us with so many of Allah’s Naimat, Fazal and blessings. As a result of these blessings and in order to do acts of deeds in accordance with the Deen, as utter and deep gratitude towards Allah, basically Allah has asked us to ‘Give Allah a Qarz’ basically ‘Pay it forward’ in terms of benefiting those in need and spending, these Fazal, knowledge, Amwal, wealth, money, properties, titles, resources, for the benefit of others, in deep and utter gratitude of Allah, by being a Shaakir. This concept of Qaraz to Allah also means sending forward for accountability your good deeds, that are going to be considered at the time in the scale of justice for instance as beautifully explained in Ayah 2:245 with the phrase “Whoever Yuqrazzu Allah a Hasanan Qarazan, then Allah will multiply it manifolds….” Similar meanings and expression is there in Ayahs 57:11, 57:18, 64:17 & 73:20. In Ayah 5:12, after highlighting all the duties and responsibilities to Qumtum the Salata and commit the Zakat, and to Azar (strengthen & fortify one’s Aemaan as well as) the Masakeen, Allah says, “….and Aqraztum Allah a Hasanan Qaraza…” does not mean Allah is asking you to give Allah a goodly loan as it is normally mistranslated but basically Allah is asking you to be A Shakir and in deep and utter gratitude towards Allah, carry out these duties as a means of paying it forward, to benefit others, to strengthen and support the creations of Allah.  X-Reference – 2:245, 5:12, 18:17, 57:11, 57:18, 64:17, 73:20.      (وَأَقْرَضْتُمُ;قَرْضًا)

 

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

 

QAREENAN (قَرِينًا) & QARNIN (قَرْنٍ)  the word Qareenan is normally mistranslated as companions, but the word used in Quran for companions is Ashaab, it is not Qareen. The word has meanings instead in terms of people, aspects, laws, systems, things etc. that are bound together and/or strongly tied to each other for instance in ayah 14:49 “and you will see the criminals on that day Muqarreneen in the chains” . In Ayah 43:36 “and whoever turns away from Zikar of the Rahman, we appoint for him/her Shaytanan then it is a Qareenun for him/her” Is used here in the similar meanings of Shaytaan, referring to their thoughts, companies, people, elements, aspects, laws, systems that influenced them, being tied and bound to the person strongly and closely.  Similar meanings are in Ayahs 50:26-27 “the one who made with Allah ilahan (false deities) another, so throw them into the severe Azaab. Their Qareen will say ‘Our Rabb, I did not make them transgress but they are in far away in Zalalan (misled, error)”. In Ayah 4:38 when, after describing the acts and behaviors of the Kaafireen who spend their Amwaal to be seen by people instead of by Allah as they do not Amanu- to be at a state of utter and deep conviction on the day of Akhira Allah says “…and whoever has Shaiytaan for them as Qareenan, then a Saa’a Qareenan” Is describing the Shaytaan as those thoughts, companies, people, elements, aspects, laws, systems, that influenced them to go against Allah’s laws; that have been bound strongly and together with such Kaafireen. Similar meanings are in Ayah 37:51 “…Indeed, I had for me a Qareenun”.  The word Qarna and Qarnin also share the same meanings for instance in Ayah 41:25 the phrase is “And WE destined for them Qurnaha who made Zayyin (attractive) to them what was between their efforts (Aiedehim) and what was and Haqq (they earned their due right based on their actions) upon them…” wherein the word Qarnaha refers to all such thoughts, aspects, people, system, laws that they are strongly connected to and bound together with. In Ayah 6:6, “Do you not Ara’a how many Ahlakna from before them of Qarnan Makaanan in the earth what not were Numakkin for you? Arsalna from the sky upon them Midraran and Ja’alna the Anhaar Tajri from Tahteha them. Then Ahlakna them with their Zunoob and Anshaa’na from after them Akhirena  Qarnan.” Is basically giving us the whole concept of how and why any nation, community on earth got destroyed, demolished and gone extinct. This Ayah means that ‘Do you not observe, perceive with complete intellectual presence (Ara’a) how many strongly connected systems, people, laws, aspects (Qarnan) that were established and settled with defined objectives and functions (Makaan) on the earth have been destroyed, made to extinct (Ahlakna) from before you, the same way that you are established and settled on earth with defined objectives and functions (Numakkin). The basic reason is that they have been sent the divine guidance and Allah’s message (Arsalna) from the sky, which gave them practical, implementable aspects (Midraran) that led to them benefiting and receiving whatever they desire (Anhaar) that was provided to them as per defined process, systems and laws (Tajri) in accordance with (Tahteha) them; but due to the bad impacts and the sufferings that they caused to others (Zunoob), that led to them being destroyed and made to extinct (Ahlakna); after which another such well-connected system, people, aspects (Qarnan) were created as an institution (Anshaa) from after other than (Akhireen) them. – X-Reference – 4:38 , 6:06, 14:49 , 37:51 , 41:25 , 50:26-27. (قَرِينًا;;قَرْنًا;قَرْنٍ)

 

QASAM (قْسَمُ) QISMATAN (الْقِسْمَةَ) AQSEMU (أَقْسَمُوا) All these words are normally mistranslated as swore or oath, in all of their usages in Quran. The basic meanings of the word ‘Qasam’ are not oath or swearing at all, but are in terms of seeking division or separation between something or someone, in terms of being made distinctly divided, or separated from one another for instance in Ayah 54:28 “And inform them that the Ma’aa Qismatun between them- everyone Sharaban Muhtazirun” meaning that Ma’aa the basic necessities of life, would create differences, and divisions between them based on how and what everyone chose to Sharaba- get themselves engulfed in, overwhelmed by. Similarly in ayah 89:05, after talking about the Fajar- coming of dawn, and going away of layl- darkness and night, when Allah says “Is in that Qasamun for those who understand?” is not talking about oath or swearing as is normally mistranslated but a clear separation and distinction of Fajar from the Layl. Accordingly, the word is also used in terms of distributing each as per the clear and set criteria as distinct from one another for instance in Ayah 43:32, “Do they Yaqsemuna Rahmat of your Rabb or We Qasamna among them Ma’eshatahum in the Hayyat of this world.?”  In Ayah 4:08, “And when Hazara the Qismata Aulul the Quraba’a and the Yatama and the Masakeen, then provide Rizq for them from it and Qulu to them Maarufan.” Means that if are Hazara- present the Qismat- clear and distinct separation, distribution requirements, as distinct from others, for any of the Aulul- owners, caretakers of the Quraba’- near & dear ones, the Yatama and the Masakeen then provide Rizq to them. The word Tastaqsemu for instance as used in Ayah 5:03 is normally translated as seek division in the phrase “Tastaqsemu with the Azlaame” which means ‘seeking division or separation between people’ through Azlame. In Ayah 5:53, “and Yaqulu those who Amanu, ‘Are these the ones who Aqsamu with Allah Jahada Aemanhim?” means that those who, are leaving the Sabeel of Allah and taking the Awilya from other than Allah and Allah’s Rusul, since these people were complaining in the earlier ayahs that it was because of the Momineen that they have been surrounded from all sides with trouble and disasters, therefore these people would say about those who Amanu, sarcastically that ‘are these the ones, who Aqsamu- were distinctly separate from others, and were with Allah in terms of Jihaad with their Aiemaan- oath, promise with Allah?”  X-Reference – 4:08 , 5:03, 5:53, 43:32, 54:28 , 56:76 , 89:05. (أَقْسَمُواالْقِسْمَةَ;تَسْتَقْسِمُوا; تَسْتَقْسِمُوا;;فَيُقْسِمَانِ;فَيُقْسِمَانِ;وَأَقْسَمُوا;وَقَاسَمَهُمَا;أَقْسَمْتُمْ)

 

QAS’AR (قْصُر) & TAQS’URU (تَقْصُرُوا) The word Taqs’uru is normally mistranslated as ‘you shorten them’ as in one’s ritual prayers, as per its usage in Ayah 4:101, but this is a wrong translation. The word Taqs’uru shares the same characteristics of meanings as per the word Qas’ar which means palace, or a fortress, that is to protect and hide, and surround by protection from all sides for instance as per its used in Ayah 22:45 meaning castle, palace or a fortress. Similar meanings of the word Qas’ar as palace or a fortress, as in terms of being surrounded from all sides in terms of protection and safety are used in ayahs 7:74, 25:10 and 77:32. In Ayah 7:201-202, “Indeed, those who do Taqwa, when touches them the T’aaifun (repeated fashion) from the Shaytaan, they do Zikar. And then they are Mubs’eroon (listen with focus & intention to follow), but their Ikhwanehim (those that are around them- friends & family) plunge them in error then not they Yuqs’eroon” used here in the meanings of being surrounded from all sides in terms of protection & safety from the T’aaifun of Shaitan. Thus, when Allah says in Ayah 4:101 “and when you Darabtum (set forth) in the earth then not upon you Junahun (requirement to humbly spend your resources), while you Taqs’uru of the S’alat if you Khiftum (concerned or worried) that Fitna those who do Kufar…” Thus here Allah is saying that when we set forth with our whole beings in the Sabeel of Allah on the earth, there is no requirement upon us by Allah to spend our resources in humbly submissive manner, if we have concerns and are worried of the Fitna caused by those who do Kufar, our first focus should be to Taqs’uru- hide, protect, shield and surround from all sides for safety and security our resources that we need for the S’alat- to establish and contribute towards the social case system built to ensure permanent and strong connection with Deen of Allah & all members of the society. – X-Reference – 4:101, 7:74, 22:45 , 25:10, 77:32. (قُصُورًا; تَقْصُرُوا ; يُقْصِرُونَ)

 

QAS’AS (الْقَصَصُ) & QIS’AAS (الْقِصَاصُ)  The word Qis’aas is normally translated as legal retribution. The word Qas’as’ normally translated as narrated or mentioned basically stemming from the characteristics in terms of ‘to follow on someone’s footsteps or to retrace what someone has done. For instance, in the ayah 28:11 the word قُصِّيهِ is used in the meanings of trail, follow, trace, track or pursue. Similarly, in the ayah 18:64 the word قَصَصًا is used in the meanings of retracing their footsteps. In Ayah 7:101, “These are the cities, WE Naqus’s’u to you of the Naba (the news) and certainly came to them the Rasool with Bayyinaat but they were not to have Emaan with what they kazabu (rejected, made fun of) from before, thus Allah has Yat’ba’ (confirmed their position) upon their quloob the kaafireen”.  Similarly in Ayah 11:99-100, “And they followed in this, La’natun and the day of the Qayyamate. Baisa is their recompense. That is from the Naba (news) of the cities Naqas’uhu to you…” Therefore, the word Qis’aas’ means to retrace, track, follow the criminal in such a manner so that to get the payback, recompense and retribution for the crime in just and equitable manner or better one – basically used in the meanings of the system of justice following, tracking, pursuing the crime so as to get the best retribution for the victims from those who committed the crimes in best possible just and equitable manner.  Therefore, wherever the word Qisaas is used in Quran in the ayahs 2:178-179, 2:194 and 5:45, the word قِصَاصٌ would mean to track, follow, trace, pursue those who have committed the crime (for instance in the ayah 2:178-2:179, it’s the crime of committing Qatal), the basic purpose of which is to get the maximum justice and retribution from those who have committed such crimes.  X-Reference – 2:178-179 , 2:194 , 5:45 , 7:101, 11:100, 12:03, 18:64. (قِصَاصٌالْقَصَصُ;الْقِصَاصُ;الْقِصَاصُ;قِصَاصٌ;قَصَصْنَاهُمْ;نَقْصُصْهُمْ;قَصَصْنَاهُم;;يَقُصُّ;يَقُصُّونَ;فَلَنَقُصَّنَّ;يَقُصُّونَ; وَنَقْصٍ ; فَاقْصُصِ;  الْقَصَصَ)

 

QAST (قَسةً) & QASEYATAN (قَاسِيَةً) The word is normally used in the meanings of hard. But if you look at the usage of the word in Quran, the word is mostly used alongside with the word Quloob- meaning intentional decisions based on one’s perception, in joint collaboration of one’s heart and mind. Thus, when Allah says in Ayah 2:73-74, “So WE said, ‘Adrabu (put forward) with a part of it (the Kitaab). Like this Allah gives life (as in Emaan) to the dead (those who have gone far extreme in Kufar) and shows you Allah’s Ayaat, so that you may use Aqal. Then Qasat Qulobuhum from after that so they become like stones or even harder in Qaswatun…” describes the word Qasat and Qaswat as a firm and solid, hard to break, in terms of hardened Quloob, that is someone being that extreme in Kufar that he/she has become stubborn, in terms hard- hearted. From the perspective of Quranic teachings, being far extreme in Kufar, means one is not able to use one’s Aqal anymore, and therefore in a metaphoric state of dead, where the person is not able to perceive or sense anything and hence the Quloob, is Qaseyat, meaning the intentional decision making based on senses, is that of a state of extreme Kufar, metaphorical dead, and therefore a firm and strong situation of hardened Quloob- firm and solid, hard to break, hard to bring back to life, to Emaan. This situation of ‘Qast Quloob’ is explained further in Ayah 6:43, “Then why not, when came to them our Ba’asa (punishment as a recompense), they Zarra’au but Qasta their Qulobohum and made Zayyan (pleasing looking, pleasant to self) to them the Shaytan of what they used to do”. The concept is further explained in Ayah 57:16, as opposed to the concept of ‘Taghsha of Quloob with Zikar of Allah’- humbly submissive to Allah through the Zikar of Allah and as being a ‘Faasiq’- disobedient and outside to the parameters of Deen. The similar meanings are used in Ayahs 22:53 and 39:22 to refer to those who are far extreme in Kufar, where a person has become hard hearted, stubborn in Kufar, where the person is not able to use their Aqal and their faculties, where Shaytan has made Zayyan to the person his/her own deeds, in terms of the person becoming Faasiq and far away from the Zikar of Allah, being arrogant and proud- basically in terms of the situation becoming firm solid as defined by the phrase ‘Qast Quloob’,  X-Reference – 2:73-74, 5:13, 6:43, 22:53, 39:22, 57:16. (قَاسِيَةً;قَسْوَةً;قَسَتْ; قَسَتْ)

 

QAT’A’ (قَطَّعَ) TAQAT’A’ (تَقَطَّعَ) The word is used in Quran in the meanings of cut off from, sever or disconnect from, cut or divide something into further partitions or pieces for instance in Ayah 5:33, the phrase is, “Or you Tuqat’a’ their Aedehim and their Arjuluhum from Khilafe” means that you disconnect, sever, cut off their efforts, ways, means, resources and strengths- from such aspects which are used in opposition. In Ayah 6:44, after talking about all such conditions and situations, imposed upon Zwalimeen, in order to shake them up, all of which proves to be futile, Allah says, “Then Qut’e’u Daabiru the Quome- those who Zalamu..”  means ‘now you should aim to disconnect, cut off, sever and disconnect such powers, resources ways and means that provide strength and stability to those who do Zulm. In Ayah 2:27, talking about the Kaafireen, “Those who break the covenant of Allah from after its Meesaq (becoming unbreakable and binding) and they Yaqt’au’n (disconnect, divide, sever, cut off) what Allah Amar with it to Yuwas’il (connect and join permanently)..” In Ayah 6:94, “And certainly, Ja’ituma (brought to fruition to all) Faradan (individually, discretely) as what created you Awaalan (the first time, earlier) Marratin (time, moment) and Taraktum (whatever is left after taking care of one own responsibilities, liabilities and duties to be spent for the benefit of others) what was Khuwalnakum (entrusted you, empowered you & bestowed) upon you Wara (going in opposition, in contradiction of, rebelling) your Zuhuruhum (sources of your strengths and power) and what Nara’a (you all face, observe, witness) among you Shafa’aukum (taken as source of support and strength) those who you Zu’a’mtum (are proud, confident and arrogant of) that they among you are the Shuraka’a (partners of Allah). Indeed, you Taqat’a’ (disconnect, sever and cut off) between you (and your sources of strengths and powers) and Zalal (misled, lost, confused) upon you what you Kuntum Taza’mun (were so proud of)”.    X-Reference- 2:27, 5:33, 6:44, 6:94. (تَقَطَّعَ; وَقَطَعْنَا; لَأُقَطِّعَنَّ ; وَقَطَّعْنَاهُمْ ; وَقَطَّعْنَاهُمُ ; وَيَقْطَعَ)

 

QATAL (الْقَتْلِ) & QITAAL (الْقِتَالُ) means to Kill or to take the life out of someone physically; It is 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. ()

(الْقَتْلِ;يَقْتُلُونَ;قَتَلْتُمْ;تَقْتُلُونَ;الْقِتَالُ;اقْتُلُوا;قِتَالٌ;اقْتَتَلَ;اقْتَتَلُوا;قَاتِلُوا;وَقَاتِلُو;يُقَاتِلُونَكُمْ;اقْتُلُوهُمْ;الْقَتْلُ;الْقَتْلِ;الْقَتْلَى;تُقَاتِلُوا;تُقَاتِلُوهُمْ;تَقْتُلُوا;فَاقْتُلُوهُمْ;َقَاتِلُو;قَاتَلُوكُمْ;قَتَلَ;نُقَاتِلَ;نُقَاتِلْ;وَيَقْتُلُونَ;يُقَاتِلُوكُمْ;يُقَاتِلُونَكُمْ;يَقْتُلُونَ;قَاتَلَ;قَاتَلُوا;قَاتِلُوا;قَتَلْتُمُوهُمْ;الْقِتَالُ;قِتَالٍ;لِلْقِتَالِ;قِتَالًا;قُتِلُوا;قُتِلَ;قُتِلْنَا;قُتِلُوا;قُتِلْتُمْ;قُتِلُوا;وَقَتْلَهُمُ;تُقَاتِلُ;يُقَاتِلْ;فَلْيُقَاتِلْ;يُقَاتِلْ;فَيُقْتَلْ;تُقَاتِلُونَ; يُقَاتِلُونَ;قَاتِلُوا;يُقَاتِلُونَ;الْقِتَالَ;الْقِتَالُ;فَقَاتِلْ;فَقَاتِلْ;اقْتُلُوهُمْ;يُقَاتِلُوكُمْ;فَلَقَاتَلُوكُمْ;يُقَاتِلُوا;يُقَاتِلُوكُمْ;اقْتُلُو;يَقْتُلْ;قَتَلَ;يَقْتُلَ;وَقَتْلِهِمُ;قَتَلُوهُ;قَتَلُوهُ;قَتَلْنَا;يَقْتُلُونَ;يُقَتَّلُوا;لَأَقْتُلَنَّكَ;لِتَقْتُلَنِي;لِأَقْتُلَكَ;قَتْلَ;فَقَتَلَهُ;قَتَلَ;قَتَلَ;فَقَاتِلَا; قَتَلَ;تَقْتُلُوا;قَتَلَهُ;قَتَلُوا;قَتْلَ;تَقْتُلُوا;تَقْتُلُوا; سَنُقَتِّلُ; يُقَتِّلُونَ; يَقْتُلُونَنِي ; لِقِتَالٍ ; قَتَلَهُمْ ; تَقْتُلُوهُمْ)

 

Q’AWAID (الْقَوَاعِدَ) QUA’UDAN (قُعُودًا) these words are normally translated as sitting or a meaning thereof, but these words are used in Quran in two broad meanings. The first usage of these words is in terms of “willingly or without any compulsion or without any force at all”. For instance, in ayahs 85:4-7 “Destroyed were the companions of the pit/trench, the fire full of fuel, when they were Qau’udun by it, and they over what they were doing – with Momineen as witness” Here the word Qau’udun is normally mistranslated as sitting which does not make sense. These people whether sitting or standing there, it does not matter to Allah, but their willingness to be there, to play a part against Momineen does matter to Allah. Therefore, the meanings of this word are used here in terms of willingly and out of one’s own accord, without any external force or compulsion. Another meaning of this word is in terms of ‘established by it, or establishing of rules and foundations’, thus here when Allah says ‘when they were Qau’udon by it” it also means, their basic foundations and rules were established by it (the fire full of fuel) and their basic foundations were laid by it. Similar meanings are used in ayah 9:83 “Then if Allah returns to you a T’aifatan (those who do the same things in repeated manner) of them and then they ask you to go out, then say ‘never will you go out with me ever and never will you Qatal (fight) with me an enemy, indeed earlier you were Raazi (satisfied, happy) with Qa’aud…” it means earlier you were happy and satisfied with not being with me and fighting with enemy, without any force or compulsion, out of your own accord and willingness. The other meaning of this ayah is in terms of ‘not wanting or being active to be Qatal in the Sabeel of Allah but instead more interested in setting up the foundations, and establishments by remaining behind. In ayah 3:191 and 4:103 the phrase “…then Qaym (establish) the Zikar of Allah and Qu’udan…” which means establish the Zikar of Allah out of your own accord and with complete willingness without any force or compulsion as well as involved in setting up the foundations, the groundwork, the planning of the Zikar of Allah in terms of Allah’s Deen and Hidayah. The word Qawa’id is mostly used in Quran in the meanings of setting up of or laying the foundations, the basics, groundworks, footings, establishments, bases, essentials or fundamentals for anything, for instance in the ayah 16:26“Those before them had already plotted, but Allah came at their building plot from the Qawaid, so the roof fell upon them from above them, and the punishment came to them from where they did not perceive. Here the word is used in meanings of foundations of a plan, groundwork & footings of a plan etc. Similarly in ayah 2:127, “As Ibrahim raises the Qawaid of the Ba’ait…” the word is used in the meanings of the foundations, the groundwork, the planning of the making of Allah’s Ba’ait. X-Reference – 2:127, 3:191 , 4:103 , 9:83 , 16:26 , 85:4-7. (لَأَقْعُدَنَّ;الْقَوَاعِدَ;الْقَوَاعِدَ;قُعُودًا;قُعُودًا;بِالْعُقُود; تَقْعُدُوا)

 

QAYAM (قِيَامً) AQUEMU (أَقِيمُوا) & QAYYAMATAY (الْقِيَامَةِ) the word Qayyam is normally translated as means of support but is used in Quran in much deeper meanings for instance, in the ayah 4:05 “Do not give the weak-minded your wealth which Allah has made for you a Qayyaman and Rizq for you…”  Here the word is used in the means of support, strengthen, backing, encouragement, assistance and help. The phrase Youm-al Qayyama is normally mistranslated as the day of resurrection, however the word shares the same meanings and characteristics with words like Qayam, Aquemu, Qayyemu and Qayyemat- all of which are based on the concept of Deen ul Qayyemu, for instance Ayah 9:36 “…That is the Deen ul Qayyemu, so there is not Tazlimu (any injustice) therein for your Nafs…”  Defines the Deen ul Qayyama as the Deen which is devoid of any sort of Zulm or injustice, the Deen which is Haqq- absolute justice as per Allah’s Solid judicial principals, that is devoid of Zulm of any sort. Similar phrase and meanings are there in Ayah 12:40. In Ayah 30:30 “so establish/stand with your Wajha (attention/focus) to the Deen Haneefan, Fitrat of Allah, upon which Allah has created the mankind on it, there is no changing in the creation of Allah. That is the Deen ul Qayyemu but most of the mankind do not know”. This defines the “Deen ul Qayyemu” a little further, in terms of bearing the characteristics of Hanifan (remaining steadfast on being Aabid- follower of laws of Allah only, taking Allah as deity by avoiding shirk at all costs) and Fitrat of Allah, on which Allah has created the humanity and have embedded in us traits that Allah wants to see in us in terms of kindness, love, care, compassion and justice towards others. The “Deen ul Qayyemu” is further defined clearly in Ayah 98:5 “and not they (the Ahle-kitaab) were commanded except to do Abd of Allah Myukhlis’een (the sincere ones) to Allah – the Deen e Hanifan and Yuquemu the S’alaat and commit the Zakat and that is the Deen ul Qayyamate” bearing the characteristics of Hanifan and aligned with Fitrat of Allah, on which Allah has created the humanity, in terms of kindness, love, care, compassion and justice towards others. Thus, the basic foundation of the Deen ul Qayyamate is justice at its best as per the Fitrat of Allah, with love, compassion, care, justice at its core, the requirements of Deen as Hanifan and the concept of judgment and recompense as the basis. Hence not only the basic Foundations of S’alaat is Deen Al Qayyamat but also whenever Quran talks about Youm-Al Qayyama, it means the well-known aspects, process, elements, period, event etc. (Youm) of accountability, the recompense as per justice at is best based on the “Deen ul Qayyemu” In Quran when the word ‘Aqeemu the S’alat’, is used, for instance in Ayahs 2:43, 2:83, 2:110, 4:77, 4:103, and so on, the word Aqeemu is used in meaning of establishing the Deen-e-Qayama. However, there is difference between the Youm (well- known aspects of ) Akhira and Youm e Qayaama for instance refer Ayah 3:77,” Indeed, those who exchange with the covenant of Allah and their oaths for a little price, for them there is nothing prepared for the Akhira and not Allah will speak to them and not look at them on the Youme Qayyamate…” as is obvious from here the phrase Youme Qayyamate is the well-known aspects, elements, events, process etc. of recompense, of accountability & judgment, whereas the Youm e Akhira refers to the Youm of the start of the next life based on that accountability and judgment, which is forever. X-Reference – 2:43, 2:83, 2:110, 3:77, 4:05, 4:77, 4:103, 9:36 , 12:40, 30:30 , 98:5 . (الْقِيَامَةِ;قِيَامًا;الْقِيَامَةِ;الْقِيَامَةِ;الْقِيَامَةِ;وَالْمُقِيمِين;قِيَامًا;قِيَامًا;الْقِيَامَةِ;الْقِيَامَةِ;الْقِيَامَةِ;وَالْمُقِيمِينَ;الْقِيَامَةِ;قِيَامًا;فَأَقِيمُوا;أَقِيمُوا; الْقِيَامَةِ; الْقِيَامَةِ; يُقِيمُونَ;الْقِيَامَةِ;تُقِيمُوا;قِيَامًا;الْقِيَامَةِ;الْقِيَامَةِ;وَأَقِيمُوا;أَقِيمُوا;قِيَمًا;وَيُقِيمُونَ;وَأَقِيمُوا;الْقِيَامَةِ ; الْقِيَامَةِ ; يُقِيمُونَ)

 

QAZA’ETUM (قَضَيْتُمُ) The word is normally mistranslated as to finish or complete for instance in Ayah 4:103, your ritual prayers, whereas the basic meanings of the word are in terms of judge, or passing on of decree or judgment, for instance in ayah 2:117 “The originator of the skies and the earth. And when Allah Qaza’a an Amar, then only he says to it, Kun fayakun” used here in meanings of decision, decree or judgement. Similar meanings are there in Ayah 2:210 in the phrase “and Qaze’ya the Amaru’. In ayah 4:65, both the word Hikm, the judge, as well as Qaza’a- decree, decree, judgment appear as “No, they will not have Emaan on your Rabb, until they Hikm (judge) you, about what they Shajara(dispute) between them and they do not find in their Nafs (selves) any discomfort of what you Qaza’a (decide, decree, give judgment)..” Clearly identifying the difference between Hikm- to judge, verses Qaza’a to decree, to give decision, etc. In Ayah 4:102, after identifying how to Aqamu (establish the Deen on the basis of Haqq- justice and foundation of Deen-e-Qayamat), the S’alaat, Allah says in Ayah 4:103 “Then when you Qaza’etum the S’alaat, then do Zikar of Allah…” Allah is not talking about finishing or completing the S’alat as is normally mistranslated, but in terms of deciding, decreeing, implementing and establishing the decree of S’alat as per the divine guidance given in the earlier Ayah of 4:102. In Ayah 6:8, “And they said, ‘why has not been send down to him Malaik’. And if WE had sent down a Malakan, to Quz’eya (decreed, decided) the Amar, then not they would not be granted respite”.     – X-Reference – 2:117 , 2:210 , 4:65, 4:103 , 6:8 . (قَضَىٰقَضَيْتُم;;لَقُضِيَ;لَقُضِيَ;لِيُقْضَىٰ)

 

QE

QEELAN (قِيلًا)The word is normally mistranslated as speech or statement, but the word is used in Quran in the meanings of ‘a clear and distinct advice that is expected from a figure of authority like Allah, that one needs to follow’ for instance in Ayah 2:59, “But replaced/changed those who do Zulm the Quol (kalam) Ghaira (without, in opposition to, other than) which was Qeelan to them…” here the word Qeelan is not in the meanings of said to them or speech to them, but in terms of what was clearly and distinctly advised to them and they were expected to follow it. In the Ayah 73:06 the phrase “Aqwaamu Qeelan” does not mean a more suitable speech as it is normally mistranslated, but basically refer to Qeelan- distinct and clear advice which is expected to be Aqwaam- established, strengthened and supported. Similar meanings are in Ayah 56:26 “Except Qeelan Salaman Salaman” i.e., except they would be clearly advised by Allah as Salaman upon Salaman that they need to follow. In Ayah 43:87-88 “And if you ask them who created them, they will certainly say Allah, then how they are deluded and Qeelehi your Rabb, indeed these people do not Amanu” Here the word Qeelehi, means the clear and distinct advice by their Rabb on them, on the basis of which they are sure about their creator is Allah, but even then, they are deluded because they do not Amanu- seek knowledge, use Aqal to be at Aman- utter and deep conviction on Allah. Similarly in Ayah 4:122, “….and Wa’ada (appointment of recompense) of Allah is Haqq (Confirmed & Absolute truth & justice) and what is more Asdaq (truth) than Qeelan of Allah” means distinct and clear advice of Allah.  X-Reference – 2:59, 4:122, 43:88, 56:26, 73:06. (قِيلَقِيلًا;;قِيلَ;قِيلَ;قِيلَ)

 

QI

QIBLA (قِبْلَة) The word Qibla is used in Quran in the meanings of Centre, the foundation, the focus, the epicenter, the axis, the core, the root, the hub or the base of something. In order to understand the word Qibla a bit more please refer the ayah [Quran – 10:87] “And We inspired to Mosa and his brother, “Settle your people in Misar in houses and make your houses Qiblah and establish Sala’t and give Basharat to the Mominoon” . Here the word is used in the meanings of central place, the hub, the epicenter of the System of Salaat i.e. a place, a city, where all the commandments, rules, hidayahs of Allah has already been established and practiced as ordained by Allah in Quran. This ayah shows that the Qibla of Allah, is the ba’ait of the Rasool and Nabi and in the absence of Rasool or Nabi it’s the ba’ait, the house of the Muttaqqi. Qibla is therefore the epicenter of the system of salat, which is built as per the rules and regulations of Deen as mentioned in Quran. Similarly, in ayahs 2:142-145 when Allah talks about changing the Qibla in order to distinguish those who follow the Rasool and those who turn back on their heels, the words Qibla is used as the focal point, the hub, the center, the base for Allah’s commandments and Hidayah towards Quran from previous scriptures X-Reference – 2:142-145 , 10:87. (الْقِبْلَةَ;قِبْلَة;قِبْلَتِهِمُ;قِبْلَتَكَ;قِبْلَةَ;قِبْلَتَكَ;قِبْلَةً;قِبْلَتِهِمُ;قِبْلَتَهُمْ)

 

QINWAAN (قِنْوَانٌ) The word is used in Quran in the meanings of clusters, group, gatherings, collections or groups of people, things, or aspects for instance in Ayah 6:99, after talking about Allah being the one who is the source of all that is received by humanity such as Maa’a- the basis of life- in literal and metaphorical sense- including not just water, oxygen, energy, sun etc. that we all need to survive but also Allah’s message and Hidaya, which is also send down from the sky, as a source of life, bringing to Emaan and on Allah’s path. Then, from the Ma’aa- bases of life, Allah is the one who extracts and draws out all the Nabata- safety, nourishing, nurturing, and growth of all Shayyin- each and everything that exists. Then Allah draws out and extract from Ma’a, life, energy, liveliness and dynamism. Thereafter Allah gives the direct instructions to all of us, with the phrase, “Nukhreju from it Habban Mutarakiban and through the Nakhle of its T’aleha Qinwaanun Daniyantun…” means that from Ma’a you should extract and take out Habban, all that you desire and love, Mutarakiban, which are under your control. Whereas for everything else, which may not be under your control, you should aim for it by first carrying out the process of screening (through Nakhle) of what is hidden and camouflaged inside an outer appearance of such Ma’aa by removing the layers in order to understand, distinguish and explore it (T’aleha) and all such clusters and groups (Qinwaan) which are in your proximity and reach (Daaniya). Thus, first focus of your screening process should be of all that you desire and is under your control. Next should be those clusters and groups, that are in your reach and proximity, but is still hidden. X-Reference- 6:99 . (قِنْوَانٌ)

 

QIRDATA (الْقِرَدَةَ) The word is normally mistranslated as apes or monkeys, the word used in Quran only few times, in ayah 2:65 “And you surely knew those of you who violated the Sabbath. We said to them, ‘Be despicable (قِرَدَةً) Qirdata!’.” defining the word Qirdata being characteristics of the people who transgress negatively and violate the boundaries set by Allah which clearly shows that they have no control over their own self, desires and wishes. Similarly in ayah 7:166 “So when they took pride about that which they had been forbidden, WE said to them, ‘Be despicable (قِرَدَةً) Qirdatan!’.” Again, the ayah defining the word Qirdata being characteristics of the people who transgress negatively and violate the boundaries set by Allah, feeling pride over their transgression- showing that they have no control over their own self, desires and wishes. If we look at the use of the word in classical or medieval Arabic, the word was used to refer to the medical or scientific terminology of Achordal- meaning not connected with or developed from the notochord, meanings not having a spinal cord.  The used of the word in Quran could be interpreted in one of two ways when it comes to the use of the word for us as humans, (1) Not having a spinal cord- means that although we have been blessed by brain and intellectual faculties by Allah, but such faculties are not being able to be used by the person due to lack of spinal cord- hence the person is not using intellect and reasoning abilities. And (2) Not having the spinal cord- Since the spinal cord connects your brain with the rest of your body, allowing you to control your movements. Without the spinal cord, the person is not able to move any part of the body by him/her self and hence is lazy as well as being controlled by someone or something other than the person’s own brains. Hence whenever Allah uses the word for instance in Ayah 5:60, “Say, ‘Shall I Naba (inform) you with Sharin (opposed to Khair, destruction, evil) from that which Mas’ubatun (gives return) from Allah of Allah’s La’anahu (disconnection from Allah’s Blessings) and Ghazaba (deprivation of Allah’s Naimat) upon it/him/her and Ja’ala (appointed, made) of them The Qiradata and The Khanazeera and Abada (follow, submit, to the laws of) the T’aghoot. Those are Sharr makanan (situations/positions) and Azalal (farthest misled away) from Sawa (soundness, thoroughness, strength, dependability, trustworthiness, safety and security) the Sabeel”. Here if we look at the uses of the word AL-Qirdata- meaning specific Qirdata. Here Allah is not referring to some specific apes or monkey, but such people who have been made the Qirdate and are Sharr (opposite of Khair), which is reflective of such attributes of people who do not have the spine, have no control over their own self, desires and wishes, who are lazy, who do not use their intellect and reasoning and whose decisions and movements are controlled by elements, and people other than their own reasoning and intellect, in terms of them blind following others, thereby not utilizing their blessed cognitive faculties. Therefore, when Allah uses the phrase “Qirdatan Khase’ena” with respect to the Azaab by Allah, for instance as used in Ayah 2:65, and 7:166, it refers to becoming such people, who do not use their own intellect, have no control over their own self, desires and wishes, who are lazy and who blindly follow others and whose decisions and movements are controlled by others and because of such attributes they are despised and hated. X-Reference – 2:65, 5:60, 7:166. (الْقِرَدَة; الْقِرَدَةَ َ; قِرَدَةً ; قِرَدَةً)

 

QIRT’AASIN (قِرْطَاسٍ) The word is normally translated as parchments but this is not how Quran has used this word. The word is used in Quran in the meanings of functional or working aspects, sides of any tool and refers to those aspects of Allah’s Kitaab, the divine message, that has been taken up as functional, practical and working aspects and are implemented practically in lives for instance in Ayah 6:91, “And what is the Qadar of Allah Haqq of Qadrehi when they Qaalu, ‘What Anzala Allah upon Bashar of Shayyin?’ Qul, ‘The one who Anzala the Kitaab that with which Ja’a with it Musa Nooran and Hudan for the humanity. You Ja’ala Qarat’eesa – you Tabduna it and Takhfuna Kaseeran and you were given knowledge what you didn’t know before neither your forefathers…”  means although whole of the Kitaab was supposed to be Hidayah/guidance and noor for the humanity, but you appointed for duties (Ja’ala) only a few aspects of the Kitaab as functional, practical and working ones (Qirt’asin) from the Kitaab and you disclosed only these aspects that they have made to look as if only these aspects are functional, whereas you hide and concealed many aspects of the Kitaab (Takhfuna Kaseeran). Similar meanings are in Ayah 6:07 as well, “And even if we have Nazalna upon you  Kitaban from Qirt’asan, then Lamasu it with their Aiedehim to Qala those who do Kufaru, ‘that is not except a Sahrun Mubeen”  means that even if Allah has revealed, with the main source as Allah and the destination as humanity (Anzalna) upon you (the addressee of the Quran, the Rasool) Allah’s laws (Kitaab) ONLY those aspects which are practical, and functional in nature (Qirt’asin) in order for them to explore, unearth, investigate (Lamasa) such aspects, with the help of their efforts and abilities (Aiedehim), but even then, those who hide, conceal and not use their faculties and the Ayaat of Allah, for such people- their conducts and behaviors would have reflected as if they are not able to understand and comprehend (Sahrun Mubeen) these aspects, due to the fact that they do not Amanu, do not seek knowledge and do not use their intellect.  X-Reference – 6:07, 6:91. (قِرْطَاسٍ;قَرَاطِيسَ)

 

QISSEEYNA (قِسِّيسِينَ) The word is normally translated as priest in the only usage of the word in Ayah 5:82, however if we look at the usage of this word in classical medieval Arabic, it’s used in the meanings of clergy person, a minister, or religious leader not restricted to just Christians but in any and all religions, including those for Muslims. Thus, in Ayah 5:82, after talking about the acts of Faasiqun to create animosity against Amanu Yahood (those who Amanu as well as they present themselves as leading the way for others to the Hidayah) Allah then says “So that Tajeduna Ashadda the Naase A’dawatun to those who Amanu the Yahood and those who Ashraku. So that Tajeduna Aqrabahum Mawaddatan to those who Amanu – those who Qalu, ‘We Nas’ara’. That is because of them Qisseyna and Ruhbanan and to them, they do not Yastakbaruna”. Means that the acts of these Faasqiuna, to create animosity against those who are Yahood from among those who Amanu, is to switch the situation for those who Amanu, to replace them away in opposition and animosity against these Yahood Amanu and instead make those who are Aqraba (the near and dear ones of the Faasiqun) as their Muwwadatun (center of their attention, focus, to take care of the needs as their own) by those who Amanu- presenting them as if they are the Nas’ara. They do this because among these people who they have presented as Nas’ara in place of those who are Amanu Yahood, are the religious scholars and the Qisseyna (those who led to situations of scarcity, hopelessness, poverty and misfortunes) so they (the Faasiqun) will never Yastakbaruna (promote, magnify, project) those who Amanu Yahood.  X-Reference – 5:82 . (قِسِّيسِينَ)

 

QIST (أَقْسَطُ) normally translated as justice but there is a difference between Adal – justice and Qist – justice as per Quran. Although the Adal is based on Equal rights being accorded to everyone as per the judicial system, the Qist on the other hand is in accordance with someone’s situation, the deserving conditions, whereby aside from the fact that it may not be justice – adal to accord him/her more than the other person, but in light of the requirement of Qist, the person deserves more based on his/her unique and more deserving conditions and situations. Therefore, the difference between Adal and Qist is actually the difference between equality and equitable. Although both promote fairness and justice, equality achieves this through treating everyone the same regardless of their need, situations and unique conditions, while equity achieves this through treating people differently dependent upon need, situations and conditions. Therefore, when Allah says in 5:8 “O you, who have Emaan, be Qwameen (steadfast, standing firm, establishing) for Allah, witness with Qist, and do not let dislike of people prevent you…”  Similarly in the ayah 6:152 the phrase “…and give full measure and the Meezan with Qist…” is used in the meanings of justice in equitable manner. Similarly, when Allah says scales of justice on the day of judgment for instance in the ayah 21:47, Allah uses the word Qist, which is based on justice at its best in accordance with each and everyone’s unique situations and conditions.  X-Reference – 2:282 , 3:18 , 3:21 , 4:127 , 4:135 , 5:8 , 5:42 , 6:152 , 7:29 , 10:47 , 11:85 , 21:47 , 55:9 , 57:25.

(الْمُقْسِطِينَ;بِالْقِسْطِ بِالْقِسْطِ;أَقْسَطُ;تُقْسِطُوا;أَقْسَطُ;بِالْقِسْطِ ۚ;بِالْقِسْطِ;بِالْقِسْطِ;بِالْقِسْط;;بِالْقِسْطِ;بِالْقِسْطِ)

 

QU

QUOMIN (قَوْمٍ)  The word is normally translated as people or nation in ALL of its usages in Quran. But the word is reflective of the act of Aqwama with basic meanings of ‘to contribute towards establishing, supporting, strengthening and being the pillar of strength and support for something, for instance in terms of Aqwama to become Qawwamen, it means to strengthen, support, contribute towards, establish, assist and become pillar of strength for Qist justice- as per the Haqq of each and every individual aligned with their due rights. Qawwameen are those who do Aqwama and the act itself is termed as Quom in Quran, for instance, in Ayah 5:8, “Oh you who Amanu, Kunu as Qawwameen for Allah, Shuhada’a with Qist and they do not Jarama you, Shana’anu Quom Aala except that you do Adal…” is a direct divine guidance for those who Amanu, that they should Kunu- aim to reach the final destination of Qawwameen- those who establish, strengthen, stand for and be upholders for Allah, Shuhada’a – taking care of each and every step of justice with Qist- justice in accordance with unique situations and requirements, and we should not let anyone Jarama- be caused any doubts, uncertainties, fears us, to become Shana’anu- making us act silly with lack of judgment while we aim to Quom- establish, support and strengthen Aala- at its height and that we should do Adal- best of the best justice at all times. In Ayah 4:90, “Except those who Yas’luna to Quomin between you and them a Meesaq…”, the word is used here in similar meanings of acts of establishing, strengthening and supporting and therefore means ‘Except those who Yas’luna- establish S’alah, social care system as well as permanent and strong connection, to Quomin- strengthen, support and establish between you and them a Meesaq- a strong and unbreakable contract and covenant. Similar meanings of the word Quomin is used in Ayah 2:118 to refer to those people who aim to strengthen, support and establish the utter and deep conviction of their Aiemaan with the use of the phrase “Indeed, WE have made Bayyin the Ayaat to Quomin Youqenoon (deep, utter conviction and certainty)”. In Ayah 5:11, “O you who Amanu! Do Zikar of Na’imat of Allah upon you when Hamma Quom that Yabsut’u their A’eidehum. Then Kaffa their Aiedehum from you…” means, by addressing those who Amanu, the divine guidance is to do Zikar of Na’imat of Allah (that is seek Hidayah from the Kitaab, obey laws of Allah as Shakir) upon you when Hamma- conspire, plan, plot to Quom- establish, strengthen and support to Yabsut’u- attack or assault by exerting their power, strength, influence, or authority their A’eidehum- resources, capabilities and efforts. Then Kaffa- avert, divert away, save yourselves from their Aiedehum from you. The word Quom is also used in Quran to refer to those people, nation, for whom one has been trying to Quom, to act as Qawameen for, in terms of reflective of one’s nation or people for instance in Ayah 2:54, “And when said Musa to his Quom, ‘Oh Quom, indeed….” The word is also used to refer to such people who are involved in establishing, supporting, contributing towards and strengthening Zulm, or Kufar or Fasaq, etc., for instance as in Ayah 3:86, to refer to “Quoman Kafaru” to refer to those who are Quom to Kufar- that is strengthen, establish and support acts of Kufar, or later on in the same Ayah, the phrase “the Quom Az-Zwalimeen” to refer to the same group of people who Quom Zulm and Zwalimeen. X-Reference – 2:54, 2:118, 3:86, 4:90, 5:8, 5:11. (لِقَوْمٍ;لِقَوْمٍ;الْقَوْمِ;لِقَوْمِهِ;الْقَوْمِ;قَوْمًا;يَا; قَوْمِ;قَوْمِ;الْقَوْمَ;بِقَوْمٍ;الْقَوْمَ;قَوْمٌ;الْقَوْمَ;لِقَوْمٍ;قَوْمٌ;قَوْم;الْقَوْمِ;قَوْمٍ;قَوْمٍ;الْقَوْمِ;لِقَوْمِهِ;قَوْمٌ;الْقَوْمَ;يَقُومَانِ;الْقَوْمِ;الْقَوْمُ;قَوْمُكَ;الْقَوْمِ; قَوْمِهِ;وَقَوْمَكَ;قَوْمُهُ;الْقَوْمِ;يَا قَوْمِ;قَوْمًا;لِقَوْمٍ;لِقَوْمٍ;لِقَوْمٍ;لِقَوْمٍ;لِقَوْمٍ;يَقَوْمِ;قَوْمٍ;الْقَوْمَ;الْقَوْمِ;لِقَوْمٍ;الْقَوْمِ;لِقَوْمٍ; لِقَوْمٍ; قَوْمًا; قَوْمِهِ; يَا قَوْمِ; قَوْمِهِ; يَا قَوْمِ; قَوْمِ; قَوْمِ; قَوْمِ; قَوْمِهِ; يَا قَوْمِ; قَوْمِ; قَوْمِهِ; قَوْمِهِ; لِقَوْمِهِ; قَوْمٌ; قَوْمٍ; قَوْمِ; يَا قَوْمِ; قَوْمِهِ; قَوْمِنَا; قَوْمِهِ; الْقَوْمُ; قَوْمِ; قَوْمًا; لِقَوْمِهِ; وَقَوْمَهُ; قَوْمِ; قَوْمٌ;  الْقَوْمَ;  قَوْمٍ;  وَقَوْمُهُ; قَوْمَكَ ; قَوْمِي; الْقَوْمِ; قَوْمُ; الْقَوْمَ; قَوْمِهِ; قَوْمِ ;  قَوْمَهُ ; قَوْمًا ; قَوْمُهُ ; الْقَوْمِ;  الْقَوْمُ ; لِقَوْمٍ ; لِقَوْمٍ)

 

QUOL (الْقَوْلِ) The word is normally translated as speech or saying of anyone, but the word does not just refer to speech or sayings only, but it is used in Quran in an all-encompassing manner referring to one’s behaviors which is inclusive of one’s actions, deeds, thoughts, planning, speech etc. for instance in Ayah 4:108, “They seek to hide from the people, but they cannot hide from Allah, and Allah is with them when they Yubbayetuna (repeated actions to reach) what Allah does not Yarza (approve, accepts, favors) of the Quool. And Allah is all-knowing Muheet’an (All-encompassing) of what they do” Here the word is not just speech or saying that Allah is talking about, but in fact their actions and deeds as reflected in the last phrase of the ayah. Since Allah is all-knowing all-encompassing of what they do, this shows that the word Quool is NOT speech or saying but all across, actions and actual deeds. The use of the word ‘AL’ along with Quool is referring to The Quool, those actions, as is reflected from the use of the earlier word Yubbayetuna- which refer to those actions and behaviors that are done in repeated fashion in order to get to a point where one grows into, turns into, comes to or becomes something, to go on or keep on doing such actions and repeated those behavior patterns in terms of practice. Similar meanings of all-encompassing behaviors and conducts are used in Ayah 2:263, when after detailing about the S’adaqaat, the next phrase is “Quoolun Maroofun (acceptable, desirable) and Mughfiratun (protection/shield against impacts of bad deeds) are Khair (better, best) than S’adaqatin followed by Azzan (hurt & injury)…” thus, this is not referring to just an speech but in terms of one’s overall conducts and behaviors. Similar meanings are in ayah 4:05 “And do not give the weak-minded your Amwaal, which Allah has made for you as Qayamman (means of support & strength) for them and Rizquhum (provide Rizq to) them with it and Aksohum (cover all their basic living expenses for) them and Quuolu (interact/behave in terms of your overall conducts with) to them ma’aroofan (most desirable, acceptable) Quolun (conducts/behavior)” the last phrase here is not talking about just ‘speak to them kind words’, as it is normally mistranslated. Thus, the word Quool is not restricted to just some speech or sayings only, but it is used in Quran in an all-encompassing manner referring to one’s behaviors which is inclusive of one’s actions, deeds, thoughts, planning, speech etc. When the same word is used in connection with Allah, in terms of Allah ‘Qala’, then we need to keep in mind that Allah does not say anything, but here it means that the whole of Allah’s system, including all the laws and systems of Allah, such as natural laws, Allah’s Malaik and the laws of Allah as per Deen as mentioned in Quran, for instance in Ayah 5:12 “…And Allah Qala, “Indeed, I AM with you; if you Aqamtum the S’alat and commit the Zakat…”, it is normally mistranslated as ‘And Allah said, indeed, I AM with you if you…’, which is a complete mistranslation since Allah does not say anything, but here it means that the whole of Allah’s system, including all the laws of Allah (natural laws as well as Laws of Allah’s deen) and Allah’s Malaik will support and strengthen you if you Qumtum S’alat and commit to Zakat. In Ayah 40:68 “Allah is the One Who gives life and causes death. Then when Allah Amar a thing, Allah Yaqulu Kun Fa YaKun”. The same phrase ‘Qalu it Kun Fayakun’ is used in Ayahs 2:117, 3:47, 3:59, 6:73, 16:40 and 36:82. As reflective of the whole process of creations and carrying out of Allah’s Amar. X-Reference – 2:263 , 3:47, 3:59, 4:05 , 4:108 , 6:73 ; 16:40, 36:82, 40:68. (وَيَقُولُ;يَقُولُونَ;قَالَتِ;قَالَتِ;يَقُولُ;فَقُلْنَا;قَوْلًا;يَقُولُونَ;قَالُوا;وَقَالَتِ;قَالُوا;قَالَ;تَقُولُوا;قَالَ;قَالُوا;قَالَ;قَالُوا;قَالَ;قَالُوا;وَقَالَ; الْقَوْلِ;وَقَالَ;قَالُوا;قَالُوا;وَيَقُولُونَ;الْقَوْلِ;وَقَوْلِهِمْ;وَقُلْنَا;وَقُلْنَا;قَوْلِهِمْ;قَوْلِهِمْ;تَقُولُوا;تَقُولُوا;قُلْتُم;;قَوْلِهِمُ;قَالُوا;قُلْ;قُلْ;قَالُوا;وَقَالَتِ;قُلْ; قُلْ;قَالُوا;قُلْ;يَقُولُونَ;قَالُوا;وَقَالَ;قُلْ;قَالُوا;قَالُوا;يَقُولُونَ;قَالُوا;فَقُلْنَا;قَالَ;قَالَ;قَالُوا;قَالُوا;قَالَ;يَقُولُ;قَالُوا;قَالَ;يَقُولُ;قَالُوا;قَالَ;يَقُولُ;فَقُلْنَا;قَالَ; قَالُوا;قُلْ;قَالُوا;فَيَقُولُ;قَالَ;قَالَ;قُلْتُ;قُلْتُهُ;أَقُولَ;قَالَ;قَالُوا;فَقَالَ;قَالَ;قَالُوا;قَالَ;قَالَ;قَالَ;قُلْتَ;قَالَ;قُلْ;لَقَالَ;وَقَالُوا;قُلْ;قُلْ;قُلْ;قُلِ;قُلْ;قُلْ;قُلْ;قُلْ;قُلْ;قَالَ;نَقُولُ;قَالُوا;قَالَ;وَقَالُوا;فَقَالُوا;يَقُولُ;قَالُوا;قُلْ;قُلْ;وَقَالُوا;يَقُولُونَ;قَالُوا;قُلْ;قُلْ; قُلْ;قُلْ;قُلْ;قُلْ;قُلْ;فَقُلْ;لِيَقُولُوا;قُلْ;أَقُولُ;أَقُولُ;قُولُوا; قُلْ;قُلْ;قُلْ;قُلْ;قُلِ;قَوْلُهُ;قُلْ;قُلْ;يَقُولُ;قَالَ;قَالَ;قَالَ;قَالَ;قَالَ;قَالَ;قَالَ;قَالَ;قُلِ;قُلْ;قُلْ;قَالُوا;تَقُولُونَ;قَالَ;قَالَ;وَلِيَقُولُوا;الْقَوْلِ;قُلْ;قَالُوا;قُلْ;قَالَ;قَالُوا;قَالَ;قَالُوا;يَقُولُ;قَالُوا;قَالُوا;قَالُوا;وَقَالُوا;فَقَالُوا;وَقَالُوا;قُلْ;قُلْ;قُلْ;قُلْتُمْ;قُلْ;فَقُلْ;سَيَقُولُ;قُلْ;قُلْ;قُلْ;قُلْ;قُلِ;تَقُولُوا;تَقُولُوا;قُلْ;قُلْ;قُلْ;قَالُوا;قَالَ;قُلْنَا;قَالَ;قَالَ;قَالَ;قَالَ;قَالَ;قَالَ; قَالَ;وَقَالَ;قَالَ;قَالَا;وَأَقُلْ;أَتَقُولُونَ;قَالُوا;قُلْ;قُلْ;تَقُولُوا;قُلْ;قُلْ;قُلْ; وَقَالُوا;قَالُوا;وَقَالَتْ;قَالَ;قَالَتْ;قَالَ;قَالُوا;قَالُوا;قَالُوا;قَالُوا;قَالُوا;يَقُولُ; أَقَلَّتْ; قَالَ; فَقَالَ; قَالَ; قَالَ ;قَالَ ;قَالُوا; قَالَ; قَالَ; وَقَالَ; قَالَ; وَقَالُوا; قَالَ; قَالُوا; قَالَ; قَالُوا; قَالَ; وَقَالَ; قَالَ; وَقَالَ; قَالَ; قَالَ; وَقَالُوا; قَالُوا; وَقَالَ; قَالَ; قَالُوا; قَالَ; قَالُوا; قَالُوا; أَقُولَ; قَالَ; قَالَ; قَالُوا; قَالَ; وَقَالُوا; قَالُوا; قَالَ; قَالُوا; قَالَ; قَالَ; وَقَالَ; قَالُوا; قَالَ ; قَالُوا ; قَالَ; قَالَ; وَقَالَ; قَالَ; قَالَ ; قَالَ; قَالَ; قَالَ; قَالَ; قَالُوا; قُلْ; قَالَ ; قَالَ ; قُلْنَا; قِيلَ ; قَالُوا ; قَالَتْ ; قِيلَ ; وَقُولُوا ; قَوْلًا ; يَقُولُونَ ; تَقُولُوا ; يَقُولُوا ; قَالُوا ; تَقُولُوا ; قُلْ ; قُلْ;  قُلْ ; الْقَوْلِ ; قُلْ ; قَالُوا ; قُلِ ; قُلِ)

 

 

QUOWAT (قُوَّةٍ) & QUWIY (قَوِيٌّ) The word basically refers to one strength, power, force, courage, ability and capabilities in all-encompassing manner, to refer to not only the willingness and passion, but also the resources and abilities utilized in doing something for instance in Ayah 16:92, “and do not Takunu (aim to reach the final situation) of the one who Naqzat (abolition, repudiation, abrogation) Ghazlaha from after its Quwwat (strenght)…” means nulling it or quashing it from after its Quwwat (reached a situation of strength, using all resources, courage and abilities). In Ayah 2:63, “And when Akhazna your Mees’aq and Rafa’ana you and Fouqa you the T’oor- Khuzu what given you with Quowat…” means that when grabbed hold strongly (Akhazna) your unbreakable contract (Mees’aq) and given you prestige and dignity (Rafa’ana) and have preferred you in significance (Fouqa) through the stage where you were given Allah’s guidance, kitaab and message (T’oor)- then seize (Khuzu) what we have given you with your utmost strength, courage, resources, abilities and will power (Quowat). The word and phrase are used in similar manner and meanings in Ayah 2:93 as well. In Ayah 7:145, “and Kutubna for him from the Lawaah of every Shayyin Mua’zzatan and tafseelan for every Shayyin. Then Khuzuha it with Quowat…” means then grab hold strongly, seized the main motherboard of the Deen, connecting everything together, acting as the main central communication and connectivity point of the Deen (the Alwaaha) with strength, power, force, courage, ability and capabilities to establish the Alwaahe (Quowat). Similar meanings of the word is used in Ayah 8:60 and 19:95 as well – X-Reference – 2:63, 2:93, 7:145, 8:60, 16:92, 19:95. (بِقُوَّةٍ ; بِقُوَّةٍ)

 

QURAN (قُرْءَانَ) QARA’A & IQRA’ The word Quran is normally referred as the name of the book which was revealed on Nabi Mohammad for instance as used in Ayah 2:185 or 5:101. However in addition to the name of the book, the word Qura’an also shares the meanings and characteristics as the word Qara’a, which is normally mistranslated as to recite or to read, which are wrong translations, for instance in Ayah 16:98, after discussing Amal (deeds)-e-Swalihaat (of Is’lah) and Ahsan A’maal (deeds) in the earlier ayah, when Allah says “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, as nothing is going to happen with simple utterance of words from one’s mouth. Here the first word Qarata is used in three broad meanings of (1) read, understand and practically implement; (2) compile within yourselves and your lives in terms of its understanding and practical manifestations; and (3) distribute to others as is, without any amendment through all ways and means i.e., via verbally, in written form and through one’s conducts and behaviors. The second word used in the above phrase is not Kitaab but Qura’ana, that is Allah is not asking us to Qara’ata the Kitaab, 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. Similarly, when Allah says in Ayah 28:85 “Indeed, Allah is the one who has made it Fard (obligatory, compulsory) the Quran…” the word used here again is not Kitaab but Quran, which means that whatever we have understood is now been made compulsory by Allah for us to practically implement and distribute to others, through our every possible means including our behaviors and conducts. The Kitaab is the book of revelation given to us by Allah as Hidayah, the Risaalat the Naboat, the Wahi. 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/Qura’an, and this is what makes the Kitaab becomes Quran for us, which is the basic difference between Kitaab and Quran. In ayah 17:14, when the phrase ‘Iqra kitabika’, as in ‘Iqra your Kitaab’, the word kitaab used here is not the Kitaab of Allah, not the book of revelation, but the word Kitaab here is used in the meanings of the record of one’s own deeds that would be presented to that person for the purpose of accountability on the day of judgment – Youm ul Qayamma (refer the earlier ayah 17:13), thus here the word Iqra is used in the meanings of compiling and gathering the record of each and every deed that one has done on earth.  Similar meanings are used in Ayah 69:19. When Allah says in Ayahs 75:17-18 “Indeed, upon US is its Jamahu (collection) and Quranahu, then when WE have Quranahu, then follow the Qura’anahu”. The words are used here in all of the above three broad meanings in an all-inclusive manner. X-Reference – 2:185 , 5:101 , 16:98 , 17:14 , 28:85 , (قُرْءَانَ;الْقُرْآن;َالْقُرْآنُ;الْقُرْآنُ;الْقُرْآنُ ; قُرِئَ ; الْقُرْآنُ)

 

QURY (قُرَى) & QURA’A (الْقُرَىٰ) The word is normally translated as towns or cities, but is used in Quran in the meanings of a person’s residence, community, as well as in the meanings of provision of place to stay or live in, hospitality, entertainment or accommodation for instance in Ayah 2:58, “And when Qulna, ‘Adkhalu (enter) this the Qaryata then Kulu (consume, benefit to and) from it..” where the word is used in the meanings of community, residences, accommodations and places to stay and live in. In Ayah 4:75, the phrase “…Rabbana Akhrajna (take us out) from this the Qaryate the Zaalim its Ahleha…” means that to take us out and rescue us from this community, whose people are Zaalim and unjust. In Ayah 6:92, “This is the Kitaab Anazala it Mubarakun- Mus’addiqu the one Bayyin Yadehi and so that you Nazera Umme of the Qarya and of its Houlaha..…”means that this is the Kitaab (the laws of Allah) revealed it as source of all blessings (Barakaat)- once sincerely implement with complete alignment of intentions and actions with Sadaqa and selfless devotion (Mus’adequ), it would make distinctly clear and evident, explaining in details (Bayyin) all the required efforts and resources that one needs to put forward for their hereafter (Yadehi)- so that you could prepare for the future by taking explicit actions (Nazera) against those customs and traditions of your communities (Qarya) and it’s surroundings (Houlaha) that are not in alignment with Allah’s Kitaab (Umme).X-Reference- 2:58, 4:75, 6:92. (الْقُرَىٰ;قَرْيَةٍ;الْقُرَىٰ;قَرْيَةٍ; قَرْيَتِكُمْ; قَرْيَتِنَا; الْقُرَىٰ; قَرْيَةٍ; الْقُرَىٰ; الْقُرَىٰ; الْقُرَىٰ; الْقَرْيَةِ; الْقَرْيَةَ)

 

Alphabet R

RA

RABT’ (رْبِطَ) & YARBIT (يَرْبِطَ) The word Rabt’ is used in Quran in the meanings of ‘the places where things join’ and thus refers to joining; linking; pairing; coupling; juncture; linkage; or uniting in order to strengthen or connect things together for instance in Ayah 3:200, “Oh those whi Amanu, As’baru and S’aabiru and Raabit’u and Attaqu Allah so that you Tuflehun.”  Shows the concept of Rabt’, cooperation, support, connection, strengthening with each other as integral foundation of remaining steadfast, S’abr as well as observing of taqwa- following Allah’s laws by being extra careful and cautious. In Ayah 18:13, while talking about those who are firmed in guidance, “And Rabat’na A’ala their Qulub when Qaamu…”  means that when they all jointing connected, strengthened and supported each other (Rabat’na) as per its height and maximum (A’ala) their perception and intentional decisions (Quluub) when they established and strenghted (Qaamu) the guidance. In Ayah 8:11, “….and Yunazilu upon you from the Sama’a ma’a so that to Yat’har with it. And Yazhab upon you Rijzan the Shaytean and so to they Rabat’a A’ala Quluub and Yus’bit with it the Aqdaam”. Means that when Allah granted you the source of life (Ma’aa) so that to make you lawful with it, The Rijzan Shayt’an (the worst of being impacted by Shaytan), took you away from that through new ways and methods (yazhab), so that to establish and strengthen the connection (Rabat’a) at it maximum (A’ala) of your Quloob and make it firm with the Rijzan Shaytan your methods and endeavors (Aqdaam). – X-Reference – 3:200, 8:11, 18:13. Yarbit’a (وَلِيَرْبِطَ)

 

 

RADAF (رْدِفِ) & MURDIF (مُرْدِفِ) The word ‘Radaf’ & Radif’ is used in Quran in the meanings of ‘to cause to be followed by, to go or come after someone or something as in proceeding ahead or after, or to ride/come/go behind someone or ride at the back of someone.’ for instance the word ‘Radaf’ as used in Ayah 27:72 in the meanings of to come/go/proceed close behind. In the Ayah 79:7, the word ‘The Radefat’ refers to those as described in the earlier ayahs the ones who are the Rajefath, leading as well as following close behind them. In ayah 8:9, the word ‘Murdif’ is used to refer to those who are closely following by and leading the Malaik. – X-Reference – 8:9, 27:72, 79:7. Murdifina (مُرْدِفِينَ)

 

RA’ENA (رَاعِنَا) means a process done on a surface level, for instance in the ayahs 79:31 & ayah 87:04 مَرْعَاهَا means grass, pasture, crop, field etc. The basic characteristics of this word is in terms of a process done on a surface level. Similarly, in the ayah 57:27 when it’s said رَعَوْهَا حَقَّ رِعَايَتِهَا it is used in alignment with the same meanings as observation on a surface level in understanding the guidance and upholding, protecting, taking care of the trust. The use of the word in 102 as in Do Not say “Raa’ena” is used in the same meanings that do say understand on a surface level. In order to understand the next ayah 104, we need to refer to ayah 4:46 because the use of the word in 102 as in Do Not say “Raa’ena” is used in the same meanings that do not say understand on a surface level. It can be explained from the ayah 4:46 ‘Among the Yahood are those who distort words from their usages and say, “We hear and disobey” and “Hear but be not heard” and “Ra’ina (understand at surface level),” twisting their tongues and defaming the Deen. And if they had said “We hear and obey” and “heard by thinking, watching, vigilant and observing” it would have been Khair for them and more suitable”. Thus, it shows that when Allah says in the ayah 2:104, Do not say “Rai’na” it is in the meanings of Do Not say we understand the Guidance on a surface level, it must be heard by thinking, watching, vigilant and observing (انْظُرْنَا) so that no distortion of Allah’s words, or saying things in the name of Deen, hasting to defame the Deen, without understanding the Deen, without the complete Emaan and submission. Shepherd is called Raa’eya الرِّعَا in the ayah 28:23- thus used in the meanings of taking care of an animal, whether it is in the meanings of providing food in terms of grass or pasture or crops or taking care of its wellbeing and protection. Thus, also used in Quran in the meanings of taking care of someone or something or keeping it safe for instance in ayah 23:08 and 70:32, the word is used in terms of taking care and protecting one’s trust and covenants. X-Reference – 2:104 , 4:46 , 23:08 , 28:23 , 57:27 , 79:31 , 87:04. (رَاعِنَا)

 

RABB (رَبِّ) & RABBOBIAT– 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- the word Rabbiyyona is normally mistranslated as scholars and Rabae’bukum is normally mistranslated as step daughters (ayah 4:23) which is a wrong translation. The meaning of the word is from Rabb and Rabobiat. The Word basically means those who are Abideens, i.e. doing Abd of single/same Rabb. For instance, in ayah 3:79 “It is not for a bashar that Allah gives him the Kitaab and the Hikm and the Noba’at then he says to the people ‘be A’ibadan of me from besides Allah but would say be Rabbayina…” Here the word is used in the meanings of Abd of one Rabb. Similar meanings are used for the word Rabbiyyuun (Abideen of the same Rabb) in ayah 5:44 and 5:63. Similarly in Ayah 3:146 “and how many of the Nabiyyin have fought, with him Rabbiyyon” are used in the meanings of those who are the Abid, doing Abd of the same Rabb. The word Rabb when used as Arbaban (أَرْبَابًا) is basically plural of Rabb to reflect Shirk i.e. ABD of multiple Rabb as used in 9:31 & 3:80 or as Arbaab (two Rabb) as used in ayah 12:39. 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, 3:79-80, 3:146-7, 3:193, 4:23, 5:44, 5:63, 5:68, 5:117, 9:31, 12:39. (الرَّبَّانِيُّونَ;رَبَّ;وَرَبُّكَ;رَبِّ;رَبِّي;رَبِّيَ;لِرَبِّ;وَرَبِّكَ;رَبِّكَ;رِبِّيُّونَ;رَبَّنَا;رَبِّكُمْ;رَبِّكُمْ;رَبِّهِم رَبُّكَ;رَبَّكَ;رَبِّهِ;رَبِّهِمْ;رَبِّكُمْ;رَبِّكُمْ;َرَبَائِبُكُمُ;رَبَائِبُكُمُ;رِبِّيُّونَ;أَرْبَابًا;بِرَبِّكُمْ;رَبِّ;رَبَّكَ;رَبِّكَ;ِرَبِّكِ;رَبَّكُمُ;رَبُّكُمْ;رَبِّكُمْ;رَبَّنَا;رَبُّنَا;رَبِّنَا;رَبَّهُ;رَبُّهُ;رَبِّهِ;رَبُّهَا;رَبَّهُمْ;رَبُّهُمْ;رَبِّهِمْ; الرَّبَّانِيُّونَ;رَبِّكَ;رَبِّهِمْ;رَبِّكَ;رَبِّكَ;رَبِّكُمْ;وَرَبَّكُمْ;رَبِّي;رَبُّنَا;رَبَّنَا;وَرَبَّكُمْ;رَبُّكَ;رَبِّي;رَبَّنَا;رَبِّهِمْ;بِرَبِّهِمْ;رَبِّي;وَرَبِّنَا;رَبِّنَا;رَبِّهِمْ;رَبِّنَا;رَبِّهِمْ;رَبِّهِمْ;رَبِّهِ; رَبِّ; رَبِّي;رَبِّهِمْ;رَبُّكُمْ;رَبَّهُمْ;لِرَبِّ;رَبَّكَ;رَبِّي;رَبِّي;رَبِّي;رَبِّي;رَبِّي;رَبِّي;رَبِّهِمْ;رَبُّكُمْ;رَبِّكَ;رَبِّكُمْ;رَبَّكَ;رَبُّكَ;رَبِّكَ;رَبِّكَ;رَبِّهِمْ;رَبَّكَ;رَبِّكَ;وَرَبُّكَ;رَبَّنَا;رَبُّكَ;رَبُّكَ;رَبَّكَ;رَبُّكُمْ;رَبَّكَ;بِرَبِّهِمْ;رَبُّكُمْ;رَبِّكَ;رَبِّهِمْ;رَبِّكَ;رَبُّكَ;رَبِّكُمْ;رَبَّكَ;رَبِّي;رَبِّكُمْ;رَبُّ;رَبًّا;رَبِّ;رَبِّكُمْ;رَبَّنَا;رَبُّكُمَا;رَبُّهُمَا;رَبِّي;رَبِّيَ;رَبِّنَا;رَبَّنَا;رَبَّنَا;رَبُّنَا;رَبُّكُمْ;رَبِّنَا; رَبِّهِ;رَبَّكُمُ;رَبَّكُمْ;رَبُّ; رَبِّكُمْ; رَبِّ; رَبِّي; رَبِّكُمْ; رَبِّ; رَبِّكُمْ; رَبِّي; رَبِّي; رَبِّكُمْ; رَبِّهِمْ; رَبِّهِ; رَبِّي; رَبِّكُمْ; رَبَّنَا; رَبُّنَا; رَبُّنَا ۚ; رَبِّ; رَبِّ; بِرَبِّ; رَبِّكُمْ; رَبَّكَ; رَبِّنَا; رَبُّكُمْ; رَبَّنَا; رَبِّنَا; رَبِّكُمْ ; رَبِّكَ; رَبِّ;   رَبُّهُ ; رَبُّهُ ; رَبِّهِ ; لِرَبِّهِمْ; رَبَّكَ; رَبِّهِمْ; رَبِّ; رَبِّكُمْ; رَبُّنَا ; رَبِّ ; رَبَّكَ ; رَبِّكُمْ ; رَبُّكَ ; بِرَبِّكُمْ ; رَبُّ ; رَبِّي ; رَبَّهُمَا ; رَبِّكَ ; رَبَّكَ ; رَبِّكُمْ ; رَبِّي ; رَبَّكُمْ ; رَبُّكَ ; رَبِّهِمْ ; رَبِّهِمْ ; رَبُّكَ)

 

RADD (رِدِ) YARUDDUKUM (يَرُدُّوكُم) & RUDDUHU (فَرُدُّوهُ) is normally translated as they will turn you back, which is a wrong translation, the word is Rudd or Radd, meaning to reject, to repel, to negate or make futile, or ‘to be rendered useless’ or ‘waste something’ or ‘end something being useless’ for instance in ayah 9:45 “…those who do not have Emaan on Allah and the day of Akhira and are in doubts in their Qalobohum so they in their doubts are Yataraddun” Meaning rejecting, denying, rendering useless, making futile their efforts. Etc. Similar meanings are used in 21:40. In Ayah 4:59 “…then if you fell into dispute in anything, then Rudduhu (Rudd it) for Allah and the Rasool if you have Emaan in Allah and the Akhira…” is talking about making futile and useless the Tanaza- the dispute, the disagreement, basically rendering it useless or end it being useless for the sake of Allah and Rasool- the Risalaat, the Kitaab. In Ayah 6:147 “But if they deny you then say, your Rabb is the possessor of vast Rahmat, but will not Yuraddu B’as’ahu from the Mujrimeen people” meaning although Allah is vast in Rahmat but for the Mujrimeen (criminals), the Bas’aa (the consequences of their actions) will not be repelled, or rendered useless. Similar meanings are used in ayah 12:110 as “…OUR Ba’suna cannot be Yuraddu from the Mujrimeen people”. Wherever the phrase ‘Raddaha Ala (upon/on) Adbaarheha’ used for instance in Ayah 4:47 which is normally mistranslated as ‘turn them on their backs’ which is a completely wrong translation, thus here when Allah says “…indeed, their Wajha (attention, focus/priorities) is destroyed, then Raddaha on Adbaareha...” It means that their Adbaara (powers, resources, ways and means of providing strength and stability) are Raddaha (rendered useless and futile). In ayah 3:149 “O you who have Emaan if you Tut’eu those who do Kufar, they will Yuraddukum on A’qabekum…” that means they will make futile, useless, rendered useless, negate or neglecting on your Aaqibatat, your end results and the recompense of your deeds, as if closing one’s eyes on the end-results. In Ayah 4:83 when Allah says about the Munafiqueen, who are referring to Ghair of Quran (other than Quran), that “And when comes to them Amarun from the Aman (matter related to peace, security, Emaan) or the Khoof (matter of concern or worry), Aza’au (proclaim, announce, declare) with it. And if they Raddu’u it towards the Rasool and to those Awliye of the Amare among them…” Is not just talking about Raddu’, – i.e., if they reject, repel, negate or make futile, render useless, the reference, the person, the books, etc. anything that they are referring to for these Amoor- matters instead of the Quran; but the phrase used is “Raddu’ Illa the Rasool and Aulul Amar” meaning Raddu is towards, in favor of, for, in terms of following the Rasool- that is Allah’s Risalat and those who are the Awliya/ Waliy of the Amaar. X-Reference – 3:149 , 4:47 , 4:59 , 4:83, 6:147 , 9:45 , 12:110 , 21:40. (يُرِدِ;يُرِدِفَرُدُّوهُ;يَرُدُّوكُم;يَرُدُّوكُم;رَدُّوهُ;رُدُّوهَا;رُدُّوا;;تُرَدَّ;تُرَدَّ;رُدُّوا;نُرَدُّ;يُرَدُّونَ;رُدُّوا;وَنُرَدُّ;لِيُرْدُوهُمْ;يُرَدُّ; نُرَدُّ)

 

RAFA’AHU (رَفَعَهُ) & ARAFAAT (عَرَفَاتٍ) The word Rafa’a is used in Quran in the meanings of raising the position, the prestige, the honor, respect, standing or stature of someone, people or something, for instance as used in Ayah 2:63 and 2:93 to refer to Raising the Rafa’a of the Toor- the moment/stage of Hidayah over the Quom of Musa or when used in Ayah 2:127, to refer to raising the Rafa’a of the Bait (of Allah) by Ibrahim through the Qawaid. However, when the same word is used with respect to Nabi Easa for instance as per Ayah 4:158, it is mistranslated to create a wrong impression as if Nabi Easa was raised physically by Allah without death. This is a gross misinterpretation. Thus, when Allah says in Ayah 4:158, “Nay, Allah Rafa’a towards HIM, and Allah is Azizan Hakeem.” This means that Allah raised the position, the prestige, the honor, respect, standing or statue of Nabi Easa towards Allah or in the eyes of Allah, which is beautifully connected to the next ayah 4:159, “and there is not anyone from the Ahl-e-Kitaab who would not have Emaan in it (In the Kittab which Nabi Easa is trying to teach them and they are refusing it) before his/her own death…”. The word Aaraaf means the place of elevation or distinction or pride or pinnacle for instance in the ayahs 7:48 “and the companion of the (Al) Aaraaf will call to the people whom they recognize by their mark…”  Here the word is used in the meanings of a position of elevation or prestige. The word has similar meanings in the ayah 7:46 “. In the ayah 2:198 the word is normally mistranslated as a land of Arafaat in Saudi Arabia, but the word in this ayah is not used to describe the proper noun or describe any name of a place on earth. Therefore, in Ayah 2:198 “There is no blame upon you for seeking Fazal of your Rabb. And when you Afaztum (fulfilled hunger, thirst, desires, needs, requirements up to one’s satisfaction) of Arafaat (elevation or distinction or pride), then do Zikr of Allah…” It means seeking the fazal of your rabb, and when you have fulfilled your needs and desires up to their satisfaction of elevation or distinction or pride, then do Zikr of Allah. X-Reference – 2:63, 2:93, 2:127, 2:198 , 4:158, 7:46 , 7:48. (عَرَفُواعَرَفَاتٍ;رَفَعَه;;وَرَفَعْنَا;عَرَفُوا;يَعْرِفُونَ;يَعْرِفُونَهُ;وَرَفَعْنَا;نَرْفَعُ;وَرَفَعَ;الْأَعْرَافِ;الْأَعْرَافِ;يَعْرِفُونَهُمْ;يَعْرِفُونَ ; لَرَفَعْنَاهُ ; بِالْعُرْفِ)

 

RAFAS’U (الرَّفَثُ) The word is normally mistranslated as sexual relations in Ayah 2:187, but the word is used in the meanings of indecent behavior of any sort, not just restricted to obscenity but includes all such behaviors which are offensive, rude, impolite or unsuitable in any manner whatsoever for instance in Ayah 2:197, while talking about the Hajj, Allah says, “…..so whoever Faraza therein the Hajj, then no Rafas’a and not Fasuuq…” means that whoever undertakes the process of Hajj, as a faraz, compulsion, obligatory upon oneself, then should stay away strictly from Farasa- means indecent, offensive, rude, impolite or unsuitable behavior of any sort as well as should stay away from Fasooq- defiance and disobedience towards Allah’s laws. After talking about the Syyaam, it’s important and how it leads towards Taqwa, then in Ayah 2:187 when Allah says, “Uhilla upon you Lailata the S’yyaam the Rafas’u towards your Nisaa. They are a Libaas for you and you are a Libaas for them. Allah knows that Takhtanun your Nafs, so Ta’aba Allah upon you and A’afa on you. Then now Basharuhunna and Abtaghu what Kutiba Allah upon you…” Here Allah is not talking about as if ‘Allah has allowed the sexual relations with your wives during the night of fasting’ which is how it’s normally misinterpreted. The word Nisaa refers to all those people who do not have resources, could be Amwaal, money, wealth, title, property, knowledge, physical abilities, any of Allah’s fazal and blessings. Hence by definition, the Nisaa are those people who work for the Rijaal, those who have the resources and means and Nissaa are dependent upon them for such resources. Thus, here the word is not Halal, but Uhilla with a single Laam, meaning permitted or allowed. Thus, we need to keep in mind the context of the divine instructions to those who are Shuhada- upholders of justice to S’iyaam- put an end to the Sharhu Ramadan- the periods of difficulties, hardship, injustices, extreme moral and ethical decline. Thereafter in this Ayah, Allah is advising us, that if it was permitted during such periods, that you were allowed legally, by the laws of the land, or the kingdom to engage in Ra’fa’su behavior, indecent, impolite, improper, rude or unkind behavior towards those people who are Nisaa, working for you, dependent upon you, during the Layl- darkest period of the times that need to be S’iyaam, restrained, stopped and curtailed in terms of all such injustices. It’s not that that it was, is or ever allowed as per the laws of the Deen, but during the darkest periods of those times, you used your authority, at that time in order to engage with your Nisaa in indecent, unkind, rude or improper behaviors. As our creator, Allah knows us that we tend to Takhatuna our Nafs- that is deceive, contradict and go against our Nafs-e-Mutmainna under the influence of Nafs-e-Ammara and tools of Khutuwaat of Shaaitan of arrogance and pride. The divine guidance here is that ‘the Nissa are a Libaas to you as you are a Libaas to them’, meaning that you are as dependent upon them as they are upon you. Therefore, you should ‘Taaba Allah towards you’– that is turn Allah towards you by going through the process of Touba and making Is’lah- amends, reforms, so that you get Afa’a of Allah- generous and in abundance blessings from Allah. X-Reference- 2:187, 2:197. (الرَّفَثُ; رَفَث)

 

RAFEEQ & MARAFEQE (الْمَرَافِقِ) The word Marafeqe is normally mistranslated as elbows in the only usage of this word in Ayah 5:6 in order to inculcate the ritual of wudu, of washing hands, elbows and legs etc. before the ritual prayers. The word does not mean elbow but is basically the plural of the word Mirfaq for instance, as used in Ayah 18:16, “…for your from your Rabb, from Allah’s Rahmat and will Yuhyi (guide/facilitate) for you from your Amar (affairs/matters) Mirfaqan.” The word Mirfaqan is used here in the meanings of convenience; facility; utility; service and establishment, the plural of which is Marafeqe. If we look up the meanings of the word Marafeqe in classical and medieval Arabic, the word was used in the meanings of not only as department; establishment; facility; convenience and ease but also in the meanings of connecting or joining people together as close friends, support, companionship, accompanying, escorting, helping and supporting each other. It is therefore used to refer to joint accounts, close friends, conjugated closely associated people who are accompanying each other and under the escort, support and shield of one another. Therefore, the word Rafeeq in Ayah 4:69, is used to refer to all such people who are doing Marafeqe for each other. In Ayah 5:6, when Allah says, “Oh you who Amanu! When you Qumtum for the S’alaat then Aghselu (get rid of the impacts of Khutuwaat of Shaytaan) your Wajhu (direction, focus, desired destination) and your Aedekum (your efforts) until the Marafeqe…”  Means until you have reached the desired destination of such convenience, establishment and ease, wherein people are connected and joined together as close friends, support, companionship, accompanying and supporting each other. X-Reference – 5:6, 18:16. (الْمَرَافِقِ)

 

RAGHAB (رْغَبُ) & TARGHABUNA (وَتَرْغَبُونَ) The word is normally translated as desire. In Quran the word is used as an opposite meaning to Rahaban for instance in ayah 21:90 “So WE responded to him and WE bestowed upon him Yahya and we Ass’lahna for him his Zouj. Indeed, they used to hasten in the Khairaat and made Duaa to US Raghban and Rahban (in fear) and they were to US Ghasheyeen”.  Thus, as opposed to Rahban, the word Raghban would refer to situations of hope and prosperity. The word is also explained in Ayah 9:59 “and if they are Raazi (satisfied) with what Allah gave them and Allah’s Rusul (risalat) and said, ‘Allah is the Hasbana (giver of the best recompense) and Allah will give us from Allah’s Fazal and Allah’s Rusul (risalat), indeed, to Allah we Raghebun” Thus the word Ragheb refers to just not being hopeful for, or desiring of, but in terms of all encompassing meanings of relying on, putting trust on, looking up to Allah as giver of the best recompense. Similar meanings are there in Ayah 68:32 “Our Rabb is Asaa (capable of) to substitute for us Khair than it, Indeed, to our Rabb we Raghibuna”.  In Ayah 2:130 “and who Yargheb against Millat of Ibrahim except the one who fools his/her Nafs…” means who will Yargheb (relying on, desiring, hoping) for something other than and against the Millat of Ibrahim. In Ayah 19:46 “He said, do you Aragheb (rely on others, desire, hope for others) against my gods oh you Ibrahim…” . In ayah 4:127 “…the Yatama Nisaa whom you do not give what is Kutiba for them whereas you Targhabuna to Tankehuhunna…”  whereas you desire, hope for entering a long-term contract with them based on your terms instead of what is Kutiba- ordained for them by Allah. X-Reference – 2:130, 4:127, 9:59, 19:46, 21:90, 68:32. (وَتَرْغَبُونَ;رْغَبُ)

 

RAHAM (رَحْمَ) REHMAT (رَحْمَتُهُ)& REHMAN (الرحمن) The four words Rahman, Raheem, Raham and Rahmat, share the same basic characteristics of Raham which is normally mistranslated as Mercy- These are wrong translations of these words. All of these words- Raham, Rahman, Raheem and Rahmat- are derived from the characteristics that they all share with 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 (1) 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; (2) The protection and shield- it protects the child from anything that can harm the child; (3) 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 (4) 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. Therefore, whenever the word Rahmat, Rahman, Raham and Raheem are used, they have all these 4 broad definitions. The word Rahman as one of the attributes of Allah defines Allah as the best of the best, the most supreme in provision of Rahmat (as all these four categories of meanings of these words)-  X-Reference 2:64, 2:228, 3:06, 4:01, 6:143-144, 13:08, 22:05, 31:34. (رَحِمَهُ;الرَّحْمَةَ; رَحْمَتِهِ;بِرَحْمَتِهِ;وَارْحَمْنَا;رَحْمَ;رَحْمَتُهُ;الرحمن;الرَّحْمَٰنُ;بِرَحْمَتِهِ;رَحْمَةِ;رَحْمَتَ;رَحْمَةً;رَحْمَةٍ;رَحْمَةٌ;َرَحْمَةٌ;تُرْحَمُونَ;رَحْمَتُهُ;وَرَحْمَةً;وَرَحْمَتُهُ;رَحْمَة; الرَّحْمَةَ;الرَّحْمَةِ;رَحْمَةٍ;وَرَحْمَةٌ;وَرَحْمَةً;تُرْحَمُونَ;وَتَرْحَمْنَا;بِرَحْمَةٍ;وَرَحْمَةً; رَحْمَتِهِ; رَحْمَتَ; تُرْحَمُونَ: بِرَحْمَةٍ; وَرَحْمَةٌ; أَرْحَمُ; رَحْمَتِكَ; يَرْحَمْنَا; الرَّاحِمِينَ ; وَرَحْمَتِي ; وَارْحَمْنَا ; تُرْحَمُونَ ; وَرَحْمَةٌ)

 

RAHEEM (الرحيم) the word Raheem is normally mistranslated as most merciful whereas the word has nothing to do with mercy or forgiveness at all. As per Quran the word, along with words like Raham, Rahmat, Rahman, shares the same characteristics as that of a mother’s womb during pregnancy- refer to 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 are 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) Is’lah- 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 . (رَّحِيمُ;الرَّحِيمُ;الرَّحِيمُ;الرَّحِيمُ;رَحِيمٌ;رَحِيمًا;رَحِيمًا;رَحِيمٌ;رَحِيمًا;رَحِيمًا;رَحِيمًا;رَحِيمًا;رَحِيمًا;رَحِيمًا;رَحِيم;;رَحِيمٌ ٌ;رَحِيمٌ; رَحِيمٌ;رَحِيمٌ;رَحِيمٌ;رَحِيمٌ;رَحِيمٌ ; رَحِيمٌ; رَحِيمٌ)

 

RAI’BA (رَيْبَ) the word is normally translated as doubt, but the word has dual meanings of doubts as well as concerns or worries, for instance when in Ayah 2:02 Allah says that “That is the Kitaab in which there is no Ra’iba, in it, a Huddan (Hidayah/guidance) for the Muttaqueen”  Here the word is not just used to refer that there is no doubt in the Kitaab, in the fact that it is the Kitaab, the revelations from Allah, our creator, but the word is also used in the meanings that there cannot be any concern or worry for those who want to become Muttaqqi to take this Kitaab as a guidance, hence a dual meanings of both doubts, uncertainties, ambiguities, improbabilities, vagueness, distrusts, suspicions, or skepticism as well as in the meanings of concerns, worries, fears, apprehensions, unease, or nervousness etc. of any sort. In Ayah 4:87, when Allah says, “…Allah will gather you to the day of Qayyamate, there is no Rai’ba in it…” the word is used here in terms of communicating that there is no Ra’iba in the day of Qayyamate, in terms of any ambiguities, or doubts, or uncertainties etc., since its certain beyond any doubt, that the day will happen sooner or later for each and every one of us for the purpose of accountability. In Ayah 42:07 the same expressions are used, but for the day of Jama’a (Assembly) instead of the day of Qayyamat in Ayah 4:87, whereas in Ayah 22:07 the same expression is for the Saa’ata (the hour). In Ayah 9:110, while describing the Zalimeen people, the word “Rai’batan” is used in the meanings of concerns, worries, fears, horrors, distresses, frights, panics etc.  X-Reference – 2:02, 4:87, 9:110, 22:07, 42:07. (ارْتَبْتُمْرَيْب;;رَيْبَ;رَيْبَ)

 

RAJEEM (الرَّجِيمِ) is normally translated as rejected, but is used in Quran in two broad categories of meanings as (1) Someone or something, which is damaging, evil, harmful, destructive or unsafe for instance in the ayah 15:16-17 when Allah is describing the creation of Skies and earth “And we have protected it (the skies/earth) from all Shytan Rajeem”.  Here it is used in the meanings of all sorts of destruction, damage, harmful, destructive things, that could have harmed/damaged the earth/skies & (2) To disconnect relations with someone, someone who is deprived of Allah’s blessings, to Separate someone or something, to reject or distance someone, to sever and cut all ties & contact as used in the ayah 15:34 Allah Said “then depart from it, for indeed you are Rajeem” Used here in the meanings of expelled, or disconnected from all ties. X-Reference – 3:36 , 15:16-17 , 15:34 , 16:98 , 38:77 , 81:25. (الرَّجِيمِ)

 

RAJFA (رَّجْفَ) The word is normally translated as earth quake, however the basic characteristics of the word is in the meanings of to move or cause to move irregularly, move forcefully or tremor, be in violent motion, to tremble, shake or shudder for instance in Ayah 33:60, “If not cease the Munafequn and those in whose quloob is Maraza and the Murjefun in the Madeenat…” where the word ‘The Murjefun’  are those upon whom the act of Rajfa is done, they have been moved, shaken, irregularly and forcefully and thus referred to as those who are not as how Allah has created to them to be, as thinking, intellectuals, caring and compassionate people. In Ayahs 7:78, 7:91, 7:155 and 29:37, the use of the word ‘Rajfa’ refers to anything that shakes forcefully and violently including acts of nature such as earth quake, tornedu, volcano, hurricane etc. X-Reference –7:78, 7:91, 7:155, 29:37, 33:60. (الرَّجْفَةُ; الرَّجْفَةُ ; الرَّجْفَةُ)

 

RAJU & TARJUNA (تَرْجُونَ) The word is normally translated as hope or expect, with the basic meanings of the word in terms of looking forward to, expecting, trusting, or relying upon for the recompense for instance in Ayah 2:218 “ Indeed, those who have Emaan, and those who Haajeru (migrated) and Jahadu in Sabeel of Allah, those are the one who Yarjuna the Rahmat of Allah, and Allah is Ghafoor ur Raheem”  Here the word is used in the meanings of expecting, looking forward to, waiting for the recompense from Allah for their deeds of being steadfast in the Sabeel of Allah. Similar meanings are in Ayah 10:07 “Indeed, those who do not Yarjuna for the Qa’iyna (meeting for the purpose of accountability & recompense) with US, and are pleased with the life of this world, and are satisfied with it….” In Ayah 4:104 “And do not Tahenu in the pursuit of the (Kaafireen) people, If you are Ta’lamuna (trying to deviate them), then indeed, they are Yalamuna (deviate you) like what Ta’lamuna, while you Yarjuna from Allah, what they do not Yarjuna, and Indeed, Allah is All-knowing Hakeem” means ‘while you are expecting, looking forward to, waiting for, the recompense from Allah, which they are not’. – X-Reference – 2:218 , 4:104, 10:07 . (أَرْجِهْ; تَرْجُون; يَرْجُونَ)

 

RAKOH (ارْكَعُو) & RAKA’EEN (الرَّاكِعِينَ) means to bend or to fall in such a manner that the head is bend or bowed in submission, humility and respect, acceptance with complete willingness. This is basically used in terms of submission which is full of humility, humbleness, obedience, respect and modesty towards something or someone. Another word used in Quran to refer to the meanings of submission is Sajda which basically means submitted with one’s whole being, to follow with complete and utter conviction of heart and mind. However, there is a difference between Sajda and Rakoh. The word Rakoh means to bend or bow to something or someone in a manner which shows initial acceptance, submission, humility and respect with complete willingness. The word Rakoh although one hand, means acceptance submission and obedience, the full, utter and deep conviction of something or someone but the impact and the benefits of that thing or that one is yet to be experienced and acknowledged, which is then reflected by the word Sajda, meanings submission with one’s whole being in complete and utter conviction of heart and mind, which comes from the witnessing and being convinced of the benefits of such submission. When we say ‘Rakoh’ and ‘Sajood’ as per Quran it means respecting and accepting Allah’s Authority with humility, humbleness, willingness and submitting with one’s whole being, and then obeying and following the rules, regulations and commandments of Allah as ordained in Quran with utter and deep conviction of its benefits. X-Reference – 2:43 , 3:43 ,  5:55 , 9:112 , 22:77 , 38:24 , 48:29 , 77:48.

(رَاكِعُونَ;ارْكَعِي;الرَّاكِعِينَ;ارْكَعُو;الرَّاكِعِينَ;الرُّكَّع)

 

RAMADAN (رَمَضَانَ) normally translated as the Islamic Month of Ramadan, but we need to keep in mind that the Islamic calendar was first officially launched in the year 638 i.e., after the death of Nabi Mohammad PBUH and there is no mention of the month of Ramadan in Quran other than the ayah 2:185 which is normally misinterpreted as the Islamic month of Ramadan- the word Ramadan only appears once in Quran in this ayah. The word Ramadan in classical /medieval Arabic is used in the meanings of burning, or high temperatures, or intense heat, or heating and as a consequence could be termed as hardships, difficulties or challenges. Therefore, the phrase Shahar Ramadan could mean both in terms of periods, times of heating, high temperatures as well as challenging or difficult times.  X-Reference 2:185. (رَمَضَانَ)

 

RAMEY (رَمَىٰ) YARME (يَرْمِ) The word is normally translated as throw, or threw in few ayahs, but the basic meanings of the word are in terms of attacking, targeting, accusing someone of doing something, or passing on the blame on someone for instance in ayah 24:4 “And those who Yarmuna the Mohs’inaate then not they bring four witnesses…” Here the word is used in the meanings of targeting, accusing, blaming, indicting or alleging someone. The word is used in the meanings of aiming, targeting, or attacking with a defined purpose for instance as used in Ayah 8:17, “Then not you Qatal them but Allah Qatal them. And what Rameyta when Rameyta but Allah Ramiy…”  means that not you destroy them but Allah’s system destroys them. And what happens is that whenever someone targets another, they themselves becomes the target as well (Rameyta when Rameyta). Therefore, it’s only the system of Allah that targets, attacks, and aims at people due to their own actions. Similar meanings of both targeting and accusing are there in Ayah 24:23 as well as in Ayah 24:06 “And those who Yarmuna their Azwaajahum and they do not have witnesses except their Nafs (ownselves)…”. In Ayah 4:112 “and whoever Yaksib (retain, absorb, bring upon) a Khataeat (any mistake which is done without proper planning, groundworks, basis or reason) or an Is’man (evil deed) then Yarame (target, aim, accuse) with it Bareyan (an innocent) then he/she does nothing except Hatamala (carry/burden) a Bhutaan and a Mubayyin Is’man. – X-Reference – 4:112 , 24:04 , 24:06 , 24:23 . (يَرْمِ ; رَمَيْتَ ; رَمَيْتَ ; رَمَىٰ)

 

RAQABATIN & RAQ’AAB (الرِّقَابِ) normally translated as freeing of slaves, it does not mean slaves or necks only, it has much broader meanings and interpretations where ever the word is used in Quran. Basically, it is used in the meanings of being held captive, indebted, suppressed, and or oppressed in any manner whatsoever. The word is defined in the ayah 9:60 “Indeed the Sadaqat are for the Fuqara and the Masakeen, and … for those whose hearts (Qalobohom) and Riqaab are indebted/held captive”.  Here the word Riqaab is further clarified in terms of people whose Qalb (hearts and minds) are captives/indebted by someone else. These could be those farmers who work in the agriculture fields held captive by the feudal lords who hold their generations after generations, under the mounting debt of money and without any payment for their work and efforts, basically held as slaves. It could also include those people who got trapped into the mounting debts. The word is used in the similar meanings in the ayah 4:92 the phrase “…Free the Raqabatin Mominatin” does not mean freeing the slave momin only. The same phrase is used in the ayah 5:89 in terms of “..Free the Raqabatin…”. Therefore, any such person who is not free as per the freedom of choice given as a due right to each and every human being and is not treated with respect and dignity, being exploited and traded, being used and abused in terms of the person’s efforts and faculties, without the right payment in lieu of such efforts, or any person who has mounting debts that his/her earnings are insufficient to pay back. X-Reference – 2:177 , 4:92 , 5:89 , 9:60 , 47:4 , 58:03 , 90:3 . (رَقَبَةٍ;الرِّقَابِ;رَقَبَةٍ;رَقَبَةٍ;رَقَبَة)

 

RASIKH (رَّاسِخُ) & RASIKHUNA (الرَّاسِخُونَ) The word is normally translated as those firmly rooted in knowledge. The basic meanings of the word Rasikh is in terms of ‘be firmly established on something, dispose for use or implant or splint or determine, to state something as the truth, to make or become solid, to speak publicly in favor of something or someone, to fix firmly; secure firmly; anchor; found, to lay the foundation of or to confirm something, to corroborate, be set up; be confirmed; be consolidated; be corroborated; be established; be founded; be stabilized, be firmly rooted, become fast or firmly established’. Thus, when Allah says in Ayah 3:7, after discussing the Mohkimaat and Mohtishabihaat Ayaat of Allah the phrase, “….and the Rashikhuna in the knowledge- they say, ‘We have Emaan with IT (the Kitaab). All is from Allah’. And not will do Zikar except people of understanding” means that the Rashikhona are those people who are firmly established, firmly rooted, have become fast and firmly established- in the knowledge and are now stating and corroborating the facts in terms of not only stating the facts but also expressing their confirmed position and view point in terms of them speaking (not just through words, but actions and conducts) in public in favor of All of Allah’s Ayaat to be from Allah as their stance of having Emaan on the Kitaab, deeply rooted in knowledge. Similarly when Allah says in Ayah 4:162, “But the Rasekhuna in knowledge among them…” means that the Rashikhona are those people who are firmly established, firmly rooted, have become fast and firmly established- in the knowledge, and because of their knowledge, they are not afraid to express their confirmed position, not just through their speech, but in terms of actions, behaviors and conducts, reflective of their stance of having Emaan on the Kitaab, deeply rooted in knowledge and stability in Emaan. X-Reference – 3:07, 4:162 . (الرَّاسِخُونَ;رَّاسِخُ)

 

RASOOL (الرَّسُولَ) RUSUL (الرُّسُلُ) & RISALAT The word Rasool is normally misinterpreted to restrict it ONLY to Nabiy Mohammad in his role as a Rasool, whereas as per Quran the word refers to any messenger who delivers and ensures that Allah’s message (the Risaalat) reaches its final destination of reaching the humanity and people in his/her communities (Balagha the Risalaat). 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. Therefore, the only duty of the Rasool is to deliver the Risaalat (Balagha). Similarly in Ayah 5:67 “O Rasool, convey & deliver (Balagha) what has been revealed upon you from your Rabb and if you do not then you have not delivered, carried out the job of Rasool (Balaghat) the Allah’s message (Risaalat) …” this tells us the meanings, duties and responsibilities of Rasool. Rasool could be anyone, whose basic job and duty is to balagha Allah’s message to their communities. When the phrase ‘Attiu Allah wa Attiur Rasool’ is used, it always refers to the Allah’s message (the Risalat) because to obey Allah is ONLY possible by obeying Allah’s message. 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 the key and main difference between Allah’s Nabiy and Rasool is identified in Ayah 3:81, “And when WE seize (Akhaza) the unbreakable binding covenant (Meesaq) from the Nabiyeen, “to whatever I have given you of Kitaab and wisdom & laws (Hikmatin), then brought to fruition (Ja’akum) to you Rasool sincere, confirming (Mus’adiqun) to what is with you so that you Amanu (Touminun) with it and to Tans’unahu”. Allah said, “do you affirm and seize the most important (A’ala) of this condition of MY covenant?”. They said, “We Affirm”. Said, “Then be upholders of justice (Ashaddu) and I am with you as the Shaahedeen.” Thus, there are three key differences between a Nabiy and Rasool is (1) Nabiy is the one who receives the Kitaab of Allah, whereas the Rasool is the one who only delivers, makes it reach its final destination, in terms of delivering the message to his/her communities (Balagha Allah’s message) of what has already been revealed to the Nabiyeen. Therefore, Nabiy is always a Rasool for their communities, whereas the Rasool may not be Nabiy, since the Rasool does not get the Kitaab, their only job is to deliver the Kitaab, that’s already been revealed to the Nabiyeen, to their communities. (2) Whenever Allah has addressed any of Allah’s Nabi in their personal capacities, the word Nabi is used and not Rasool. For instance, the phrase is used as “O you the Nabi!” in Ayahs 33:28, 66:1, 33:1, 66:9 & 9:73. Thus Nabi, is used more in terms of addressing the Nabiyeen in their personal capacities in terms of their personal human characteristics whereas the word Rasool is used ONLY with respect to Allah’s message (the Risaalat, the Kitaab). (3) 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”. Thus, wherever Allah addresses in Quran “Oh you the Rasool” it’s not restricted to Nabiy Mohammad only but addressed to each and every one of us, who take it upon ourselves to Balagha Allah’s Risalat to the communities where we live.  X-Reference – 2:98 , 2:129 , 3:32 , 3:81, 5:67 , 5:99 , 7:61-62 , 22:75. (وَرَسُولَهُ;وَرَسُولُهُ;الرَّسُولُ;وَرَسُولَهُ;رُسُلُنَا;رَسُولُنَا;الرُّسُلِ;رَسُولُنَا;بِرُسُلِي; رْسَلْنَاكَ;رَسُولًا;الرَّسُولَ;الرَّسُولِ;رَسُولِهِ;الرَّسُولَ;وَرُسُلِهِ;رَسُولِهِ;وَرَسُولِهِ;وَرُسُلِهِ;وَرُسُلِهِ;وَرُسُلِهِ;رَسُولَ;الرُّسُلِ;وَرُسُلًا;رُسُلًا;وَرُسُلًا;وَرُسُلِهِ;الرَّسُولُ;رَسُول; الرَّسُولَ;الرُّسُلُ;رُسُلٌ;الرَّسُولَ;الرَّسُولُ;الرَّسُولِ;رَسُولٌ;رَسُولٍ;رَسُولَهُ;رَسُولُهُ;لِرَسُولٍ; وَالرَّسُولَ;رَسُولًا;َرَسُولًا;الرُّسُلُ;وَرُسُلِهِ;رُسُلِكَ; رِسَالَتَهُ;الرَّسُولُ;الرَّسُولُ;رَسُولٌ;وَأَرْسَلْنَا;رُسُلًا;الرُّسُلُ;رَسُولٌ;الرَّسُولِ;رَسُولِنَا;الرَّسُولَ;الرَّسُولِ;الرَّسُولِ;الرُّسُلَ;وَبِرَسُولِي;وَأَرْسَلْنَا;بِرُسُلٍ;الْمُرْسَلِينَ;رُسُلٌ; نُرْسِلُ;أَرْسَلْنَا;رُسُلُنَا;وَيُرْسِلُ;رِسَالَتَهُ;رُسُلُ;رُسُلٌ;الْمُرْسَلِينَ;أُرْسِلَ;رُسُلٌ;رُسُلُ;رُسُلُنَا;رُسُلُ; يُرْسِلُ; رَسُولٌ; أَرْسَلْنَا; رِسَالَاتِ; رِسَالَاتِ; رَسُولٌ; رِسَالَةَ; مُرْسَلٌ; الْمُرْسَلِينَ; أُرْسِلَ; رِسَالَاتِ; أُرْسِلْتُ; رُسُلُهُمْ; أَرْسَلْنَا; وَأَرْسِلْ; رَسُولٌ; فَأَرْسِلْ; وَلَنُرْسِلَنَّ; فَأَرْسَلْنَا; بِرِسَالَاتِي; بِرِسَالَاتِي ; وَرَسُولِهِ ; الرَّسُولَ ; رَسُولُ ; فَأَرْسَلْنَا ; وَرَسُولَهُ ; وَالرَّسُولِ ; وَرَسُولَهُ ; وَرَسُولَهُ)

 

RAS’U (رِثُو) & YARS’UNA (يَرِثُونَ) The word Ras’u or Yars’una is normally translated as inherit or they inherited by confusing it with word Waaris’. The word Ras’u is used in Quran in the meanings of commiserate, to feel, show, express or act upon empathy, compassion, sympathy, sorrow or grief for someone or something for instance in Ayah 4:19, “Oh those who Amanu, it is not Yahillu for you that you Tares’u the Nisaa Karhan….” This ayah is not talking about inheriting the women as is normally translated but it means that it is not allowed, permitted (Yahillu) for those who Amanu that you express, feel, show, or act upon empathy or compassion (Tares’u) towards those who are deprived of resources (the Nisaa) in dislike manner, as hated or despised acts, looking down upon them or through force or compulsion (Karhan). Similar meanings of the word ‘Yares’uha’ in terms of to feel, show, express or act upon empathy and compassion towards that person who does not have a walad (any blood relative or foundation) is used in Ayah 4:176. In Ayah 7:100 referring to the Khasirun (who lost both their worlds, by silencing their Nafs-e-Mut’mainna), “Or would they not guide towards those who yars’una the Arde from after its Ahleha that they Nasha’a As’abnahum them with their Zunuub…” is a thought provoking question, that would such people not guide (yahde) those who have empathy and compassion (Yars’una) for everyone during this worldly life (Arde), so they ensured that their eager desire (Nasha’a) of surrounding them (As’abnahum) with the consequences of destruction of their actions (Zunubuhum) takes place? Had they been able to guide and direct towards such people who have empathy and compassion for the people, habitants and the planet earth during this worldly life, their keen desire of surrounding the Ahal of the earth with the consequences of their deeds would not have taken place. Similar meanings of the word are in Ayah 19:6, 19:40, 19:80, 21:105 and 23:11 as well. X-Reference – 4:19, 4:176, 7:100, 19:6, 19:40, 19:80, 21:105, 23:11 . (يَرِثُونَ; يَرِثُهَا)

 

RAT’BIN (رَطْبٍ) The word is normally translated as moist or wet but used in Quran to refer to anything, any aspect, event, process, happening, etc. which has happened recently, is fresh, cool, pure, refreshing and soothing and therefore refers to anything that is wet, moist, fresh, well-hydrated, energized, new and watered for instance in Ayah 19:25, the word is used in all these meanings such as fresh, new, hydrated, full of energy, refreshing, soothing etc. In Ayah 6:59, “…and not Rat’bin and not Yabesin except what is in the Kitaabin Mubeen” where the phrase Kitabin Mubeen refers to all the laws of nature and the creations of Allah as created by and set in motion by Allah. In order to describe the all-inclusive nature of these laws, the word Rat’bin is used here as opposed to the word Yabesin meaning anything, any aspects, event, process or happening that’s aged, old, dried up, shriveled, shrunk, contracted, with little or no rain, hydration, energy or purity, that is firm, fixed, rigid or hard. Thus, the two words combined together refers to each and everything and aspects of the natural laws and Allah’s creations as per the Kitaab-e-Mubeen, covering both extremes as well as all in between such extremes of aged and new; fresh and old; hydrated and dry; moist and firm; pure and impure; energized and dead; recent and matured; fresh and stale; soothing and irritating; flexible and rigid etc. X-Reference- 6:59, 19:25. (رَطْبٍ)

 

RAU’BA (الرُّعْبَ) is normally translated as terror but the word used in the Quran in meanings of being arrogant, proud, intimidating and dominating for instance in the ayah 8:12 “…so Strenghten those who have Emaan, I will cast in the Qaloob of those who do Kufar the Rau’b…”  Here it is used in the combination of meanings of being proud, arrogant, dominating and intimidating, being overconfident – the qualities of Shaytaan. These aspects of behavior are an embodiment of the Qaloob of Kafireen. With Qaloob used in Quran in the meanings of 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 of their faculties. Due to their Kufar, their Qaloob has been filled with Rau’b meanings: overconfidence, pride, arrogance, dominating and intimidating others. Being arrogant and overconfident people always end up making mistakes and thus lose their fights, friendships, honor, dignity, power of collective efforts, and end results are always being among the losers. The same is highlighted in the ayahs 3:151 and 33:26. In the ayah 18:18 “…if you had looked at them, you would have turned from them in flight and been filled with Rau’ban from them…”  Used here in the meanings of intimidation. X-Reference – 3:151 , 8:12 , 18:18 , 33:26 , 59:2. (الرُّعْبَ ; الرُّعْبَ ; الرُّعْب)

َ)

 

RAU’SA (رُءُوسَكُمْ) your Ru’usa & RA’ISI (رَأْسِهِ) normally translated as head or heads, for instance in the ayah 7:150 the word is used in the meanings of head. It has similar meanings in the ayah 12:36. However, the word is also used in Quran in the meanings of priorities or urgencies, that is those matters which are one’s priorities, or main concerns, to which one gives importance and significance over everything else. For instance, in the ayah 2:279, when talking about Riba the phrase “…if you do Touba, then it is for you, the Rau’sa of your Amwal…” that is if you do Touba, you can give priority to your Amwal – wealth property etc. to get/receive back your own Amwal. Similarly, in the ayah 14:43 when Allah is describing the acts of Rijal-behaviors of the wrongdoers as “Racing ahead, raising their Rau’sehim, their visions not coming back to them and their hearts are void”. Here the phrase means that they would be giving importance to their priorities and keeping their priorities held high in front of their focus. Similarly in the ayah 32:12 “If you could see when the Criminals will be lowering their Rau’sukum before their Rabb ‘Our Rabb, we have seen and we have heard, so return us to the world, we will do Swaleh (reformed) deeds. Indeed, now we are certain”. Shows the meaning of the word as one’s priorities. This ayah is telling us that when criminal will know and understand the insignificant nature of their priorities in this worldly life, they would lower their priorities of wrong deeds and those matters which they used to consider as important or significant for them earlier but now they are willing to go back and do what should have been the actual priority in this worldly life as commanded by Allah. X-Reference – 2:196 , 2:179 , 7:150 , 14:43 , 14:43 , 32:12. (بِرَأْسِ ; رَأْسِهِ ; رُءُوسَكُمْ ; رُءُوسُ ; رُءُوسَكُمْ ; بِرُءُوسِكُم)

 

RAAZEE (يَرْضَىٰ), RIZWAAN (رِضْوَانَ) TARAZIN (تَرَاضٍ)  is normally translated as approval but in Quran the word is used in much deeper and broader sense for instance in ayah 9:87 “They were Razu to be with those who stay behind…”  Used here in the meanings of agreed, happy, content or satisfied. However, when used for Allah, it’s not used in the meanings of Allah’s approval or pleasure as we have been given freewill, and there is no compulsion or force in Deen, therefore the words such as Razee or Rizwaan when used for Allah, are used in the meanings of being aligned and connected with Allah’s blessings, in terms of what Allah’s Yureedu, that is what is the desired end result of Allah’s system of natural laws as well as the laws of the deen. Thus, when one follows this system and is aligned with this system of Allah’s laws, the person gets connected to Allah in terms of Rizwaan or Razee with Allah and gets connected with and blessed by such system of Allah’s laws, when one follow these laws and their behaviors and conducts are aligned with Allah’s system for instance in ayah 9:100 “Allah is Razee with them and they are Razee with Allah…” means that they are aligned and connected with Allah’s system and blessings because of that connection and alignment. Therefore, wherever the word Rizwan is used for Allah as in ayahs 3:162, 5:16, 9:21 and 47:28, the word is used in the same meanings of being connected with and blessed by Allah’s Yureedu- system of Allah’s laws of nature and laws of the Deen. X-Reference – 3:162 , 5:16 , 9:21 , 9:87 , 9:100 , 47:28. (رِضْوَانَ;تَرَاضٍ;تَرَاضٍ;يَرْضَىٰ;مَرْضَاتِ;رِضْوَانًا;وَرَضِيت;;رِضْوَانَهُ ُ;وَرَضُوا;رَضِيَ;وَلِيَرْضَوْهُ)

 

RE

REESHAN (رِيشًا) The word is normally translated as adornment, whereas the basic meanings of the word is derived as used for bird when it cleans its feather and therefore used in Quran to refer to such ointment, tools and treatment that are required for treatment, cleaning, restoring back to health and cleansing, more so in the metaphoric sense of cleansing the soul and Nafs from impurities and contamination in order to restore it back to the Fitrat of Allah, the qualities upon which we are all created and are at our purest at the time of our birth for instance in Ayah 7:26, “Ya Baniy Adam, ‘Certainly have Anzalna upon you Libaasan to Yuwara your Sawatekum and Reeshan…” Identifies the purposes of why Allah has given us the Libaas, in both literal and metaphorical meanings of referring not only to any dressing, clothing, garments but also referring to all protection and coverings, the aim of which is to engulf and surround us from all sides and in all aspects for us to be covered, nurtured and protected. Thus, the purposes as highlighted in this Ayah are two-folds, firstly to keep us protected and shielded from all bad deeds that are at such worst level that if known would the source of extreme shame and embarrassment and secondly as such tools and treatments that are for cleaning and restoring us back to health in the metaphoric sense by cleansing of our Nafs from impurities and contamination in order to restore it back to the Fitrat of Allah.  –X-Reference- 7:26 . (وَرِيشًا)

 

REHA (رِّيَحَ) & REYAHA (رِّيَاحَ) The word is normally mistranslated as winds in almost all the uses of Quran, whereas the basic meanings of the word is in terms of means and sources of strength, life, nourishment or power for anyone or anything for instance in Ayah 8:46, “At’eu Allah and Allah’s Rasool and do not Tanaza’u, lest you lose courage and you depart from your Reyhukum…”  means that take Allah’s Risalat- message as your source of strength, courage, life, nourishment, and power; and do not dispute concerning it lest you would lose courage and strength and depart away from your Reyhu- strength, life, courage and power. Similarly, in Ayah 2:164, “….Allah Anzala from the Sama’a of Ma’aa (basis of life), then Aheya (gives life) with it to the earth from after its Mout and dispersing from it of every Da’abatan (living things) and Tas’reef (widespread distribution) of the Reeha (strength, life, courage & power)….” After giving explicit divine guidance in the earlier ayah about not to do Fasaad on earth since that would be like seeking Khoof- concerns & worries and T’ama’an- intense greedy desires, in the next Ayah 7:57, “And Allah is the one who Yarsal (sends) the Reeha (strength, life, power & courage) with Sharan (Opp of Khair, as everything not khair) between its Yadey (efforts and resources one put forward for their Nafs) is Allah’s Rahmat…” means that Allah is the one who sends the Reeha- courage, life, strength and power along with Sharr – anything and everything that cause destruction to human faculties and abilities, or waste our efforts; not aligned with the desirable aspects in us as humans, with the basic purpose of which is to cause death, destruction or Fasaad on earth. It’s our jobs to seek Allah’s Rahmat and the Reeha trapped in it with the use of our efforts, and endeavors as Yadey- consequences of one’s efforts and actions, putting in efforts for, making struggle for, or earning something for the day of Akhira as consequences of one’s efforts. X-Reference – 2:164, 7:57, 8:46. (الرِّيَاحَ)

 

REMA (وَرِمَا) The word is normally joined with the next word Hukum in its’ usage in Ayah 5:94, to make the word Rimahukum and mistranslated as your spears; whereas these are two distinct words, Rema and Hukum. The word Rema basically means to put something right, in terms of restoring it back where it belongs and in good conditions as well as in the meanings of building or putting things together. Therefore, in the earlier Ayahs, after describing the whole process of undertaking the journey from Swaleheen to Mohsineen, when Allah says in the next Ayah 5:94, “Oh you who Amanu, Allah will Bala you with Shayyin of the S’eede to reach your Aedekum and Rema Hukum so that Allah gives knowledge to those who Yakhafu it with the Ghaib…”  means that Allah will surround you with certain aspect, conditions, situations, in order to bring out the real characteristics of you as those who Amanu through the journey of becoming Mohsineen and towards Biraa, so that you reach and bring to fruition your efforts, resources, striving. Then is the direct divine instruction to Rema Hukum, means put things together, in terms of All of Allah’s Mohkimaat together, in order to restore things, people, communities together as acts of Ahsaan by you acting as Mohsineen, building communities, strengthening them together and bringing about the Hukum- Ahkimaat, commandments of Allah; this is how Allah gives knowledge to those people who are concerned with and have focus on those aspects of S’aeed- Journey and of things, aspects, impacts and results which you’re not yet aware of and which are yet to be seen and realized.  X-Reference – 5:94 . (وَرِمَا)

 

RI

RIBAA’ (الرِّبَا) & RABIYE (َيُرْبِي) normally translated as interest or any financial interest, this is a wrong translation. The word Ribaa as per Quran is explained by Quran itself in the ayahs 2:276 and 3:130. Therefore, when Allah says in the ayah 2:276 that “Allah destroys the Ribba and YuRabbiy the Sadaqat…” the same word is used grammatically in two forms, a noun as in Allah destroys the Ribba (noun) and the verb form as in Allah Yurabbiy the Sadaqat. In order to understand how Allah Yurabbi, the Sadaqat, the concept is explained in the ayah 2:261 “The example of those who spend their wealth in the sabeel of Allah is like a grain seed which germinates seven spikes, in each spike is a hundred grain…” shows the concept of multiplication and excessively multiplying the original investment (grain). Therefore, when Allah says in the ayah 2:276 that Allah Yurabbiys the Sadaqat, it is the same concept of excessive multiplication. Similarly, in the ayah 3:130 Allah says “O you who have Emaan do not Ta’kulu the Ribaa Aza’ffan Muzzafatan…”  The same word which means excessive, multiplication, doubled and redoubled is used here in both noun and verb form as Azaffan Muzzafan, showing the characteristics and meanings of the word Ribaa. Also, in the ayah 4:161 “for their taking of Ribaa while they were asked to refrain from it and from Kuluhim of people’s wealth with Baatil…” shows why and how the Ribaa is taken, which is to take people’s wealth, without Haqq, through Baatil means. Therefore, as per Quran, Ribaa is not usual interest or financial charge over someone’s capital, as it is usually charged as a time value of money in Tijarat or Business by established Financial companies and banks without any exploitation, but the Ribaa in fact is an excessive multiplication, doubling and redoubling of the initial capital of a loan taken by someone for personal consumption instead of investing further as investment in any trade or Tijarat or in a commodity which would maintain and increase its market value over the period of time and give good return. Also, in the ayah 2:276 when Allah compares the Sadaqat to the Ribaa, it means that both are used to give respite to individuals and families in their desperate times of need, while Sadaqaat is done as a means of spending in the sabeel of Allah, on the other hand, the Ribaa is done as a means of exploitation of the individual or family due to their difficult situation, dire need in order to make them indebted for lifetime, and to earn excessive income over one’s capital. X-Reference – 2:275-276 , 2:278 , 3:130 , 4:161. (الرِّبَا;يُرْبِي;الرِّبَا;َيُرْبِي;الرِّبَا)

 

RIJAAL (رِجَالِ) & RIJAALAN (فَرِجَالًا) The word Rijaal is normally translated as men in all of its usages except 2:239 and 22:27 where its mistranslated as to walk with your foot, which are all wrong translations in order to induce misogyny into Quranic Translations.  The basic characteristics of the word is used in the meanings of resourceful or being given any aspect of resources, i.e., any part of Allah’s Fazal based on which some actions are required as per the Divine guidance. It means in terms of clear and explicit divine instructions, whatever aspect of Allah’s Fazal (knowledge, faculties, abilities, resources, wealth, money Amwaal, title, authority etc.) one is blessed with, that fazal has a part or portion which belongs to others, people who are needy, poor, etc. so after keeping the share for one’s own needs and responsibilities, whatever is over and above have to be spend for the benefit of others, such Allah’s fazal, can never be withheld, hoard or used for personal gains of gaining more control, wealth, Amwaal etc. or for suppressing others etc. As per Quran, whoever is given such Fazal, in any form or shape, for instance knowledge, faculty, ability, wealth, title, resources or authority etc. will be termed as Rijaal and that Rijaal must use these Fazal in accordance with the divine guidance of Quran. More of Allah’s Fazal comes with more responsibility and hence more accountability. It’s because of this, that in Ayah 7:48, the distinctive expressions (Seema) of those Rijaal, resourceful segment who is in Naar (hell-like state) is their pride and arrogance. This Ayah does not refer to only men in hell but all people who are resourceful but instead of using these resources aligned with Allah’s guidance, they have become proud and arrogant. Similarly, since the Risalaat, i.e., Allah’s message is counted as one of the greatest Fazal, resource by Allah, Allah says in Quran that 21:7 and 12:109, “We did not Arsalna (sent as Messengers)  before you except Rijaal (resourced ones), whom We Wahiy (inspired)…” does not mean that Allah has send only men as messengers, but basically this ayah refers to the Fazal of Allah upon Allah’s Rasool, as the greatest resourcefulness of being able to receive and deliver Allah’s message, and it has nothing to do with people’s gender at all. The word Nissa is used as an opposite to Rijaal and therefore Nissa are those who lack Allah’s Fazal/resources to act accordingly as per divine guidance. Thus, they are least likely to be in hell, since the accountability at their end is going to be much easier than that for Rijaal. By extension, the Rijaal would include all influential and strong segments of the society. Therefore, in the ayah 2:239 the word Rijaalan is used as in the verb with the phrase “If khaftum then Rijaal…” i.e if worried, or concerned, then make yourself strong, resourceful, resilient and tough. The similar meanings are used in the ayah 22:27 as “...they will come Rijaalan…” i.e. making themselves stronger, resourceful, powerful, resilient and tough. Therefore, when in the ayah 2:282 Allah asks to take two from your Rijaal as witnesses, it means two from those who are more resourceful, influential, and stronger among you. X-Reference – 2:239 , 2:282 , 4:1 , 4:75 , 9:108 , 12:109, 21:7-9 , 22:27. (أَرْجُلِهِمْ;وَأَرْجُلُهُمْ;رَجُلَانِا;لرِّجَالُ;فَرِجَالًا;رِجَالِ;رِجَالِكُمْ;رَجُلٌ;رَجُلَيْنِ;فَرَجُلٌ;لِلرِّجَالِ;فَرِجَالًا;رِجَالًا;الرِّجَالِ;الرِّجَالِ;رِجَالًا;وَأَرْجُلَكُم;رَجُلًا;أَرْجُلِكُمْ;رِجَالًا;رِجَالٌ; رَجُلٍ; رَجُلٍ; الرِّجَالَ; وَأَرْجُلَكُمْ; رَجُلًا ; أَرْجُلٌ)

 

RIJSAN (رِجْسٌ) The is normally mistranslated as dirty, filthy or impure, and normally associated with pigs as being unclean or filthy. But the word Rijsan as defined by Quran itself does not mean unclean, or filthy or impure at all, but in fact refers to behavior by those who do not Amanu- those who do not use their faculties, esp. that of intellect, thinking and reasoning (Aqal), do not seek knowledge to be at utter and deep conviction (be at Aman) w.r.t. the five fundamentals of Emaan, who are not upholders of their covenant with Allah (who do not Amanu) are vulnerable and susceptible to Rijsan, as a result of which they are under the influence and impacts of (Khutuwaat of) Shaytaan- They are suffering from such condition (for example of blind following) whereby they are not aligned with how they are supposed to be as created by Allah (as intellectual, thinking, and reasoning humans) thus they have disease (Maraz) in their hearts and minds (Quloob) with specific reference to Khinzeer, for instance as used in Ayah 6:145, the word Rijsan would thus include all the typical attributes and behaviors of Khinzeer (morally, ethically or socially disfigurement and contamination) as exhibited when under the influence of and engulfed by the Shaytan. They are obedient and followers of laws of those that oppose Allah in a state of war against Allah’s message (T’aghoot) for instance as defined in Ayah 5:90, “Oh you who Amanu! Indeed, the Khamru and the Mayser and the Ins’aabu and Azlaamu are Rijsun from the Amal (work) of the Shaytaan so avoid it so that you may be successful.”  Shows that Rijsan is basically the work (Amal) referring to the tools of Shaytaan. In Ayah 6:125, “…Thus Allah places the Rijsa upon those who do not Yuminoon.” showing that those who do not Amanu are more vulnerable to Rijsan. The Ayah 7:70-71 define the word a bit more, “They said, ‘Have you come to us so that we do Abd of Allah Wahida and forsake what used to do Abd our forefathers? Then bring with what you appointed if you are sincere.’ He said, ‘verily has fallen upon you, from your Rabb Rijsun and Ghazab…’ describes the word- Rijsan as doing of Abd to someone other than Allah, because of which the person gets disconnected from Allah’s blessings and benefits thereof (Ghazaba). In Ayah 9:125, “And as for those who have Maraza in their Quloob, Allah increases them in Rijsan to their Rijsehim and they will not die except while they are Kaafiruna” showing that another trait of being Rijsan is having Maraza in Quloob and doing of Kufar. In Ayah 9:95, “Indeed, they are Rijsan” it means that they are those who do no Amanu, who are under the influence of Khutuwaat of Shaytaan, have Maraza in Quloob, do Kufar and follow the laws as doing of Abd of T’aghoot. Thus, whenever Allah talks about the prohibitions for instance as used in Ayah 2:173, 5:03, 16:115 or 6:145, the prohibition is ‘Lahma of the Khinzeer’, i.e., the Lahma- all the external aspects, the observable, the perceived aspects of the Khinzeer. X-Reference – 5:90, 6:145, 7:70-71, 9:95, 9:125. (رِجْسٌ;رِجْس;الرِّجْسَ;رِجْسٌ; رِجْسٌ; الرِّجْزَ; الرِّجْزُ; الرِّجْزَ ; رِجْزًا ;  رِجْزَ) 

 

RIZQ (رَزَقْ) means anything that gives benefits; any food given by God Almighty for nourishment; any regular income; all and any sources of knowledge; healthy body and mind; our intellectual curiosity to seek knowledge; the Hidayah by Allah; our parents; our spouses etc. Basically, Rizq has been used in Quran to refer to all those sources and means which provide nourishment to us, as human beings, not just physically, but with respect to the growth, development and nourishment of all of our faculties and all aspects of our personality and character development. X-Reference 2:25, 2:172 , 3:37,  3:169 , 6:140-142 , 10:31 , 14:37, 16:71-73 , 22:34-35. (رَزَقَكُمُ;رِزْقِ;زَقْنَاكُمْ;رِزْقًا;رِزْقً;رُزِقُوا;رَزَقْنَاكُمْ;ارْزُقُوهُمْ;تَرْزُقُ;رِزْقًا;رَزَقَهُمُ;رِزْقُهُنَّ;زَقْنَاكُمْ;فَارْزُقُوهُمْ;يَرْزُقُ;يُرْزَقُون;;الرَّازِقِينَ;وَارْزُقْنَا;رَزَقَهُمُ;رَزَقَكُمُ;نَرْزُقُكُمْ;رَزَقْنَاهُمْ;الرِّزْقِ;رَزَقَكُمُ; رَزَقْنَاكُمْ ; وَرِزْقٌ ; رَزَقْنَاهُمْ)

 

RO

ROOH (رُوح) the word Rooh is translated as spirit or soul and w.r.t. the concept of Easa Ibna Maryam for instance as per Ayah 5:110, is misinterpreted as if Allah’s spirit was the father of the Easa. These are wrong interpretations. The word Rooh refers to the part of us, which is ‘Allah’s Fitrat’, those traits and characteristics, inbuilt in us at the time of our creation that Allah wants to see in us and has embedded in us (Reference Ayah 30:30). Therefore, Rooh is the combination of all those traits and characteristics which are basically ‘Fitrat of Allah’. In the ayah 32:09 when Allah is talking about the creation of humans, the last step of it is clearly distinct from the other creations like animals etc. that means Allah transform us by embedding Allah’s Rooh to human beings, i.e., each and every one of us, has Allah’s Rooh as a part of our creation, i.e. Fitrat of Allah. Similar meanings and usages are in Ayah 38:72. Once born, we later divert away from that Fitrat of Allah due to environment and upbringing, therefore the same word ‘Rooh’ is also used to refer to the process of revelations and the Hidayah. This message of Allah, the guidance is then used to restore us back to the stage where we were created and along with the Fitrat of Allah, as a part of us, for instance in the ayahs 17:85-86 “And they ask you, about the Rooh, Say, ‘The Rooh is the affair of my Rabb. And humanity has not been given of knowledge except a little. And if WE willed, WE could surely do away with that which WE revealed to you’…”. Consequently, the Malaik of revelation is termed as Rooh Al Ameen- means trust worthy Rooh in Ayah 26:193 who delivers Allah’s revelations upon the Qaloob as well as the Rooh Al Qudoos, meaning Rooh with set and defined duties and objectives, in Ayahs 16:102, 2:87, 2:253 & 5:110. In Ayah 42:51, after describing the process of revelation by Allah, the next Ayah 42:52, “And thus, WE have Anzalna to you a Rooh of Our Amar.  You did not know what is the Kitaab or Emaan, but WE have made it a Noor and WE Nahdi (Give Hidayah) with it…”  telling us clearly that Rooh, being integral part of not only Allah’s revelations, the Kitaab, but also an integral part of Allah’s Amar. Similar meanings are in Ayah 58:22, “those who Amanu Emaan are supported by Allah with a Rooh from Allah” showing that those who Amanu- seek knowledge, use intellect to be at utter and deep conviction stage, get the strength and support from Allah through the Rooh of Allah. In Ayah 66:12, when Allah says, “Maryam, we gave her our Rooh and Sadaqat her with the Kalamaat of her Rabb and Allah’s Kitaab” shows clearly that Maryam was one of Allah’s Nabiyeen and Rasool. The word appears in the Ayah 16:2 in the phrase “Rooh of Allah’s Amar upon whom Allah Yashao of Allah’s Aebaad”. Means Rooh is the gist, the essence, the core, the basic principles and foundations of Allah’s Amar that Allah Amars- ordains upon Allah’s Aebaad- the one who does Abd of Allah, follows Allah’s laws. Similar phrase and meanings are in 40:15. In Ayah 70:04 describes the ascends of both the Malaik and the Rooh of Allah’s Amar. Similarly in Ayah 97:04 “…. Then, Anzalna the Malaik and the Rooh of every Amar…” thus for every Amar, there are two parts, one is the Rooh, the gist, the essence, the core, the basic principles and foundations of Allah’s Amar and the other is Malaik, the processes, the forces that carry out and deliver/communicate that Amar to its end destination. In Ayah 4:171, when Allah says, “…and Alqaha Allah’s Kalaam (the Kitaab) to Maryam and Rooh (essence, gist) from/of it..” it means Allah Alqaha, conveyed, communicate, shed light upon, expose in terms of getting to witness the impacts of the Kalaam (the Kitaab, the Hidayah) to Maryam (being Allah’s Nabiy & Rasool) as well as the Rooh of the Kalaam. X-Reference – 4:171 , 2:87, 2:253, 5:110, 16:02, 17:85-86, 26:193, 32:09 , 38:72, 40:15, 42:52, 58:22, 66:12, 70:04, 97:04. (بِرُوحِ;وَرُوح)

 

ROOH-IL QUDOOS (بِرُوحِ الْقُدُسِ) the word Rooh is normally translated as spirit or soul, and the word Qudoos means pure. In the ayah 32:09 when Allah is talking about the creation of mankind, the last step as distinct from the others (animals etc.) is that Allah breathed Allah’s Rooh into the human, i.e., each and every one of us, has Allah’s rooh as a part of our creation. The word Rooh is also used to refer to the process of revelations and the Hidayah itself for instance in the ayahs 17:85-86 “And they ask you, about the Rooh, Say, ‘The Rooh is the affair of my Rabb. And mankind has not been given of knowledge except a little. And if We willed, We could surely do away with that which We revealed to you….’”. The phrase Rooh-il-Qudoos (بِرُوحِ الْقُدُسِ) has appeared four times in Quran. In one instance, the ayah 16:102, the phrase is used for the process of revelations and the hidayah with the same meanings as in ayah 17:85. In the other 3 instances, the ayahs 2:87, 2:253 and 5:110, the same phrase is used in the similar context of giving strength, providing support to Nabi Easa the son of Maryam. Therefore, the phrase Rooh-il-Qudoos is used in the meanings of Allah’s Revelations and Hidayah in these ayahs. X-Reference 2:87 , 2:87 , 2:253 , 5:110 , 16:102 , 17:85-86. (رُوحِ الْقُدُسِ;بِرُوحِ الْقُدُسِ)

 

RU

RUBA’A (رُبَاع) This phrase “Mas’na wa S’alas’a wa Ruba’a” as is normally translated as in two’s and three’s and four’s and is normally interpreted as saying that up to four marriages are allowed by Quran through the use of this phrase in Ayah 4:03. However, this is a wrong understanding and interpretation. If we divide this phrase as per its Word by word then it is basically “Mas’na and S’alas’a and Ruba’a”. The last word of this phrase is Ruba’a which is normally mistranslated as a number 4. If we look at the word Ruba’a in classical medieval Arabic, the word is used in the meanings of to remain in or stay in something as the most permanent form, or the form, shape or situation wherein one stays or remain in for a long term. Thus, when Allah says in Ayah 35:01, “All Hamd is for Allah the Faat’ir (originator) of the skies and the earth, who Jaa’al (make, appoint) the Malaik as Rusulan (Messengers, communicators, carriers) Auliy (owners, possessors, caretakers, trustees) Ajnehatin (powers, resources, & abilities) Mas’na and S’alas’a and Ruba’a (stay in, remain for a longtime). Allah increases in the creations what Yashaau. Indeed, Allah is upon everything Qadeer (powerful, capable)”. As we know the word Mas’na means in groups, in coordination and help of one another, the word S’als’a refers to the growth and development periods, which, are intense full of transformation and changes, vulnerabilities, hardships and challenges and the word Raba’a refers to the most permanent, stable and long terms impacts, wherein one stays or remains in for a long term. Thus Allah is describing the whole process of how Malaik carry out their duties, starting from Mas’na- in together, in coordination with each other, in collaboration and support of each other; and then S’alas’a- transformative, growth and development phase, and then Ruba’a- such aspects, stage and situations which are almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time, for instance in case of creation of mankind, after going through intense transformation and evolution the end result is then more permanent in nature, in which the final shape, form and stage of mankind stayed in, remained in. Similarly in Ayah 4:03, “And if you Khiftum (are concerned & worried) that you cannot do Qist (do justice in accordance with the due rights) with Yataman -then Ankehu (enter into long term contracts defining the scope of their care and that of their Amwaal) what Ta’aba (allowed and lawful as per the laws of the land & that of Deen) to you from the Nisaa (the segment which are resource starved), Mas’na wa S’alas’a wa Ruba’a …”. Here Allah is not talking about allowing to marry the Nissa Yatama (orphaned girls) as is normally misinterpreted but basically outlining the divine guidance in case if one is concerned and worried that he/she will not be able to do Qist with regards to the Amwaal of the Yatama (those who are left alone in the world for whom there is no one to fight for their rights). Thus Allah is giving a divine guidance in such situation, to enter into Nikaah- long term contract with those Nissa (those who are short or deprived of resources) to document all the terms of the contract, in the stages starting from Mas’na- together, in coordination, in collaboration with and support of each other; and then S’als’a- taking them through the growth, transformative and development phase, which may be full of vulnerabilities, hardships and challenges, and then Ruba’a- means the aspects, which become almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time in order to help, develop and grow those Yatama (who have been left all alone) Nisaa (who are resource-less) so that they do not remain Yatama or Nisaa anymore. In Ayah 4:12, “And for you, Nis’fu (with Ins’aaf, full of justice) of what is left by your Azwaaj, if not for them any Waladun (child). If there is for them Waladun (any child), then for you is the Rubua’ of what is Tarakun (whatever is remaining after taking care of all responsibilities, debt, and will if any)…” This Ayah is not saying that if there is a child of your Zouj, then for you is one-fourth of what is left, but is basically referring to the most permanent stage of whatever is Taraka once all of the responsibilities, including that for the child, any debt, any will have been taken care of. – X-Reference – 4:03 , 4:12, 35:01. (رُبَاع;رُبَاع; أَرْبَعِينَ َ; أَرْبَعِينَ)

 

RUHBANAN (وَرُهْبَانًا) The word is normally translated as monks; however, the word is used in Quran as opposed to the word Raghaban meaning those who lead to prosperity, hope or situations of hope, prosperity, success and fortune. Thus, as opposed to Raghban, the word Rahbanan refers to the situations of hopelessness, fear, intimidation, causing misfortune, poverty, scarcity and destitution, as well as those who lead to such situations for instance in ayah 21:90 “So WE responded to him and WE bestowed upon him Yahya and we Ass’lahna for him his Zouj. Indeed, they used to hasten in the Khairaat and made Duaa to US Raghban and Rahban and they were to US Ghasheyeen” meaning they used to strive towards with complete Tawwakul on Allah’s system whether the situations, conditions were of Raghban (situations of hope, prosperity, success and fortune) or Rahban (situations of hopelessness, fear, intimidation, causing misfortune, poverty, scarcity and destitution). Therefore, as opposed to Raghban, the word Ruhbanan refers to situations of hopelessness, fear, intimidation, causing misfortune, poverty, scarcity and destitution. Therefore, when Allah says in Ayah 9:34, “Oh those who Amanu! Indeed, many of the Ahbaar and the Rahbaan to Ya’kuluna Amwaala of the people with Baat’il and Yas’adduna from Sabeel of Allah…” Is basically describing the behaviors of Ahbaar (many of such people, the religious scholars, who present themselves as the ONLY ones to understand the Kitaab and preach their religion, and they prohibit others from the Kitaab and Sabeel of Allah) as well as those who are Rahbaan (who create fear, intimidation, leading to situations of hopelessness, poverty, scarcity, and misfortune). In Ayah 9:31, “They Atakhizu their Ahbaar and Rahbaan as Arbaab from besides Allah…” basically depicting the behavior of people in general- because of their dependencies on such religious scholars, they end up following laws of these scholars, instead of doing Abd of Allah, and hence these scholars- the Ahbaar and the Rahbaan become their Arbaab- plural of Rabb. Similarly in Ayah 5:82, after talking about the acts of Faasiqun to create animosity against Amanu Yahood (those who Amanu as well as they present themselves as leading the way for others to the Hidayah) Allah then says “So that Tajeduna Ashadda the Naase A’dawatun to those who Amanu the Yahood and those who Ashraku. So that Tajeduna Aqrabahum Mawaddatan to those who Amanu – those who Qalu, ‘We Nas’ara’. That is because of them Qisseyna and Ruhbanan and to them, they do not Yastakbaruna”. Means that the acts of these Faasqiuna, to create animosity against those who are Yahood from among those who Amanu, is to switch the situation for those who Amanu, to replace them away in opposition and animosity against these Yahood Amanu and instead make those who are Aqraba (the near and dear ones of the Faasiqun) as their Muwwadatun (center of their attention, focus, to take care of the needs as their own) by those who Amanu- presenting them as if they are the Nas’ara. They do this because among these people who they have presented as Nas’ara in place of those who are Amanu Yahood, are the religious scholars and the Qisseyna (those who led to situations of scarcity, hopelessness, poverty and misfortunes) so they (the Faasiqun) will never Yastakbaruna (promote, magnify, project) those who Amanu Yahood.  X-Reference – 5:82 , 9:31, 9:34, 21:90 . (وَرُهْبَانًا ; يَرْهَبُونَ)

 

RUK’BANAN (رُكْبَانًا) is normally translated as ride or riding, but the general characteristics of the used is derived from Rakaab, as in a rope of something through which an animal is kept under control. Thus, the word is used in Quran in the meanings of ride, or riding but also in the meanings of to control, to be kept together, to remain steadfast, in the meanings of restraint, steadfast and discipline. For instance, in the ayah 2:239 “…if Khatum then Rajaalan or Rukbanan…”  i.e., if worried or concerned then make your selves stronger (Rajaalan) and steadfast with self-restraint, self-control and self-discipline in terms of keeping it all together by being steadfast and all in-control. It’s used in the similar meanings in the ayah 82:8 “…in whatever form Allah willed he Rakabaka…”  Here the word is used in the meanings of disciplined you and kept you together- intact and aligned.   X-Reference – 2:239 , 6:99 , 8:42 , 11:41-42 , 18:71 , 29:65 , 59:06 , 82:08. (مُتَرَاكِبًا;رُكْبَانًا)

 

RUMAAN (رُّمَّان)  The word is normally translated as pomegranate but is actually used in Quran in the meanings of ‘put something right, Restore to good conditions, build or put things again’ for instance in Ayah 6:99, after talking about Allah being the one who is the source of all that is received by humanity such as Maa’a- the basis of life- in literal and metaphorical sense- including not just water, oxygen, energy, sun etc. that we all need to survive but also Allah’s message and Hidaya, which is also send down from the sky, as a source of life, bringing to Emaan and on Allah’s path. Then, from the Ma’aa- bases of life, Allah is the one who extracts and draws out all the Nabata- safety, nourishing, nurturing, and growth of all Shayyin- each and everything that exists. Then Allah draws out and extract from Ma’a, life, energy, liveliness and dynamism. Thereafter Allah gives the direct instructions to all of us, with the phrase, “Nukhreju from it Habban Mutarakiban and through the Nakhle of its T’aleha Qinwaanun Daniyantun…” means that from Ma’a you should extract and take out Habban, all that you desire and love, Mutarakiban, which are under your control. Whereas for everything else, which may not be under your control, you should aim for it by first carrying out the process of screening (through Nakhle) of what is hidden and camouflaged inside an outer appearance of such Ma’aa by removing the layers in order to understand, distinguish and explore it (T’aleha) and all such clusters and groups (Qinwaan) which are in your proximity and reach (Daaniya). Thereafter the phrase is “And Jannatin of A’nabin and Zaytuna and Rumana Mutashabiha and Ghair Mutashabiha- Anzur towards its S’amar, when As’mara and Yana’a it…” means that of such hidden and unknown treasures that you’re not able to understand as yet, from such aspects which are A’nabin- humbling, taken over you by force, and Zaytuna – everlasting, endless and perpetual aspects, and Rumana- that are supposed to restore to good condition, to put things right, restore and rebuild- could be look alike to you, to have these aspects in them, or could be other than these aspect, but you should observe and witness its fruits and earning, when these aspects start to reap benefits, it would be then that you would be able to carry out the true screening process. Thus, first focus of your screening process should be of all that you desire and is under your control. Next should be those clusters and groups, that are in your reach and proximity, but is still hidden. Third would be such hidden treasures of the unknown that are not yet comprehensible to you, and these may or may not be embodied with aspects of A’nabin- humbling, taken over you by force; Zaytuna – everlasting, endless and perpetual and Rumana- to aid in restoration to good condition, to put things right, restore and rebuild; but the key of your screening process should be based on the time when such aspects start to give fruits and payback. That is the key of your screening process. – X-Reference- 6:99 . (وَالرُّمَّانَ;وَالرُّمَّانَ)

 

RUSHDE (رُّشْدِ) RAASHID (رَّاشِدُ) & MURSHID (مُرْشِد)  The word basically refers to sound judgment, sensibility and maturity for instance in Ayah 4:6, “and Abtalu the Yatama until when they Balaghu (reach the maturity of) the Nikah (to enter into long term contract, legally adult age), then if you perceive in them Rushadan (sensibility, sound judgment, distinction of right from wrong, be on Sabeel of Allah), then deliver to them their Amwaal. ….” Means as they grow big and grow up, in terms of at growing up to be at a stage where they have sense, maturity, sound judgment, self-esteem, overall sense of self-worth and are now able to take care of themselves. Similar meanings of the word is used in Ayah 7:146, “…..And indeed, they were proven (Yaru) the path of the sound judgment, sensibility and maturity (Rushde) but they did not seize and grab hold strongly (Yatakhizu) the path…..” – X-Reference – 4:6, 7:146 . Rushde (الرُّشْدِ)

 

Alphabet S

SA

SAA’A (سَاءَ) SAYYAT (سَيِّئَةً) SUA’IN (سُوءٍ) The word is used in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of husn & ahsan’ and mean (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself.  Thus these 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 disbalance 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- 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, when in the ayah 2:81 Allah says ‘Indeed! Whoever earns Sayyiatan (سَيِّئَةً)…” means that these people have earned for themselves misfortunes and destructions due to their evil deeds. X-Reference 2:81, 3:120, 4:31, 5:65, 7:95, 10:27, 27:90, 40:40, 66:08, 67:27. (سَيِّئَاتِهِمْ;سَيِّئَاتِهِمْ;سَاءَ;سَيِّئَاتِكُمْ;سَيِّئَةٌ;سَيِّئَةٍ;سَيِّئَةً;سَيِّئَةً;سَاءَتْ;وَسَاءَتْ;سَيِّئَةً;سَاءَ;سَاءَ;فَسَاءَ;سَيِّئَةٌ;السَّيِّئَاتِ;سَيِّئَاتِنَا;سَيِّئَاتِكُمْ;سَيِّئَاتِكُم; سَاءَ;سَاءَ;  بِالسَّيِّئَةِ;سَوْتُهُمَا;سَوْتِهِمَا;سَوْتُهُمَا;سَوْتِهِمَاتَسُؤْهُمْ;سُوءَ;سَوْءَةَ;سَوْءَةَسُوءٍ;بِالسُّوء;السُّوءَ;بِالسُّوءِ;سُوءٌ;سُوءٍ;سُوءٍ;سُوءَ;تَسُؤْكُمْ;سَوْآتِهِمَا;سَوْآتِكُمْ; بِسُوءٍ; السَّيِّئَةِ; سَيِّئَةٌ; سَيِّئَةٌ; سُوءَ; السَّيِّئَاتِ ; وَالسَّيِّئَاتِ; سَاءَ ; سَاءَ ; السُّوءُ ; سَوَاءٌ)

 

S’A’AB (ثُعْبَ) & S’UBA’AN (ثُعْبَان) The word is normally mistranslated as a serpent or a long venomous snake but the word S’aab (ثُعْبَ) basically shares the characteristics with the act of Siphonage, with siphon being a tube used to convey liquid upwards from a reservoir and then down to a lower level of its own accord. Once the liquid has been forced into the tube, typically by suction or immersion, flow continues unaided. And thus, the word S’uba’an refers to the process of reversing, going against the natural flow, in order to drain, and to get rid of impurities in one’s soul as well as the whole system by going as well as pushing people, laws, practices, against and in a reverse direction to such traditions, practices and norms that have seized and strongly engulfed people, that people have gotten used to for generations after generations and that have clogged the people, laws and systems and thus this process is carried out so people could function in a ‘free-flowing’ manner without any clogging or impurities and in accordance with as designed, created and set in motion by Allah.  Thus, in Ayah 7:107, talking about the story of Nabiy Musa, “Then Alqa’a the A’s’aa, then it is S’u’ba’anun Mubeen.”  Means that Nabiy Musa molded, delivered, presented and casted (Alqa’a) his official authority, as authorized by Allah in terms of him being Nabiy, i.e., the Allah’s message (A’sa’a) and thus, this is how by presenting Allah’s clear, distinct, proofs and evidences (Mubeen), he could drain away all the impurities, traditions, practices, laws and systems by making people reverse these practices to remove the clog, so that they were all reversed back to the free-flowing nature of things as created and set in motion by Allah, as thinking, intellectuals with care, compassion and justice for everyone (S’uba’an). Exactly similar ayah with same meanings and concepts are used in Ayah 26:32 as well. X-Reference – 7:107, 26:32. (ثُعْبَانٌ)

 

S’AABEA’UNA (وَالصَّابِئُونَ) The word is normally mistranslated as those following a certain religion which is not in existence anymore. However, if we look at the use of this word in classical and medieval Arabic, the word S’aba’u means aspire to or strive for something. It also refers to a child, a youth, basically a person’s childhood or early periods of life. The word thus, refers to the state of being young, a juvenile, an immature, an apprentice or a young worker. Additionally, the point to note is that the word S’aabea’una or S’aabeyeen appears three times in Quran, with every usage along with the words Haadu/Yahood and Nas’ara. The word Haadu/Yahood refers to such roles of people, all around us, who present themselves to guide the way for others, in terms of religious leaders, scholars, preachers, those who people look up to for Hidayah and guidance. The word Nas’aara refers to those people who play the roles of Nas’eer in our lives in terms of supporting and protecting us, like our parents, our loved ones, our best friends, our supporters etc. as well as those who are Nas’eer of the Sabeel of Allah- in matters of Deen. Therefore, the word S’aabea’una refers to all those people who aspire, and strive to be either of the Yahood or the Nasaara for anyone, but have not reached that status yet, since they are still juveniles, apprentice, young, in terms of being immature and early in those roles, for instance in Ayah 2:62, “Indeed, those who Amanu and those who Haadu and the Nas’aara and the S’aabeyeen- whoever, Amanu with Allah and with Youm Al Akhira and does Amal-e-Swalehan, then towards them is their Ajar near their Rabb and not they have Khoofa nor they Yahzenun.” In our day to day life, we are surrounded by people who play different roles for us, all trying to bring us towards their ways and practices- these differing aspects might be confusing for anyone, hence here Allah is giving a clear criterion, in terms of what matters in the eyes of Allah. It does not matter, whether anyone has Amanu (who calls him/her self as Momin), is Yahood (teachers, guides, those we look up to etc. as well as those presents oneself as guiding the way for others towards the Hidayah); is a Nas’ara (those who are well-wishers, supporters, protectors, friends, family, near and dear ones, as well as those who are Nas’eer w.r.t the Sabeel of Allah) or S’aba’yeen (those who are not yet in either as Amanu, Yahood or Nas’ara but they are currently in the juvenile status in terms of them aspiring to be one of these three)- it does not matter whatever roles people play in your life and whatever they say, you should do in accordance with what Allah is giving a clear criterion which is three folds (1) Amanu with Allah; (2) Amanu with Youm Al Akhira and (3) do Amal-e-Swalehan- don’t get confused, just stay focused on these aspects of the clear criterion. Exactly similar message is there in Ayah 5:69 as well. In Ayah 22:17, “Indeed, those who Amanu and those who Haadu and the S’abayeen and the Nas’ara and the Majusa and those who Ashraku. Indeed, Allah Yufs’il between them on Youm Al Qayyamate. Indeed, Allah A’ala over everything Shaheed.” Is normally mistranslated as if Allah is talking about all the different religions, whereas in fact these refers to the roles and positions of people all around us, in our day-to-day lives, that they have taken upon themselves. Thus, Allah is identifying six  different categories of people depending upon the roles they have assumed themselves, which include (1) those who Amanu, and (2) those who Haadu- who present themselves as leading the way for others towards the Hidayah, (3) the S’aba’yeen- those who are not yet matured in any of these role, but aspire to, since they are still juvenile and in early stages; and (4) the Nas’ara- those who present themselves as Nas’eer, well-wishers, supporters, protectors, friends, family, near and dear ones, and as Nas’eer w.r.t. Sabeel of Allah; and (5) the Majusa- those who make assumptions and guess rather than basing their actions on facts or factual information; and (6) those who Ashraku- those who do shirk with Allah. After identifying these 6 roles, that people take upon themselves by their own choice and freewill, Allah then says, that it will be on the Youm Al Qayamat, when there would be perfect recompense of their choice and actions, that Allah will then Yufs’il them- judge between them, by segregating and identifying them clearly in their respective roles that they have chosen to play by their own freewill, since Allah is A’ala (height, eminence, peak of) Shaheedan- caretaker of the judgment process inclusive of each and every step and role. – X-Reference – 2:62, 5:69, 22:17. (وَالصَّابِئُونَ;وَالصَّابِئِينَ)

 

S’AA’IQAT (الصَّاعِقَةُ) & S’A’EQ (صَعِق)  The word is normally translated as thunderbolt in some ayahs and in others as fell down, but is used in Quran in the meanings of being in a situation of great shock or surprise for instance in Ayah 7:143, “…And what Tajalli his Rabb to the Jibaal, Ja’ala it Dakkan and Kharran, Musa S’aiqaan. Then what Afaaqa, Qala, ‘Subhanaka, I Tubtu to you and Indeed, I am Awwal Momineen.’ Means that when Musa began to work on his appointed duty to bring to existence and establish Allah’s message (Jibaal), it became apparent (Tajalli) that this duty of establishing Allah’s message is appointed for the duties (Ja’ala) to destroy and level to the ground (Dakkan) darkness (as discussed in the earlier part of this ayah), and to crumble it, make it grow weak (Kharran), Musa got shocked with great surprise (S’aiqaan). Then when he gave preference, taking it as extremely significant (Afaqa) to establishing Allah’s message, was when he Qala, ‘Subhanaka, I turn towads (Tubtu) to you and Indeed, I am Awwal Momineen.’. In Ayah 51:44, while describing the people of Thamud, “But they rebelled against the Amar of their Rabb, so Saiqatu Akhaztuhum (Seize) them while they were looking.” Referring to some sort of disaster that they were engulfed in that was both sudden, unexpected and shocking for them. The same expression and meanings are there in Ayah 41:13, “But if you turn away, then say, ‘I have warned you of S’aiqatan like S’aiqate of Aad and Thamud.” In Ayah 41:17, both the words Azaab and S’aiqatun are used to refer to the Azaab of the Thamud people. In Ayah 2:55, when Allah says “And when you said, ‘Oh Musa never will we have Emaan in you until we see Allah Jaharatun (manifestly), then Akhaztum (seize) you the S’aaiqatu while you were looking.”  Similar references and meanings are used in Ayah 4:153 as well.  X-Reference – 2:55 , 4:153 , 7:143, 41:13 , 41:17 , 51:44 . (الصَّاعِقَةُ;الصَّاعِقَة’;الصَّوَاعِقِ; صَعِقًا)

 

SAAREQ (وَالسَّارِقُ) The word is normally translated as thief or burglar, but is used in Quran in much broader meanings to refer to all such people who take over, and possess others’ Amwaal (money, wealth, position, title, resources) through dishonest and unjust manners- it also includes such acts of recording, using or communicating someone’s private conversations or actions and includes actions such as eavesdropping, wiretapping, or recording telephone calls of someone without taking express consent by the person or without his/her knowledge for instance in Ayah 60:12, “O Nabiy, when come to you the Mominaat pledging upon you that not they will do shirk with Allah in anything and not they Yasriqna and….”  Here the word is used not just in meanings of stealing, but in the all-encompassing meanings of taking over, stealing, or possessing others’ Amwaal (money, wealth, position, title, resources) through dishonest and unjust manners; any acts of recording, using, or communicating someone’s private conversations or actions, including, actions of eavesdropping, wiretapping, or recording telephone calls of someone without taking express consent of the person or without his/her knowledge. Such acts are at the root and foundation of Fasaad and corruption for any society, therefore we get Hidayah how to tackle these acts in Ayah 5:38. Here the word ‘the Saariq’ is the person who commits such acts of Saqar and the acts themselves are called as ‘Saariqaat’– the later one is mostly mistranslated as female thieves. Just like Swaalihaat are basically Amal-e-Swalehat, i.e., acts of Is’lah and nothing to do with restricted to females only, the word Saariqat does not mean female thieves only, but in fact acts of Saraq. Thus, in Ayah 5:38, when Allah says, “And the Saariqu and the Saariqaat, then sever their Aedehum- Jaza’a with what they Kasabu Nakalan from Allah…” is not talking about male and female thieves and cutting of their hands at all. The phrase means the Saariq- who commits the acts of Saraq and Sariqaat- the acts of Saraq, then sever their Aedehim- ways and means, resources of committing such acts as this would be not only the Jaza’a- a perfect recompense for them as well Nakallan from Allah- a heavy anchor, shackles in order to stop and prevent these people from committing such crimes; to make them return to the path of Is’lah and away from the path of Saraq which these people might have already taken, basically such measures that act as deterrent for anyone thinking about committing such crimes. This is an Hidayah to eliminate the cause of these crimes from their foundations in order to reform the system- cutting the hands of thieves is not going to do much. X-Reference – 5:38, 60:12. (وَالسَّارِقَةُ; وَالسَّارِقُ)

 

SAA’TH (السَّاعَةُ) The word is normally mistranslated as ‘the hour’ and interpreted as the time of resurrection, or end of the world but the word is used in Quran in the meanings of ‘the event, the exact time when the appointment of perfect recompense based on one’s own actions and deeds takes place, whereby one faces the consequences of one’s own choices and decisions’ for instance in Ayah 6:40, “Qul, ‘When you Ara’a that has come to you Azaab of Allah or has come to you the Saa’ath Aghair Allah, you Tada’una if Kuntum Swaliheen’  this ayah is telling us two source of one having to face extreme situations of adversity and hardship, which could be due to two sources, either it’s Azaab- punishment of Allah or it’s Sa’ath of Ghair Allah, that is other than Allah, is the source of one having to face such hardships, that are the results of one’s own actions and decision in terms of the fixed, appointed event and happening of one facing the consequences of earlier committed actions. The same word is used in case of Allah’s laws of cause and effect and perfect recompense give to us through the whole system of Allah for instance in the same chapter, Ayah 6:31, “Indeed, Khasara are those who Kazabu with Alqa’a of Allah until when Ja’aa them the Sa’aath Baghtatan…” talking about those who have lost their Nafs-e-Mut’mainna (Khasara) and who reject, deny, make fun of, take as a joke and ridicule (Kazaba) the concept of meeting their Rabb for the purpose of accountability (Alqa’a), until when is brought to fruition (Ja’aa) to them the happening of perfect recompense based on their actions (Sa’ath) within which they get immersed and engulfed (Baghtatan). In Ayah 22:07, “Indeed, the Sa’ath will come- there is no Raiba in it…” there is no Ra’iba in Sa’ath, in terms of any ambiguities, or doubts, or uncertainties etc., since its certain beyond any doubt, that we will face the perfect recompence of our deeds, choices and decisions, sooner or later- and everyone will face accountability. This could be either here or at the time of Akhira/hereafter, or both for instance in ayah 40:46, when Allah is describing what the situation of people of Firaun both during this worldly life as well as on the hereafter “they are exposed to the fire to it, Ghaduuan and A’shyan and Youma Taqumu the Sa’ath, the people of Firaun to made enter into the terrible Azaab”. Here the first part of this ayah is talking about the fire-like situations, which is a reflection of extreme hardship, punishment, hell-like aspects, adversities etc.  may be through their own Nafs, that they faced during their worldly life, which may be hidden, concealed and not known to the rest of the worlds, as well as the apparent punishment as obvious during this world life as well as reflective of the hereafter- since it’s an established and well known fact (Youm) that they have to face the consequences of their actions (Sa’ath) sooner or later, in terms of the Sa’ath being established (Taqumu) for them when they would be made to admit the terrible punishment. Similar concept is depicted in Ayah 34:29-30 “They say ‘when is the Wa’ada (appointment of accountability) of Allah if you are S’aadiqueen’. Say ‘for you is the Ma’iyaad (appointment of accountability) is Youma (well-known established), which you cannot delay or postpone upon it the Sa’ath (facing of perfect recompense) and neither you would be able to Tastaqdemun (make any attempts, do anything about it)”.  The word is also reflective of the end of times, wherein we all would face the Sa’aath, when we, as humanity would be replaced by another Khalifa on earth as depicted in Ayah 43:60-61 “And if Allah Yasha’u, surely, we would have made among you Malaik on the earth as Khalifa, indeed in that would be the knowledge of the Sa’ath so do not Tamtaroon (Make assumptions, enter into arguments,etc.)…”. X-Reference, 6:31, 6:40, 22:047, 34:29-30, 43:60-61.  (السَّاعَةُ;السَّاعَةُ;سَاعَةً ; السَّاعَةِ)

 

S’ABAR (صَّبْرِ) the word Sabar is normally mistranslated as patience- The word Sabar does not mean patient or not to do anything for instance in ayah 2:175 “Those are the ones who have exchanged the Hidayah for error and Azaab for Maghfirat, so what As’barahum towards the Fire” Here the word does not mean that they are patient towards the fire, it means that they are persistently through their deeds and actions, striving towards the fire of hell. Thus, the word Sabar means to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach; i.e., to strive towards something, in order to achieve it through persistent efforts day in day out until that objective and goal is attained. The word S’abireen (الصَّابِرِينَ) are those who do Sabar and their characteristics are explained in details in Quran in ayahs 2:153 to 2:157, therefore Saabireen are those who have Emaan; who seek help from Salat and Sabar; who are not even hesitant in getting Qatal in the Sabeel of Allah; who remain steadfast on the face of All Balaa (tests, tribulations & trails) where they have to reflect in return with their pure Emaan; who when calamity strikes them, they know everything including their own selves are from Allah (to Allah we will return) showing their utmost faith and Tawakul on Allah and on the certainty of Akhira with this life and all Balaa therein as a temporary trials. These are the ones who are as per Hidayah and these are the ones for whom Allah’s Salawat and Rahmat are destined.  X-Reference – 2:153-157 , 2:175. (فَصَبَرُوا بِالصَّبْرِ; نَصْبِرَ ; الصَّابِرِينَ ; أ َصْبَرَهُمْ ; الصَّابِرِينَ ; الصَّابِرِينَ ; صَابِرُوا ; الصَّابِرِينَ ; اصْبِرُوا ;تَصْبِرُوا ; بِالصَّبْرِ ;صَبْرًا ; تَصْبِرُوا ; فَاصْبِرُوا; صَبْرً; ا ; وَاصْبِرُوا ; صَبَرُوا)

 

SABAH (سُبْحَ) & TASBIH the word “Sabbah” and also the word tasbih, is normally translated as to glorify and praise Allah, but the basic meanings of the word is “to make quick successive movements with hands and/or legs in air or in water so as to swim; to make efforts with your whole being; to work hard in quick persistent efforts with full force; to struggle; to strive towards something or someone with your whole being”. Therefore, in Ayah 37:143-144, as used in the word “Mussabiheen” with reference to Nabi Younus, Allah is saying that even the Nabi has to struggle, strive with his full force and strength in order to get out of the situation that he was in and swim to the shore, otherwise he would have stayed in the belly until the day of resurrection. When describing Sun, Earth and Moon in Quran, the same word is used to tell us these astronomical bodies are doing Subah, striving with their being, in their orbits as defined by Allah’s laws of the nature. X-Reference 2:30 , 2:116 , 33:42-43 , 37:143-144. (سُبْحَانَكَنُسَبِّحُ;سُبْحَانَكَ;نُسَبِّحُ;سَبِّحْ;سُبْحَانَكَ;سُبْحَانَه;;سُبْحَانَهُ; سُبْحَانَكَ; وَيُسَبِّحُونَهُ)

 

S’ABAH (صْبَحَ) & AS’BAHA (فَأَصْبَحَ) The word is normally translated as morning or early morning, but the basic characteristics of the word is getting out of darkness (of Layl, darkness, Kufar) towards the light (Nahar, Emaan) for instance in ayah 74:33-34 “and the Layil (night/darkness) when it Adbar (departs, turned its back) and the S’ubhe (morning, light) when it Asfaar (Unveil/Disclose)…” Similar meanings are in Ayah 3:103, with the phrase “…between/among your Quloob, then you As’bahtum with Allah’s Naimat…” means between/among your Quloob- your intentional decisions/acts, based on the use of your perceptions, then you As’bahtum- come out of the darkness of Kufar towards the light of Emaan, with Allah’s Naimat- used here in the meanings of success and unity among yourselves. Similarly in Ayah 5:30, “Then, T’oua’t to him/her for his/her Nafs to Qatal Akhehi, then Qatalahu, so As’baha from the Khasireen (losers).”  Means, so T’oua’t to him (willingly and as likeable, out of your own accord, without any compulsion or dislike) Qatal (fight in the Sabeel of Allah) to your nafs, His Akhiy (partners, helpers, associates and collaborators) Qatal (fight in the Sabeel of Allah) so that could As’baha- come out of the darkness of Kufar and Fasaq towards the light of Emaan and Taqwa. Later in the next Ayah 5:31, after giving more arguments to convince them to Qatal in the Sabeel of Allah, the phrase is “So, As’bah from the Nadameen” that is come out from the state, situation of those with remorse or guilt- from the darkness towards the light of Taqwa by obeying these commandments of Allah to Qatal in the Sabeel of Allah. Similar meanings are in Ayah 5:53, with phrase “Then, As’bahu Khasireen (losers)”. The word, effectively therefore also means, in terms of facing the reality, or come to realization, in terms of when the reality has come to light for instance as used in Ayah 49:6, “Oh you who Amanu, if Ja’akum to you a Faasiq with Naba (news), then investigate lest you harm Quoman with Jahalatin (ignorance, lack of knowledge). So you S’abah (bring to realization, come to light) about what you have done as Nadameen.” X-Reference – 3:103, 5:30-31, 49:6, 74:33-34. (فَأَصْبَحَ;فَأَصْبَحَ;فَأَصْبَحُوا;فَيُصْبِحُوا;أَصْبَحُوا;الْإِصْبَاحِ; فَأَصْبَحُوا)

 

SABBATH (السَّبْتِ) The concept of Sabbath is normally assumed to refer to Saturday or working on Saturday and is restricted to those acts committed by Jews only, but this is not backed by Quran. The basic meanings of the word are to rest, to calm down, to take a break or to recharge, to discontinue work, struggle or exertion, or source of life for instance in Ayah 78:09 “We Ja’alna your Noum Sabbatt” meaning we appointed your sleep as Sabbat, period of rest, to recharge, to discontinue work, to be alive etc. Similar meanings and usages are in Ayah 78:09. In Ayah 25:47 “And Allah has Ja’ala the layl for you as Libaasan and the Nnoum Sabatan and ….” means Allah has appointed/ made (Ja’ala) the night (layl) for you as covering, hiding or shield (Libaasan) and as sleep and rest (Al-Nnoum) as recharge, source of life, to calm down, to rest (Sabatan). The concept of Sabath as per Quran is explained by Quran itself where Sabaath refers to each and every aspect of Allah’s blessings whose main purpose is supposed to calm down, to give rest, to recharge, to give life (Sabbath) and as source of life (Hayyat) but when people are deprived from such blessings of Allah due to the man-made laws inserted in the Deen as laws of Allah (Shura’a), then that leads to them becoming despicable Qirdatan, in terms of becoming blind followers of these man-made laws, who lose their intellect, get into mental slavery and thus despised by the world due to these aspects. In Ayahs 7:162-163 show that they replaced the specific divine orders of Allah (Kalam, Hidayah) with aspects that were contradictory, against, other than (Ghair) those divine commands by making man-made laws as laws of Deen (Shura’a) that are not laws of Allah. Thus, instead of those well-known aspects (Youm) of rest, recharge, sleep, source of life (Sabath) that gives life (Hayyat), such as sleep, food, drink, Allah’s message as source of personality and character development, life as being on Allah’s guidance (Hidayah & Emaan) etc. They put forth such laws in the name of Deen, because of which, such well-known aspects (Youm) of recharge, life, sleep, rest, calm, etc. (Sabaath) through which they could have received life (both physical as well as metaphoric sense of being on Allah’s guidance- Hayyat), but instead they let go of those and used those as periods of activities and deprivation from life, recharge and rest (Sabbath) – All in the name of Allah’s deen and Allah’s laws. Similarly when Allay says in Ayah 4:154, after mentioning that Allah has raised the status and prestige (Rafa’ana) in respect of the stage when we received Allah’s message (T’oor) and after giving direct divine instructions to admit to this door of opportunity of Allah’s message (Baaba) in complete submission and obedience of these laws (Sajda), thereafter Allah says, “…and Qulna to them, ‘do not Ta’tadu in the S’abbathe’ and we Akhazna from them a Ghaleezan Meesaq” shows that not to weaken, go against or be of any hinderance (Ta’tadu) to any aspects the purpose of which is to give life in all its meanings and manifestation, to recharge, to clam, to rest etc. (the Sabaath) is an important aspect of the covenant with Allah and applicable to all of us as Ahl-e-kitaab and Bani-Israel. Similarly in Ayah 2:64, “And you surely knew those of you who A’atadu the Sabbath. We Qulna to them, ‘Be despicable (قِرَدَةً) Qirdata!’.” Refers to those who went against in terms of weakening, and becoming hinderance to the Sabaath (A’atadu the Sabaath). The Ayahs after that i.e., from Ayah 2:66 to 2:74, discuss the divine order of destroying, killing, parting with completely and disconnecting (Zabiha) those aspects and laws that cause split and divide in society causing discord and dissention among its members (Baqaratun)- showing that both divine directives and concepts of ‘Zabiha of Baqaratun’ and “Not to A’atadu in the Sabath” are both connected together and aligned with each other. Ayah 4:47 refers to acts by those who present themselves to lead the way for others towards Allah’s message and Hidayah (the Haadu) – for whom their attention and focus (Wajahu) has been the worldly benefits of this temporary life, such as popularity, fame, attention, wealth, money etc., thus in this Ayah when Allah says, “We La’nahum them as what La’naa the Ashaab-e-Sabatth” means like the people of Sabaath, they get disconnected from the blessings of Allah, as consequences of their own actions (La’ana). In Ayahs 16:123-124, “Then We Auhiyena upon you that you Atabea’ Millat of Ibrahem Haneefan and not was of the Mushrikeen. Only Ja’ala the Sabbath upon those who Akhtalafu in it. And Indeed, your Rabb to Hikam between them Youma Qayyamate in what they Yakhtalefuna in it” This Ayah is defining the concept of Sabath a bit more in terms of the acts of those people who do Shirk, who are not Hanifan, who do not follow the Millat of Ibrahim, in terms of them Ikhtilaaf, contradict, differ not only from the commands of Allah as mentioned in the Kitaab but also from each other, diving themselves in different sects and groups, where each follow their own man-made laws, are all Ashaa’be Sabaath, people of Sabaath.  X-Reference – 2:65 , 4:47 , 4:154-155 , 7:163-166 , 16:124 , 25:47 , 78:09. ( السَّبْتِ  ; يَسْبِتُونَ ; السَّبْتِ ; سَبْتِهِمْ  ; السَّبْتِ; السَّبْت)

 

SABEEL (سَبِيلِ)- means a way, an option, a route or a path. It is used in Quran more in the meanings of a metaphoric sense, not a physical path or road to physically walk on it. For instance, where ever the phrase Sabeel of Allah is used as in 2:154, 2:190, 2:217-218, 2:244, 2:195, 3:13, 4:74-75 the word Sabeel means path or way of Allah. In ayah 4:51 the word Sabeel is referred to the right way or the straight path “They say the Kafireen are on the Hidayah and Sabeel rather than those who have Emaan…”. Similarly, in ayah 4:115 the word Sabeel is used in meanings of methods or ways in the phrase Sabeel lil Momineen – i.e., the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in ayah 4:15 “…or if Allah would make for them a way” or in ayah 4:34 “…if they obey then seek no Sabeel…” In ayah 4:98 “Except for the oppressed/burdened/ distressed among the Rijaal (strong segments of society) and Nissa (weaker segments) and children who cannot afford a Sabeel (a way/a choice) nor they are on guided to a Sabeel (way out, exit out)”. X-Reference – 2:154 , 2:190 , 2:217-218 , 2:244 , 2:195 , 3:13 , 4:34 , 4:74-76 , 4:98 , 66:11.

(سَبِيلِ;سَبِيلِهِ;سُبُلَ;السَّبِيلِ; السَّبِيلَ;سَبِيلٍ;سَبِيلِ;سَبِيلًا;سَبِيلِي;سَبِيلًا;سَبِيلِ;سَبِيلِ;سَبِيلِ;سَبِيلًا;سَبِيلًا;سَبِيلِ;سَبِيلِ;سَبِيلِ;سَبِيلًا;سَبِيلِ;سَبِيلًا;سَبِيلًا;سَبِيلًا;سَبِيلًا;سَبِيلِ;سَبِيل; السَّبِيلِ;السَّبِيلِ;السَّبِيلِ;سَبِيلُ;سَبِيلِهِ;سَبِيلِ;سَبِيلِهِ;السُّبُلَ;سَبِيلِ; سَبِيلِ; سَبِيلًا ; سَبِيلَ; سَبِيلًا; سَبِيلَ; سَبِيلَ; سَبِيلًا ۘ)

 

SABQA (سَبَقَ) The word is used in the meanings of surpass, exceed or excel in doing something, leave (a competitor) behind completely, win or gain a victory over others, surpass in ability, triumph over or beat others in any manner. Therefore, in Ayah 7:80, “And Lut, when he said to his nation, ‘Do not commit the Fahashata, what can Sabaqakum (take sabqat, preceded you) therein of Ahadin of the worlds” means being matchless, unrivaled and inequivalent in terms of them being Fahasha.  In Ayah 8:59, “And do not Yahsabna those who do Kufar that they can Sabaqu. Indeed, not they Ya’jezuna” means that do not they Yahsabna- estimate, think those who do Kufar that they can Sabaqu- gain Sabaqat- dominion, power etc. but they do not Ya’jezuna- not able to as they do not have the powers, resources, or abilities to do so. X-Reference –7:80, 8:59. (سَبَقَكُمْ)

 

SABUA’U (السَّبُعُ) & SABA’ (سَبْعِ) The word Saba’u is normally translated as seven whereas the basic meanings of the word is ‘multiple’ since there is no use or divine wisdom in giving us any sort of numbers of limited restrictive concepts such as seven skies, for instance the word is generally mistranslated as the number seven in all of its usages in Quran, the phrase as ‘Saba’au Samawaat’  as seven skies in Ayahs 2:29, 17:44, 41:12, 65:12 or 23:86. In All of these ayahs, the concept is not restrictive in nature since these are not seven skies that Allah is referring but the concept of multiplicity is represented with the use of the word Saba’a. In Ayah 5:03, the same word is mistranslated as wild animals, which is a completely wrong interpretations in order to inculcate the wrong concept of animal slaughtering in Islam.. Therefore, in Ayah 5:03 when Allah says, “and what Akala of the S’aba’au except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘multiple’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting multiple aspects of prohibitions, this phrase is an exception allowed for each of these prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these multiple prohibitions are then allowed. X-Reference – 2:29, 5:03, 17:44, 23:86, 41:12, 65:12. (سَبْعِينَ ; السَّبُع)

 

S’ADAQA (صَدَقَةٍ) S’AADIQ (الصَّادِقِ)& S’WADIQUEEN (الصِّدِّيقِينَ) The word Sadaq is to do with sincerity, purity of heart and mind, alignment of one’s statements with one’s actions and to prove through actions, what is deep hidden inside one’s heart and intentions. The word Sadaqaat is normally translated as charity, but as per Quran it is the quality 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 intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intentions 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 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 it’s better (khair)..”  However, Sadaqat is not only in the form of 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. (مُصَدِّقًا; صَادِقِينَ;الصِّدِّيقِينَ;الصَّادِقِ;صَدَقَةٍ;صَادِقِينَ;الصِّدِّيقِينَ;صَادِقِينَ;تَصَدَّقُوا;صَدَقَ;الصَّدَقَاتِ;صَدَقَاتِكُمْ;صَدُقَاتِهِنَّ;الصَّدَقَاتِ;صَدَقَكُمُ;صَدَقَةٍ;الصَّادِقِينَ;أَصْدَقُ;يَصَّدَّقُوا;بِصَدَقَةٍ;أَصْدَق;;مُصَدِّقًا;تَصَدَّقَ;مُصَدِّقًا;صِدِّيقَةٌ;صِدْقُهُمْ;صَدَقْتَنَا;الصَّادِقِينَ;صَادِقِينَ;مُصَدِّقُ;صِدْقًا;صَادِقِينَ;لَصَادِقُونَ; الصَّادِقِينَ; الصَّادِقِينَ ; صَادِقِينَ)

 

S’ADDAN (صَدَّ) & TUS’UDDON (تَصُدُّونَ)- is used in Quran in the combination of meanings of misled away from, held back, hinders from, turned away from, stopping from, averting others, or placing bottlenecks etc. for instance in Ayah 4:55 “Then from among them is the one who have Emaan in it (the kitaab) and from among them is the one who S’adan from it”. Similarly in ayah 3:99 “O Ahl-e-Kitaab, why do you Tas’uddona from Sabeel of Allah…”. In ayah 27:24 “….and Shaitan has made Zayyin (attractive/pleasant) to them their deeds, then S’addahum them, from the Sabeel so that are not Yahtadun (guided)”. Similar meanings and the context of averting from, being misled from or hinders from the Sabeel of Allah is used in Ayah 40:37 for Fira’un. The word is also beautifully described in ayah 4:61 ‘And when it is said to them ‘come to what is revealed by Allah and to the Rasool’, you will notice, the Munafiqueen (hypocrites) Yas’adduna (verb, as in turning, averting, hindering, holding back) from you in S’adodan (aversion, distaste, repulsion, disgust, etc.). In ayah 14:16 the word S’adeed is used to describe something that is hateful or despise. In ayah 43:57 “and when the example is put forth of the son of Maryam, behold! Your people Yas’eduna about it” here the word Yasedduna is mistranslated as ‘laughed aloud’ but is used in the similar meanings and here is meant that ‘When the example is put forth of the son of Maryam, your people misleads, held back, hinders, stop and avert others (from knowing Haqq) about it“. Tussudon is normally translated as averted or diverted away from, reversing, stopping someone from, hindering or putting in roadblocks in someone’s way for instance as used in ayah 2:217 “..and Saddan from the Sabeel of Allah..” . It is also used in Quran in the meanings of going against someone, in the meanings of turning away from, going against someone in aversion, objecting to, or opposing someone for instance in the ayah 4:61 “And when it is said to them, “Come to what Allah has revealed and to the Rasool,” you see the hypocrites Yus’uddona from you S’adodan”  Here both the words are used in the meanings of opposing, going against someone in aversion, and objecting to someone. Similar meanings are used in the ayah 43:57 “and when the son of Maryam presented as an example, behold your people yu’saddon about it” used here in the meanings of aversion, objection, opposition or dislike. It is also used for something which is deeply disliked, full of aversion and disgusting; for instance, in the ayah 14:16 “the water of hell is called Ma’in S’adeedan” as in disgusting water. – X-Reference 2:217 , 3:99 , 4:61 , 14:16 , 43:57. X-Reference – 3:99 , 4:55 , 4:61 , 27:24 , 40:37 , 43:57. (وَيَصُدَّكُمْصَدَّ;صُدُودًا;تَصُدُّونَ;تَصُدُّونَ;تُصْعِدُونَ;يَصُدُّونَ;وَبِصَدِّهِمْ;وَصَدُّوا;صَدُّوكُم;;يَصُدُّونَ; وَتَصُدُّونَ)

 

SADEEDAN (سَدِيدًا)- is normally translated as appropriate, which is a wrong translation. The real meaning of the word is in terms of ‘best in view of the circumstances, and the situation, in accordance with what is most pleasing to others, exact and right – in terms of hitting the target’. Meanings most correct and relevant. For instance, in ayah 4:08-4:09 Allah advice about taking care of and providing Rizq to those Aqraba, Yatama and Miskeen who were under the pledge and oath to be taken care of by the deceased, in these Ayahs, Allah is advising us to put ourselves into their shoes as to how they should be feeling, by giving an example of a situation as to how we would feel, if God forbid, we would have to leave behind our weak children, we would have been extremely worried and concerned (Khafa) for them. Thus, through this example, Allah wants our hearts should be softened and humbled (Ghashi) towards these Aqraba, Yatama, Miskeen, thereafter Allah says in ayah 4:09 “thus observe Taqwa and let them speak to them the Sadeedan Words” Means best of the best treatments, statements and behavior in accordance with their circumstances since the one under whose care they were, is no longer there, therefore one should provide for them and look after them with their best of the best behavior and statement in accordance with the circumstances. Similar meanings are used in ayah 33:69-70 “Oh you who have Emaan, do not be like those who abused Musa then Allah makes clear what they said and he was near Allah honorable. Oh you have Emaan, Observe Taqwa of Allah and speak a Sadeedan statement” X-Reference – 4:09 , 33:70. (سَدِيدًا)

 

S’ADEFU (صْدِفُو) & YAS’DEFUN (يَصْدِفُونَ) The word is used in Quran in the meanings of completely ignoring, overlooking, forgetting, being heedless of or disregarding something for instance in 6:157, “Or you say, ‘if Anzala upon us the Kitaab, surely we would have been Ahdaa (guided) than them. So verily has Ja’aa (come to you, brought to fruition) Bayyinaat (clear, distinct proofs) from your Rabb and Hudan (guidance) and Rahmat. Then who is more Azlam (unjust) than the one who Kazaba (reject, ridicule, take as joke) with Ayaat of Allah and S’adafa from them. We will give Jazal (recompense) to those-they Yas’defuna from our Ayaat Sawa’a (evil) the Azaab with what they Kanu (aim to achieve) as they Yas’defun” where all the three words are used in the meanings of ignore, overlook, forget, being heedless of and disregard the Ayaat of Allah. Similar meanings of the word is used in Ayah 6:46, with the use of the phrase “…Anzur how Nus’refu (explained in detail) the Ayaat, yet they Yas’defun”. X-Reference, 6:46, 6:157 . (يَصْدِفُونَ;يَصْدِفُونَ;وَصَدَفَ;يَصْدِفُونَ)

 

SA’EBATIN (سَائِبَةٍ) The word is normally left without any translation as per its only usage in Quran in Ayah 5:103, however if we look at the usage of this word in classical, medieval Arabic, it basically refers to emancipated slaves as well as in meanings of bulk storage. Thus, when Allah says in Ayah 5:103, “What Allah Ja’ala of Baheeratin, and not Sa’aibatin and not Was’eelatin and not Haamin, except by those who do Kufar- they Yaftaruna upon Allah the Kazeba. And Aksar of them do not Ya’qaluna” means that Allah has not made or appointed for duties (Ja’ala) any of these aspects such as the confusion and perplexity in Deen (Baheeratin); making people as blind followers, almost like a slave acting in bulk and as masses (S’aibatin); people, elements, systems and rules that are set forth to act as connection between Allah and the humanity instead of direct connection (Was’eela); and people, leaders or scholars, etc. who are presented as being in charge of or who are the only ones to look after Deen, as if those people are the keepers, guardians, patron of Deen of Allah (Haamin), instead of letting people get the guidance from Quran and by themselves- All of these are such elements, aspects, people, systems, which have been assigned their duties (Ja’ala) not by Allah, but by those who do Kufar, and who invent in the name of Allah, by associating things in the name of Deen as if those are the Kalam of Allah (Yuftara); the basic purpose and end result of these aspects such as Baheeratin, S’aibatin, Was’eela and Haamin are they deny, make fun of and ridicule Allah’s Deen (kaziba); rely on and based upon the fact that many of the people (Aks’aruhum) do not use their Aqal, intellect, thinking and reasoning (La Ya’qalun), because if they were to use their brains and intellect, none of these aspects would have been possible to be introduced as Yuftara and fabricated into Deen in the name of Allah’s Kalam  X-Reference – 5:103 . (سَائِبَةٍ)

 

S’AEEDAN (صَعِيدًا) TUS’AEDONA (تُصْعِدُونَ)- is normally translated as earth or soil in the ayah 4:43 or 5:6, which are wrong translations. The basic meanings of the word are in terms of highland, plateau, upland, high or hillock, basically a large area above sea levels, a large area of high flat land or the crest of a hill or rising ground for instance as used in ayahs 18:8 and 18:40. It is also used specially in terms of one’s brain in attitude, as being arrogant or proud as in flying high in the clouds, for instance in ayah 6:125 “So whoever Allah wants to guide, Allah expands his hearts to Islam and whoever Allah wants to go astray, Allah makes his/her hearts tight restricted and constricted as though he/she is Yus’adu (climbing/ascending) into the sky…” Similarly In ayah 3:153 “When you were Tus’adun…” used here in the meanings of when you were climbing, ascending high in the sky, in terms of arrogance and pride. It is also used in the meanings of scope or range of operations with rising, ascending, improving standards and levels for instance as used in ayah 35:10 with the phrase “To Allah Yus’adu (ascends) the Kalamtu of the Tayyabaat and the A’malu of the S’walihu..”  Thus, the word has overall meanings of ascending, uphill movements, or ascending, going up, or climbing high. Similarly, in Ayahs 4:43 and 5:06, after describing all the exceptions where one is not required to go near Salat, i.e., contribute towards and perform duties towards the system of Salat, then Allah says “…Then Tayammumu S’aeedan Tayyaban…” which is normally mistranslated as ‘then do Tayyamum with clean earth’- this is completely a wrong interpretations and translations. Here the word S’aaed means climbing uphill, ascending high or improving things by gradual improvements, in terms of scope or range of operations with rising, ascending, improving standards and levels for everyone. Thus Allah is saying that ‘Then, Tayammamu (aim, explore, seek) the Tayyaban (good, pleasant and acceptable, legally allowed and acquired) Saeedan (uphill movement, improvement and ascending standards and levels) X-Reference – 3:153 , 4:43 , 5:6 , 6:125 , 18:8 , 18:40 , 35:10. (يَصَّعَّدُ;صَعِيدًا;تُصْعِدُونَ;صَعِيدًا)

 

SAFARIN (سَفَرٍ)- is normally translated as being on a journey, but it is used in Quran in much deeper meanings for anyone who is on a journey, not only in physical sense but in terms of mental Sakoon, metaphorical and psychological sense as well- for instance when Allah gives exceptions to those who are on Safar in Ayahs 2:184-185 in case of Siyaam or in Ayah 4:43 & 5:06 in case of Salaat, the phrase “or upon Safar”  means all such conditions and situations whereby a person is not able to focus mentally, physically or psychologically in terms of his/her day to day duties and responsibilities, not only in terms of physical travelling, but would also include any situation of mental or physical abuse, suppression, mentally disturbed state due to any situation or condition etc., thus this is a much more broader terms to define all and every situation of not being at Sakoon in all of its manifestations, i.e., not having mental or physical or psychological tranquility and peace. In Quran the word is also used in some other meanings as well, for instance in ayah 80:15 Allah is talking about the Zikar – the Quran, Allah says “With A’iedi Safaratin” means with A’iedi- what your hand sends forth for your nafs, Safaratin – here the word is used in the meanings of inscriptions, or records of deeds that one sends forth for the Akhira, that is in terms of those things that one takes along to the next world/ next life, the Akhira. It is used in the similar meanings in Ayah 62:5 “The likeness of those who were entrusted with the Tourait, then not they bore it like the donkeys, who carry the Asfaar (plural of Safar) …” Again, used here in the meanings of such things, which are basically the baggage, the luggage, the load etc. which a donkey carries on its back while moving from one place to another. The word ‘Asfar’ is used in the meanings of a journey being completed as opposite to ‘Adbar’ being turned back, for instance in ayah 74:33-34 “and the Layil (night/darkness) when it Adbar (departs, turned its back) and the S’ubhe (morning, light) when it Asfaar (Unveil/Disclose) …” It is because of this that in Ayah 80:38 the word Musfiratin is used in the meanings of Unveil/Reveal/Disclose faces laughing and rejoicing at good news.  X-Reference – 2:184-185 , 4:43 , 5:06 , 62:05 , 74:33-34 , 80:15 , 80:38. (سَفَرٍ;سَفَرٍ;سَفَر;سَفَرٍ)

 

S’AF (صْفَ) YAS’EFUN (يَصِفُونَ) The word is used in Quran both in the meanings of attribute, ascribe, accredit’ something to someone, most often as a lie or an accusation, which is far from truth; as well as in the meanings of forcefully applying or asserting it for instance in Ayah 16:116, “And do not Taqulua (reflect from your speech & conducts) for that what Tas’efu (forcefully apply, assert, attribute, ascribe and accredit a falsehood, that is far from truth) your Lisaan (to distinguish you from others)- the Kazeba (lies, falsehood, mockery, taking as a joke), ‘this is Halal (permitted) and this is Haram (prohibited)’ so that you Taftaru (express their own views as if those are the kalam of Allah) A’ala (height of) Allah Kaziba (lie, rejection, denial, mockery, joke)…” In Ayah 16:62, “and they Ja’aluna to Allah what they dislike and Ts’efa their Lisaan the Kazeba that was for them the Hasana- not Jarama. Indeed, for them is the fire ….” means that they appoint for duties (Ja’aluna) such things, laws, aspects, elements and sources to Allah what they themselves dislike and were detestable to them (Karhan). You, (as the addressee of the Quran referring to all those later on) forcefully apply, assert and attribute these that are far away from truth (T’s’efa) that they have managed to create as distinguishing features separating one group or sect from another (Lisaan) which are all lies, misstatements, mockeries, jokes (Kazeba)- that were in their benefit, the desires and as per their vested interests (Hasana) and not they Amanu- sought knowledge, use their faculties, were not at Aman with Allah (Jarama). In Ayah 6:100, “And Ja’alu (appoint for duties) to Allah Shurakaa (as Allah’s partners) the Jinna (who they can’t comprehend, whose real characteristics are hidden from them) and Khalaquhum (Allah has brought to fruition Allah’s Amar for) them and Kharaqu (infringe upon, trespass, violate and transgress the terms of their covenant with and Haqq/due rights) to Allah Baneen (those who are working for, laying the foundations of the systems that support, walk on footsteps of such Shuraka’a) and Banat (all such acts which are involved in building, walking in their footsteps, constructing, laying the foundations for such beings and of such acts of Shirk) without knowledge. Subhanahu (to Allah) and Ta’ala over what Yas’efun (stress, forcefully apply, assert, attribute lies, ascribe Kazaba to Allah).” Means Allah has brought to completion Allah’s Amar (of recompense) for those who do Shirk; infringe upon, go against, breach, both the terms of covenant with Allah as well as Allah’s Haqq, due right by assigning partners with Allah such Shurakaa who are hidden from them and they are unable to comprehend them and thus end up Baneen (those who are working for, laying the foundations for, walking in the footsteps of such Shurakaa) and Binnate (such acts of working, laying the foundations and walking in their footsteps) without any knowledge. After highlighting the acts, system and beings of Shirk and Shuraka’a Allah then gives explicit instructions to the addressee of the Quran by saying Subhanahu- means strive with your whole beings with persistence and perseverance and Ta’ala- uphold the due rights of Allah, raising these rights and Haqq over what they Yas’efun- stress, forcefully apply, assert, attribute lies and ascribe Kazaba to Allah. In Ayah 21:18, the phrase, “and for you the Wa’el of what you Tas’efun” means based on what you stress, assert, forcefully apply, is the cause of Wa’el- announcement of extreme destruction and devastation as a consequence of your own actions. X-Reference- 6:100, 16:62, 16:116, 21:18. (يَصِفُونَ;وَصْفَهُمْ)

 

SAFAHA’U (سُّفَهَاءُ) the word is used in Quran to refer to those with limited understanding, who lack knowledge or are not mature enough to understand matters for instance in Ayah 4:05 “Do not give the Sufaha’u your Amwaal which Allah has made for you a Qayyaman and Rizq for you…”  meanings do not give the Sufaha’u- those with limited understanding, who lack knowledge and/or maturity to handle the Amwaal- title, resources, wealth, money, property, since Allah has made the Amwaal as Qayyaman- means of support, strength, backing, encouragement, assistance and help and Rizq- ways and means of personality and character development. Similar meanings of the word is in Ayah 2:282, “….then if the one upon whom is the Haqq is Sufaha’u or Za’eghan or not capable to….” Means then if the one upon whom is the Haqq- the duty and obligation, if Sufaha’u- of limited understanding, who lack knowledge or is not mature enough; or Za’eghan- weak or suppressed or not capable to. The word is also used to refer to those who are Kaafireen and who do not Amanu, since when people do not Amanu, do not seek knowledge, or do not use their faculties to be at utter conviction with Allah, that leads to them being in a stateful of wishful thinking and delusions due to their lack of knowledge and of doing Kufar for instance as described in Ayah 2:13, “And when Qeela to them, ‘Amanu as what Amana the humanity’, Qalu, ‘Anumenu as what Amana the Sufuha’u?’ except, indeed, they are the Sufaha’u but they do not have knowledge” means that those who do kufar, who do not Amanu, do not seek knowledge, think and are under the false assumption that those who Amanu, lack knowledge, are not mature enough and are of limited understanding, whereas they themselves are the ones who are the Sufaha’u but they do not know. Similar meanings as combination of lack of knowledge, maturity and understanding as well as doing of Kufar is used in Ayah 7:155 and 72:4 as well. X-Reference: 2:13, 2:282, 4:05, 7:155, 72:4. (السُّفَهَاءُ;السُّفَهَاءُ;سَفَهًا; سَفَاهَةٌ; سَفَاهَةٍ; السُّفَهَاءُ)

 

S’AGHA (صْغَىٰ) The word is used in Quran in the meanings of ‘contextualize; contextualization; codification, systematization, preparation, to lean over, to incline or inclination, framing, education, dye, formalize, mold etc. for instance in Ayah 66:4, “If you do Touba to Allah, then indeed, S’aghat your Quloob…”  means that if you make a U-turn towards Allah, by doing acts of Is’lah, then indeed you would have inclined, educated, molded, framed, contextulized and systemized your intentional decision making towards Allah’s system. Similar meanings are used in Ayah 6:112-113, giving direct divine instructions to the addressee of the Quran, “And if they, in the past were Sha’a Rabb, then they not Fa’la , then Zarhum them and what they Yaftarun. And so that you S’agha to it their Afa’edat of those who do not Yuminu with Akhira and so that they Razau and so that they Yaqtarefu what their Muqtarefun is” means that ‘if they, in the past were Sha’a- connected to the system of their Rabb, then they would not have Fa’la – done those deeds, then Zarhum- would have left them and what they Yaftarun- had associated their own opinions with Allah in the past. And so that you S’agha- incline, make them connect to system of Allah, prepare them, educate and mold them to it- the Nabiyin, Allah’s message their Afa’edat- thoughts, feelings, viewpoints and opinions of those who do not Yuminu with Akhira – who do not have Emaan on the concept of accountability and so that they Razau- connect and benefit from the system of Allah and so that they Yaqtarefu- perpetrate, commit, perform, earn what their Muqtarefun- commitment, performance, perpetration, due earnings are. X-Reference- 6:113, 66:4. (وَلِتَصْغَىٰ)

 

S’AGHAAR (صَغَارٌ) The word As’ghar is used in Quran as opposite to the word Akbar, meanings magnified, amplified, expanded, or boosted and therefore used in the meanings of being shrunk, diminished, decreased or humiliated for instance in Ayahs 10:61 as well as 34:3, the phrase is, “….and not As’ghar than that and not Akbar….”  Therefore, the word S’aghireen as used in Ayahs 7:13, 7:119, 9:29, 12:32 and 27:37 is used in Quran in the meanings of those who are subdued, disgraced, or humiliated. In Ayah 6:124, “….Sayus’eebu (faced with adversity & calamity) those who Ajramu (do not Amanu, full of doubts) Sa’gharun (diminished, shrunk, disgraced) near Allah and severe Azaab with what they Yamkurun (plan, prepare, plot, scheme)”. X-Reference- 6:124, 7:13, 7:119, 9:29, 10:61, 12:32, 27:37, 34:3. (صَغَارٌ;الصَّاغِرِينَ; صَاغِرِينَ)

 

SAHAAB (سَحَاب) The word is normally mistranslated as clouds, whereas in Quran the word is more used to refer a fastening device of two flexible strips with interlocking projections that can be closed or opened by a slid, like a zip fastener- thus the word refers to any barrier, or blockade in between two things, aspects that can be fastened or opened for instance in Ayah 7:57, “And Allah is the one who Yarsil the Reeha with Sharan in between their Yadey is Allah’s Rahmat, until when Aqalat Sahaaban S’eqalan Suqnahu so that to Balade Mayyat. Then Anzalna with it the Ma’aa, then Akhrajna with it of every S’amaraat. Thus Nukhrij the Moutey so that you do Zikar” This Ayah is basically saying that Allah is the one who send the Shar with Life and between them is Allah’s Rahmat. Until and unless you must keep them confined and intact through controlled mechanisms and processes, otherwise, they will overrun our human efforts, innovations and advancements towards death and destruction. Thus, all of you should strive together to make sure that you extract the fruits of your labour while ensuring that the death and destruction aspects remained confined and restricted. This is how, by exiting and saving from the death and destruction will you be able to be Shaakir and do zikar of Allah. The phrase the Sahaab ul S’iqaal” for instance as used in Ayah 13:12 refers to that forces of nature, aspects of nature, which have elements of both the life, strength and courage (Reeha) with that which destroys human potential and actions (Sharan) joined together and connected together with force and strength. The phrase the Sahaab ul S’iqaal” for instance as used in Ayah 13:12 refers to that forces of nature, aspects of nature, which have elements of both life, strength, and courage (Reeha) with that which destroys human potential and actions (Sharan) joined together and connected with force and strength. Similar meanings of the word are in Ayah 2:164 as well. X-Reference – 2:164, 7:57, 13:12. (سَحَابًا)

 

SAHAR (سْحَارِ) SEHAR (سِحْرٌ) & SAAHIR (سَاحِرٍ)  is normally translated as magic but is used in Quran to refer to anything which does not make sense to us based on logics and reasoning or available information. It is also used in Quran to refer all such delusions which are not true or real, and all such enchantment and influences, which are appealing to us in this world, i.e., look thrilling, delightful, or wonderful to us and therefore attract us and cause illusion, or a charming delusion. Therefore, in Ayah 2:102, the word Sehar (سِحْرٌ) is used for such knowledge which does not make sense to people in general, new sources of information, new studies etc. and therefore create an illusion, magic, or a delusion of a magic. Therefore, Saahir (سَاحِرٍ) is a magician or a person who does Sehar, for instance, as used in the Ayah 26:37 and 7:109. In Ayahs 3:17 and 51:18, the word Yastaghfiron, or Mustaghfireen is used along with the word Sahar, which is normally mistranslated as dawn, the correct understanding of these ayahs and why the word Sahar is mentioned alongside with Ghafar is to seek protection, shield against the harmful impacts of such delusions, enchantment, which attract us to cause us misled from the path of Allah. Similarly, in Ayah 54:34, talking about the Momineen in Quome Lut, the phrase is “…We saved them from the Sahar…”  Here, the word Sahar is mistranslated as dawn, but the word is used here in the meanings of enchantment, Influences, illusions, something that is attractive and thrilling. In Ayah 7:109 & 7:112; the use of the phrase ‘Saharin Aleem”  refers to the great Sahar, that doesn’t make sense to them, since they were unable to understand the Ayaat of Allah, and it’s practical manifestation by Nabiy Musa.  X-Reference – 2:102 , 3:17 , 5:110 , 7:109 , 10:77 , 18:51 , 11:7 , 20:63 , 28:36 , 51:18 , 54:34. (سِحْرٌ ;السِّحْرَ ; لْأَسْحَار;سِحْرٌ ;  السَّحَرَةُ;  لَسَاحِرٌ;  بِسِحْرٍ;  سَحَرُوا;  السَّحَرَةُ; سَاحِرٍ; لِتَسْحَرَنَا)

 

SAJDA (اسْجُدُو) & MASJID (الْمَسْجِدِ) – The word Sajd, Sajood or Sajda as per Quran means submitted with one’s whole being, to follow with complete and utter conviction of heart and mind. Another word used in Quran to refer to the meanings of submission is Rackoh, but there is a difference between Sajda and Rakoh. The word Rakoh means to bend or bow to something or someone in a manner which shows initial acceptance, submission, humility and respect with complete willingness. The word Rakoh although one hand, means acceptance submission and obedience, the full, utter and deep conviction of something or someone but the impact and the benefits of that thing or that one is yet to be experienced and acknowledged, which is then reflected by the word Sajda, meanings submission with one’s whole being in complete and utter conviction of heart and mind, which comes from the witnessing and being convinced of the benefits of such submission. When we say ‘Rakoh’ and ‘Sajood’ as per Quran it means respecting and accepting Allah’s Authority with humility, humbleness, willingness and submitting with one’s whole being, and then obeying and following the rules, regulations and commandments of Allah as ordained in Quran with utter and deep conviction of its benefits. The word Masjid or Masaajid (plural of Masjid) is used in Quran in the meanings of a place, an area of a community, a city, a land where Sajda is being done, that is everyone is establishing and submitted to the law’s rules and regulations of Deen e Islam. X-Reference – 2:58 , 7:11-12 , 9:107-110 , 15:31-32 , 16:48 , 17:61 , 18:50 , 20:70 , 25:60 , 38:72 , 41:37 , 48:29 , 68:43 , 96:19. (تَسْجُدَ;اسْجُدُوا;السَّاجِدِينَ;فَسَجَدُوا;مَسَاجِدَ;سُجَّدًا;سَجَدُو;الْمَسَاجِدِ;الْمَسْجِدِ;اسْجُدِي;السُّجُودِ;يَسْجُدُونَ;سَجَدُوا;سُجَّدًا;الْمَسْجِد;مَسْجِدٍ;مَسْجِدٍ; سَاجِدِينَ ; سُجَّدًا ; يَسْجُدُونَ)

 

SAKAN (سَكَنَ) ASKAN (أَسْكَنْ) The word basically means to be settled, not to move and therefore is used in the meanings of settling down in life, in terms of financial self-sufficiency, that does not require any further changes or movements. Sakoon is also used in the meanings of to rest, to have peace and tranquility in life. Askan is therefore used in Quran to refer to individuals’ permanent dwelling wherein a person lives, and finds everything that the person needs to live, survive and prosper for instance in Ayah 14:37, “Our Rabb, indeed, have Askantu of my Zurriyaat….”  The use of the word Askan in this Ayah refers to settling down in such a place that is a source of all that the Zurriyaat needs. Similar meanings are in Ayah 23:18, “And Anzalna from the sky Ma’aa with Qadarin, then Askana it in the earth…”  is talking about all the basic sources of creation of life, such as water, carbon, bolt of energy, etc. (Maa’a) that was send down from the outer space to the earth, after which it has to find whatever, it needs on the planet earth in order to survive, grow, evolve and develop into the many creations of living things here on earth- the concept of which is explained through the use of the word Askana- meaning the source of coming into existence, of settling down, of growth, of evolving, by getting whatever is needed and required. In Ayah 6:13, talking about Allah’s creations and Allah’s powers,  with explicit warnings not to do Shirk, when Allah says, “and to Allah belongs whatever Sakana in the Layl and the Nahaar and Allah is Samee’u Aleem” means that Allah is the one and only source of each and everything, including, whatever is required and needed to create, make alive, cause to exist, evolve, grow and settle in the most permanent form, each and every aspect of not only the Anhaar- the highs of the highs of what humanity desire, in terms of the best provision of all that we desire in order to lead a happy and content life; but also the Layl- the lows of the lows of the humanity in terms of the humanity going down into the depths of darkness with regards to their worst possible moral, ethical and human behaviors. In Ayah 9:103, “Khuzu (seize) from their Amwaal (wealth, money, property, tile) Sadaqaat (Charities) in order that you Tat’eheru (make them follow the laws of Allah) and you Tuzakkiy (cleanse, purify, grow) them with it (the Sadaqaat) and S’alla (establish permanent & strong connections) upon them. Indeed, the S’alaat Sakana for them…”  means the system of social care, compassion and justice for everyone, that connects everyone together with each other and with the fundamentals of Deen (S’alaat) is basically a place where they will come to life of Hidayah, of Allah’s path, where they will prosper and grow, which will be the source of everything that they need to grow, develop and settle (Sakana for them). It’s because of this reason that the word ‘Saakin’ is used in Quran, not only in terms of getting whatever is needed but also reaching that final settlement where nothing is required anymore for instance in Ayah 25:45, “Do you not Tara’a (perceive) to your Rabb how is extended the shadow and if Allah Shaa’a to Ja’ala (made, appoint for duties) to it Saakin, then Ja’ala the sun over it as a Daleel (confirmed evidence)”. X-Reference, 6:13, 9:103, 14:37, 23:18, 25:45. (سَكَنَ;سَكَنًا;اسْكُنْ ; اسْكُنُوا ; لِيَسْكُنَ)

 

SAKAT (سَكَتَ) The word is normally translated as ‘was calmed’ in the only usage of the word in Ayah 7:154 whereas the basic meaning of the word is in terms of power, strength and ability for instance, in the context of Nabiy Musa, leaving and then returning back to his Quom with renewed strength and vision to bring them to Hidayah, thereafter in Ayah 7:154, is a though provoking question, “And to what is the ability, the strength, power and courage (Sakat) upon Musa, their individual destruction, sufferings and humiliations as well as the sufferings as a whole nation being divided into sects and groups with fighting animosity with each other (Ghazab) seizing and strongly hold (Akhazu) the foundation, the main and basic source of all connections, central points and system of Deen that connect everything together (Alwaaha)? And in it’s from all of its methods, techniques, prescription, program, process, procedures and modus operandi (Nuskhat) is guidance (Hudan) and Rahmat (Rahmat) for those they to their Rabb (Rabbaheum) have created situations of hopelessness, fear, intimidation, causing misfortune, poverty, scarcity and destitution (Yarhabun).”  Means that to what is Nabiy Musa’s strength, ability and power to seize and grab hold strongly to the individual and societal destruction except that to grab hold strongly to the foundation, the main and basic source of all connections, central points and system that connect everything together with Deen and from all of its methods, techniques, prescription, program, process, procedures and modus operandi as a guidance and source of all blessings and Rahmat even for those for whom their shuraka’a (their Rabb) have created situations of hopelessness, fear, intimidation, causing misfortune, poverty, scarcity and destitution. – X-Reference – 7:154 Sakata (سَكَتَ)

 

 

SAKHATIN (بِسَخَطٍ) is normally translated as wrath, anger or fury, which is a wrong translation for instance in ayah 9:58 “and among them is the one who criticizes concerning the sadaqat then if they are given from it, they are Razu (pleased, agreed, satisfied) but if they are not given from it, then they Yaskhatun.” Here the word is used as an opposite to the word Razee or Rizwan. Since the meanings of the word Rizwan means approval, being content, gratified, pleased, appeased, assured, and satisfied, therefore as an opposite to the word Rizwan, the word Sakhatin means disapproval, dissatisfied, unhappy, ungratified, disliked, etc. However, when used for Allah, the word Rizwaan or Razee is not used in the meanings of Allah’s approval or pleasure as we have been given freewill, and there is no compulsion or force in Deen, therefore the words such as Razee or Rizwaan when used for Allah, are used in the meanings of being aligned and connected with Allah’s blessings, in terms of what Allah’s Yureedu, that is what is the desired end result of Allah’s system of natural laws as well as the laws of the Deen. Thus, when one follows this system and is aligned with this system of Allah’s laws, the person gets connected to Allah in terms of Rizwaan or Razee with Allah and gets connected with and blessed by such system of Allah’s laws, when one follows these laws and their behaviors and conducts are aligned with Allah’s system. On the contrary when one is not aligned with and disconnected from the system of Allah’s laws then that person gets disconnected from the blessings of Allah for instance in ayah 3:162 “So, is the one who pursues Allah’s Rizwaan is like the one who draws on Sakhatin of Allah?”  means how is it possible that the one who is aligned with, follows and obeys these laws- as Allah’s Rizwan, being connected with Allah’s blessings could be the same and in similar situation as the one whose conducts and behaviors are opposed of this, that is who is Sakhatin, disconnected from, disobey Allah’s laws. Hence these two people cannot be the same. Similar meanings are in ayah 47:28. In Ayah 5:80, “Ara’a Kas’eeran of them Yatawalluna those who Kafaru so that Bai’sa what Qadamat for them their Nafs that is Sakhat’a of Allah upon them and in the A’zaab they Khaliduna”  means that observe, realize and perceive how many of them, are much in Yatwalluna (disconnected from, disobedient of and turn away from Allah’s Deen and) towards those who do Kufar, so that Ba’isa (earn their due right as recompense of extreme hardship and difficulty) what they Qadamat (set forth, endeavors, worked in the direction of, walked in the footsteps of the Kaafireen) for their Nafs (set forth for their selves) that is Sa’khat’e (went against the Yureedu- system, the laws & thus got disconnected from the blessings) of Allah and in the Azaab they got themselves admitted because of their own actions. X-Reference – 3:162 , 5:80 , 9:58 , 47:28. (سَخِطَ;بِسَخَط)

 

S’ALABU (صَلَبُوهُ) The word is normally translated as crucified but the basic characteristics of the word is in terms of something that is backbone, foundations and basic building block for instance as per its usage in Ayah 86:5-7 describing the creation process of mankind. In Ayah 4:23, while describing all the relations that are prohibited, when Allah says, in the phrase “…and the Halailu (legal spouses) of your Abna’aukum (children)- those who are from As’labekum…” refers to those of your children who have been created biologically from you, since you have been the basic foundations, the basic building block for them, thus the word S’alabu is also used in Quran to refer to such people who are off-spings, originated or dependents on such a person who is the backbone, the basic building blocks, the foundations for them. In Ayah 5:33, “Only the recompense for those who wage war against Allah and Allah’s Rasool and strive in the earth in Fasaad that they be Yaqtalu (be killed physically or metaphorically) or Yas’labu (those they are backbones for) or disconnect their Aedehim (resources & means) and their Arjaal (stronger and resourceful segments) of Khalifin (on the opposition) or they be exiled from the land…”  Thus, here the word Yaslabu refers to the Qatal of those who they are backbone for. Similar expression and meanings are there in Ayah 7:124, 20:71 and 26:49. In Ayah 4:157, when Allah says, “And their Quool (conducts & behaviours), “Indeed, we have Qatalna the Maseh Easa Ibna Maryam, Rasool of Allah.” And they did not Qatal him and they did not S’alabu him, but it Shubeha to them….” Means that they did not either Qatal (either physically or metaphorically killed) him nor cause to create him, in terms of making him in terms of being the backbone for his creation process, but it appears to them as similar, look alike or resembling as if they were the one who cause Qatal to him or to create him but they were wrong. – X-Reference –  4:23, 4:157, 5:33, 7:124, 20:71, 26:49. (صَلَبُوه; يُصَلَّبُوا ُ; لَأُصَلِّبَنَّكُمْ)

 

SALAFA (سَلَفَ) is normally translated as already passed, but the word is used more in the meanings to refer to the practices of past that were precedent at the time for instance in ayah 43:56 “And we made them a Salafan and an example for the later generations” Here the word is used as a precedent of the past or previous generations in order to deter future patterns or practices. Similarly, when in ayah 10:30 Allah says “There we will put to trial every Nafs for what Aslafat and they will be returned to Allah the Moulahum, the Haqq…” It means that they will be put up for trial for whatever they used to do as per their practice and deeds. Similar meanings are in 69:24 with the word “…Aslaftum in the past days…”. Thus, when in ayahs 4:22 and 4:23 with the phrase “…except what has Salafa…” means that whatever was done up till the divine guidance, as in whatever was the practice and the actions that needs to be discontinued, so that old practice cannot continue, and any further action in this regard has to comply with the divine guidance.  X-Reference – 4:22 , 4:23 , 10:30 , 43:56 , 69:24. (سَلَفَ;سَلَف)

 

S’ALS’A (ثَلَثَةٌ) The word is normally translated as number ‘three’ in All of its usages in Quran, for instance in Ayah 4:171, the word S’alas’atun is normally mistranslated as ‘three’ and misinterpreted to say as if Allah is talking about the concept of three Gods of Christianity. However, the basic meanings of the word are in terms of transformative, growth and development phase, aspects and periods, which, due to the intense transformation, growth or development requirements, can be vulnerable, full of hardship, challenges, demanding and extremely stressful in nature as beautifully explained in Ayah 46:15, “WE have Was’iyaat upon the Insaan to their parents- Ahsaan. Their mother Hamalthu Karhan and gave birth Karhan and Hamluhu and Fis’aluhu S’als’una Shaharun until when it reaches the Balagha …” means ‘WE have enjoined/ordained (Was’iyaat) upon the human being (Insaan) to their parents- best behavior (Ahsaan). Their mother be pregnant with them (Hamalthu) with hardship, painful, uncomfortable (Karhan) and gave birth Karhan and pregnancy (Hamluhu) and the whole spread out period of a rearing up of a child (Fis’aluhu) is transformative, development phase full of vulnerabilities, weaknesses and challenges (S’als’una) periods and aspects (Shaharun) until when the child reaches the maturity (Balagha)…” This Ayah is not talking about Fis’alahu as weaning period, because weaning period does not go until the age of maturity (Balagha), but in fact the word Fis’aluhu, is the whole spread out period of rearing up, growing up of a child until the child reaches the age of Balagha- the age of maturity as clearly defined in this ayah, thus this Fas’aluhu period is not 30 months, as this ayah is not talking about just the weaning period, but the whole spread out period of growth, transformation and development until the child reaches the age of maturity. Similarly in Ayah 2:196, Allah is not talking about three days of fasting, but the divine guidance during the process of Hujaat- thinking, finding of evidence, investigations etc. of Allah’s message, the kitaab and Hidayah (Hajj) to curtail, challenge, stop, control (S’iyyam) those periods which are transformative and developmental in nature (the periods of Hajj) especially those aspects which are challenges, hardship, difficult etc. (S’als’ate) due to which one is not able to replace the current situation with that of being on Allah’s path and Hidayah (Yajid). Similarly in Ayah 2:228 when talking about the divorced women, the divine instruction is not to control oneself for three months, as is normally interpreted since we all know that nowadays due to advancements in science a woman can become aware of her pregnancy much earlier than the three months period. Allah would not ever mention anything that becomes untrue at any point of time, even with much advanced technological developments. Hence this is not talking about the divorced women controlling herself for three months periods but basically refer to the transformative and development phase of her pregnancy which is full of vulnerabilities, weaknesses, challenges, and stress (S’als’una). In Ayah 3:124, “When you said to the Momineen, ‘Is it not enough for you, that your Rab supports/strengthens S’als’ate (vulnerabilities, weaknesses) with thousands of the Malaik Munzeleen?” here the concept of ‘three thousand Malaik” does not make sense since the Rasool and the Momineen had no ways and means to count the number of Malaik. Similarly, the word is not ‘three’ in Ayahs 24:58 and 4:171. In ayah 39:6, “As Zulumaatin S’alaas’a” is not referring to three darkness as is normally translated but referring to the S’alaas’a- the period of growth, transformation and development, which is full of vulnerabilities and challenges, within the Zalamat- darkness of womb. When the phrase Mas’na and S’als’a and Ra’baa is used for instance in Ayah 35:01 “All Hamd is for Allah the Faat’ir (originator) of the skies and the earth, who Jaa’al (make, appoint) the Malaik as Rusulan (Messengers, communicators, carriers) Auliy (owners, possessors, caretakers, trustees) Ajnehatin (powers, resources, & abilities) Mas’na and S’alas’a and Ruba’a (stay in, remain for a longtime). Allah increases in the creations what Yashaau. Indeed, Allah is upon everything Qadeer (powerful, capable)”. As we know the word Mas’na means in groups, in coordination and help of one another, the word S’als’a refers to the growth and development periods, which, are intense full of transformation and changes, vulnerabilities, hardships and challenges and the word Raba’a refers to the most permanent, stable and long terms impacts, wherein one stays or remains in for a long term. Thus Allah is describing the whole process of how Malaik carry out their duties, starting from Mas’na- in together, in coordination with each other, in collaboration and support of each other; and then S’alas’a- transformative, growth and development phase, and then Ruba’a- such aspects, stage and situations which are almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time, for instance in case of creation of mankind, after going through intense transformation and evolution the end result is then more permanent in nature, in which the final shape, form and stage of mankind stayed in, remained in. Similarly in Ayah 4:03, “And if you Khiftum (are concerned & worried) that you cannot do Qist (do justice in accordance with the due rights) with Yataman -then Ankehu (enter into long term contracts defining the scope of their care and that of their Amwaal) what Ta’aba (allowed and lawful as per the laws of the land & that of Deen) to you from the Nisaa (the segment which are resource starved), Mas’na wa S’alas’a wa Ruba’a …”. Here Allah is not talking about allowing to marry the Nissa Yatama (orphaned girls) as is normally misinterpreted but basically outlining the divine guidance in case if one is concerned and worried that he/she will not be able to do Qist with regards to the Amwaal of the Yatama (those who are left alone in the world for whom there is no one to fight for their rights). Thus Allah is giving a divine guidance in such situation, to enter into Nikaah- long term contract with those Nisaa (those who are short or deprived of resources) to document all the terms of the contract, in the stages starting from Mas’na- together, in coordination, in collaboration with and support of each other; and then S’als’a- taking them through the growth, transformative and development phase, which may be full of vulnerabilities, hardships and challenges, and then Ruba’a- means the aspects, which become almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time in order to help, develop and grow those Yatama (who have been left all alone) Nisaa (who are resource-less) so that they do not remain Yatama or Nisaa anymore. X-Reference – 2:196, 2:228, 3:124, 4:171 , 9:118,  24:58, 35:1, 39:6, 46:15. ( ;  ثَلَاثَةِ ; ثَلَاثَةٍ ; ثَالِثُ ; ثَلَاثِينَ ; ثَلَاثِينَ;  ثَلَثَةٌ ; ثُلُثَا ; ثَلَاثَةٌ ; الثُّلُثَانِ ; ثُلَاث)

 

S’ALAT (صَّلَاةَ) is normally translated as ritual prayers or Namaz, which is a completely wrong interpretations of this important aspect of Deen. 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? 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’. 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. 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. X-Reference – 2:27 , 2:43 , 2:238 , 4:56 , 13:21 , 13:25 , 75:28-36 , 107:1-5. (الصَّلَاةِ;الصَّلَاةَ;الصَّلَاةَ;الصَّلَاة;يُصَلُّوا;الصَّلَاةَ;الصَّلَاةِ;وَنُصْلِهِ;الصَّلَاةِ;الصَّلَاةَ; الصَّلَاةَ;صَلَوَاتٌ;مُصَلًّى;مُصَلًّى;نُصْلِيهِمْ;الصَّلَاةِ;الصَّلَوَاتِ;صَلَوَاتٌ;الصَّلَاةَ;الصَّلَاةَ;الصَّلَاةَ;الصَّلَاةِ;يُصَلِّي;الصَّلَاةَ;يَصِلُونَ;الصَّلَاةَ;الصَّلَاةَ;الصَّلَاةَ;فَلْيُصَلُّوا; الصَّلَاةِ;الصَّلَاةِ;الصَّلَاةَ;صَلَاتِهِمْ;يَصِلُ;يَصِلُ;صَلَاتِي ; صَّلَاةَ ; الصَّلَاةَ)

 

SALATA (سَلَّطَ) & LASALLAT’AHUM (لَسَلَّطَهُمْ) The word is normally mistranslated as “would have given them power’ by confusing this word with the word Sult’an. The word Salat’a is mistranslated as Sultan as power whereas these are two separate words with entirely different meanings. The word Salat’a is used in the meanings of ‘treating things lightly, morally non-judgmental or free, fierce and bold, brazen, fearless, courageous or forward even to the extent of being unpleasant for instance in ayah 59:6 “…but Allah Yusalet’u HIS Rasool (messengers) over whom HE Yasha’u, and Allah is Qadeer (all powerful) over everything”  Here Allah is not saying that Allah gives HIS Rasool, powers and authority over others, but in fact is saying that Allah gives HIS Rasool, over others, the Salat’a ability- that is the ability to treat things lightly, being morally free and non-judgmental, being fierce and bold, brazen, fearless and courageous. Similarly in Ayah 4:90, Allah says “And if Allah Yasha’o, Allah Lasalat’ahum them over you, then, to Qatal (fight you)…” Here Allah is not saying, as is normally mistranslated that ‘And if Allah had willed, HE could have given them power over you and they would have fought you’, but instead Allah is actually saying that ‘and if Allah Yashao, Allah would give Lasalat’ahum (given them the ability of Salat’a- of being fearless, courageous, morally free, bold, brazen, fearless) to them over you, then this would lead them to fight you’. X-Reference – 4:90 , 59:6 . (لَسَلَّطَهُمْ)

 

SAMA’A (السَّمَاءِ) & SAMAWAAT (سَمَاوَاتٍ) The word ‘Al-Sama’a’ is used in Quran in two broad meanings, (1) The word the Sama’a is used in the meanings of one’s environment, situations, influences and surroundings for instance in Ayah 2:144, “Indeed, We see turning your Wajha (desired destination) towards the Sama’a, then will surely turn you Qiblatan (your direction and focus) you Razaha it…”  means that Allah knows that your desired destination and objectives do get influenced by your surroundings and environment but turns your Qibla, focus and attention towards the Deen that would Raza- connect you to the system of Allah as a result of which you would benefit from it and get all that you desire for. (2) The word is also used to refer to the Sky of the planet earth, or referring to anything that is NOT on this planet earth but above the land for instance as used in Ayah 2:19. The word in this Ayah could also refer to the meanings as one’s environment, situations and influences surrounding a person, and thus this Ayah could be interpreted by using both the meanings of the word. In Ayah 2:22, “Allah is the one who has Ja’ala (appoint for duties) for you the Ardh (planet earth) as Firashan (resting place) and the Sama’a (the sky) Bina’an (canopy) and Anzala (send down) from the Sama’a Ma’an (Basis of life)…” means that not only Allah has appointed the duties for the sky of the earth to act as our protection, canopy and shield but whatever of the Ma’a- the basic requirements of life, both physically such as water, energy, carbon, Oxygyn, etc. and metaphorically such as Hidaya, Allah’s message have all come from the sky, that is outside of the planet of earth. Similar meanings of the word Al-Sama is used in Ayah 26:187, “…Asqit’ (expose, make us learn) upon us fragments from the Sama’a (space, sky, astronomical bodies) if you are of the S’wadiqueen (truthful)” Means that expose to us, gather upon us, make us learn the secrets of the skies, the space and of the astronomical bodies- things and aspects outside of the planet earth. In Ayah 52:44, “And if they will Yara’a (observe with complete intellectual presence) fragments from the skyies Sa’qe’tan …” means gradually learning, gathering information about such aspects of the Sama’a- that do not belong to the planet earth. Accordingly, the word Samawaat, as plural of Sama is used in either or both of these meanings depending upon the context for instance in Ayah 46:33, “Do you not observe that Allah is the one who has created the Samawaat and the Ardh…” where the word is used in the meanings of everything in the space and the universe, as created by Allah, along with the creation of the planet earth. Thus, Samawaat here refers to sun, moons, planets, galaxies, the whole universe, which is anything and everything other than the Ardh. Similar meanings are in Ayah 11:7 –X-Reference- 2:19, 2:22, 2:144, 11:7, 26:187, 46:33, 52:44. (سَمَاوَاتٍ;السَّمَاءِ; السَّمَاءِ; السَّمَاوَاتِ; أَسْمَاءٍ; السَّمَاءِ; السَّمَاوَاتِ ; السَّمَاءِ ; السَّمَاوَاتِ ; أَسْمَائِهِ ;  الْأَسْمَاءُ ; السَّمَاوَاتِ ; السَّمَاءِ)

 

SAMA’ENA (سَمِعْنَا)& ASAMAO (اسْمَعُوا) The word Sama’ is normally mistranslated as to listen and hear. However, these words are used in Quran not only in terms of listening but more in terms of to perceive (from all of one’s faculties and abilities) something or someone carefully, to give undivided attention and focus. It’s also used in terms of perceiving something with the basic aim to follow and practically apply whatever is being perceived. Therefore, the Wazah, divine context and placement of the word, would determine whether the word is used in which of these couple of meanings or for the combination of both these meanings, i.e., perceiving with complete focus, undivided attention and intellectual presence and also to apply with complete obedience whatever is being perceived and understood, for instance in the ayah 2:93, when Allah asked Bani-Israel Asa’mao (وَاسْمَعُوا) the word is used in both these meanings. Similar meanings are used in Ayah 2:104 and 4:46. In Ayah 5:83, after talking about those who are Faasiquon, when Allah says, “and when Sama’eu what Anzala upon the Rasool, Tara’a A’enehim them, you Tafezu from the Dama’a of what A’rafu’ of the Haqq. They Yaquluna, ‘Our Rabb, We Amanu, then Aktubna us along with the Shahideen.”  Means that when those who are Faasiquon, were disobedient and outsides the boundaries of Deen, when such people Sama’eu (give undivided attention, with all their intellectual presence and complete focus with the intention to follow in complete obedience) the Kitaab, the Hidayah (what is Anzala upon the Rasool), then Ta’raa (observe, witness, come face to face) with their A’enehim (their enlightened vision, the aspects which were hidden to them, have now been brought to light- referring to the state of them being found the Hidayah in terms of their understanding), then you Tafeezu (get satisfaction, in terms of feeling satisfied and relieved) from the Dama’a (the end result of your striving) of what Ara’faa (raised the status and prestige of) the Haqq. Their Quool (conducts and behaviors) then become of those who Amanu and aim to be of the Shahideen (upholders of justice). Similar meanings are in Ayah 2:75, “Do you T’ama’una that they Yuminu for you while indeed, a Fareeq of them Yasma’una Kalam of Allah. Then Yuharrefuna it from after what they Aqalu while they have the knowledge” means that do you desire intensely and work towards with your whole being, striving towards and extremely eager that they Amanu (seek knowledge, be at Aman) for you, while indeed, a Fareeq (those who exhibit the same behavior in repeated fashion) of them Yasma’una (perceive it, understood it with their complete attention, focus and intellectual presence) the Kalam of Allah. But even after they Aqalu it (understood it, with their intellect and understanding), even then they Yuharrefuna (distort, amend, add or delete from the Kalam) while they have the knowledge of what’s the kalam.  X-Reference 2:75, 2:93 , 2:104 , 4:46, 5:83. (سَمَّاعُونَ;سَمَّاعُونَ;سَمَّاعُونَ;سَمِيعٌ;سَمِيعٌ;سَمِيعًا;سَمِعْتُمْ;سَمِيعًا;سَمِعْنَا اسْمَعْ;اسْمَعُوا;سَمِعْنَا;اسْمَعْ;مُسْمَعٍ;سَمِعَ;لَتَسْمَعُنَّ;سَمِعْنَا;سَمِيعًا;سَمِعْنَا;السَّمِيعُ;سَمِيعُ;;السَّمِيعُ;السَّمِيعُ;سَمِعُوا;وَاسْمَعُوا;السَّمِيعُ;يَسْتَمِعُ;يَسْمَعُونَ; سَمْعَكُمْ;سَمِعْنَا;وَاسْمَعُوا;السَّمِيعُ;بِسَمْعِهِمْ;سَمْعِهِمْ; يَسْمَعُونَ ; يَسْمَعُونَ ; فَاسْتَمِعُوا ; سَمِيعٌ ; يَسْمَعُوا ; يَسْمَعُونَ ; سَمِيعٌ)

 

S’AMARAT (ثَّمَرَاتِ) is used in Quran in meanings of the fruits as well as crops and vegetation – for instance in ayah 6:141, “Eat/consume from its S’amarahi ; when it produces  S’amar ; and give its Haqq (Haqqahu) on the day of its harvest”  Here the word is used in meanings of crop, harvest, vegetation, fruits of labor and hard work. It’s used in similar meanings in terms of Fruits/results of planning, efforts, labor, hard work in terms of monetary wealth, income and worldly benefits in ayah 18:34 “and he had S’amar so he said to his companion ‘I am more/better than you in Maal (wealth) and am more in Izzat (respect)”. Thus, the word is all-inclusive in terms of fruits or results of planning, efforts, labor and hard work in terms of worldly benefits such as wealth, property, respect, title, positions etc. Similarly in ayah 7:130 “We certainly seized the people of Firaun with years of Naqs in S’amarat that perhaps they would do Zikr” the word is used all across in terms of fruits/results of their planning, efforts, labor and hard work for all worldly benefits including wealth, respect, position, property and possession etc. X-Reference – 6:141 , 7:130 , 18:34 .

(أَثْمَرَ;ثَمَرِهِالثَّمَرَاتِ;الثَّمَرَاتِ;ثَّمَرَاتِ;الثَّمَرَاتِ ۗ;وَالثَّمَرَات;;أَثْمَرَ;ثَمَرِهِ; الثَّمَرَاتِ; الثَّمَرَاتِ)

 

SAMMAN (سَمِّ) MUSAMMAN (مُسَمًّى) The word ‘Samman’ is used in Quran in the meanings of fixing, repairing, fastening, securing, arranging or confirming something, for instance in Ayah 7:40, “Indeed those who Kazabu with Ayaatena and Astakbaru upon them- not you Fatah for them Abwaab of the Sama’a and not they Yadkhalun the Jannat, until Yaleja the Jamalu through Samme the Khayat’e. And that is the Jaza the Mujremeen.”  Means that those who make fun of, deny, ridicule and take as a joke (Kazabu) with Ayaat of Allah and are proud and arrogant over them, you cannot enlighten them, expose them to the gates of opportunity of the Sama’a- referring to Allah’s message. And they will never be able to enter Jannat, unless and until they become relentless; stubborn; unyielding, persevere and persist (Yaleja) all of them together (Jamalu) in order to fix, fasten, secure, arrange and confirm (Samman) not only the tools that are needed but also the whole process of mending, repairing, correcting and fixing the destruction that they have caused to the Ayaat of Allah (Khayat’e). Accordingly the word ‘Musamman’ is used in Quran in the meanings of fixed, confirmed or specified for instance in Ayah 2:282 while talking about loan for a predetermined, fixed or specified time, the phrase Ajalin Mussaman is used as ‘Oh you who Amanu, when you Tadeenatum with Deen for Aja’lan Musamman, then Aktabuh it…” means that when you enter into an obligation (Tadeenatum) with loan/debt (Deen) for a fixed, predetermined or specified term (Musamman) deferred/postponement (Aja’lan) then write it, document it (Aktabuh it). The word is always used in Quran along with the word Aja’lan meaning deferred or postponement. Thus, the phrase ‘Ajalan Musamman’ when used in Quran referred to the specified and fixed deferment or postponement of something for instance in Ayah 13:2, “Allah is the one who raised the skies without pillars that you Tara’a (perceive) then established A’ala (peak, epitome of) the A’arsh. And Sakhara the Shams (sun) and the Qamar (moon)- each running for Ajalan Musamman…” where the reference of the phrase is w.r.t. Allah creating all the laws of nature, including the orbiting of sun, moon and other astronomical bodies as per their defined motion and laws for a specified postponement. The same phrase is also used to refer to the postponement of accountability at its best for a deferred period, for instance, in Ayah 11:3, “And that Astaghfir (seek protection against the bad impacts) from your Rabb, then Toubu (turns towards by doing Is’lah-reform) to Allah- who lets you get Mata’a (basic necessities of life) Mata’a’n Hasanan (best of the best) for Ajalan Musamman…” refers to the postponement of concept of accountability for the Akhira. In Ayah 6:02, when Allah says, “Allah is the one who created you from T’aene, then Qaza’a (decreed) Ajalan (postponement) and Ajalan Musamman near it, yet you Tamtarun (doubtful)” shows that the concept of Allah’s Amar of accountability which is decreed after the deferral, up till which period is the test, the trial, in this temporary life here on earth. X-Reference – 2:282, 6:02, 7:40, 11:3, 13:2.  (مُسَمًّى;مُسَمًّى;مُسَمًّى;سَمِّ; سَمَّيْتُمُوهَا)

 

S’AMNAN (ثَمَنًا) The word is normally translated as number eight in few of the usages in Quran but the word is used in the meanings of price, value or cost of something or some action that one has to pay, before or after the action is done for instance in Ayah 28:27, “Qala, ‘Indeed, I Ureedu (intend) to Ankeha (do Nikah) one of my children of these two upon that you Tajarny (trade) with me S’amna (price, cost) of Hajajin…”  where the word is used not in terms of any number but in the meanings of price, cost or worth of entering into the long-term relationship, marriage contract of Nikaah. Similarly, in Ayah 24:4, “ And those who accuse the Mohs’inaat then not they bring with Arba’aate Shahada’, then Ajilduhum them S’maneen Jaladatan….” Is not talking about any fixed number of lashes as is normally translated but basically saying that the cost and the price (S’amaneen) that they need to pay for the wrongful act of going against the justice (shahada) is that they should be physically punished with lashes, the number to be determined as per the laws of the land. In Ayah 2:41, “And Amanu with what Anzalat (revealed) Mus’adeqan (confirming) to what is with you and do not be the Awwal (first ones) Kaafir with it. And do not Tashtaru (exchange, trade) with My Ayaat for S’amanan Qaleelan (small price, little value) and ME alone observe Taqwa.”  Here it means that ‘do not exchange or trade the Ayaat of Allah for a little/small (Qaleel) price, worth or value (S’amnan)’. In Ayah 5:106, “….. Then As’abatkum you Mus’eebat of the Mout, Tahbesunahuma them from after the S’alaat. Then let them Qasam with Allah if you are in Raiba (doubt)- do not Ashtara with it- S’amanan even if Kaana of Qurbaa..…” mean, ‘you should put an end, curtail, cause to slow down, and/or stop it from happening (Tahabesunahuma) all of these aspects, events and situations of extreme death, destruction, injustices etc. (Mus’eebat Al Mout). But such efforts can only be put in to practice after the System of Social care, justice and care that has been established and strengthened by you (S’alat) is not able to do its job. You should control such Mus’eebat Al Mout through the system and not outside of it. Through the system, let them distinctly identify and establish (do Qasam) to uphold the justice along with the help of Allah’s laws, if you are in doubt. But under no circumstances, should you exchange (Ashtara) with the system of Allah’s laws for a price and cost (S’aman) even if it is to achieve what is significant in your or anyone’s eyes, or of value for the near and dear ones to anyone (Qurba). X-Reference – 2:41, 5:106, 24:4, 28:27. (ثَمَنًا;ثَمَانِيَةَ)

 

S’AMUN (صُمٌّ) & S’AMMU (وَصَمُّوا) The word is normally translated as deaf or deafness but the word is used in Quran in much deeper and wider meanings in terms of not only the state of being deaf or unable to hear, but also used in terms of “Action of holding something in position or containing it; conning something or someone; memorization by rote or learning by repetition, routine or conditioning; knowing or learning something by heart through rote, repetition, routine, or conditioning etc. for instance in Ayah 47:23, after describing those who cause Fasaad on earth, Allah then says “Those are the ones, Allah has La’ana (disconnected Allah’s blessings from), then they A’sammahum (do S’ammu- are deaf, involved in repetitive routine & conditioning) and A’umey (do Ummu- are blinded, camouflaged & blind sighted) their Abs’aarehim (vision)”. Means not only they remain unable to benefit from Allah’s blessings due to them being deaf, unable to pay attention to Allah’s message but also in their utter and deep conditioning of ritualistic routines, their vision and intellectual faculties remain camouflaged. Due to them being conditioned to perform routine tasks and rituals- the Hidaya-the guidance remain hidden from them and that’s how they get disconnected from Allah’s blessings. In Ayah 10:42, “and among them of those who Yasta’muna to you. But can you cause the Tus’mehu the S’umma if they Kanu do not Ya’quluna.?” As we know the words Sa’ma’ena, Yastamuna and Tasme’u means to perceive something or someone carefully with complete intellectual presence in order to follow and practically apply whatever is being perceived. Thus, here the opposed of these qualities and acts would be the behaviors and conducts of those who do not use their Aqal- thinking, reasoning and intellect, because such people are deaf, unable to pay attention to Allah’s message. Also, since they have been conditioned and have memorized, by learning through repetition, routine and conditioning certain rituals because of which they are not able to perceive the Hidayah. Similarly in Ayah 11:24 as well the word S’ummu is used opposite to the word S’ameeu’. Similar concept of lack of use of one’s Aqal as the basic reason is cited in Ayah 8:21-22, “and do not be Takunu those who Qalu, ‘Sama’ena’ while they do not Yasma’un. Indeed, the worst of D’awwab (creations) near Allah are the S’ummun and the Bukum”-those who do not Yaqalun.” This has the same message as those who do not use their Aqal- reasoning, intellect and thinking. Since the basis of Emaan, seeking knowledge to be at Aman, is the use of one’s faculties, especially that of one’s intellect, these ayahs tell us that these types of people have gone worst in the extent of their Kufar- by the lack of use of their intellect- as they have learned and know by heart certain words and rituals through repetition, routine and conditioning because of which they are not able to perceive, pay attention and benefit from Allah’s message and the divine guidance of the Hidayah. Similar message is there in Ayah 2:171. In Ayah 6:39, “And those who kazabu (reject, ridicule, take it as joke) our Ayaat, S’umun and Bukum in Zulumaat. Whoever Yasha’u Allah Yuzallil…” shows that such people, due to their lack of use of their own Aqal, are also among those who Kazabu- make fun of, ridicule and take it as a joke, the Ayaat of Allah and because of these conducts and behaviors they remain Zalal- misled in Zulumaat- darkness, confusion, ambiguity etc. Thus, in Ayah 2:17, while talking about the most extreme in Kufar, exemplified by a person lighting a fire, and being surrounded by light from all sides, but still unable to benefit from it, thereafter in Ayah 2:18, Allah says, “S’ummun Bukum Umyun, so they will not Yarja’un.” Describing the condition, wherein, due to such extent of Kufar, none of their faculties are working anymore, and therefore they are not able to benefit from Allah’s message. Thus, being Bukum, is defined as one of their traits to be the worse type of Allah’s creations as per Ayah 7:179. Similarly in Ayah 5:71, after talking about the many Rasool that were sent to humanity, who were either Kazabu (made fun of, denied, ridiculed) or Qatal (both physical and allegorical killing) making them ineffective as Rasool, Allah then says, “And they Hasabu (realize) except that Takuna Fitnatun (being rebel, cause of misleading, test, trial), then A’amu and S’ammu, then Allah Ta’ba (turn towards) them, then A’amu and S’ammu many of them. And Allah is Bas’eerun with what they do.”  Here it shows a repeated fashion of them doing of Kufar, then Allah’s Ayaat (both Kalam and creations) to Taaba (make them turn) towards Allah, then doing of Kufar again, but then many of them cementing their position at Kufar. Thus, one of the basic qualities of those who have gone and are in the process of going to the most extreme in Kufar, are the acts of their blind following, by the lack of use of their intellect- they have learned and know by heart certain words and rituals through repetition, routine and conditioning because of which they are unable to perceive and take benefit from the divine guidance – X-Reference – 2:18, 2:171, 6:39, 8:22, 10:42, 11:24, 17:97, 47:23.  (وَصَمُّوا;وَصَمُّوا;صُمٌّ;صُمٌّ)

 

S’ANAM (صْنَم) AS’NAMAN (أَصْنَامًا) The word is used in Quran in the meanings of ‘an inanimate or lifeless object that is worshipped for its supposed magical powers or because it is considered to be inhabited by a holy spirit’ for instance discussing the story of Nabiy Ibrahim Ayahs 26:70-71, Allah says, “When Qala to his Abehi and his Quom, ‘what you Ta’badun’. Qalu, ‘Na’budu As’naman, so Nazallu to them A’kefeen” means that when Ibrahim interacted with his nation and those he aimed to establish, as to whom/what they are doing Abd of- follow the laws of in complete obedience; their reply was that they all jointly and collectively do abd of, follow the laws of As’naam- such life less objects/beings/things, inhabited by holy spirit to whom they wish to remain as devoted and dedicated. Similar meanings of the word are in Ayah 21:57 as well. In Ayah 14:35, “And when Qala Ibrahim, ‘Rabb, appoint this Balada as Aman and safe me and my Baniy that Na’badu the As’naam” means that the Quol of Nabiy Ibrahim was for the Rabb to make the city safe and secure and with Emaan and to safe and rescue him and his Baniy (those of his followers) that they should not do Abd- follow laws of the As’naam- the lifeless objects, beings that are taken as deities by his nation.  Similar discussion is in Ayah 6:74 as well, “And when Qala Ibrahim to his Abehi, ‘A’zar Attakezu As’naaman as deities. Indeed, I Araeka and Qoumuka in Zalalin Mubeen” means that when Ibrahim interacted with his ancestors and forefather as, ‘why do you support, strengthen, side with, hold on strongly, encourage and uphold such lifeless objects that you worship, follow laws of and take up as deities, whereas I have observed, perceived, validated and established that to be of the path which is clearly and distinctly misled far away from the path of Allah. The Ayahs from 6:75 and onwards then describe three types of As’naaman- the lifeless and useless beings/things that they have taken as their deities, such as Kokab as star, or constellation; Shams as sun, Qamar as moon, all heavenly bodies are used in both literal as well as allegorical terms as anything or any entity which is believed to be embodiment of some super natural powers or beyond comprehension or out of this world. Similar meanings of the word is in Ayah 7:138, “And led across baniy Israel the Bahar- then they came upon Quomin- they Ya’kafuna to As’naam of theirs. Qalu, ‘Ya Musa, appoint for us a deity like what they have as deities.’ Qala, ‘Indeed you are Quomun Tajhalun”. X-Reference- 6:74, 7:138, 14:35, 21:57, 26:71. (أَصْنَامًا ; أَصْنَامٍ )

 

S’ANA’ (صْنَعُ) YAS’NA’UN (يَصْنَعُونَ)  The word is normally mistranslated as do or deeds for instance as used in Ayah 5:14, which is a wrong translation. The word is used in Quran in the meanings of industrializing something, in terms of drawing up, crafting, creating, drafting, fabricating, making, producing, or manufacturing; to cause something to exist, to work out or industrialize something or to manufacture or fabricate something, for instance in Ayah 11:37 while talking about the Nabi Noh’s making of the boat for the big flood, “and As’na’a the ship/boat with Aeyyunana (the way WE made you see) and our Waheey…”. Similar meanings are in the subsequent Ayah 11:38. The meanings of making, constructing, industrializing, or producing, of this word, are used in Ayah 21:80, “And WE gave knowledge S’ana’at Leboosin (covering, dressing, coats) for you to protect, cover you…” In Ayah 5:14, after describing the acts of Bani-Israel in earlier ayahs such as that of ‘Muharrif the Kalam from its Mawazi’ and ‘of nasuu hazan of what Zikar with it’, Allah then says, in Ayah 5:14, “…till Youm Al-Qayyamat and Saofa, Allah Naba with what they kaanu (aimed to reach the end destination) Yas’na’aun.” means that until the Youm-Al Qayyama, when they will be recompensed on the basis of their acts in terms of accountability. And Allah is all powerful and capable of giving them Naba, on the Youm Al Qayammat of what they used to yas’na’aun- their industrializing in terms of them drawing up, crafting, creating, drafting, making, producing, manufacturing; fabricating things in the name of Allah’s Meesaq and Hidayah. X-Reference – 5:14, 11:37-38, 21:80. (يَصْنَعُونَ ; يَصْنَعُونَ ; يَصْنَعُ)

 

SANEEN (سِّنِينَ)  The word is normally translated as years but is used in the Quran in the meanings of ‘such positions, traditions, or practices that are either created and accepted socially or as per the set designed laws of Allah, for instance as used in Ayah 10:5, “Allah is the one who appointed for duties (Ja’ala) the Shams Zia’a and the Qamar Nooran and measured, powered (Qadrahu) Manazil so that you get the knowledge of fixed appointment (A’dad) the positions, laws and movements (Saneen) and the Hisaab.” It is also used in the meanings of pathological, physical or mental condition of abnormal behaviors characterized by aimless wandering, without the use of any intellect or reasoning for instance in Ayah 7:130, “And so that to certainly Akhazna Aale Fia’un with Saneena and Nuqass’e from the S’amarat so that they may do Zikar.”  Means that seized and grabbed hold strongly (Akhazna) the people of Fira’un their such social customs, positions, traditions, and practices, which were though accepted socially but were characterized by aimless wandering and useless activities without the use of any intellect or reasoning i.e., digressing away without purpose (Saneen) and this is how they brought about deficiency, loss, inadequacy, absence, and scarcity (Naqs’) of their efforts and fruits of labor (S’amaraat). The word is used in the same meanings of social customs, positions, traditions, and practices, which are characterized by aimless wandering, useless activities, and digressing from life without purpose without the use of one’s intellect and reasoning are used in Ayah 12:42 in the context of impacts and blind following of Shaytaan (Zikar). – X-Reference – 7:130, 10:05, 12:42. (بِالسِّنِينَ)

 

 

S’AQULAT (ثَقُلَتْ) The word is used in Quran in the meanings of heavy, weighty, substantial, as well as in the meanings of to increase, growth, intensification, expansion, multiplication or buildup in value, number, quantity, or importance since it’s used in Quran as opposite to the word Khafat meaning light, weightless, reduction, decrease, diminution, lessening, declining, shrinking or dropping in value, number, quantity, or importance for instance as used in 7:189.  The word is also used in Quran in the meanings of gravity or gravitational force for instance in Ayah 7:57, both these meanings of the word is used. In Ayah 7:8-9, “And the Wazan Yumaizin the Haqq. Then whoever S’aqalat his/her Muwazena, then those are the Muflehun. And whoever Khafat his/her Muwazeena, then those are the ones who Khasaru their Nafs with what kanu with our Ayaat- they Yuzlemun” meaning that the weight, measurement (Wazan) of the well-known and confirmed fact (Yumaizin) is the justice at its best based on people’s due rights (Haqq). Then whoever’s scale of justice (Mawazeena) is heavy, significant, meaningful, impactful (S’aqalat), then they are the ones who would be successful in both the worlds (Muflehun).  And those whose scale of justice (Mawazeena) is light, insignificant, and meaningless (Khafat), then they have suppressed, destroyed, and dominated their Nafs (Khasaru) based on their actions which they aimed to reach (Kanu) as they commit height of injustice (Yuzlemun) with the Ayaat- the signs of Allah (Ayaat). Exactly same phrases and discussions are in Ayah 23:102-103 as well with same meanings and interpretations. X-Reference- 7:08, 7:189, 23:102-103. (ثَقُلَتْ; ثِقَالًا ; ثَقُلَتْ ; أَثْقَلَتْ)

 

 

SARAF (سْرِف) TUSREFU (تُسْرِفُوا) & MUSREFEEN (الْمُسْرِفِينَ) The word is used in Quran in terms of exceeding or going outside the defined boundaries for instance in Ayah 7:31, “Oh Bani Adam Khuzu your Zeenat at every masjid and Kulu and Ashrabu and do not Tasrafu. Indeed Allah does not like the Musrefeen” is a divine instructions to those who act as Khalifa on earth as caretakers of earth to seize, grab hold and take their attractive aspects, talents, abilities etc. at every place where Sajda- submission to Allah’s laws are taking place (Masjid) and consume, eat, use, utilize and benefit (Kulu) and Ashrabu (engulfed in, get overwhelmed by it) but do not cross the boundaries, transgress, go excessive (Tasrafu). Same phrase is in Ayah 6:141 as well. In Ayah 17:33, “And do not Taqtalu the Nafs which Allah has harama except with Haqq. And whoever Qatal Mazluman, then indeed ja’alna for the Waliyehi Sultanan, then not should Yusrif in the Qatal….” Means ‘And do not physically or metaphorically kill (Taqtalu) any soul/person (the Nafs) which Allah has prohibited (Harama) except as per the earned due right of the person, accorded to him/her based on his own actions as per the justice at its best (Haqq). And whoever kill physically or metaphorically (Qatal) a person who has not done any Zulm (Mazluman), then indeed have been appointed (Ja’alna) for the supporter, helper, friend (Waliyehi) authorization (Sultanan) but should never cross the boundaries, never exceed the Haqq, the person’s due right (Yusrif) in the Qatal. X-Reference- 6:141, 7:31, 17:33. (الْمُسْرِفِينَ;تُسْرِفُوا;الْمُسْرِفِينَ;تُسْرِفُوا; مُسْرِفُونَ)

 

SAREA’U (سَرِيعُ) Sarea’u is normally translated as swift but is basically used in much deeper and all-encompassing meanings of both ‘Precise and Swift’ as well as ‘Generous’ in terms of Allah’s accountability process to be swift, fast tracked, instant, as well as generous, kind, liberal, munificent and lavish. Thus, when the word appears in Quran as part of the phrase “Sarea’u Al Hisaab” for instance as used in in Ayah 2:202, 3:19, 3:199, 5:4, 13:41, 14:51, 24:39, 40:17 it means Allah is the being who is Sarea’u- precise, swift, fast tracked, instant, generous, brisk, kind, liberal, munificent and lavish, best of the best, of the Hisaab- the accountability process, the measurement, the assessments etc. When used as a part of the phrase “Sarea’u Al Aieqaab” for instance as used in Ayah 6:165 or 7:167, it means Allah is the being who is Sarea’u- precise, swift, fast tracked, instant, generous, brisk, kind, liberal, munificent and lavish, best of the best, of the A’eiqaab- the recompense, the Aaqibat. X-Reference – 2:202, 3:19, 3:199, 5:4, 6:165, 7:167, 13:41, 14:51, 24:39, 40:17. (سَرِيع;;أَسْرَعُ;سَرِيعُ ; لَسَرِيعُ)

 

 

SAREA’UNA (سَارِعُونَ) YUSAREA’UNA (يُسَارِعُونَ) The word Sarea’una is used in Quran in the meanings of hastening towards something with internalized zeal, passion, energy, and enthusiasm, convinced with benefits thereof, for instance as used in Ayah 3:114, “They Yuminua with Allah and with Youme Al-Akhira and Do Amar with Ma’aroof and Yanhuna from the Munkir and Yusarea’una in the Khairaat and those are from the Swaliheen”.  In Ayah 5:41, “Oh you who is the Rasool, do not Yahzunka (be sad, grieve) you those who Yusarea’una in the Kufar…”  means those who hasten towards Kufar, with internalized conviction and energy. Similar meanings are in Ayah 3:132-133, “and At’eu the Rasool so that you Turhamun (receiver of Rahmat) and sarea’u to Mughfir from your Rabb…”. In Ayah 23:55-56, “Do they yahasabuna (think) that what WE extend to them with it of Maal and children, WE Nusaareh (hasten, convinced) to them as Khairaat? Nay, they do not perceive.”  X-Reference – 3:114 , 5:41 , 3:132-133 , 23:55-56. (يُسَارِعُونَ;يُسَارِعُونَ;يُسَارِعُونَ; يُسَارِعُونَ)

 

 

SAWA’IN (سَوَاءٍ) is normally translated as equal, alike or equitable, but it is also used in the meanings of trustworthiness, or soundness for instance in the ayah 2:108 and 5:12 “…Certainly he went astray from the Sawaa of the sabeel” used here in the meanings of evenness, thoroughness, strength, soundness and dependability, of the Sabeel. The word is normally confused with the word Sayyiat (meaning sin, worst behavior etc. ) in many instances for example in Ayah 39:35, “Allah will Yakfir upon them Aswa’a of what they did and will Jaza them their Ajar with Ahsaan of what they used to do”  this is not talking about Allah Yakfir, hiding, removing the worst of their deeds, but in fact referring to the strength, the soundness of such deeds which are other than the Ahsaan (best of the best) deeds and Allah will give them recompense, as Ajar (best payback) for their Ahsaan. Also used in the meanings of same or similar for instance in the ayah 3:113 “They are not Sawan…”  Similarly, in the ayah 4:89 “They wish that you do Kufar as they did kufar so that you would be Sawaan…” used here in the meanings of alike, or similar. Similar meanings of being alike or same are used in ayah 16:71 as well. In the ayah 3:64 the phrase “Say o people of the Kitaab come to Sawain Kalamat between us and between you…”  Is used here in both the meanings of soundness, evenness, thoroughness, healthiness, strength, soundness, dependability, trustworthiness, safety, reliability and security as well as Same and equitable, alike in the sense that the Kitaab is the same that was revealed on every Nabi and Rasool and therefore is the common ground of unity among all the people of the Kitaab.   X-Reference – 3:64 , 3:113 , 4:89 , 5:12 , 5:60 , 16:71.

(سُوءًا;سَوَاءٌ; سَوَاءِسُوءًا;سُوءًا;سَوَاءِ;سَوَاءِ;سَوَاءٍ;سَوَاءٍ;سَوَاء;سَوَاءِ;سَوَاءَ ; سُوءَ ; السُّوءِ)

 

S’AWAAB (ثَوَابِ) & MAS’ABAT (مَثَابَةً) is used in the general characteristics of compensation, payback, return, and reward for instance the word Swaab is used in Ayah 3:145 in the meanings of the “Sawaab of this world…” in the meanings of rewards, returns, compensation or payback. The word has similar meanings in ayah 3:148 and ayah 4:134, for both this world and the Akhira. The word is not always used in the Quran positively as in reward but also used in the general sense of consequences and recompense for instance, in ayah 5:60 the word used is Mas’batan in the meanings of consequences, results and payback in negative connotations i.e., the Mas’batan with Allah is in the form of Azaab and La’nat. Similarly, in ayah 83:36 the phrase S’woob-al-kuffar is used in meanings of recompense for the kafireen for what they used to do. In the Ayah 3:195 the phrase is “with Allah is the Ahsan as Sawaab” meaning with Allah is the best reward, the best return and recompense. The word MAS’ABAT (مَثَابَةً) is used in Quran at one place in the ayah 2:125 with the meaning of the place where one gets the reward, the recompense, the place where one is compensated for all the hard work and the efforts done by the person in just and equitable manner based on the system built on the parameters of Deen. X-Reference – 2:124 , 3:145 , 3:148 , 3:195 , 4:134 , 5:60 , 18:44 , 18:46 , 19:76 , 28:80 , 83:36. (مَثُوبَةً;لَمَثُوبَةٌ;فَأَثَابَكُمْ;مَثَابَةً;ثَوَابِ;مَثَابَةً;ثَوَابَ;ثَوَابِ;ثَوَابُ;ثَوَاب; فَأَثَابَهُمُ)

 

SAWAAL (سُؤَالِ) & SAAL (سَأَلْ) The word is used in Quran in the meanings of enquiring, probing, questioning, or demanding something, for instance in Ayah 2:108, “Or you Tureduna that Tusalu your Rasool as what Sua’l Musa from before…”  means that do you wish to question and demand from your Rasool the same way that Musa has been questioned before. Similar meanings are in Ayah 2:186, “And when my Aibady Saalika you about me, then indeed, I am Qareeb. I respond to the Duaa of the Daaey when the person Duaan me. So, let them respond to me and let them Amanu with me so that they may be led right.” Here the whole concept of Saalika, is connected with the concept of Duaa, in terms of asking, demanding, enquiring, needing, requiring (Saalika) the help and support from the whole system of Allah and Allah’s laws (Duaa). The word is again connected with and used in the same manner as the word Dua’a in Ayah 4:32 as well when, after highlighting the different Fazal of Allah being bestowed upon Rijaal and Nisaa, Allah then says, “…And Sa’alu Allah from Allah’s bounties (Fazal). Indeed, Allah is over all things, aspects, abilities, powers (Shayyin) All-knowing.” In Ayah 2:211, “Saal bani Israel, how many We gave them Ayaat Bayyinaat…” here the word is used in the meanings of asking, questioning, enquiring and probing. In Ayah 10:72, discussing the conversation of Nabi Nuh with his nation, “But if you Tawaletum (disobey, disconnect, turn away) then not I Sa’altakum you any Ajar (reward). Indeed, my Ajar is with no one except Allah…”  here the word is used in the meanings of demanding or asking. In Ayah 5:102, after giving warning about things, aspects, elements, etc. which we get attached to and feel strongly connected with, that can cause lead us to cause ourselves the Saua’a- evil, harm, damage, Allah then says, “Indeed, Saaleha the people from before you, then As’bahu with it kaafireen.”  Means that indeed, there were people before you, who questioned it (the aspects, things, elements, that we get attached to) and through this, they were able to As’bahu Kaafireen- dawned upon themselves, in terms of they bring themselves out of the darkness of Kufar towards the light of Hidayah. X-Reference – 2:108, 2:186, 2:211, 4:32, 5:102, 10:72. (سَأَلَهَا;أَسْأَلُكُمْ;وَلَنَسْأَلَنَّ;فَلَنَسْأَلَنَّ ; وَاسْأَلْهُمْ ; يَسْأَلُونَكَ ; يَسْأَلُونَكَ ; يَسْأَلُونَكَ)

 

S’AYAM (صِيَامٍ) & S’OUM (صُومُ)The word S’oum is normally translated as fasting from food and drink during the month of Ramadan, but the basic meanings of the word S’oum- plural S’ayam- means to abstain, to stop, to control, to halt, to discontinue, to prevent, to break, to adjourn, to interrupt or to pause or to put an end to something. Basically, in Quran, it’s used in the meanings of ‘restrain, put an end to, to control, to discipline, to halt or to restrain either something or oneself in the meanings of self-control, self-restraint or self-discipline’ for instance, in the ayah 19:26 “So Kuly and Ashraby, and Qarri Aienan. And if you Tara’ena from the Bashar Ahadan, then Quly, ‘Indeed, I have Nazarta for the Rahman, S’auman, so I will not Aklamu the Youm Ansyaan.’ Here, the word Kuly and Ashraby, do not mean eat and drink as is normally mistranslated, but even if we take these meanings then it’s very obvious that the word S’aoum is not used here in the meanings of fasting, since in the very beginning of the ayah is talking about Kuly and Ashraby. The word S’aoum is used in Quran in the meanings of self-discipline, restraint and self-control and this ayah mean that ‘if she Ara’a (observe, come face to face, perceive) from the Ahadan (same type, whole) Bashar (that is, ‘with’ ‘Shar’- Shar means anything that is done to destroy human capability or to waste human efforts- the purpose of which is to cause death, destruction and Fasaad on earth) whereby she should not then Aklamu (consume, interact, engage, benefit from) the Youm (well-known aspects) of Ansyaan (Insaan, human beings)- describing the concept of Siyaam as a self-control, self-restraint and discipline to stay away, and not Aklama (engage, benefit from, consume, interact with) Ahadan Bashar (those, same types of aspects of Shar that are well-known of us as human beings).  Similarly, in the ayahs 33:35, wherein Allah is giving all the attributes of those men and women for whom Allah has prepared Maghfirat and a great reward, one of the qualities is S’aiymeen ws S’aimaat – meanings those who exercise self-control, self-restraint and self-discipline to remain within the boundaries of Deen, not just during any specific month of year, but during their daily lives, all the months and all through the whole year and especially from all aspects of Shar (anything that is done to destroy human capability or to waste human efforts- the purpose of which is to cause death, destruction and Fasaad on earth). Therefore where ever the word S’uom or S’yam is mentioned in Quran we need to keep in mind that the word is used in an all-encompassing word to instruct self-discipline, self-restraint and self- control to remain within the boundaries of Deen by staying away from anything that is done to destroy human capability or to waste human efforts- the purpose of which is to cause death, destruction and Fasaad on earth (Shar) as well as to stay away and exercise self-restraint and control to engage, use, utilize, benefit from in any way (Kulu) of Shar in any manner whatsoever. The Ayah 19:26 outlines the concept of S’oum and S’ayaam in terms of self-discipline, self-restraint and self- control to remain within the boundaries of Deen in order to stay away from and curtail, put an end to and halt Shar as well it’s Kulu in any manner whatsoever. In Ayah 2:183-184, “Oh those who Amanu, Kutiba upon you the S’yaam, as Kutiba upon those from before you so that you may Tattaquna- Ayyaman Ma’adodat…”  means that S’iyaam has been made obligatory upon us, as upon those from before, in order for us to observe Taqwa – The phrase ‘Ayaaman Ma’adodat’ means which have been Ayaaman- confirmed and well known and Ma’adodat, determined and fixed, both as a recompense in order to observe Taqwa as well as the duty as upholders of justice (Shahada) to control, restraint, put an end to and halt (S’ayyam) those aspects and periods which are difficult, wherein injustices are prevalent and humanity is at its worst in terms of moral and ethical values (Shahara Ramadan). Additionally, the phrase ‘Ayaaman Madodat’ is also applicable for our day to day lives, as a test, during our times here on earth, during which we need to exercise self-retrain and self-control through all across all of our experiences, indulgence, conducts and behaviors, use of all of Allah’s blessings (Fazal) or consuming, engaging, benefiting to or from (kulu) or getting indulged in, influenced by or overwhelmed by (Ashrabu) by trying our best to stay away from Shar, in all and any experience at all in terms of staying away from Shar in all-encompassing manner.  X-Reference – 2:183-187, 2:196 , 4:92 , 5:89 , 5:95 , 19:26, 33:35, 58:4. (فَصِيَامُالصِّيَامَ;صِيَامٍ;الصِّيَامُ;الصِّيَامِ;صِيَامٍ;َصِيَامُ;فَلْيَصُمْهُ;تَصُومُوا;فَصِيَام;; صِيَامًا ; صَامِتُونَ ; صَامِتُونَ)

 

SA’YEE (سَعْيًا) & YASA’UNA (وَيَسْعَوْنَ) means to strive with one’s full force and might, with one’s whole being, by employing one’s whole faculties, abilities, resources and powers with complete focus, attention and dedication, for instance when Allah says in Ayah 53:39, “And indeed, is not for Any Insaan (human) except what he/she does Sa’aiy for”  mean that for a human being is only what he/she does Sa’yee for, in terms of strive for with complete focus, attention and dedication, with his/her full force and might, with the whole being, by employing his/her whole faculties, abilities, resources and powers. Similar meanings are in Ayah 2:114, “And who is more Zalim that the one who Mana’a Masjid of Allah to Yazkara (Zikar) in them Allah’s Ism (deep & thorough knowledge) and does Sa’yee to their Kharabeha (destruction)…”  In Ayah 2:204-205, “And of the Annas is the one whose Quolihi pleases you in the life of the earth and he/she Yashadu of Allah upon what is in his/her Qalbehi and he/she is the fiercer enemy. And when, he/she Tawala, he/she Sa’yee in the earth to fasaad in it and to destroy the Haras’ and Nasal.…” means that of the mankind is the one whose speech and conducts please you in the life of the earth and the person gives witness of Allah upon what is in his/her own opinion. And through this way, the person aims to Tawalla- turn you away from your Deen and does Sa’yee-strive with whole being in the earth to cause Fasad and to destroy your Haras’- your earnings that you were to send forward for your Nafs to the Akhira as well as destroy your Nasal- the future generations. Similarly in Ayah 2:260, “…. Then take four from the birds and then incline them towards you, then appoint a group of them on all of hill; then call them- they will come to you in Sayyan…” this is Allah’s ways of how to spread Allah’s Hidaya, once people are convinced, then appoint them to different regions. Then when you call them, they would come Sayyan- means with their whole being, striving with their full force, showing full conviction on Allah’s Hidaya. Similar meanings of the word is in Ayah 17:19, “And whoever desires the Akhira and Sa’iyee for it with his/her Sa’iyeha, while he/she is a Momin, then for those their Sa’iyeehim Mashkooran (will be returned as just recompense & appreciated)” X-Reference – 2:114, 2:204-205, 2:260, 5:33, 17:19, 53:39. (وَيَسْعَوْنَ;وَيَسْعَوْنَ;سَعْيًا;سَعْي)

 

S’AED (الصَّيْدِ) The word is normally mistranslated as hunt or game in all of its usages in Quran, which is a wrong translation. If we look at the usage of the word in Quran, it’s basically used to refer to the process, the deeds, the elements, decisions etc. all involved in taking a journey from either the status of being overwhelmed with and engulfed by emotions and distractions (Bahar) to reaching the peak of being Muslim in terms of becoming Muttaqi (Birra) or the journey taken in the reverse direction i.e., from the position of Birraa to the position of Bahar. In the latter case, we have to keep in mind that all of us have been created based on the Fitrat of Allah- those traits and characteristics of Allah that Allah wants to see in us as humans, which are reflected as the concept of Biraa. Thus, due to the environment impacts and upbringing, majority of the humanity undertakes this journey (S’aed) from the status of Biraa (born at birth as per Fitrat of Allah) to Bahar, whereas the Quran times and again stresses the importance of Biraa and specifically in Ayahs 5:93-98, Allah has described this concept beautifully in terms of the required and ordained journey from Bahar to Biraa, whereas the same journey in the reverse direction to be prohibited. Thus, when Allah says in Ayah 5:94, Oh you who Amanu surely Allah Bala you through Shayyin of the S’aede…” addressed to those who seek knowledge, use Aqal & intellect and be upholders of their covenant with Allah (those who Amanu), Allah surround them with situations, aspects, conditions, in order to bring out and expose the real nature and characteristics (Bala) of those who Amanu, through aspects, elements, things, decisions (Shayyin) of the S’aede (the journey from either the Bahar to Birra or Birra to Bahar). Notice there that the word is not just S’aede but As’saede- the S’aede showing the specific process and journey, from the Bahar to Birra in this case, as described in the earlier ayah of 5:93, “Not on those who Amanu, and do Amal-e-of Swalehat Junaha, except for what they T’aemu when they observe Taqwa, and they Amanu, and do Amal e Swalehat then observe Taqwa and Amanu then observe Taqwa and do Ahsaan and Allah loves the Mohsineen.” After giving explicit divine instructions related to what is prohibited (Haram) and what is extreme caution (Ajtanebu) with the end note to observe Taqwa, thereafter, this Ayah describes and guides those who Amanu through the whole Journey of how to move from Swaleheen (who do deeds of reform, putting things back in their rightful place and rectification- Aml-e-Swalehaat & deeds of Is’lah- with individual focus on oneself personally) towards becoming Mohsineen (those who do Ahsaan and benefit others and their communities)- referring to the S’aede  as the journey from Momineen to Swaleheen to Mohsineen. In the subsequent Ayah 5:95, when Allah says, “Oh you who Amanu, do not Qatal the S’aede and it is Hurum to you…”  means that this process is integral to the Deen and we have been instructed not to suppress, limit, restrict, kill it metaphorically in any shape or form, since Qatal of the S’aede (journey from Bahar to Birra) is prohibited- haram. In the next Ayah 5:96, Allah is defining the S’aede- journeys of both- the starting points of both the Bahar as well as the Biraa as, “Uhilla for you is S’aedu of the Bahar and its T’aama- Mata’a for you and for the Syyarate. And Hurrema upon you S’aedu of the Birraa what Dumtum is Huruman…”  means that for you is only allowed to undertake the journey away from Bahar (S’aed the Bahar) and its consumption, utilization and engagement of any sort (T’ama) since it’s the source of life (Mata’a) for you and for all those who are travelling and taking this journey (Syyarate). But to undertake the journey away from the Biraa is prohibited upon you. In Ayah 5:01, “Oh those who, Aufu with the Aquood. Auhillat to you Bahimate Al-Anaam except what is Yutla upon you, Ghaire Muhalli of the S’aede and what is Hurum on you…” means Oh those who seek knowledge, use intellect & are upholders of your covenant with Allah, fulfil, abide by giving your 100 percent with the terms, essentials, rules, and fundamentals of your covenant. Permitted for you are the unknown, not yet understood aspects of the Nai’mat- blessings except what you are asked to follow & abide by, what is in contradiction of, other than, opposition to, without and hinderance in reaching the end destination of the journey towards the Biraa and what is prohibited on you. Here the two exceptions as to what is allowed and permitted from the unknown aspects of Allah’s blessing are (1) Ghaire Muhalli the S’ayede- those which are contradictory, hinder, in opposition to the S’aed (the journey to become Mohsineen and towards Biraa) reaching its desired destination and (2) which are prohibited upon you.  X-Reference –  5:01 , 5:93-98.

(صَيْدُ;الصَّيْدِ;الصَّيْدَ;صَيْدُ;الصَّيْد)

 

SAYEDDAN (سَيِّدًا) is normally translated as noble, but is used in Quran in the meanings of chief, master, as someone who governs or dominates or rules or leads for instance in the ayah 33:67 “And they will say ‘Our Rabb we obeyed our Sadatna and great man (Kubrana) and they mislead us from the way” here the word is used in the meanings of those people who are leaders, the chiefs, those who lead or rule others. Similarly, in ayah 12:25 the word Syedaha (her Syed) normally mistranslated as her husband is in fact used in meanings of her master, chief or someone who dominates, leads or rules. X-Reference – 3:39 , 12:25 , 13:67. (سَيِّدًا)

 

SAYYARATE (وَلِلسَّيَّارَةِ) & SEERU (سِيرُوا) The word Seer is used in Quran in the meanings of travelling, investigating, seeking evidence or exploring something for instance in Ayah 35:44, “Have they not Yaseeru (explored, sought evidence,  travelled) in the earth and observe how was A’aqibat (end result) for those from before them while they were stronger than them in Quwwat (courage, strength and abilities). And not Allah is to Ya’ejazu (unable)…” In Ayah 3:137 and 6:11 when Allah says “Seeru in the earth and Anzur how was the A’qibatu of the Mukazibeen” Allah is asking us to seek evidence, investigate and explore the earth (could be done virtually and through research without having to physically travel to the place too) but basically to perceive with complete intellectual presence (Anzur) the outcome of their deeds, the end results of what they used to do, of what they earned as payback based on justice (A’qibatu) of those who made fun, rejected and ridiculed Allah’s Ayaat (Mukazibeen). The word Sayyara is used in Quran in the meanings of travelers and caravan, of those who travel together from one direction to another, whose basic aim and objective are the same in terms of reaching the same desired destination, for instance in Ayah 5:95, after stressing the importance of travelling, taking a journey from situations of being overwhelmed with and engulfed by emotions and distractions (Bahar) towards the situation of Birraa, desired righteousness (Birra), as this process is integral to the Deen and we have been instructed not to suppress, limit, restrict, kill it metaphorically in any shape or form, since Qatal of the S’aede (journey from Bahar to Birra) is prohibited- haram, thereafter in the next Ayah 5:96, “Uhilla for you is S’aedu of the Bahar and its T’aama- Mata’a for you and for the Syyarate. And Hurrema upon you S’aedu of the Birraa what Dumtum is Huruman…”  means that for you is only allowed to undertake the journey away from Bahar (S’aed the Bahar) and its consumption, utilization and engagement of any sort (T’ama) since it’s the source of life (Mata’a) for you and for all those who are travelling and taking this journey (Syyarate). But to undertake the journey away from the Biraa is prohibited upon you. Thus, here the word Syyarate refers to all the travelers who are taking this journey from the Bahar to Birra- all of whose basic aim and objective are the same in terms of reaching the same desired destination of Birra. The similar meanings are also used in Ayah 12:19 as well. In Ayah 12:10, “Said (Qaala) the one who convinced others (Qaa’il) from among them, ‘Do not kill (Qatal) Yousuf but throw him in the unseen and hidden (Gheebat) of the well- will pick him some of the Sayyarate if you are doing.” X-Reference – 3:137, 5:96, 6:11, 12:10, 12:19, 35:44. (وَلِلسَّيَّارَةِ;سِيرُوا)

 

SE

SEEMA (سِيمَا) The word ‘Seemahum’ is normally translated as ‘by their marks’, whereas the word “Seema” is much broader in meanings to refer to such acts, words, phrases, expressions or acts of people from which they are referred and remembered for instance in Ayah 2:273, referring to those people who are restraint but who do not ask, is “…Those who are ignorant and don’t know (Jaahil) think about such people as if they are self-sufficient (Ghaniy) but you can recognize their restraint and restrictions through their Seemahum…”  although those who are ignorant would consider them self-sufficient because they do not ask or request, but you can recognize them with their Seema i.e., expressions, words, actions or phrases that such people are restricted and retrained. Thus, the word Seema refers to those expressions, actions, quotes, work and deeds of people based on which they are distinguished from others. In Ayah 7:46, “…and A’ala Al A’araaf are Rijaal- they Ya’refuna all with their Seemahum. And Naadu As’haabu the Jannat that ‘Salamun upon you’. Not they enter it and what they Yat’maun” Means that among those who are the companions of Jannat would be such people who are resourceful (Rijaal) who have reached a place of prestige and distinction (Al A’araaf) and they would be clearly distinguished from the rest based on their actions, expressions, speech and acts of Is’lah (Seemahum) and it would be announced (Naadu) to the companions of Jannat that Salamun upon you, since they wouldn’t have entered the Jannat, had it not been for the keen desire, passion and intense aspiration of these Rijaal. The same meanings of the word are in Ayah 7:48 as well but for those Rijaal who are companions of Naar- hell like situation referring to their pride and arrogance as their distinctive expressions. Ayah 47:30 refers to the Seemahum of those in whose Qaluub is disease (Maraza) who also can be distinguished through their speech, acts, expressions and deeds. In Ayah 48:29, the phrase “Seemahum in their Wahuhum from Asare the Sajood”  this is not talking about the physical black mark of ritual prostration as is normally mistranslated but this phrase refers to those who seek Allah’s Fazal (bounties) by submitting to and following the laws of Allah in complete conviction of its benefits (Rakuh o Sajud) and therefore their Seema, their  distinct expressions, speech, actions and deeds reflect the impacts (Asare) of this submission to Allah’s laws (Sajood). X-Reference – 2:273, 7:46, 7:48, 47:30, 48:29.  Seemahum () Semaahum (بِسِيمَاهُمْ;بِسِيمَاهُمْ)

 

 

SH

SHA’AIR (شَعَائِرِ) & SHAA’AIR (شَاعِرٌ)  the word Sha’air is normally translate as symbols but the basic characteristics is from the word Shaair which is used in Quran in the meanings of poetry with the word Shaaair as poet for instance in Ayah 21:5 “ But they say a mixture of dream, rather he has invented it, rather he is a Shaa’air. So let him bring an Ayat just as the previous messengers were sent”. The word Asha’ariha is used in the ayah 16:80 in the meanings of decorations, hair, garnishing or beautifications, ornaments, etc. The word also has the meanings as from Shaa’or as in understanding, to understand, to perceive, to come to know, to arrive at the conclusion, to get the knowledge by the use of one’s’ cognitive and intellectual abilities. Therefore, the phrase of Sha’air of Allah, which is used in Quran four times, is basically a combination of both of these meanings of poetry and understanding. When something is clearly understood and digested or accepted, the feel of music or a flow of current runs through our nerves, that thing which brings such feeling of stream of current is termed as شَعَائِرِ اللَّهِ (poems/music/understanding /cognition).  This happens when the Hajj al bayat is completed; i.e., repairing of our own thought process [حَجَّ الْبَيْتَ] which is why Safaa and Marwa are termed as Shaair of Allah in Ayah 2:158. Also refer to ayah 22:31-32 “Being Hanifan towards Allah, without associating anything with Allah. Whoever associates anything with Allah, it is as though he has fallen from the sky, and is snatched by the birds, or is swept away by the wind to a distant abyss. So it is. Whoever honors the Sha’air of Allah, it is from the Taqwa of the hearts”. This shows the link between giving honor and respect to Allah’s Sha’air (Allah’s ayah and creations which are amazing and respectful) from the depth of our hearts, which is the Taqwa of the hearts as well as not associating anything with Allah. X-Reference – 2:158 , 16:80 , 21:05 , 22:31-32 , 22:36 , 26:224 , 36:69. (شَاعِرٌ;شَعَائِرِ;شَعَائِرِ;الْمَشْعَرِ;شَعَائِر;;يُشْعِرُكُمْ َ;يَشْعُرُونَ)

 

SHAFA’ATUN (شَفَاعَةٌ) & YASHFA’U (يَشْفَعُ) normally mistranslated as intercession in order to inculcate the non-Quranic concept of ‘intercession in Islam’ which is believed to be the act of pleading to God by an intimate friend of God (a Muslim saint or most commonly believed to be Prophet Mohammad) on behalf of believing sinners at the time of judgement, in order for their sins to be forgiven or to ensure their final abode as heaven. All these misinterpretations are based on this word being mistranslated as ‘intercession’ as direct contradiction of the Quranic warnings through multiple Ayahs such as 2:123 and 2:254 that ‘no one can be of any help to another at the time of judgment and that there is no trade possible for the purpose of accountability’. Even if we mistranslate this word as ‘intercession’ Allah tells us clearly via Ayah 39:44 that all intercession belongs to Allah only, and that even Nabiy Ibrahim could not intercede on behalf of his father- (Ayah 9:114) nor Nabiy Nuh could intercede on behalf of his son (Ayah 11:46). However, this word ‘Shafa’a’ is not used in Quran in the meanings of intercession, intervention, arbitration, negotiation or mediation at all but in entirely different meanings in terms of being of support, help, assistance, source of strength etc. Another important point to note is that the use of this word in Quran is used for this temporary life here on earth and has nothing to do with the concept of accountability or judgment for the life hereafter for instance in the ayah 4:85, “Whoever Yashfa’u Shafatan Hasana will have for him/her a share of it and whoever Yashfa’u Shafattan Sayyatin (evil, wrongdoings etc.), will have a portion of it..”  here the words Yashfa’a (used as action verb) and Shafa’atun (used as noun) are used here not in the meanings of intercession but in terms of ‘providing full support, through one’s actions and deeds, working for, contributing to, backing, encouragement, assistance, cooperation, endorsement and sort of owning a portion of the blame and achievements as well’. Similarly, in Ayah 7:53 “…the messengers of our Rabb had come to them with Haqq, so are there any Shufa’a so that Yashfa’u towards US….”  Here the word is used with the same meanings as support, strengthen, assistance, encourage, cooperate or endorse. Therefore, in Ayah 21:28 when Allah says that “And not Yashfa’u except to the one who Artaza’…”  means that no one can get Shafa’a- support, assistance and help except the one who is Artaza’a- connected with, aligned with and hence get the benefit from Allah’s system (Allah’s laws, Fitrat and message). Similar message is in Ayah 2:254 as well. In Ayahs 2:48 as well, the word Shafa’atun is not used in the meanings of intercession; in fact, it is used in terms of complete support and assistance, when Allah says, “And observe Taqwa Youman when not avail for any soul for anyone else in anything and not will be accepted from it Shafa’atan and not will be taken from it A’dal (justified compensation) and not will be Yuns’erun (helped, supported, protected)” Which shows that for the purpose of accountability and judgment, it will be justice at its best with the provision for perfect recompense and there cannot be any possibility of any trade, any support, etc. at all. Similar meanings of the word are there in Ayahs 2:123 and 2:254 as well. In Ayah 36:23 “Should I take other than Allah deities, for if Allah intends for me any Zarar, their Shafa’a will not benefit me in anything nor will they save me” where again the word is not used in the meanings of intercession or arbitration at all but in the meanings of that ‘their support, endorsement, assistance, cooperation is not going to help or to save at all’. X-Reference – 2:48 , 2:123 , 2:254 , 4:85 , 7:53 , 19:87 , 20:109, 21:28 , 34:23 , 36:23 , 43:86 , 53:26 , 74:48. (شَفِيعٌشَفَاعَةٌ;يَشْفَعُ;يَشْفَعُ;شَفَاعَةً;يَشْفَعْ;شَفَاعَةً;يَشْفَع;;شَفِيعٌ;شُفَعَاءَكُمُ;فَيَشْفَعُوا;شُفَعَاءَ)

 

SHAHR (شَهْرُ) & SHAHR IL HARAM (الشَّهْرِ الْحَرَامِ) normally translated as month only, but in Quran the word is also used in the meanings of period, time periods, duration, eras, times, periods, intervals, phases, stages, or points of time. For instance, in the ayah 2:194, 2:185, 2:197, 2:217, 5:02, 34:12 in all of these ayahs, the word Shahar is used not in the meanings of the month or months, but more in the meanings of duration, times or periods of certain situation/processes etc. Whereas in other places such as ayah 2:226, 2:234, 4:92, 46:15, etc. it’s used in the meanings of months – as in calendar months. The ‘Shahar Al Haram’ is normally translated as month and Haram is normally mistranslated as sacred months of Hajj, which are not the meanings of these words. The word ‘Shahar’ refers to process, time periods, duration, eras, intervals, phases, stages, aspects, situation, etc. The word ‘Haram’ refers to the list of prohibitions as mentioned in Quran, which are strictly prohibited by Allah. Therefore, when the two words are used together with each other in the phrase ‘Shahar Al Haram’, it refers to such Shahar – process, time periods, duration, eras, intervals, phases, stages, aspects, situation, etc. which are Haram, and discussed within the context of each Ayahs and which are strictly prohibited, for instance in the ayah 2:217 “They ask you about Qatal in the Shahr al Haram. Say, “Qatal in it is Kabeer/deplorable; but to bar others from Allah’s path, and to do Kufr in Allah, and to prevent access to the Masjid al Haram, and to expel its people from it, are more Kabeer/deplorable with Allah” shows that it is talking about specific aspects when Allah’s prohibitions and Allah’s law of not Qatal are allowed with strict prohibitions and to be strongly implemented, according to which it’s mandated to retaliate to those who were committing these sins. Therefore, Qatal is allowed only in those particular aspects. X-Reference – 2:194 , 2:217 , 5:97 , 9:5 , 2:185 , 2:194 , 2:197 , 2:217 , 2:226 , 2:234 , 4:92 , 5:02 , 34:12 , 46:15.

(وَالشَّهْرَ;أَشْهُرٌ;شَهْرُ;الشَّهْرِ الْحَرَامِ;الشَّهْرُ;الشَّهْرَ;شَهْرُ;الشَّهْرِ الْحَرَامِ;شَهْرَيْنِ;الشَّهْر)

 

SHAHWAATE (الشَّهَوَاتِ) The word is normally translated as lust or sexual desires or passions beyond limits, but the basic meanings of the word are in terms of ‘exploitation, mis-using, to abuse or to manipulate or ill-use something or someone for instance in Ayah 3:14, “Zayyin for humanity is Hubbu (likeness) the Shahwaat of the Nisaa and ….” Means that it is Zayyin- seems attractive and appealing for people that they Hubbu- like and adore the Shahwaat- exploitation, mis-using, abusing, and mal-treatment of the Nisaa- the weaker and resource starved segment, who are dependent upon them for resources. In Ayah 7:81, “Indeed, you Latatuna (are committed to) the Rijaal Shahwatan from in addition to the Nisaa’a. Indeed, you are a Quomin Musrefun.”  Means that you are committed to exploiting, mis-using, manipulating and abusing not just the weaker segments who are dependent upon you for resources, but also those who are abundantly resourced and strong segment of the community as well as supporting and committing to the stronger segment in their exploitations of the weaker ones as well. Indeed, you are establishing the exceeding of all boundaries and have been committing excesses. Similar meanings are in Ayah 27:55 as well. In Ayah 4:27, “Allah Yureedu that Yatubu upon you and Yureedu those who follow the Shahwaat that you deviate a great deviation.”  Means that on one hand, the desired destination of Allah’s system is to turn it towards you, as a result of you doing Touba and making a U-turn by doing acts of is’lah, but those who follow the Shahwaat- exploitation, fabrications, abusing, mal-treatments, that you deviate a great deviation and diversion away from the path of Allah. In Ayah 19:59, “Then Khalafa (came) from after them such Khalfun (successors) who neglected the S’alaat and followed the Shahwaat, then Soufa they Yalquna (meet) error.” Where the word Shahwaat is used in opposite to the word S’alaat depicting all the fabrications, diversions, exploitation and distractions that are used to cause disconnection from Allah’s laws, discord and division among humanity, instead of joining and connecting together concept of S’alaat. X-Reference – 3:14 , 4:27 , 7:81 , 19:59, 27:55.  (شَهْوَةً; الشَّهَوَات)

 

SHAJAR (الشَّجَرَ) 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, it’s used for trees 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. (الشَّجَرَةِ;الشَّجَرَةَ;الشَّجَرَةَ;الشَّجَرَةِ;شَجَر)

 

SHAKKIN (شَكٍّ) The word is normally translated as doubt, however is used in Quran in much broader meanings. For instance, in Ayah 10:94, “So if you are in Shakk in what WE have Anzalna to you then ask those who are Yaqrauna the Kitaab from before you. Verily has come to you the Haqq from your Rabb, so do not Takuna (aim to reach the end destination or form as) from the Mumtareen.”  As we know Mumtareen, as defined by Quran, are those who make assumptions, enter into arguments and disagreements rather than following the Haqq- the absolute truth as mentioned in Quran, they assume, mix Haqq with Baatil, enter into disputes and disagreements with each other on things which are not clear to them, not known to them. Thus, the state of being a Mumtareen is basically being in Shaqq in a nutshell. For instance, in Ayah 10:104, the phrase “Kuntum (aim to become) in Shaqq of MY deen” is used meaning aiming to become in the state of making assumptions, entering into arguments, causing disagreements, not following the haqq, the Deen, mixing haqq with baatil, entering into disputes regarding the Deen with each other based on confusions and assumptions. The word is also described in greater detail in Ayah 4:157, while describing the Qatal of Easa Ibna Maryam “…and indeed, those who Iktifafa (differ, disagree, dispute) in it, surely are in Shakkin about it. They have no knowledge of it, except the following of the Zanne (assumptions)” describes the situation of being in Shakkin to be due to lack of knowledge and filled with assumptions and hearesay. It is because of this that when in Ayah 38:8, Allah says, “Has the Zikar Anzalna to him from among us?’, Nay, they are in Shakk about MY Zikr. Nay they have not yet tasted Azaab.” Allah would not use such harsh words just because someone is in doubt about Allah’s Zikar (the Quran), the word Shaqq is not doubt, but is used in the all-encompassing meanings. In Ayah 11:62, while describing the response from the Quom e Thamud to their Nabiy Salih, they said, “….and surely, we are in Shakkin about what you invite us to Mureebin (suspicious)” that is, they were in Shakk- utter and deep confusion, disagreements, mixing Haqq with Baatil, assuming things, about what their Nabiy was telling them as they were taking everything as Mureeb- doubtful and suspicious. Same expressions are there in Ayah 42:14 to describe the acts of Ahl-e-Kitaab. – X-Reference –  4:157, 10:94, 10:104, 11:62, 38:8. (شَكٍّ)

 

SHAMIT (شْمِتْ) & TASHMIT (تُشْمِتْ) The word is normally translated as rejoice in the only usage of the word in Ayah 7:150, but the word actually means “to fail to do or be equal to what is hoped for, or to disappoint someone” for instance in Ayah 7:150, “….Qala, ‘Ibn-e Umma, Indeed the Quoma Astaza’funy me and Kaadu they Qatal me, then not you Tashmit with me the A’daa and not you Ja’alniy me with the Quom-e-Zwalimeen.”  Refers to the conversation of Nabiy’s Musa with his Quom when he returned back to them that ‘you are my fellow community who brought up with same cultures, practices and customs (Ibn-e Umma). Indeed, those whom I endeavored to establish and strengthen (the Quoma) they have let me be weakened and suppressed (Astaza’funy) and have made attempts (Kaadu) so that I become non-existent in terms of metaphorically killing me, my confidence and my endeavors (Qatal me), but you should not fall to their level or be equal to or like them or disappoint me (Tashmit) to become in opposition to me as my enemies (with me the A’daa) and please do not appoint for me duties (Ja’alniy) as those who establish & strengthen (Quom) act of injustices (Zwalimeen).” – X-Reference – 7:150 . (تُشْمِتْ)

 

SHAMS (شَّمْسَ) The word is used in Quran in the meanings of sun, the star for the planet earth for instance in Ayah 6:96, “Faliqu the As’baahe and Ja’ala the Layl Sakana and the Shams and the Qamar Husbanan- that is the Taqdeer of the Azizu the Aleem” is describing the characteristics of Layl- the night and darkness as Sakanan- meaning rest, lack of any activities or growth, etc. and the characteristics of Shams and the Qamar as that of Husbanan- measured, calculated, whereby each and every aspect related to Shams and Qamar, such as their orbiting on their own axis, as well as around another astronomical body, is calculated and measured. That is the Taqdeer, the power, abilities, calculations, measurements and the skills of Allah who is the peak of all izzat, respect, prestige etc. as well as all knowledge and wisdom. In Ayah 7:54, talking about all the creations of Allah, the phrase is “…..and the Shams (sun) and the Qamar (moon) and the Najum (stars) Musakkhiraate with Allah’s Amar, except for what Allah created and the Amar…”  describes the state of these astronomical bodies, the laws for which Allah has created and they are humbly submissive to these laws, bound by these laws of Allah’s Amar (creations, orders) from which they can never deviate from. The same discussion and meanings are in Ayah 16:12 as well. The characteristics of both Shams and Qamar is described further in Ayah 10:5, “Allah is the one who has appointed for the Shams a shining/burning light and the Qamar as a reflected light and Qadaruhu (created measures, calculations, powers and abilities) Manazil (phases)…” telling us clearly that the description of Shams as the source of its own light as compared to Qamar as the one which reflects the light, not created by itself- and hence the word Shams would also refer to all such things, beings and entities, who/which are the source of their own energies, resources and powers and also refers to such people who present themselves as religious authorities and are taken up as deities. Thus, in Ayah 6:78, the word Shams is used to refer to one of As’naaman (lifeless idols taken up as deities as discussed in the earlier Ayah of 6:74) and is used in both literal meanings of the sun as well as in allegorical terms. Thus, when Allah says in Ayah 6:78, “Then when Ra’a the Shams Bazighatan, Qala, ‘Is this My rabb, is this Akbar?’ But when Afalat, Qala…..” discusses Shams, which is Akbar- the word referring to both sun being taken up as deity, as well as those high, mighty and powerful beings who are Akbar, significant, mighty, proud, arrogant, elite etc. who are the source of the powers, abilities, resources etc. and such religious authorities who are taken up as deities and the use of the word Afalat in Ayah 6:78 thus refers to both the setting of the sun, as well such people losing their significance, value, powers, etc. In Ayah 17:78 “Establish Salat Lidluke towards the Shams until Ghasaq of the La’iyl…” it means Allah is asking us to establish a permanent connection with Deen by establishing maintaining and contributing to the system of social care, and justice, through which the Shams- lightness, brightness, energy and life are to be achieved through Lidluke- care, compassion, healing and treatment of the humanity until the La’iyl- the darkness and the inhuman practices are Ghasaq- eliminated and destroyed. X-Reference- 6:78, 6:96, 7:54, 10:5, 16:12, 17:78. (الشَّمْسَ;وَالشَّمْسَ; وَالشَّمْسَ)

 

SHANA’ANU (شَنَآنُ) The word is normally mistranslated as hatred or animosity in all the three usages of the word in Ayahs 5:2, 5:8 and 108:3. If we look at the classical medieval Arabic, the word was used in the meanings of exhibiting or indicative of a lack of common sense or sound judgment in terms of committing a very silly mistake or being weak in intellect or acting like a silly or a fool. Therefore in in Ayah 5:8, “Oh you who Amanu, Kunu (aim to reach the final destination) as Qawwameen (establish, stand for, upholders of justice) for Allah, Shuhada’a (taking care of each and every step of justice) with Qist (justice in accordance with unique situations and requirements) and they do not Jarama  (cause any doubts, uncertainties, fears as opposed to Amanu) you, Shana’anu (making you act silly with lack of judgment) Quom (establishing, supporting, strengthening and being the pillar of strength and support of Qist justice) Aala (exalt, height, glory and prestige) except that you do Adal (best of the best justice)…” means do not let them Jaram you- cause any doubts or uncertainties, in an attempt to swing you away from your Emaan, to Shana’nu- making you act silly, with weak intellect and without the use of sound judgment, Quom (in your acts of Aqwama) Aala (to reach height, glory, prestige) to become Qawwameen, in order to establish, support, strengthen and become the pillar of strength and support of Qist justice- one should not aim to do all that in order to reach the epitome, the height of becoming Qawameen, unless and until it is done with Adal- justice at its best. In Ayah 108:3, when Allah says, “Indeed, your Shaan’eaka, it is the Abtar (cut off- eradicate, removed)” means the situations where you acted silly, wherein you did not use your intellect, logics and common sense, have been eradicated, reduced or removed. Similarly in Ayah 5:2, after giving the divine wisdom not to seek the Fazal of their Rabb and their Rizwaan by using any of Allah’s Yureedu, because if and when you do, then know that these are like traps and baits, designed to entrap you in to their whole system of Kufar and Shirk, Allah then says, “and not Yajremannakum (let them Jarama you) Shana’anu the people…” which means do not let them cause Jarama- doubts, fears, uncertainties etc. Shana’ana- acting silly, not using intellect and judgment of the people. The reason is then mentioned in the subsequent phrase as “as they have S’addukum (mislead, hinder, divert etc.) you from the Masjid al Haraam”. X-Reference – 5:2 , 5:8, 108:3. (شَنَآنُ;شَنَآنُ)

 

SHAR (شَرٌّ) is normally translated as evil, worse or bad, but it is used in Quran as opposite to the word Khair. The word Khair basically means anything that one desires or is his/her most favorite; money, property, state, wealth, something which is better or superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life, to give priority or virtue to another or to select/chose someone to give benefits, honor, grace; comfort, shielded from adversity or trouble etc. In a nutshell, Khair is used in all across the board meanings of utilization of human capabilities and efforts at its maximum and producing desirable results. Therefore, as an opposite to Khair, the word Shar means death destruction or wastage of human efforts, faculties and potential, basically all-encompassing meanings to include anything that is done to destroy human capability or to waste human efforts, aligned with the most undesirable aspects, the purpose of which is to cause death, destruction and corruption For instance in surah 113 “say I seek refuge with the Rabb of the Falaq, from Sharr of what is created, and from Sharr of darkness when it spreads, and from Sharr of the blowers in knots, and from Sharr of the jealous when he/she envies”. X-Reference – 3:180 , 113:1-5. (شَرٌّ;شَرٌّ;شَر; بِشَرٍّ)

 

SHARAH (شْرَحْ) & YASHRAH (يَشْرَحْ) The word is normally translated as open, or expand but instead is used in Quran in the meanings of ‘to bring out, to set forth, or to expose to’ for instance in Ayah 16:106, “..whoever Sharaha with Kufare S’adran, then upon them Ghazaba of Allah and for them is a great Azaab”  here if we translate as is normally done, then this would say, that whoever opens and expands their hearts with Kufar’ which is incorrect interpretations. This phrase basically means that whoever Sharah – brings out, sets forth and exposes themselves with Kufar S’adran- by giving preference and priority to Kufar, then for such people would be deprived from the Naimat and blessings of Allah, and for them would be a great punishment. Similar meanings are in Ayah 94:1. In Ayah 20:25-26, talking about Musa, “Qala, ‘Rabbe, Ashrah for me S’adrey and Yassar (ease) for me Amar (task, order, commandment)” means that ‘bring out, set forth and expose for me my preferences and priorities so that I can keep them in the front and make it easy and simple upon me to fulfil the commands and my task. In Ayah 39:22, “So, is it not for whom Sharah Allah S’adurahu them to Islaam, so they a’ala (height of) Noorin from their Rabb…”  means that for whoever Sharah- bring out, set forth and expose themselves to Allah by making Allah as their S’adur- focus and priority, then they themselves are led to the height and epitome of the Noor from their Rabb. In Ayah 6:125, “So whoever Yuredu Allah that is guided- they Yashrah S’adrahu to Islaam…”  means that whoever is Yureedu- connected and synchronized to the system of Allah, is then guided towards the Hidayah, as they Yashrah- bring out, expose themselves to S’adrahu- keep their priorities and focus to Islaam. X-Reference- 6:125, 16:106, 20:25, 39:22, 94:1. (يَشْرَحْ)

 

SHARIBA (شَرِبَ) & SHARAB (شَرَابِ) normally translated as drinking, in the means of drinking water or any drink. But the word is used in much deeper meanings as well, for instance in the ayah 7:31 “O children of Adam, take your Zyynat from Masjid and Kulu and Ashrabu but do not transgress as Allah does not like those who commit excesses”. Here the word is used in the meanings of being engulfed, as in consumed, overwhelmed, submerged, swamped or immersed. The word is used in the similar meanings in the ayah 2:93 “…And Ashrabu in their Qaloob (convictions of hearts and minds) with Aja’al (haste and Hurriedness) with Kufar…” here again it is used in the meanings that their hearts and minds were engulfed, overwhelmed, and absorbed with Kufar, that they did in haste and lacking the patience for the Kalaam of Allah- Allah’s message to reach them. The word is used in the similar meanings in the ayah 2:249 in the phrase as “…And whoever Shariba in it, then he/she is not with me…” it is used in the meanings of being engulfed, absorbed, consumed, overwhelmed, etc. The word Sharaab is used as a noun, meaning the drink or a liquid in Ayah 16:69 or 38:51.  X-Reference – 2:93 , 2:249 , 7:3 , 16:69 , 19:26 , 23:33 , 38:42 , 38:51 , 52:19 , 69:24 , 77:43. (وَأُشْرِبُواشَرَابِكَ;شَرَابِ;شَرِبَ;شَرِبَ;فَشَرِبُوا;;وَاشْرَبُوا;اشْرَبُوا;مَشْرَبَهُمْ;شَرَابٌ;وَاشْرَبُوا; مَشْرَبَهُمْ)

 

SHATAMAL (شْتَمَلَ) & ASHTAMALAT (اشْتَمَلَتْ) The word is used in Quran with the basic meanings of ‘inclusion, containing, comprising or including’ of something, for instance the word is used in the same phrase in both Ayahs 6:143 and 6:143, talking about acts under the impacts of Khut’uwaat e Shaytan, the phrase is “Qul, ‘A’azakireen Harrama Umme-AlAns’aen or what Ashtamalat in it Arhaamu-AlAns’aen”  means that reflect from your speech & behaviors (Qul) that ‘being of those who carry out, strengthen, support or dedicate such acts (Az’akirren) are prohibited (Harrama) right from the beginning, from their homes, their communities and cultures (Umme) for building of nature and conditioning as impacted by the environment and upbringing (Ans’aen) or what is included, containing, comprising or embedded (Ashtamalat) in it as a source of its life, source of survival, it’s protection, shield, source of nourishment, growth and development (Arhaam) of such nature and conditioning as impacted by the environment and upbringing (Ans’aen) that is influenced by Khutuwaat e Shaytaan- Thus all such acts and what is embedded in these are prohibited right from the beginning, from people homes, their communities and cultures. X-Reference- 6:143, 6:144  . (اشْتَمَلَتْ;اشْتَمَلَتْ)

 

SHATHA (شْتَهِ) The word Shatha (شْتَهِ) is normally translated as lust or sexual desires or passions beyond limits and confused with the word Shahwaat  (الشَّهَوَات) as used in ayah 3:14 which has an entirely different characteristics of meanings. The word Shatha basically means intense desire and wanting something intensely for instance in the meanings of all-encompassing as to whatever one desires for him/herself as used in ayah 21:102 while describing the situation of Jannat “…while they are, in that which their Nafs Ashata Khalidun”. Similar meanings and context of the word including all-encompassing meanings of whatever one desires are used in ayah 41:31, 52:22, 56:21, 77:42 & 43:71. In ayah 34:54 the word Yashtehoon is used for such desires of the Kaafireen to have Emaan on Kitaab, when it was too late and they were too far off in Kufar. It is also used in the meanings of following the egoistic self (Under the influence of Shaytaan)- the Nafs-e-Amaara and one’s ego desires for instance in ayah 16:57 “And they assigned to Allah daughters, Subhanahu, and for them is what they Yashtehoon” it is used here in the meanings of what their egoistic self-desires. X-Reference –  16:57 , 21:102 , 41:31 , 43:71 , 52:22 , 56:21 , 77:42. (تَشْتَهِي) 

 

SHA’UR (شْعُرُ) YASHA’RUNA (يَشْعُرُونَ) The word ‘Sha’ur’ is used in Quran in the meanings of understanding, to understand, to perceive, to come to know, to arrive at the conclusion, to get the knowledge of something by the use of one’s’ cognitive and intellectual abilities for instance in Ayah 3:69, “ And wished a T’aifatan from the Ahle-Kitaab to Yazalala you and not they Zalal except their Nafs and what they Yasha’urun?’  means that a group of them who carries out the same behavior in repeated fashion (T’aifatan) from those who were given the Kitaab as their responsibility and as owners of the Kitaab (Ahle-kitaab) wish to cause hinderance, mislead, cause confusion (Yazalala) you, but they do not cause confusion, mislead, and become hinderance for anything or anyone else except their own selves but they do not have the understanding, and the realization of it (Yasha’urun). Similarly in Ayah 6:26, talking about the Kaafireen, Allah says, “And they Yanhuna from it and Yana’una from it. And not they Yahlak except their Nafs and they do not Yasha’run” means that not only they hinder, block, stop, forbade (Yanhuna) others from Allah’s message but they also keep it distant, making it remote in terms of its impact and effectiveness as well as distancing others from the message of Allah (Yana’una). Because of these actions, they are not destroying and killing, making it extinct, anything else except their own Nafs-e-Mut’maiina- that tempts them towards the path of Allah, as a result of which they are destroyed not only in this world but also in the hereafter, but they do not have any Sha’ur- understanding and realization of this. X-Reference, 3:69, 6:26 . (يَشْعُرُونَ يَشْعُرُونَ ; ;يَشْعُرُونَ ; يَشْعُرُونَ;  يَشْعُرُون)

 

SHAWKAT (شَّوْكَةِ) The word is used in Quran in the meanings of force, bravery, might, power, strength, capability, firmness, etc. for instance in Ayah 8:7, the phrase is “Ghaira Zaate the Shawkat” meaning other than, contradicting, or opposing (Ghair) to the essence, personality, soul, and possessions (Zaate) of one’s force, bravery, might, power, strength, and capability. – X-Reference – 8:7  (الشَّوْكَةِ)

 

SHAYTAN (الشَّيْطَانِ) NOT IBLEES– The word Shaytaan means to go very far. It also means rebellion and opposition. Therefore, the word is used for Shaytan, which means someone, a person, a human, who has gone far away from Allah’s Rahmat and Blessings due to rebellion and opposition. It also means someone, a person, a human, who is deprived of or disconnected from the blessings of life and also used for someone, a person, a human, who has taken a wrong path leaving the right one, i.e., rebel or the one who is in opposition. Thus, used for someone who has gone against the rules and commandments of Allah, the person, the human, who is disobedient. Quran has used two separate words Iblees and Shaytan, and in most of the translations the word Iblees is normally confused to mean and translated as the same as Shaytaan, i.e., evil or devil, which is a wrong translation. In fact the word Iblees is used in Quran to refer one of the Malaik of Allah, whereas the word Shaytaan is used for all those people, elements, thoughts, acts etc. which are the result, the choices and acts of humans carried out due to the duties assigned to Iblees by Allah to test humans against the presence of their free will, for instance in ayah 26:221 Allah says “Shall I inform you about the one who is tanazalu (revealed) the Shaytaan” Thus, the same word Nazool which is used for Wahi/revelations, which are the results of the duties performed by the Malaik Jibrael and the same word Nazool is used for Shaytani thoughts, which are the results of the duties performed by the Malaik Iblees. Both are the Malaik of Allah and are carrying out their duties as defined and ordained by Allah. If we ignore or deny that Iblees is one of Allah’s Malaik, then the basic foundation of Deen, i.e., Emaan on Malaik would remain incomplete without the Emaan on Iblees being Allah’s Malaik is an integral part of the test of humans as per Allah’s order. Thus, the word Shaytaan is used in Quran for all those people who work against the rules of Allah as Shaytaan as well as their associates and partners are also termed as Shayyateen. Shaytan has also been termed as that part of our nafs – the Nafs-e-Ammara, which is egoistic and those people, acts and elements, undertaken under the influence of people’s ego are also termed as Shaytaan by Quran. For instance, in ayah 2:14, the word Shayateen refers to those people, those partners who are under the influence of their Nafs-e-Ammara, who support and mislead people away from Allah’s path. Similar meanings are in Ayah 2:102. The phrase Awliya of Shaitaan refers to all such helpers of Shaytan as used in ayah 4:76, who do Abd- follow the laws of Taghoot. In ayah 4:119-120 the word is used in terms of All elements of influence, the thoughts, desires etc. which mislead people. In ayah 7:27 Allah says “…Indeed we have made the Shaytaan Awliya for those who do not have Emaan”. X-Reference -2:14 , 2:102 , 4:76 , 4:119-120 , 7:27 , 22:52 , 24:21 , 26:221 , 38:37 , 43:36. (الشَّيْطَانُ;الشَّيْطَانِ;الشَّيَاطِينَ;شَيَاطِينِهِمْ;الشَّيْطَانُ;الشَّيَاطِينُ;الشَّيْطَانُ;الشَّيْطَانُ;الشَّيْطَانِ;الشَّيْطَانِ;الشَّيْطَانِ;الشَّيْطَانَ;الشَّيْطَانُ;شَيْطَانًا;الشَّيْطَان; الشَّيْطَانُ;الشَّيَاطِينُ;الشَّيْطَانُ;شَيَاطِينَ;الشَّيَاطِينَ;الشَّيْطَانِ;الشَّيْطَانَ;الشَّيْطَانُ;الشَّيَاطِينَ;الشَّيْطَانُ;الشَّيَاطِينَ ; الشَّيْطَانُ ; الشَّيْطَانِ ; الشَّيْطَانِ ; الشَّيْطَانِ)

 

SHAYYIN (شَيْءٍ) The word Shayyin is used in Quran in the meanings of powers, abilities, earnings, process, facts, aspects, events, elements or anything which exists for instance as used in the phrase “Indeed, Allah over every Shayyin Qadeer or Aleem (all-knowing)” for instance as used in Ayahs 4:85, 6:17, 6:101, 9:115, 18:45 etc. In Ayah 5:101, when Allah says, “Oh you who Amanu, do not Tasa’lu about Ashya’a that Tubdu to you, it may Tasa’ukum you….”  Here the word Ashya’a is used in all the meanings of anything, any aspect, element, thoughts, process, events, facts, abilities etc. that one gets attached to, is connected with strongly and through that attachment and strong connection, one can cause harm and injury to one own self. X-Reference – 4:85, 5:101, 6:17, 6:101, 9:115, 18:45. (شَيْئًا;شَيْئًاشِئْتُمْ;شَيْءٌ;شَيْءٍ;شَيْءٍ;شَيْئًا;شِئْتُمْ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ;;شَيْءٍ;شَيْءٍشِئْتُمَا;;شَيْءٍ;شَيْءٍ;شِيَةَ;شَيْءٍ;بِشَيْءٍ; شَيْئًا;أَشْيَاءَ; أَشْيَاءَ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْئًا;شَيْءٍ;شَيْءٍ;شَيْءٌ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْئًا;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ; شِئْتُمَا; شَيْءٍ; أَشْيَاءَهُمْ; شَيْءٍ ; شَيْءٍ ; شَيْءٍ ; شِئْتُمْ ; شَيْءٍ ; شَيْئًا ; شَيْئًا ; شَيْئًا)

 

SHEYA’N (شِيَعًا) The word is normally translated as sects but in fact used in much broader meanings in terms of siding with; partisanship; patronage; bias; factionalism; prejudice; sectarianism; support; Take sides with; Be in favor of or adhere to; side with; advocate; champion or follow a certain methodology, mindsets, believes or approaches of life for instance in Ayah 24:19, “Indeed, those who Yuhebbuna that Tashe’a the Fahashatu among those who Amanu- for them is a painful Azaab in the world and the Akhira…”  where the word is not used in the meanings of sectarianism of Fahashy (indecency) but in terms of such people siding with, advocating, adhering to, supporting or following the likeness of those who Amanu to be involved in Fahashy. In Ayah 15:10, as well the word is not used in the meanings of sectarianism but in terms of those groups of people who have certain bias, prejudice, patronage etc., “And certainly Arsalna (sent message of Allah) from before in the past among Shaya’e of the Awaleen (former people)” The word is also used in Quran to refer to specific followers of certain sects or those people who aim to divide the Deen in to factions and groups for instance in Ayah 6:159, “Indeed, those who Faraqu (divide, create distinction) their Deen and Kaanu (aim to reach the final destination) Shaya’n (sects)- you are not with them in Shayyin (Anything, event, aspect or happening)…”. Similar meanings are used in Ayah 30:31-32, “…and do not be of the Mushrikeen (those who do Shirk)- of those who Faraqu their Deen Kanu (aiming to be) of Shaya’n- each pary with what they have rejoicing.”  Clearly telling us that associating with any sect, or becoming a part of any sect is actually to be of the Mushrikeen and is an act of Shirk. The use of the word in Ayah 6:65 also tell us that being divided into sects and groups is actually a form of Allah’s Azaab. In Ayah 19:69, the word is used both in general sense of people belonging to different methodologies and patronages as well as referring to sectarianism, “Then surely will be dragged out from every Shaya’atin those of them worst against the Rahman in rebellion.”   X-Reference- 6:65, 6:159, 15:10, 19:69, 24:19, 30:31-32. (شِيَعًا;شِيَعًا)

 

SHIMAAL (شِمَال) SHAMA’EL (شَمَائِلِ) The word is normally translated as ‘left’ whereas the word is used in Quran in the meanings of ‘distinguishing quality, special quality or feature, distinctive qualities and traits of someone’. Therefore, when the phrase ‘Yameenin wa Shimaalin” which is normally mistranslated as right and left, for instance as used in Ayah 34:15, it basically refers to one’s oaths (Yamenin) and one’s distinguishing qualities and traits (Shimaalin). In Ayah 7:17, Iblees’s metaphoric conversation with Allah, “Then I will surely come from near their Aedehim and from their Khalfehim and near their Aemanehim and near their Shamalehim. And you will not Tajedu for Aksar them as Shaakireen”. Means that I, Iblees, will surely attack them from all things that are significant with respect to their efforts that they put forward for their Nafs for the Akhira, their duties as caretakers, khalifa of the earth; their oaths and covenants; and their distinguishing traits and qualities. And Allah’s system will not be able to replace and switch their situation in order to make for most of them, and to a greater extent as grateful to Allah. In Ayah 69:25, “As for the one who is given Kitaab (record of deeds) with his/her Shimaal, then Yaqulu, ‘oh I wish not was given this kitaab’ means that the one who is given the record of deeds which is heavily tilted towards his/her distinctive qualities and traits as against the person’s Aemaan- the covenant and oath with Allah, this would then be equivalent to not having been given any Kitaab at all, as the record of such deeds would be completely meaningless and futile.  X-Reference- 7:17, 34:15, 69:25. (شَمَائِلِهِمْ)

 

SHIQAAQ (شِقَاقٍ) & SHAAQ (شَاقُّ) is used in the meanings of splitting, taking a separate or another route, opposition, disagreement, dissent, discord, rebellion or conflict as in under the influence of Egos and Shaitan. For instance, in the ayah 38:2 “those who do Kufr are in pride/arrogance/influence and Shaqaqan. Shows meanings of the word in terms of opposition and extreme dissention under the influence of Shaitan or egoistic Nafs for instance, in the ayah 2:176 “This is because Allah has sent down the Kitaab in Haqq. And indeed, those who differ over the kitab are in extreme Shiqaaq”. In ayah 41:52 “Say ‘have you considered that if the Quran is from Allah and you have done Kufr in it, who would be more astray than the one who is in Shiqaqam Baaid”. Thus, the phrase is used in the meanings of Extreme, or going into opposition and dissention against Haqq in a extreme injustice, by being under the influence of Shaitan or egoistic self. Similar meanings and phrase of “Shiqaqim ba’aed” is used in ayah 22:53 as well. In ayah 4:35 “if you fear Shiqaqa between the two, then appoint one Hikm from his family and one from hers and if they…”. Similarly, in the ayah 11:89 when Nabi Shu’aib was addressing his nation “oh my people, let not Shiqaqi (Dissention from me) cause you to be struck with similar to what struck the people of Noh and people of ….”. When it comes to Emaan on Allah’s Nabiyeen and Rasool, the concept and the divine guidance is very clear as communicated via multiple ayahs that one cannot differentiate, single out or create any sort of distinction between any of Allah’s Nabiyeen and Rasool for instance, in Ayah 2:136-137, “…..and what was given to the Nabiyyun- Not Nuffariqu between them Ahadan of them and We indeed to Allah are Muslimoon. Then indeed Amanu with Mis’al what you Amantum with it, then indeed Ahtadu. And indeed, Tawallu then indeed they in Shiqaaq”. Defines the concept of Shiqaaq when it comes to Amanu with Allah’s Rasool and Nabiyeen that one cannot differentiate, single out or create any sort of distinction between any of Allah’s Nabiy. Because that is the criteria of being on Hidayah. If one does, then this is Shiqaaq- i.e. splitting, extreme rebelliousness and injustice. Even the concept of creating any distinction or differentiating between Allah and Allah’s Rasool is not allowed since the concept of Attiu Allah and Attiu Rasool is basically following Allah’s Risalat and message on equal footings, for instance, as explained in Ayah 8:13, Allah is specifically talking about those who in their acts of being in extreme Kufar and Rijzan Shayt’aan, and in their aim to create distinction, divide and separation between Allah and Allah’s Rassol and Message, as creating two separate sources of Deen, 1) as Allah’s Message and 2) As message from the Rasool. This is the concept of Shiqaaq, splitting, extreme rebelliousness, dissention, and injustice.  X-Reference – 2:137, 2:176, 4:35, 11:89, 22:53, 38:2, 41:52. (يَشَّقَّقُ; شِقَاقٍ;شِقَاقٍ;شِقَاقٍ;شِقَاقَ;يُشَاقِق ; يُشَاقِقِ ; شَاقُّوا)

 

SHIRK (َشْرَكُو) MUSHRIKEEN (الْمُشْرِكِينَ) Normally mistranslated as idol worshipers only but it’s much more than that. 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, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, 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. Allah can Yaghfir- protect from impacts of any other sin, but not shirk, which shows the significance of Shirk as the most sinful act in the eyes of Allah. As per ayah 31:13, Shirk is termed as the great Zulm. As per Quran, Deen is only one- as mentioned in Quran. Therefore, those who divide themselves in sects, groups and beliefs which are not as per Quran are also termed as Shirk- refer Ayah 30:31-32. Therefore, it’s also Shirk to listen and follow any man-made laws of Deen which are outside of Quran, to divide in sects/groups or beliefs and to associate anyone as a partner to Allah in being a lawmaker in Deen. Thus, those who call themselves Muslims can also be Mushrikeen. It’s because of this that Allah says in Ayah 12:106 “And most of them do not have Emaan on Allah except while they do Shirk”. In ayah 6:137, 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. X-Reference – 2:135, 3:151, 4:48, 5:82, 6:137, 7:191, 12:106, 16:86, 30:31-32, 31:13. (يُشْرِكْالْمُشْرِكِينَ;شْرَكُو;الْمُشْرِكَاتِ;الْمُشْرِكِينَ;مُشْرِكٍ;مُشْرِكَةٍ;الْمُشْرِكِينَ;أَشْرَكُوا;َشْرَكُوا;نُشْرِكَ;شُرَكَاءُ;تُشْرِكُو;يُشْرَكَ;يُشْرِكْ;يُشْرَك; أَشْرَكُوا;تُشْرِكُونَ;الْمُشْرِكِينَ;مُشْرِكِينَ;أَشْرَكُوا;شُرَكَاؤُكُمُ;تُشْرِكُونَ;تُشْرِكُونَ;أَشْرَكْتُمْ;تُشْرِكُونَ;الْمُشْرِكِينَ;أَشْرَكْتُمْ;تُشْرِكُونَ;أَشْرَكُوا;شُرَكَاءُ;أَشْرَكُوا;شُرَكَاءَ;الْمُشْرِكِينَ;لَمُشْرِكُونَ;شُرَكَاءُ ۚ;لِشُرَكَائِنَا;لِشُرَكَائِهِمْ;شُرَكَاؤُهُمْ;شُرَكَائِهِمْ;الْمُشْرِكِينَ;تُشْرِكُوا;أَشْرَكُوا;أَشْرَكْنَا;الْمُشْرِكِينَ;شَرِيكَ;تُشْرِكُوا ; يُشْرِكُونَ ; يُشْرِكُونَ ; شُرَكَاءَ ; شُرَكَاءَكُمْ)

 

SHAHADA’A (الشُّهَدَاءِ) & SHAHEED (شَهِيدًا) the word Shahada is normally mistranslated to very restrictive meanings of being or giving or calling of a witness and the word Shaheed is normally mistranslated as martyrs in few of its usages in Quran but the basic characteristics of these words Shahada, Shuhada’a, Shaheed and Shahadat- all share the same set of meanings, not restricted to just witness and nothing to do with martyrs, but in terms of standing up for and as upholders of justice- basically doing whatever is in one’s capacity to side with the Haqq and to make sure that the justice prevails, which includes each and every step, from taking a stand against injustice of any sort, of raising one’s voice, calling of witness, documentation, gathering, or providing of proof and evidence, giving witness, to making decision & taking judgment etc. For instance, as detailed in ayah 2:282 with reference to entering into a loan or obligation for a defined period of time, the word is used to refer to each and every step to ensure that justice prevails. 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 ayahs 5:105-109, the word is not used in the meanings of witness or giving witness as is normally mistranslated but in terms of being upholders of justice, in whatever capacity one is able to be in order to ensure that the justice prevails. 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 , 5:105-109 , 57:19. (شَهِدَ;شُهَدَاءَ; الشُّهَدَاءِ;شَهِيدًا;شَهِيدًا;شَهِيدًا;شُهَدَاءَ;شَهِيدًا;شَهِيدًا;يَشْهَدُ;يَشْهَدُونَ;شُهَدَاء;;الشَّاهِدِينَ;بِالشَّهَادَةِ;شَهَادَةُ;شَهَادَتِهِمَا;لَشَهَادَتُنَا;شَهَادَةَ; شَهَادَةُ; شَهَادَةَ;بِالشَّهَادَةِ;شَهَادَتِهِمَا;لَشَهَادَتُنَا;شَهِيدٌ;وَاشْهَدْ;شَهِيدًا;الشَّاهِدِينَ;أَشْهَدُ;شَهَادَةً;لَتَشْهَدُونَ;شَهِيدٌ;تَشْهَدُونَ;وَالشَّهَادَةِ;وَشَهِدُوا;شَهِدْنَا;شُهَدَاءَ;تَشْهَدْ;شُهَدَاءَكُمُ;شَهِدُوا;يَشْهَدُونَ;وَشَهِدُوا)

 

SHUHHA (الشُّحَّ)  The word is normally translated as stinginess or greed but the word used in Quran in much deeper and wider meanings, for instance in Ayah 64:16, the phase Shuhha An Nafs is used in the meanings of the state of being of not just stinginess or greed, but also pride and arrogance, “So do Taqwa of Allah what you have the capability of and listen to follow and obey and be the doers of Khair for your Nafs and whoever defends, save from Shuhha of his/her Nafs, then those are the successful ones”. Similar phrase and meanings are used in the Ayah 59:9 as well. In Ayah 33:18-19, “indeed, Allah knows who finds among you and those who say to their brothers, ‘come to us’ and not they come to the Ba’asa except a few. They are Ashhatan (proud, arrogant, stingy) towards you. But when comes the Khoof (concern/worry), you see on them looking at you with their revolving eyes like the one who Yaghsha upon him/her from the Mout (death). But when departs the Khoof (concern/worry), they smite you with their sharp tongues Ashehatan (arrogant, proud, stingy) towards the Khair…” the words are used here in the meanings of arrogance, pride, stinginess and greed. Similarly in Ayah 4:128, after giving the clear divine message of focusing on is’lah, reform, putting things in their rightful place the next phrase is “and present in the Nafs the Shuhha..” basically asking us to keep our egoistic nafs in check while trying to aim Is’lah, it is because of this that the next phrase is “if you do Ahsaan and do Taqwa then indeed, Allah is what you do All-aware”. X-Reference – 4:128 , 33:19 , 64:16. (الشُّحَّ)

 

SHUHM (شُحُم) & SHUHUMA (شُحُومَ) The word is normally mistranslated as ‘their fat’ in the only usage of the word in Ayah 6:146. But the word is used in Quran with the basic meanings of ‘state of being unwilling to spend money – niggardliness; penny-pinching; avarice; stinginess; the state of being deficient; the state of being scarce or the state of not having something” Thus, when Allah says in Ayah 6:146, “and A’ala those who are Haadu- Haramna every owner of Zafurun and through the baqara and the Ghanam. Haramna upon them Shahuumuhuma except what Hamalat Zuhuuruhuma or the Hawaaya or what Akhtalat’with A’zamin…”  means that the religious scholars and preachers who present themselves as leading the way towards Hidaya (Haadu)- they have prohibited (harmna) to the highest level (A’ala) every owner of victory, success and prosperity (Zafarun). They have done this through dividing people in sects and groups, creating discord and animosity in society (the Baqara) and through abundant gains, gifts, possessions, valuables, things that are far over and above people’s needs and expectations (Ghanam). Whereas upon them we, Allah has prohibited (Haramna) the state of being unwilling to spend money, stinginess; the state of being deficient; the state of being scarce or the state of not having something (Shahuumuhuma), except what is embodied and carried (Hamalat) within the support and strengths for them- such as that portion of their earnings that is needed for their own needs and requirements (Zuhuuruhuma) or the essence, contents and the basic essentials (Hawaaya) of their support & strengths or what is to be used for interallied purposes, to join, intermingle and carry out (Akhtalat’) their aims, ambitions, firm devotions and plannings for the future (A’zam).   X-Reference- 6:146 Shuhumuhuma (شُحُومَهُمَا)

 

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

 

SHURA’A (شِرْعَ) SHIRA’TAN (شِرْعَةً) The word is normally translated as law. The word is used in Quran in much deeper and broader meanings to refer all commandments, laws and regulations of the Deen ordained by Allah in Kitaab, for instance in 42:13, “Shara’a upon you of the Deen what Allah has Wqas’ey with it Nuh, and that which WE have Wahieyna upon you and what we Was’iey with it Ibrahim and Musa and Easa to Aqueemu the Deen and do not Tattafariqu therein. But it is Kubra (big & difficult task) A’ala Mushrikeen what you duaa to them towards it…”  means that Allah has given the basic parameters of Deen, the laws, the mohkimaat, the regulations as Wahiy and Was’iyat upon all of Allah’s Nabiyeen, the basic aim of which is to unite us, so that we do not Tafarraqu- create distinction, divide into sects etc. Not following these Shura’a, but those by other than Allah renders oneself to Shirk as explained further in Ayah 42:21, “Or for them, their Shuraka’a Shara’u for them of the Deen what not Allah Azan with Allah. And if not kalamatu the fas’ale, surely Qaza between them. And indeed, for the Zwalimeen is a Azaabun Aleem” shows that those who do Shirk, and assign partner with Allah, their Shuraka’a – means those whose laws they follow instead of Allah’s, these Shuraka’a Shara’u- make laws and regulations, commandments, for them of the Deen- these Shara’au is not what is as per Azan- proclamation, declaration of Allah since these are not from the Kitaab. Allah is the only Hikm, the lawmaker, the judge, in matters of Deen and Allah has mentioned all these laws and regulations of Deen in the Kitaab- the Quran. Therefore, when one follows anyone or any laws outside of the Quran, i.e., by following the Shara’u of these Shurak’a, this is a clear act of Shirk. The Same meanings of the Shurra’n is used in Ayah 7:163 as well. Similarly, when Allah says in Ayah 5:48, “…So, Hikm between them with what Anzala Allah, and do not Tattabea’ their Ahwahehum when has Ja’aakum you of the Haqq. For all WE Ja’alna of you Shira’tan and Minhajan. And if, Allah Sha’a to Ja’alakum you Ummatan Wahida but to Yablaukum you in what Allah has given you. So Astabaqu the Khairaat. To Allah is your Marje’akum Jama’ean; then Allah will Naba you with what you were Takhtalefun in it.” This ayah Basically, giving a very clear message that it is through Shura’a of the Deen- the laws, regulations and commandments, as well as Minhajin- the overall boundaries of our restrictions and freedom, the methods, the basic principles, the plans, etc. that are applicable for each point of time; that Allah’s Yureedu is for unity, otherwise there would be Ikhtilaaf- disagreement, division, animosity based on differences. We should not seek and pursue their Ahwahim- such desires, delusions, distraction, deviations, that could Zalal us away from the Sabeel of Allah, by having us forget and ignore the day of accountability and recompense, but should do hikm, only as per the Kitaab, which is justice at its best, absolute truth, a shield against Baatil and our utmost duty and responsibility- that which is Khair and Khairaat in all its meanings.  The same message is in Ayah 45:17-18 as well. X-Reference – 5:48, 7:163, 42:13, 42:21, 45:17-18. (شِرْعَةً ; شُرَّعًا)

 

SI

S’IBGHATA (صِبْغَةَ) & S’BGHATAN (صِبْغَةً) is normally mistranslated as coloring or color or curry or syrup – these are not the correct translations. The word is used in Quran in only two Ayahs as in the ayahs 2:138 and 23:20. Refer the ayah 23:20- ”And, we made a tree on the Toor-e- Senaai which produces oil and S’ibghan”. The word Sibghan is used in this ayah in the meanings of the source of or provider of nutrition, food, strength and energy. Therefore, Allah says in the ayah 2:138 as “Such is the S’ibghataof Allah. And who is Ahsan in S’bghatan than Allah? – These words are not used here as coloring or color, as normally translated which do not make sense. The Words used here have the meanings of providing strength, courage, nutrition, energy, power and force. These interpretations also correspond with the earlier ayahs 2:137 and 2:138; together it would read as ” … Allah will protect you against them. For Allah is All-hearing and All-knowing…Such is the S’ibghata (Provision of Strength, courage, power and energy) by Allah. And who is Ahsan in S’bghatan (Provider/source of Strength, energy, power and courage) than Allah? The phrase S’ibghata Allah is further explained by the subsequent phrase of the ayah 2:138 as “And we are Aabidun of Allah” This shows that, one gets strengthened, nourished and protected, through S’ibghata of Allah, by becoming an Aabid of Allah, i.e., only after one follows Allah’s Deen as an Aabid, by doing Abd. X-Reference – 2:138  , 23:20. (صِبْغَةَ;صِبْغَةً;صِبْغَةً ۖ)

 

S’IFRA’A (صَفْرَاءُ) the word is normally mistranslated as ‘yellow color’, however, the word is used in Quran in the meanings of something being futile, fruitless, useless, pointless or having zero or nil effects for instance in Ayah 30:50-51, “So Anzur at the Asara (impacts) of Rahmat of Allah- how it gives Yuhya (life) to the earth from after its Mouth (death). Indeed, that is to give life to the dead. And indeed, Allah is over everything Qadeer (all powerful). But if, We Arsalna (sent down) Rehan and they Ra’aa (perceive, observe) it Mus’faran so they certainly continue in from after it they Yakfaruna (do Kufar)”, where the word Mus’faran refers to those on whom is S’ifara, meaning on whom the impacts of Allah’s Rahmat are futile, nil, useless and pointless. Similar meanings and the same word are used in Ayah 39:21 and 57:20 as well. While discussing the distinctive features of the Baqaratun (the discord, divide, sects making, man-made laws to create discord in society) that Allah has Amar (ordained) to Zabiha (part with for good, deprive themselves, separate for good), in Ayah 2:69 is described by the phrase “It is Baqaratun, S’ifra’a Fa’qeun Lunuha Tusurru the Naazireen” meaning the Baqaratun is that kind of split in the society which is a S’far’a (has useless and futile impacts as) Fa’qeun (in terms of any treatment, healing, or any benefit whatsoever); but in spite of the fact that it’s futile and useless but for the Naazireen (those who observe and see), it’s Lunaha (distinguishing aspects of it being futile and useless) is Tussurru (hidden and concealed). X-Reference 2:69, 30:51, 39:21, 57:20. (صَفْرَاءُ)

 

SIRRA (سِرَّ) SIRRAKUM (سِرَّكُمْ) The word is Sirra is used in Quran in the meanings of aspects, deeds, actions, that are done secretly and privately, as the word is used in Quran as opposed to the word Jahra which refers to something being done publicly with open declaration and announcement, for instance in Ayah 6:03, “And Allah is the one who is in the skies and the earth- the one who know your Sirra and your jahra and know what you Taksabun.” Refers to each and every aspect, thought, action, conducts and behaviors, whether done publicly or privately, secretly or openly, kept behind doors or announced as open declaration, – all is in the knowledge of Allah, since Allah is in the skies and the earth. Similar meanings of the word Sirra is in Ayah 2:235 in the phrase, “..but do not Wa’edun (make promises, enter into oath) Sirran except that your Quol (conducts and behaviors) is Ma’aroof (most desirable, acceptable) Quol…” The word is also used in Quran as opposed to the word A’alaan, means public announcement and hence used in the similar meanings of something being done privately, secretly or behind closed doors, for instance as used in Ayah 2:274, “Those who Yufequn (active in the path of Allah) their Amwaal (wealth, property, title, resources) with Layl (night, darkness) and the Nahaar (day, whatever is most desired) Sirran and A’laniyatan, then for them is Ajar (recompense) near their Rabb…” In Ayah 43:80, “Or do you think that we cannot Nasma’u (perceive) their Sirrahum and their Najoa’hum (Private consults), Nay, our Rasool are with them Yaktebun (recording)” X-Reference – 2:235, 2:274, 6:03, 43:80. (سِرَّكُمْ)

 

S’IRAATAN (صِرَاطًا) The word is normally mistranslated as path or way but the word used in Quran for path or way is Sabeel. The word S’iraat is used in Quran in the meanings of rules, principals, methods, boundaries, etc. for instance in Chapter one, last two ayahs, “Ahdena (gives us Hidayah) to the S’iraat-e Mustaqueem, S’iraat of those you have blessed with Na’imat, Ghair (not, without, the contradictory) of those who are the Maghdub (deprived of Na’imat) and not the Zwalieyeen (who got misled)” shows us that the S’iraat could also be of those who are Zalal and Maghdub, which is Ghair of the S’iraate-e-Mustaqueem. In Ayah 46:30, “They said, ‘O our people, ‘Indeed, we have listened to a Kitaab Anzala from after Musa confirming what was before it Yahdi (giving Hidayah) to the Haqq and to the T’areeqin Mustaqeem.” Here instead of the phrase ‘S’iraatin Mustaqueem’, the phrase ‘T’areeqin Mustaqueem’ is used referring to all the ways, methods, processes, paths, conducts, behaviors, actions, procedures etc. required in order to Mustaqueem the Haqq. The phrase Siraat e Mustaqueem, for instance as used in Quran Ayah 4:175, therefore means to remain firm strong and steadfast on the rules, methods, principals, boundaries, commandments of Allah as given to the mankind in the form of Hidayah, the Nobao’at, the Risaalat. In Ayah 7:16, “(the Shaitaan) said, “Because You have put me in error, I will surely Qaudan (establish the rules & Qawaid) for them the S’iraat e Mustaqueem.” Showing us clearly that one of the methods employed by Shaiytaan is to Qaudan- establish the rules and Qawaid of the S’iraat-e-Mustaqeem. X-Reference – 1:5-6, 4:175, 7:16, 46:30. (صِرَاطًا;;صِرَاطٍ;ٱلصِّرَٰطَ;صِرَاطٍ;صِرَاطٍ;صِرَاطُ;صِرَاطِي;صِرَاطٍ;صِرَاطَكَ; صِرَاطٍ)

 

SITTA’ (سِتَّةِ) The word is normally mistranslated as number six, as if in Ayahs like 7:54 for instance, the phrase Sitta Ayaam refers to 6 days. This is not what this phrase refers to. The meanings of this word are derived from two basic characteristics, 1) Tanner and 2) Deadly nightshade. Since tanners transform animal skins or hides into leather, the word Sitta refers to the transformation of things, beings that were previously in the deadly state of darkness for instance in Ayah 58:4, “…then whoever is not able then At’a’amu Sitten Miskeen” which is normally mistranslated as if Allah is asking us to feed 60 miskeen- two points worth noting here, is that what’s the point of giving us any number and secondly, in case of plural of Miskeen, why is the word Masakeen not used. The word Miskeen refers to such people who are unable to take care of their needs. Allah is not asking us to feed 60 such people, but in fact Allah is basically asking us to transform the lives of any or more miskeen who is in the utter and complete darkness of their situations (Siteen) by giving benefit, teaching them skills that they need, educating them, enabling them (At’aamu) so that they could be transformed and rescued from this utter and deadly darkened situations and circumstances. Similarly, when Allah says in Ayah 7:54, “Indeed Rabbakum is Allah- the one who has Khalaqa the Samawaat and the Ardh Fi Sitta Ayaam….” Allah is not telling us that Allah has created the earth and the skies in 6 days, as per the normal mistranslation of this phrase. What is the point of telling us any number of days for the creation of the universe, when we have no clue what Allah’s one day is equivalent of. In fact, in this phrase Allah is referring to the period before the creations of the universe, which was in utter and complete darkness and then Allah is the one who has created the Samawaat and the Ardhe during, in, within, therein and concerning (Fi) the transformation of the deadly, utter, and complete darkness (Sitta) as is well known and confirmed facts and processes (Ayaam). As we all know before the creation of the earth and the skies and the universe, the space was in utter and complete darkness, then first the non-matter i.e., gasses were created, the phase then then led to the creation of physical matter which then with the passage of time, went through intense and detailed transformations to lead to where we are today. Similar meanings are used in all the usages of this word and the phrase as ‘Sitta Ayaam’ for instance in Ayahs 10:3, 11:7, 25:59, 32:4, 50:38, 57:4, which are all basically the Mutashabihat Ayaat describing the creations of the universe.  X-Reference – 7:54, 10:3, 11:7, 25:59, 32:4, 50:38, 57:4, 58:4. (سِتَّةِ)

 

 

SO

S’OOR (الصُّورِ) The word is normally mistranslated as trumpet, but the word is used in Quran in the meanings of how we, as human beings, have been fashioned and created, for instance in Ayah 40:64, “Allah is the one who Ja’ala (appointed for duties) the earth as a place of settlement and the sky as a canopy and Allah S’oora you, then Ashan S’oora and…”  shows that we have been created as per the Ahsan- best of the best S’oora, the way we have been formed, shaped, fashioned and created. Similar meanings and context of our creations are there in Ayah 64:3 as well. In Ayah 3:6, “and Allah is the one who Yas’urukum you in the Arhaam (wombs) how Yashau…”  means as per the created and set into motion laws by Allah, we, as human beings, get our form, our physical traits, our DNA, our shape and the way we are created in the wombs. Similar meanings are there in Ayah 7:11, “And certainly we created you then We S’oora you, then we Qulna to Malaik to Sajda to Adam…” Most of the times the word is used alongside with the word ‘Nafakha’ in the phrase “Yunfakhu of the S’oor” (يُنْفَخُ فِي الصُّورِ) for instance as used in Ayah 6:73, where the word Nafakha gets mistranslated as blown and the word S’oor as trumpet, but both are wrong translations, thus when in Ayah 6:73, Allah says, “And Allah is the one who created the skies and the earth with Haqq and Youm Yaqulu Kun Fayakun- Quol of the Haqq and to Allah belongs the Mulku Youma Yunfakhu in the S’oor- All-knower of the Ghaib and the Shahadate and Allah is Hakeem the Khabeer”  means that after talking about the whole process of creation of everything, Allah is then telling us that ‘to Allah belongs all the dominion, the powers, the ownership, including the well-known and established fact and process (Youm) of transforming (Yanfakhu) in the way we’re created, shaped, formed not only in the wombs but also towards the Hidayah (S’oor) because Allah is the All-knower of something that is hidden, unseen or not yet known or understood by us, such as what is in the wombs or the aspects of Allah’s message (the Ghaib) and the upholding of justice as the foundation of Deen and Allah’s Hidayah (Shahadate) and Allah is the lawmaker, the judge, the All wise (Hakeem) the All-knowing (Khabeer)’. X-Reference – 6:73, 7:11, 40:64, 64:3. (الصُّورِ;الصُّورِ;صَوَّرْنَاكُمْ)

 

SOUFA (وَسَوْفَ) & FASOOFA (فَسَوْفَ) The word is normally mistranslated as soon, but the word is used as an expression to reflect the approaching of, acknowledging of or realizing of something, for instance in Ayah 4:30 “and whoever does that Audu’an (animosity) and Zulman (injustice) then Soo’fa Nus’lehi (S’alat of) Naar (fire)…”  means he/she will be reaching the status, in terms of realizing of the situation of being into the S’alat of Fire.  Similar meanings are in Ayah 4:56 “Indeed, those who Kafaru with our Ayaat, Soofa Nus’leim (s’alat) of Naar (fire)….”. In Ayah 4:74 and 4:114 the phrase is “Fasoofa Nowteya (rushing towards, heading towards) a great reward” means that Fasoofa- they reach, or realize a situation of heading towards a great reward. Similarly in Ayah 4:146 “…and Soofa Allah gives the Momineen a great reward”. That is the Momineen have realized, achieved and reached the situation wherein they will be given a great reward by Allah. In Ayah 5:14 “And from those who say, ‘Indeed, we are Nas’ara (helpers, protectors) and we took Meesaqan (unbreakable covenant) but they forget a part of what they were Zikar (Quran, reminded, understood) with it. So, they got engulfed in Animosity and hatred between them till the day of Qayamate and Soofa (they reached the status wherein) Allah will Naba (give news) of what they used to do”. Similar meanings in are in Ayah 6:05 “Then indeed, they Kazabu (denied, made fun of) with the Haqq (absolute truth, justice, Ayaat, Deen), when it came to them. Then Soofa the Nabu (news) will come to them of what they used to ridicule” means Soofa- they have reached the situation/realized and achieved the status of. In Ayah 7:143 describing the conversation between Allah and Nabi Musa the phrase is “…but Anzur (observe) at the mountain if it remains in its place, then Soofa (you have reached the situation, realized the status that) Taraney (you have seen me)..”. In Ayah 92:20-21 “Except the one seeking the Wajha (focus, direction, destination) of his/her Rabb the Aa’al (most high) and to Soofa Allah’s Yarza (approval, pleasure)” meaning achieving Allah’s Raza. In Ayah 53:39-40 “and that is not for a human being except what he/she does Sa’aey (strives with whole being) for and that Sa’iyahu (his/her striving) Soofa (will reach/achieve) Yura (obvious, be seen)”  – X-Reference – 4:30, 4:56, 4:74, 4:114, 5:14 , 6:05, 7:143, 92:21, 53:40 . (فَسَوْفَ;وَسَوْفَفَسَوْفَ;وَسَوْفَ;سَوْف;;فَسَوْفَ;وَسَوْفَ;فَسَوْفَ; فَسَوْفَ; فَسَوْفَ)

 

ST

STANKAF (سْتَنْكِفَ) YASTANKIFA (يَسْتَنْكِفَ) The word is normally translated as disdains or hesitates but the word is used in Quran in a much more comprehensive meanings in terms of ‘to abstain from; hesitate, refrain from; decline; disdain; refuse; reject; scorn; to look down on someone or something with contempt, to have no respect, to walk in a proud, arrogant way, or to dismiss something or someone. Thus, when Allah says in Ayah 4:172, “Never will Yastankifa the Maseh to Yakuna Abdan of Allah and not the Muqrabuna of the Malaik…” it means that Maseh will never Yastankifa-abstain from; hesitate, refrain from; decline; disdain; refuse; reject; scorn; look down on with contempt, have no respect, or dismiss, to Yakun- aim to reach the final destination and end result of becoming the Abd of Allah and not the Muqarrabun (closeness) of the Malaik. We all know the Malaik being a part form powers of Allah, the word “Maaalik from Malaik” also means the one who has the power, the ownership, the authority, the sovereignty, the custodian of Knowledge, therefore The Maseeh do not Abd to those who present themselves as a custodian or power, wealth, or knowledge, it could be a scientist, or a teacher, or a guide, or a person with an authority of something, instead, the Maseeh only does Abd to Allah and Allah only.  Subsequently, in the same Ayah when Allah says, “…Whoever Yastankif from Allah’s Aibadat, and is too Yastakbir—then Allah will Yahshuruhum them towards Allah altogether.”  Allah is basically defining the reasons of someone doing Yastankif, which is based on the person being too proud and arrogant. In the next Ayah, 4:173, ‘Then as for those who Amanu and do deeds of S’walihaat, then Allah will Yufahehim them their recompense, and will increase from Allah’s Fazal. But as for those who Astankafu and Astakbaru, then, Yuazebuhum (gives Azaab) them a painful Azaab”. This Ayah is also defining the concept of those who do Astankafu as those who do not have Emaan and who do not do Amal e Swalehat as well as those who are too proud and arrogant since here as well the concept of Astankafu is linked with the word Astakbaru. X-Reference – 4:172 , 4:173 .  (يَسْتَنْكِفْ;يَسْتَنْكِفَ;اسْتَنْكَفُوا)

 

SU

S’UBATIN (ثُبَاتٍ) the word is normally mistranslated as in groups. The word is used only once in Quran in the ayah 4:71 but if we look at medieval classical Arabic we would come to know that the meanings of the word is in terms of Specified length of time, starting again after a long time without stopping; Close attention and persistent application; State of being careful to make sure that everything is in order; Endurance; Perseverance; Opposition; Observance of compliance; Maintenance of, abidance or adherence to something; State of tranquility or self- composure; Staying stable, remaining, staying or stabilization; The act of deciding something officially; Steadfastness, resistance, resolve and self-possession; The act of making certain; Examination to make certain of accuracy; etc. Therefore, when Allah says in ayah 4:71 71 “O you who have Emaan, Khazu (grasp, sieze) Hizrakum (the forewarnings), then Anferu (put all your powers, resources, might etc.) S’ubaatin (used in all the above meanings) or Anferu together”. Here the word is used in All of these meanings thus when Allah says “Anferu S’ubaatin’ It means Anferu- put in all your powers, resources, might, connections, etc. S’ubaatin- with strategy and Planning, for a specified length of time; starting again after a long time without stopping; with close attention and persistent application; through state of being extra careful to make sure that everything is in order; with endurance and perseverance or “Anferu Jamee’an” means all the Momineen apply their resources in unity, alongside and with help and support to one another, rather than doing it individually as Anferu S’ubatin. Thus, the first part Anferu S’ubatin gives a complete strategy as to how to Khazu the Hizrakum, in terms of all-inclusive aspects of this strategy whereas the latter phrase as Anferu Jamee’an calls for unified and combined action. X-Reference – 4:71 (ثُبَاتٍ)

 

SUBBU (سُبُّوا) ASBAAB (الْأَسْبَابُ) The word Subbu is normally translated as insult, in the usage of these words in Ayah 6:108, “And do not you Tasubu those who Yada’una (Dua’a, seek) from besides Allah, then they Yasubu Allah Auduwan (in animosity, enmity) without Ilm (knowledge)…” If we translated these two words as insult, then this phrase would say that ‘do not insult those who seek and make Duaa from besides Allah, because in their revenge, they might end up in insulting Allah without knowledge’. We know it would make no difference to Allah, even if someone insults Allah, therefore this is not what Allah is saying at all. The word Subbu, Tusubbu and Yusubbu are all basically action words of the word Sabab which is used in Quran in the meanings of ways, means, assistance and resource for instance as used in Ayahs 18:84-85 and 22:15. Similar meanings of the word is used in plural as Al-Asbaab in Ayahs 2:166, 38:10, 40:36-37. Thus, here in Ayah 6:108, Allah is basically saying that ‘do not assist in any manner, or provide any ways, means or resources to such people who take deities from besides Allah, relying on their shuraka’a, seeking help from them and making Dua’a to them; because if you would do that, then they would use such help, ways, means and resources to go against, in direct opposition to Allah and thus, by helping them, in your ignorance, you would in fact be assisting their endeavors of Auduwat of Allah, opposition and rebelliousness against Allah, without knowledge.  X-Reference- 2:166, 6:108, 18:84-85, 22:15, 38:10, 40:36-37. (فَيَسُبُّوا;تَسُبُّوا)

 

S’UDURE (الصُّدُورِ) & S’ADRAH (صَدْرَهُ) The word S’udure as well as the word Quloob, are both normally mistranslated as hearts, but the word which is used in the meanings of hearts in Quran, is ‘Faad’ for instance as used in Ayah 6:110 “And we will Nuqalibbu their Afa’datuhum (hearts) and their visions, as they refused to have Emaan…”. The word S’aadar, the plural of which is S’udure, refers to part of the dress that is at the front, or any place which is at the front referring to the side or part nearer or towards the spectator- the one observing. The word also means ‘give preference or priority to in terms of putting in front, or giving the first place to someone in terms of being put in the front position. Accordingly, the word S’udure, being plural of the word S’aadar, would mean the priorities or things one keeps in front, or things as they appear to those observing them in terms of appearances, of what we project, for instance, in the ayah 3:118 “…Do not take friends/supporters other than yourselves, they will not spare you. They wish to ruin what Anatim (support you) but hatred has already appeared from their mouth and what is concealed in their S’uduruhu is much greater.” Means what is hidden behind their Sudure, what they put in front, and their appearance is much greater. In ayah 27:73-75 “And indeed, your Rabb is full of Fazal for mankind, but most of them do not Yashkarun. And, indeed, your Rabb knows what Takunnu (aim to reach as the final end result) , their S’udurum (appearance) and what Yua’alenun (they declare). And what is Ghaaibatun (hidden, concealed) in the skies and the earth except that which is in the Mubeen Kitaab”. In the ayah 4:90 “...they come to you with has’arat in their S’uduruhum…” meaning appearing, or projecting remorseful and guilty. When the word is used in the phrase “Zaat As’s’adur”, the word Zaat is used here in both meanings of containing, full of as well as the central, the nucleus, the most important parts, the essence. The word S’udur means the body, the form, what we project to the world and the appearances- the aspects which are observable or in priority, at the forefront for anyone, and therefore depending upon the context, the phrase “Zaat As’s’adur” refers to Zaat- what is within, containing, full of, the most important parts, the essence, the gist of the S’adur- the form, the appearances, what we project, what is observable, for instance, in Ayah 5:7, “And do Zikar of the Na’imat of Allah upon you, and Allah’s Meesaq which Allah Asqakum you with it when you Qultum, ‘Samaina and At’aina’. And observe Tawa of Allah, indeed, Allah is all-knowing with Zaat of the S’adur.”, so here Allah is talking about the Zaat- the essence, the gist of the S’addure- the appearances, in priorities, at the forefront, and the observable aspects, the projections of the Meesaq with Allah Allah whose amazing benefits may not be completely apparent to us as humans, but Allah is all knowing of the essence, the most important aspects of the Meesaq, which are hidden behind the priorities, the appearances, the projections, the observable aspects of these divine guidance- the Meesaq. X-Reference – 3:118, 4:90, 5:7, 27:73-75. (صَدْرَهُ;صَدْرَهُالصُّدُور;;صَدْرِكَ;صُدُورِهِمْ)

 

SUHTA (السُّحْتَ) The word is normally mistranslated as forbidden or prohibited, but the actual word used in Quran for forbidden or prohibited is the word Haram. The word Suhta is used in Quran in the meanings of destruction, devastation damage etc. for instance in Ayah 20:61, “Said to them Musa, ‘Wail to you, do not Taftaru A’ala Allah a Kazaban, lest Allah will Yusahtekum you with Aza’ab and…”  means that Wail- announcement of death, destruction, guilt remorse to you, as you would be disconnected from Allah’s blessings- do not Taftara upon Allah a Kazaban- lie, joke, ridicule, deny, lest Allah will Yusahtekum- destroy you with Azaab. Similar meanings are in Ayah 5:62, “And Yura (observe, find evidence) of many of them Yusarea’una into the Is’m and Awdwan and their Aklehim the Sahta…”  means observe, investigate, find evidence of many of them who Yusarea’una- hasten with enthusiasm into the Is’m- worse deeds and Awdwaan- exceeding limits and transgression; and Aklehim – their consuming and engaging themselves the Sahte- destruction and devastation. Later on, in the next Ayah 5:63, “Why do they not Yanhaum them the Rabbea’una and the Ahbaar from Quolehim of the Is’m and Auklehimu the Sahte to Ba’isa is what they Yas’naun” means that why do those who are Rabbea’una and the Akhbaar, not Nahi- forbid, curtail, block, them, in term of their conducts and behaviors of the Is’m and their consumption of and engaging in the Sahte- the destruction and devastation that leads them to the Ba’isa. Similar meanings of the word are in Ayah 5:42 as well, “Sameauna to Kazabe Akaluna to Sahta…” means that once they Samaena listen with attention and focus to the Kalam of Allah, but the basic intention of them doing so is to Kazeba it- that is ridicule it, deny it, reject it or take it as a joke, then this is equivalent to them consuming and engaging Sahta- destruction and devastation. X-Reference – 5:42, 5:62-63, 20:61. (السُّحْتَ;السُّحْتَ;لِلسُّحْتِ)

 

SUHUUL (سُهُولِ) The word is normally translated as plains in the only usage of it in Ayah 7:74, but the word is basically used in Quran in the meanings of something that is effortless, easy, convenient, suitable or easily accessible. Thus, in Ayah 7:74, when Allah says, “And Azkaru when Ja’alkum you Khulafa’a from after A’ad and Bawa’ukum in the earth, you khuzu from Sahuleha Qas’uran….”  Is not saying as is normally mistranslated that ‘you took from its plains palaces’, by mistranslating the word Suhuul as plains and Qa’suran as palaces. This Ayah actually means that ‘and take lesson from the story of previous nations, understand and implement the Ayaat of Allah, remember and be grateful of all the blessings of Allah in being obedient to the laws of Allah in utter gratitude (Azkaru) when appointed for duties (Ja’alkum) to you as caretaker and trustee (Khulafa’a) from after A’ad and inherited from your forefathers (Bawa’ukum) in the earth, you seized and grab hold strongly (khuzu) from comfort, easiness, effortlessness as suitable and convenient to you (Sahuleha) as your protection and that which surrounded you from all sides (Qas’uran)..’ meaning that you went into your comfort zone of effortlessness, ease and luxury instead of carrying out your duties as Khalifa- caretaker of earth. X-Reference –7:74 . Sohuleha (سُهُولِهَا)

 

SUKARAA (سُكَارَىٰ) is normally translated as intoxicants or drugs but in Quran it is used in much wider meanings and depths for instance in Ayah 15:14-15 “Even if we are to open a gateway into the sky and they began to ascend through it, they would still say our Abs’aar (vision, eyes, perception) are Sukerat, In fact we are a people under the Sahar (Musahiron)”  As we know the word Sahar is used in Quran in the meanings of magic, or anything which does not make sense to us based on logics and reasoning or available information, delusions which are not true or real, hallucinations and all such enchantment and influences, which may be appealing to us, i.e., look thrilling, delightful or wonderful to us, but they attract us, causing illusion, charming delusions whereby we are misled from the path of Allah. Thus, this ayah is explaining the concept of Sukarat in the sense of anything and anyone that influences or covers our senses, in terms of making them ineffective, especially all of our faculties, our six senses, our thinking, pondering and intellect. Hence SUKARAA would include not just intoxicants, but also anything that tends to make our faculties ineffective, such as social media addictions, blind following of anyone or anything, lack of sleep or food or loneliness, etc. which covers all our senses. Similar meanings are used very clearly in ayah 22:2 while talking about the day of Qayyama, Allah says “On the Day….and you will see the people Sukaraa while they are not with Sukaraa…” Similarly, in Ayah 4:43 “…Do not go near the Salat while you are Sukaraa, until you know what you’re saying…” means that in the state of being under any sort of Sukaraa, and we don’t even know what we are saying, since our faculties and abilities have a covering over them, we are not thinking straight. Thus, the divine guidance is that in that situation, we should not go near the salat, in terms of our work, public dealings, our contributions/duties towards the social care system based on the parameters of Deen of Justice, care, kindness and equality. The word is used in the similar meanings in ayah 50:19 “The Sakarat of death has come with Haqq (absolute truth)-“This is what you tried to evade” X-Reference – 4:43 , 15:14-15 , 22:2 , 50:19. (سُكَارَىٰ)

 

SULT’ANAN (سُلْطَانًا) The word Salat’a (Ayah 4:90) and Sult’an (4:91) are normally both translated as powers or authority, whereas these are two distinct words with entirely different meanings. The word Sult’an is normally translated as power or authority, but is used in Quran in the meanings of authorization of something, basically an entitlement to carry out certain acts or deeds, or a specific ability or authorization to be able to do anything as authorized by the authority for instance in Ayah 3:151 “…those who do Kufar with what they Ashrako (do Shirk/assign partner) with Allah for what Allah has not Yunazzil (revealed) with it Sultanan…” Here Allah is defining the concept of Shirk- as assigning Shareek with Allah for what Allah has not revealed (the word Yunazzil is used) any Sultanan- any authorization, any entitlement, any formal sanction for them to do Shirk. Here we need to differentiate between the word Authority- which is how this word is mostly mistranslated as – and Authorization which is the real meanings of the word Sult’an. Authorization is a formal sanction, permission or warrant while authority is that being or a person who is accepted as the authority, the source of reliable information on a subject for example. Similar meanings of Sult’an as authorization, and NOT authority in the context of doing Shirk is also used in Ayah 6:81 and 7:33. In Ayah 17:65 “Indeed, My Aa’ebadi (the one who does Abd of Allah only) is not for you over them (those who follow the Shaytan) a Sult’anun. And Sufficient is with your Rabb Wakeelan (judge, lawmaker)” Means that even Allah’s Aebadi is not over them, a Sultanan, an authorization, a formal sanction, or permission of Allah’s Wakalat (judgment, laws). Similarly in Ayah 4:153, addressing the Ahle-kitaab, Allah says “…and WE gave Musa a Mubeenan Sultanan” referring to the Kitaab, the Hidayah as Sult’anan from Allah as an Authorization that was revealed on Nabi Musa. In Ayah 10:68, Allah gives arguments against Allah taking of a Waladan (children/son/daughter), Allah says “…they do not have from ME any Sultanin for this, or do you say about Allah what you do not know?” wherein the word Sult’anin refers to formal sanction, authorization, declaration etc. from Allah. X-Reference – 3:151, 4:91, 4:153, 6:81, 7:33, 17:65 .   (سُلْطَانًا;سُلْطَانًا;سُلْطَانًا;سُلْطَانًا;سُلْطَانًا; سُلْطَانٍ)

 

SUNNAT (سَنَةً) & SUNNUN (سُنَنٌ) The word Sunnah or Sunnat is normally translated as Sunnat of Nabiy Mohammad, or sayings or actions of Nabiy Mohammad, but in Quran, the word Sunnat, Sunah or Sunnun is used in the meanings of practice, the ways and the acts which are often repeated in similar fashion, by Awwaleen people (those who have already passed) and by Allah for instance, in ayah 8:38 “Say to those who do Kufar if they cease, Yughfir/protection for them, from what was done in the past, but if they return then indeed, preceded the Sunntu of the Awaleen/former people” Here Allah is talking about the practice, the ways and acts of the former people. Similar meanings for Sunnat of the Awaleen are mentioned in ayahs 15:13 and 18:55 as well. In Ayah 33:62 “Such is the Sunnath of Allah with those who have passed from before and never will you find any change in the Sunnath of Allah”. Here it is used in the meanings of practice and ways of Allah, the way Allah carries out Allah’s Amoor, which never changes. This means that all the laws of nature, the laws on the basis of which Allah has created and is carrying out the affairs of the whole universe, including the earth and those of us as human beings- once these laws are created and set in motion, then there Is no changing in these laws. Therefore, there is no concept of Miracle as per Quran, whereby Allah or any of Allah’s Nabiy or Rasool goes against or defies these natural laws, for example there is no possibility of parting of sea by Nabiy Musa so Bani-Israel can walk through the sea. This misinterpretation directly contradicts the Quranic directives that ‘there is no changing in the Sunnah of Allah”. There is no change of Sunnah (practice) of Allah, and therefore the way Allah has created the mankind, it’s created not as a result of trial and error, or different for Adam and Easa versus the rest of humanity. The humanity was not created in an instant action by Allah, but in terms of creation of humanity in its most perfect form and shape as referred in Ayah 95:04 with the phrase “Ahsan e Taqweem”- The best of the best form, shape, design and Allah’s creations. There cannot be any difference in the way Adam (all of us, as humanity who are the Khalifa on earth) and Easa are created, contradicting the general misconception surrounding virgin birth. All of us, as human beings, including Easa and Adam, were all created through the same natural reproduction process as there cannot be any change in the Sunnah of Allah. Similar meanings for Sunnat of Allah are used in Ayahs 33:38 and 48:23. In Ayah 35:43, both the Sunnath of Awaleen and Sunnat of Allah are mentioned. X-Reference – 3:137 , 8:38 , 15:13 , 18:55 , 33:38 , 33:62 , 35:43 , 48:23.

(بِالسِّنِّ;السِّنَّ;سَنَةً;سُنَنَ;سُنَن)

 

S’UQ’EFU (ثُقِفُوا) is normally translated as found or find, but this is a wrong translation for instance in the ayah 8:57 “So if you Tas’q’afannahum in the war, disperse by them who are left behind so that they may do zikar” Here the word is used in the meanings of gaining power and dominance. Similar meanings are used in 2:191, 33:61 and 4:91. Similarly in ayah 60:02 “if they Yas’q’afukum, they would be enemies to you and extend against you their hands/resources and their tongues/speeches, with evil and they desire that you would do Kufar” The word is used here, not in the meanings of find or found you as is normally translated, but in the meanings of gaining power or dominance over you. Similar meanings are used in ayah 3:112 “They will be struck by Zillat whenever they S’uq’efu except with a rope from Allah and a rope from the people…” it means, whenever they would find power and dominance, it will be filled with Zillat unless and until it is achieved with the rope from Allah & people together. X-Reference – 2:191 , 3:112 , 4:91 , 8:57 , 33:61 , 60:2. (ثُقِفُوا)

 

SUQNAHU (سُقْنَاهُ) The word is normally mistranslated as drive but is basically used in Quran in the meanings of stem, foundation or joining entity at its core for instance in Ayah 7:57, “And Allah is the one who Yarsil the Reeha with Sharan in between their Yadey is Allah’s Rahmat, until when Aqalat Sahaaban S’eqalan Suqnahu so that to Balade Mayyat. Then Anzalna with it the Ma’aa, then Akhrajna with it of every S’amaraat. Thus Nukhrij the Moutey so that you do Zikar” means ‘ Allah is the one who sends (Yarsil) the life, strength and courage (Reeha) with that which destroys human potential and actions (Sharan) in between their resources and efforts (Yadey) is Allah’s source of life, sustenance, progress, growth, care, selfless consideration, protection from harm and ability to reach heights as inspirations and benchmarks (Rahmat), until when is reflected (Aqalat) the interlocking fasterner, blockade (Sahaaban) attracted and joined to each other strongly and with great force (S’eqalan) at its roots, foundations and core (Suqnahu) so that to create with the uses of Allah’s blessings- Maa’ as basis of life by humanity (Balade) death and destruction (Mayyat). Then receive the source of all blessings from Allah (Anzalna) with it the basis of life, sustenance and growth (Ma’aa), then remain exited, and exit out (Akhrajna) with it of all fruits of your hard work and labour (S’amaraat). Thus, exit out and made to leave (Nukhrij) the death and destruction (Moutey) so that you do remember the blessings of Allah and in utter gratitude obey the laws of Allah, understand, and implement the Ayaat of Allah and take lessons from previous nations’s stories as narrated in the Kitaab (Zikar). Thus, this Ayah is basically saying that Allah is the one who send the Shar with Life and between them is Allah’s Rahmat. Until and unless you must keep them confined and intact through controlled mechanisms and processes, otherwise, they will overrun our human efforts, innovations and advancements towards death and destruction. Thus, all of you should strive together to make sure that you extract the fruits of your labour while ensuring that the death and destruction aspects remained confined and restricted. This is how, by exiting and saving from the death and destruction will you be able to be Shaakir and do zikar of Allah. Similar meanings are used in Ayah 35:9 as well. X-Reference – 7:57, 35:9. (سُقْنَاهُ ; يُسَاقُونَ)

 

Alphabet T

TA

TA’ABA (طَابَ) is normally translated as suitable, as in ayah 4:03, but it is a wrong translation. The word has the same characteristics of meanings as the word Tayyib, which means something that is lawful, as per the laws of the land, legally acquired as well as something which is most likeable and pleasing to oneself. Therefore, in the ayah 4:03 the phrase is “then do Nikah what T’aaba (lawful, seems fair and reasonable) to you from the Nissa…” which means that whatever seems lawful, reasonable and fair to you, document it, and enter into the contract with one of the Yatama Nissa, that is those who are weaker segments of the society as well as Yatama, who are unable to look after themselves. Since the Yatama Nissa are not fully capable to look after their interest and to see where they are getting into, therefore being the person who got responsibility to look after the Yatama Nissa, Allah has put onus on that caretaker person to make sure about justice, Haqq and adal of the Yatama Nissa who is coming under his/her care by making a strong, balance, neutral or just contract, as to what is fair for them, what would be lawful for them, since they have no one to support them, it is important that whatever caretaker document in that contract, is Tayyib, absolute correct and in the interest of both parties with Haqq. So that the caretaker remains free of guilt from own Nafs and on the day of judgment. X-Reference – 4:03. (طَابَ)

 

TA’ALA (تَعَالَ) & TA’ALA (تَعَالَىٰ) The word is normally translated as exalted or glorious whereas if we study all the occurrences of the word in Quran, we would notice that in most of the usages the phrase is used in connection with acts of Shirk. The word is used basically in terms of raising, keeping high and elevating Allah in accordance with Haqq of Allah in terms of due rights of Allah and the absolute truth for instance in Ayah 23:116, “Then Ta’ala Allah- the Maliku of the Haqqu- there is no deity except Allah- Rabb of the A’rshe Kareem”  depicts the meanings of the word as raising and exhalting Allah in accordance with Haqq, the absolute truth and justice and Allah’s Haqq- the due rights of Allah, since Allah is the owner, posser and the true authority of All Haqq- due rights as deity, whose laws one should follow. Similar meanings is evident from 20:114 with the use of the same phrase, “Then Ta’ala Allah- the Maliku the Haqq”. Thus, whenever the phrase ‘Subhanahu wa Ta’ala’ is used in Quran, it’s used soon after the discussion about acts of Shirk for instance as per Ayah 6:100, “And Ja’alu (appoint for duties) to Allah Shurakaa (as Allah’s partners) the Jinna (who they can’t comprehend, whose real characteristics are hidden from them) and Khalaquhum (Allah has brought to fruition Allah’s Amar for) them and Kharaqu (infringe upon, trespass, violate and transgress the terms of their covenant with and Haqq/due rights) to Allah Baneen (those who are working for, laying the foundations of the systems that support, walk on footsteps of such Shuraka’a) and Banat (all such acts which are involved in building, walking in their footsteps, constructing, laying the foundations for such beings and of such acts of Shirk) without knowledge. Subhanahu (to Allah) and Ta’ala over what Yas’efun (stress, forcefully apply, assert).” Means Allah has brought to completion Allah’s Amar (of recompense) for those who do Shirk; infringe upon, go against, breach, both the terms of covenant with Allah as well as Allah’s Haqq, due right by assigning partners with Allah such Shurakaa who are hidden from them and they are unable to comprehend them and thus end up Baneen (those who are working for, laying the foundations for, walking in the footsteps of such Shurakaa) and Binnate (such acts of working, laying the foundations and walking in their footsteps) without any knowledge. After highlighting the acts, system and beings of Shirk and Shuraka’a Allah then gives explicit instructions to the addressee of the Quran by saying Subhanahu- means strive with your whole beings with persistence and perseverance and Ta’ala- uphold the due rights of Allah, raising these rights and Haqq over what they Yas’efun- stress and assert. Similar meanings and the same phrase of “Subhanahu wa Ta’ala” is used in connection with doing of Shirk in Ayahs 10:18 and 16:1. The concept of doing of Shirk evident in Ayah 7:190, “Then what was given to them S’walihan, they Ja’ala (appoint) towards Allah Shuraka’a then from what was given to them. Then Ta’ala Allah over what they Yushrikun”. In Ayah 17:42, the phrase “Subhanahu was Ta’ala” is used in connection with infringing of Allah’s due right by taking up other deities.  X-Reference- 6:100, 7:190, 10:18, 16;1, 17:42, 20:114, 23:116 . (وَتَعَالَىٰ;تَعَالَوْا ; فَتَعَالَى)

 

TA’ALU (تَعُولُوا)  is normally mistranslated as oppress or injustice in ayah 4:03, which is a wrong translation and understanding, as it does not make sense as per the phrase “that is adna (inferior, worse or bad) that you do not Ta’alu (oppress or injustice)’ Here the meanings of the word as oppress or doing injustice does not make sense, i.e., how is it inferior that one does not oppress or does not do injustice. The word is used in Quran in the meanings of treating with utmost justice as per the Haqq, the due right of someone or something, therefore in the ayah 4:03 after giving the guidance regarding how to deal with Amwaal of the Yatama, and when someone is unable to do fair dealing with Amwaal of the Yatama then Allah says “…that is Adna that you do not Ta’alu” it is a pity expression that it is very little of someone who cannot even do justice and Adal and Qist with Yateem and their Amwaal, unable to  act as a provider and breadwinner for the Yatama is basically Adna – inferior in the eyes of Allah since it shows that your love of Amwaal has prohibited you from taking care of the Yatama as per their due right, their Haqq, hence this is inferior and shameful in the eyes of Allah. Similarly in Ayah 5:104, after talking about all those aspects that are used to fabricate in Deen as if those are the kalam of Allah, which result in making fun, denying, rejecting and ridiculing the Deen, Allah then says, “And when it is Qeela to them, to T’aalu to what Allah Anzala and to the Rasool…means that when it’s given to them as words of wisdom from Allah (Qeela), that they should Ta’alu- treat with utmost justice as per the due right of the Allah’s Kitaab, what has been Anzalna- revealed by Allah and treat with utmost justice as per the due right of the Rasool, by obeying and following the Allah’s Kitaab and the Hidayah. In Ayah 3:60-61, after discussing the matter of ‘likeness of Easa being similar to that of Adam”, when Allah says, “This is the Haqq from your Rabb, so do not be of the Mumtareen (doubters). Then whoever among you Haajika (argues, seek evidence) concerning it from after what has been brought to fruition (Ja’aka) upon you of the knowledge, they say, ‘Ta’alu- let us Nada’a (call) Abna’ana and Abna’aakum….”  Here the word Ta’alu does not mean, you come as is normally translated, but is reflective of saying that ‘let us bring to justice at its best, as per the due right of this matter’   X-Reference – 3:60-61, 4:03, 5:104. (تَعَالَوْا;تَعُولُوا)

 

T’A’AMU (وَطَعَامُ) The word is normally mistranslated as food only, whereas the word is used in Quran in much broader meanings in terms of benefitting from or providing benefit to someone or something, indulging in, experiencing, recognizing, practicing or taking up something or for someone., for instance as used in Ayah 2:249 with the phrase, “…Indeed, Allah will Mubtila you with Nahar, so whoever Sharaba from it, then the person is not of me and whoever does not Yat’amhu it, then indeed, he/she is with me…” Here the word Yat’amhu means someone tasting, experiencing or indulging in it. Both the word T’aa’m and Sharaba are mistranslated as food and drink, but T’aa’ma is more in terms of tasting, experiencing, indulging, benefitting from or providing benefit to someone or something whereas the word Sharaba refers to more in terms of being consumed, overwhelmed or engulfed by something, for instance in the same Ayah, later on, the phrase is “But they Sharibu in it, except a few” does not mean that they drink it, but Sharibu means consumed by it, got absorbed completely in terms of being overwhelmed and engulfed. In Ayah 5:93, “Not upon those who Amanu and do Amal-e-Swalehat, Junahun, then what they T’aa’mu when that they observe Taqwa and they Amanu and they do Amal-e-Swalehat. Then they observe Taqwa and they Amanu, then they observe Taqwa and they do Hasanu. And Allah loves the Mohsineen.” this is not talking about these people who Amanu, observe Taqwa and do Ahsan in repeated fashion as eating some kind of food, but in terms of their experiences, in terms of benefitting from, getting the knowledge, as well providing benefit to others as through their Amal-e-Swalehaat as Ahsaan & Hasanaat, when going through this process to become Mohsin. In Ayah 6:138, “And they say, ‘These Ana’am (Allah’s Naimat) and Haras’a (earnings) forbidden, so do not Yat’amahu…” does not mean, do not eat them, but basically in terms of do not go near them, do not enjoy their benefits, do not benefitting from them, neither providing benefit to them, do not experience them, or indulge with them in any way. Similar meanings are used in Ayah 6:145, “Say, ‘I do not find in what has been Wahi (revealed) to me as Muharraman (prohibited) upon the T’a’imin who Yat’a’muhu it, except that it Yakuna (aim to reach the final destination of) Mayyit or Dammaam Masfuhan or.…” Here the phrase T’aimin Yat’amuhu, does not mean ‘the eater who eats’ as is normally mistranslated since what follows is not just pertaining to the food category but used more in the general sense of indulgence, being involved in, experiencing something, benefitting from or providing benefit to someone or something. The phrase basically means Ta’imin- the one who indulges in, experiences, involves, benefits from or provides benefit to someone or something and Yat’amuhu- means the act of T’aa’ma meaning tasting, experiencing, indulging in or benefiting to and from something. Thus in Ayah 5:5, when Allah says, “Al-Youm- Auhilla for you the T’ayyibaatu and T’aamu of those who were given the Kitaab hallun for you and your T’aamakum is Hilun for them…” is not talking about making the food lawful for each other of the Ahl-e-Kitaab, but used in the general sense of all the shared values, practices, aspects of each other in terms of whatever is T’aayibaat (lawful and acceptable as per the laws of the deen and the land) and T’aa’ma (experiences, practices, benefits etc.) of each other. In Ayah 2:184, “… Fidyatun T’aa’ma Miskeenin.” Miskeen is anyone who does not have Askan- Sakoon, home, residence, both in physical as well as Allegorical sense, that is some who does not have own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities; who is unable on a permanent basis or who does not have the ability to take care of themselves; either is poor in a poverty situation, or old age person or someone with extreme physical or mental disability, condition, or someone whose responsibilities such as those towards themselves or their family is beyond the means that they can afford etc. Thus, when Allah says, “T’aa’ma Miskeenin” as ransom, this phrase is not just talking about feeding the poor, but used in a much broader sense that is not restricted to giving food to poor or needy only but basically providing benefits, being of help, indulging with them with the aim for them not to feel the limitations of being Miskeen anymore and to fill their void, deficiencies, requirements and needs, whatever are the reasons of them being Miskeen, in order for them to be able to lead a respected life like others. This is so important in the eyes of Allah that the phrase after this is “but whoever volunteers Khair then it is Khair for them” meaning the T’aa’ma Miskeen should not only be taken as a ransom only, but even while one is doing S’iyaam, should do it as a Khair and volunteer. X-Reference – 2:184, 2:249, 5:5, 5:93, 6:138, 6:145. (الطَّعَامَ;تُطْعِمُونَ;إِطْعَامُ;طَعَامُوَطَعَامُكُمْ;وَطَعَام;;طَعِمُوا; طَعَامُهُ;طَعَامُ;يُطْعَمُ;يُطْعِمُ;يَطْعَمُهَا;يَطْعَمُهُ;طَاعِمٍ)

 

T’AAQAT (طَاقَةَ) & YUT’EQUNAHA (يُطِيقُونَهُ) The word Taaqat basically means one’s strength, courage, power, ways and means, resources, capabilities, and resources for instance in Ayah 2:249, “…those who Amanu with him, they said, ‘There is no Taaqat (power, strength, abilities) for us- The Youm with Jaaloot and his forces…”  this refers to their misplaced assumption, as confirmed in their minds of the well-known aspects of Youm- status, practices of Jaloot and his forces, against which they did not find the Taaqat- any strength, courage, power, ways and means, resources or capabilities. Similar meanings of the word are in Ayah 2:286 as well. When the word Yut’equnaha is used in Ayah 2:184, it means those who have the Taaqat, means those who have the required strength, courage, resources, power, who can afford or have the Taaqat, abilities, powers, or resources for and are able to Ta’ama the Miskeen. Thus, when Allah says in Ayah 2:184, “Ayyaman Ma’adodat. Then whoever kana Among you Mareez or upon safarin then A’idattun of the Ayaamin Akhira. And upon those who Yut’equnahu the S’yaam, Fidyatun T’aa’ma Miskeenin. Then whoever Tat’wa’a Khairan, then it is Khair for the person but to Tas’umu is Khair for you only if you Kuntum knowledge/know” means that those who are not able to complete the Ayaaman Ma’adodat due to Maraza or upon Safara, then for them it’s Ai’dat- that is S’iyaam is determined and fixed once all this phase is over. However, if someone has the Ta’aqat, they should also give Fidya, ransom of not being able to do S’iyaam during those periods T’aa’ma Miskeen. X-Reference- 2:184 . (يُطِيقُونَهُ; طَاقَةَ;بِقُوَّةٍ)

 

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.

(تَأْوِيلُهُ;تَأْوِيلَهُ;تَأْوِيلًا;تَأْوِيلَهُ;تَأْوِيلِهِ;تَأْوِيلِهِ;تَأْوِيلَه)

 

T’ABA’ (طَبَعَ) The word is normally mistranslated as sealed but the word for seal in Quran is the word ‘Khatam’ for instance as used in Ayah 2:7. The word T’aba’ is basically used in Quran along with Qaloob as in the phrase “T’aba upon their Quloob. The word Qaloob means those intentional decisions that a person makes based on one’s perception of all the faculties including one’s intellect, such as hearing, sight, understanding etc. The characteristics of such people are described in detail in Quran for instance in Ayah 7:100, “…and we T’abaa upon their Quloob, so they will not yasma’aun (listen, observe)”; in Ayah 9:87, “…T’ubea’a upon their Quloob, so they will not Yafqahun (understand)”; in Ayah 9:93, “….Allah T’aba’a upon their Quloob so they will not Ya’maluna (know, get knowledge)”; in Ayah 10:74, “…WE Nut’ba’a upon the Quloob of the Mo’tadeen (transgressor)” ; in Ayah 16:108, “Those are the one, Allah has T’aba’a upon their Quloob, and the Sama’ehim (hearing) and the Abs’arehim (sight) so they are the one who are Ghafiluna (heedless, not paying attention)”and in Ayah 40:35, “…Thus Allah Yat’bea’u upon every Qalb Mutakkabir (proud) Jabbar (tyrant)”. We are all created as per the Fitrat of Allah, with our Nafs-e-Mut’mainna at the heart of our creation. Whenever we do any bad deeds, or commit any mistake, we feel remorse and regret because of this Nafs-e-Mut’mainna which is our conscience. However, for those who continue to ignore their own conscience and continue on the path of Kufar, their conscience is not able to wake or shake them up anymore. As a result, they get satisfied with their continuously done bad deeds and acts of kufar, with no voice or hearing from their own conscience, because of which for such people there is no hope of any return, as explained to us, in Ayah 2:6 & 2:17-18. This is called T’aba on their Quloob. The word T’aaba as used in classical medieval Arabic basically in terms of ‘to write, or to confirm with a typewriter, or to confirm’. Therefore, when used as a phrase “T’aba upon their Quloob” it means to confirm a part of their nature, in terms of their intentional decision making, the acts of Kufar, which means that due to their kufar, their faculties have been confirmed to not work any more, therefore they will not listen, observe, pay attention, see, use any of their faculties, think, understand or get knowledge but will remain as Kaafir, heedless, transgressors, proud, arrogant and tyrants as per their characteristics as defined in Quran. X-Reference – 2:7, 4:155, 7:100, 9:87, 9:93, 10:74, 16:108, 40:35.  (وَنَطْبَعُ; يَطْبَعُ; طَبَع)

 

TABAU’ (تَبُوءَ) The word is normally mistranslated as laden, burdened, loaded or obtained for instance as used in Ayah 5:29, but the word used in Quran in the meanings of giving of specific duties and responsibilities for instance as used in 7:74, “And do Zikar when Allah Ja’alakum (appointed you) Khulafaa (successors, caretakers, trustees) from after Aadin and Bawa’ukum (appointed the duties and responsibilities of Khalifa) on the earth…”. Similar meanings are in Ayah 3:121 as per the phrase “Tabawi the Momineen Maqaid for the Qitaal”. In Ayah 10:93, after talking about Allah’s Ayaat in the earlier Ayah, Allah then says, “and indeed, WE have Bawa’na Bani Israel Mubawwa Sidqin (sincere, honorable, honest) …” telling us about the specific duties and responsibilities with respect to Ayaat of Allah and as per the terms of Allah’s Meesaq with Bani-Israel. Similar meanings are as per Ayah 16:41, “And those who Haajeru (migrated) in (the Sabeel of) Allah from after they were Zulima (done injustice upon), surely WE Nabuannehim them in the earth Hasanatin (to do Ahsan deed) …” In Ayah 22:26, “And when Bawa’ana to Ibrahim Makana Al-bayt that do not Tushreka with ME in anything and T’ahar MY Baiyt for the T’aifeen and the Qa’imeen and Ruku’u and the Sujoode” identifies all the duties and responsibilities that Allah has appointed Nabiy Ibrahim with respect to Allah’s Baiyt. In Ayah 5:29, “Indeed, I Aureedu (the basic intention and desired end result of my actions, conducts) is that Taba’u with My Is’m and your Is’m, So, Kuna of the Ashaabe Naar as that is the Jaza’a of the Zwalimeen”, this is basically part of counter arguments given to those who are reluctant to Qatal- fight in the Sabeel of Allah, as ‘what will I gain, if I would appoint for you as a duty and responsibility for my Is’m and your Is’m knowing that the Jaza’a- the end result, the recompense of Zwalimeen is to be of the Ashaabe Naar. X-Reference – 3:121, 5:29, 7:74, 10:93, 16:41, 22:26, 29:58. (تَبُوءَ)

 

TABBAR (تَبَّرٌ) TATBEER (تَتْبِيرًا) & MUTABBAR (مُتَبَّرٌ) The word Tatbeer refers to those who fights, contestants, duelist or opponent. The word Tabbar is normally translated as destroyed but is used with the same characteristics as the act of going in opposition or contesting something or someone for instance in Ayah 7:138-139, “….Qalu, ‘Oh Musa, Aja’l for us deity like what they have as their deity.’ Qala, ‘indeed, you Quome Tajhalun. Indeed, these are Mutabbar what they in it.’ And Bat’il is what they kanu do.”  Means that when the Quome e Firaun asked Musa for the deity the same what Baniy Israel had, the response from Musa was that you chose to remain Jaahil, ignorant of Allah’s message and that is what has led to them being Mutabbar- those who are in the state of opposition of Allah’s message, they were unable to perceive that the deity of Bany Israel is the same, neither could they understand that what Baniy Israel benefited from, they did Baat’il with, was the same Allah’s message to which they have been fighting against and were contestants of. In Ayah .   – X-Reference – 7:139 . Mutabbar (مُتَبَّرٌ)

 

TADABBAR (يَتَدَبَّرُونَ) – word Tadabbar or Yatadabbarona, for instance as used in Ayah 4:82, is normally translated as thinking or pondering. The word is used in Quran in a much deeper and broader meaning for instance the phrase “Yudabbiru Al Amar” is used in terms of Allah’s creation of everything in the skies and earth. Since we know that Amar is also used in the Quran as a series of commands, stages, steps, and processes undertaken by Allah during the creation of the universe & everything in it. Therefore, when Allah uses the phrase “Yudabbiru Al Amar” it does not mean thinking and pondering of the Amar as in the creation process, but basically the word Yadabbir here refers to each and everything that is needed, included the investing and putting in all resources and requirements, needed. This would include not just thinking, pondering, but also the designing, planning, organizing, staging, preparing, developing, scheduling, shaping, fashioning, molding, executing, disposing off, etc. in terms of the whole sets and processes of the creation of everything. In ayah 10:31 Allah says “Say ‘who provides Rizq for you from the sky, and the earth, or who controls the hearing and the sight, and who brings out the living from the dead and brings forth the dead from the living? And who Yudabbir the Amar?’. Then they will say ‘Allah’…” here the word Amar is used in terms of the laws and process of nature and for the whole universe, not just in terms of its creations but also the word Yudabbir means each and everything, both in terms of actions as well as ways and means, that are required in order to carry out these Amoor, which is not just restricted to thinking, pondering or planning only. Similar meanings and contexts are used in Ayah 13:2 and 32:5. Thus when Allah says in Ayah 4:82, “Then not they Yataddabaruna the Quran?”, this basically an argumentative question by Allah to those munafiqueen that why they do not carry out each and every task that is required to be done, and invest, put forward each and every way and means that they have, in order to Iqra the Kitaab, the Quran, to understand, practically implement and distribute the Kitaab to others. Similar meanings and questions are used in Ayah 47:24 with the phrase “Then do they not Yadabbarona the Quran or upon their Quloob are locks?” In Ayah 23:68, the word Yaddabbaru is used in terms of the Qoola- the speech of Allah. In Ayah 38:29 “This is the Kitaab which WE have revealed to you, blessed that for Yaddabbaru its Ayaat and for Zikar for those of the owners of understanding” means that this Kitaab is basically to be understood and practically implemented with one’s whole being, in order to be steadfast in the path of Allah, with not just restricted to one’s intellectual faculties only, but with full use and employment of one’s all means and resources, in order to understand, take lessons and implement practically its Ayaat and for the Zikar. X-Reference – 4:82 , 10:03 , 10:31 , 13:02 , 23:68 , 32:5 , 38:29 , 47:24 , 79:5 . (يَتَدَبَّرُونَ)

 

TADRAJ and TADREEJ (تَدْرِجُ) The word is used in Quran in the meanings of progression; gradation; grading; graduating; graduation; or to make gradual progress; or progress in a step-by-step manner for instance in Ayah 7:182, “and those who Kazabu with Ayatena, let Tadrejhum them from Ha’es’u not they have knowledge.” Means that those who deny, reject, ridicule, make fun of and take as a joke (kazabu) those signs of Allah that are relevant to them (Ayatena), let them progress towards gradually in a step-by-step manner (Sanatadrijhum) based on whatever their capacity and ability is (Ha’es’u) that which they don’t know. Similar meanings and phrase is used in Ayah 68:44 as well ,”….and whoever Yukazebu this- the Hadeeth, Sanastadrijhum them from Ha’es’u- not they have knowledge.”  – X-Reference – 7:182, 68:44. Sanastadrijuhum (سَنَسْتَدْرِجُهُمْ)

 

T’AEER (طَّيْرِ) & T’AAIR (طَائِرُ) The word T’aair (طَائِرُ) is normally translated as either bird or bad or evil omens or fate, and the word T’aeer (طَّيْرِ) is normally translated as bird but if we look at the usage of these words for instance in Ayah 6:38, “And what of Da’abbatin in the earth and not T’aaerin (noun) Yat’eeru (they T’aair as verb) with its Janaheya (powers, abilities) but Ummum (communities, foundations) like you. What Fat’arna (goes against Allah’s laws) in the Kitaab of anything? Then to your Rabb they will all be gathered.”  Shows within the Ayah itself that nothing goes against the command & laws of Allah (Fat’arna) with the only exception as us, the humanity, and our foundations other than from the Kitaab (Ummam) where the word Da’batin refer to all the creations on the planet earth, including, living and non-living things, whether on land, air, or water, all are included in the word Da’abatin. Whatever is not included in the word Da’abatin is then referred here as T’aair. Thus, the word T’aair refers to anything which is NOT on the planet earth and therefore would include each and everything that is in the skies, including but not limited to all the other planets, the stars, the galaxy etc. as well as Allah’s message and Hidayah which also comes from the skies for instance as used in Ayah 2:260, “and when Qala Ibrahim, ‘Rabb Arny (show) me how you to Tuhiya (live) after the mouth (the death). ……Qala, ‘Then Akhaz (seize) Arba’atun (the most permanent in you) of the Ta’eer (the Hidayah) and then incline towards it then Aja’al (appoint for duties) them on each Jabalin (Strong segments) from which they will get Jaza’a (their recompense). Then when you Dua’a (call) to them they will come to you Sa’eynan (striving with their whole beings) …” Here the word T’aeer refers to Allah’s message, the Hidayah and this Ayah shows how to spread Allah’s Hidayah. In Ayah 16:79, “Do not you Ara’a (seek evidence, perceive) towards the T’aeer Musakkhiraate (controlled, suspended, subservient) in the midst of the skies, what is Maskin (their residence, holding them) except Allah…”  where the word refers to celestial or heavenly bodies such as sun, planets, stars, galaxies etc. In 5:110, talking about Allah’s Kitaab, the phrase is used (like the expression in Ayah 3:49) that, “and when you created of the Ta’ene Khae’ate the T’aeer with MY Izan then you Tanfukhu from it, then it becomes T’aeran with my Izan…”  is not talking about breathing life into a bird as is normally misinterpreted as if Nabi Easa had some magical powers and abilities to create a life bird. On the other hand, this phrase is talking about Allah’s message and Hidayah, as already discussed in the beginning of this Ayah and means ‘and when you created among those human beings who have slipped away from Allah’s path, and became delusive, blind followers (Al-Ta’ene) in order to represent, protect, perform duties (Khae’ate) in accordance with that which is from the skies, i.e. Allah’s message & guidance (T’aeer) with MY announcement, proclamation (Izan) then you cause to transform these human beings (Tanfukhu) from it- T’aene- the blind followers with the help of Allah’s wisdom and Hidayah, the Kitaab and Hikmat, so that the desired destination is reached of the Hidayah from the skies (T’aeer) with my announcement & proclamation (Izan). In Ayah 7:131, “….and when afflicts them Sayyiat (bad, evil), they Yat’aer with Musa and those with him except indeed what T’aaeruhum A’enda Allah……” means that they attribute it to the Ta’eer, Allah’s Message that came from out of the world and that was implemented by Musa and those with him. Whereas the reality was that Allah’s message as given to them, was nothing except what is important and significant near Allah. X-Reference – 2:260, 3:49, 5:110, 6:38, 7:131, 16:79. (طَيْرًا ; الطَّيْرِ ; يَطِيرُ ; طَائِرٍ;  طَائِرُهُمْ;  يَطَّيَّرُوا ;  يَطَّيَّرُوا;  طَائِرُهُمْ)

 

T’AENE (الطِّينِ) The word is normally translated as clay or mud but the word does not mean clay or mud for instance in Ayah 28:38, “And Firaun said, ‘Oh Chiefs, not I have knowledge of any deity Ghair (other than) me, so Auqad (ignite) for me Yahaman (blind follower, superstitious, delusive beings) A’ala (height of) the T’aene, Then Aja’al (appoint, make) for me kingdom so that I may took over the deity of Musa…”  the word Ta’ene is not used here in the meanings of clay or mud, but refers to the specific traits of us as human beings, which can be distracted, molded into becoming delusive, blind followers and superstitious beings. Our trait as reflective of the word T’aen is further described in Quran in Ayah 23:12, “And certainly WE created the humanity from Sulalatin of T’aeen.”  Telling us about our qualities as we, as human beings, tend to slip away (those that slip away, get diverted) from the Fitrat of Allah that we have been created upon, and gets diverted away from the path of Allah and towards the path of Shaytan.  It’s because of this reason that when Allah says in Ayah 7:12, “Qala, ‘what prevented you that you did not do Sajda when you were Amar (ordained) of?’ Qala, ‘I am Khair (better) than this human being. You created me from Naarin (Fire) and created this from T’aenin.”  Means the qualities and traits of Iblees Malaik is reflective of the fire of hell, leading towards the fire, whereas our qualities and traits as human beings are reflective in the word T’aene- that is we tend to slip away from the Fitrat of Allah, we tend to divert away, get delusive and become as blind followers. In Ayah 6:1-2, “Al Hamd is for Allah- the one who created the skies and the earth and Ja’ala (appointed for duties) the Zulumaat (Darkness) and Noor (light). Then those who Kafaru with their Rabb- do they do Adal? Allah is the one who created you from T’aene- Then Qaza (decreed, judged, decided) Ajalan (postponement, delayed). And Aja’alun Musamman (specified, fixed) near it. Yet you are Tamtarun (doubtful).”  Here the word is not used in the meanings of clay or mud, but in terms of specific traits, that are appointed to perform certain actions and duties for a fixed period of time, such as our characteristics and traits of beings who slip away, divert away, become delusive and blind followers. Additionally, it is worth noticing that use of the word Al- meaning ‘the’ in few usages in Quran for instance in Ayahs 3:49, 5:110 and 28:38, word Al-T’aene is used meaning the specific T’aene, referring to these specific traits and characteristics all in combination are used. Thus, when in 5:110, talking about Allah’s Kitaab, the phrase is used (similar to the expression in Ayah 3:49) that, “and when you created of the Ta’ene Khae’ate the T’aeer with MY Izan then you Tanfukhu from it, then it becomes T’aeran with my Izan…”  is not talking about breathing life into a bird as is normally misinterpreted as if Nabi Easa had some magical powers and abilities to create a life bird. On the other hand, this phrase is talking about Allah’s kitaab and Hikmat, as already discussed in the beginning of this Ayah and means ‘and when you created among those human beings who have slipped away from Allah’s path, and became delusive, blind followers (Al-Ta’ene) in order to represent, protect, perform duties (Khae’ate) in accordance with that which does not belong to the earth (T’aeer) with MY announcement, proclamation (Izan) then you cause to transform these human beings (Tanfukhu) from it- T’aene- the blind followers with the help of Allah’s wisdom and Hidayah, the Kitaab and Hikmat, so that the desired destination is reached of the Hidayah from out of the earth (T’aeer) with my announcement & proclamation (Izan).  X-Reference – 3:49, 5:110, 6:02, 7:12, 28:38. (الطِّينِ;طِينٍ;طِينٍ)

 

T’AFEQA (طَفِقَا) The word is normally translated as to begin immediately however the word is used instead in Quran in the meanings of ‘areas, domains and territories’ that people tend to cherish, own, fight over and protect for instance in Ayah 7:22, “Then Dalal them with Ghurur. Then what Zaqa the Shajarat Badat to them their Sawatehuma and T’afeqa. They Yakhs’efana upon themselves through Waraqa of the Jannat …” means that ‘then gave arguments & evidences (Dalal) to convince them with wishful thinking, falsehood, delusions and lies (Ghurur). Then what they tasted, faced and encountered (Zaqa) the disputes, discord and disagreements (Shajar), it become apparent to them and was exposed to them (Badat) what they were planning to do of Sawa- the evil deeds- their efforts to destroy human efforts and potential (Sawatehuma) as well as such areas, domains and territories that people tend to fight over (T’afeqa). They aimed and tried to restore, amend, and repair (Yakhs’efana) upon themselves through such evidences, pieces of important information and proofs (Waraqa) that were the unknown aspects, not yet understood aspects of Allah’s Rahmat & Hidayah (Jannat)…”. Exact same phrase, context and meanings are there in Ayah 20:121 as well. – X-Reference- 7:22, 20:121. (وَطَفِقَا)

 

TAGHLU (تَغْلُوا) The word is normally translated as exceed or to commit excesses in the only two usages of the word in Quran i.e., in Ayah 4:171 and 5:77. In both of these ayahs, the phrase is “Ya (oh) Ahle (the caretakers, the owners of) the Kitaab (Allah’s revelations) do not Taghlu in the Deen…” In Ayah 5:77, this phrase is then followed by the phrase “…Ghair (other than, without, contradiction of,going against) the Haqq…”  and in Ayah 4:171, the phrase is as “Ya (oh) Ahle (the caretakers, the owners of) the Kitaab (Allah’s revelations) do not Taghlu in the Deen and do not Taqulu (your conducts, actions, speech & behaviors) upon Allah except the Haqq…”  showing us clearly that the divine instructions to not Taghlu in Deen, is with respect of Haqq, and only with Haqq. If we look at the meanings of the word Taghlu in classical and medieval Arabic, it basically used in the meanings of ‘agreement, or entering into agreement’ as well as, ‘to step in quickly or to penetrate into something with a force, as in a power drive, to break the back / support of opponent / defender”. Thus when Allah says in Ayah 5:77, “Ya (oh) Ahle (the caretakers, the owners of) the Kitaab (Allah’s revelations) do not Taghlu in the Deen Ghair (other than, without, contradiction of, going against) the Haqq…” the word Taghlu is used in all its meanings that is do not Taghlu in deen, i.e. enter into any agreements, step in quickly, penetrate into the Deen with a force, as in a power drive, to break the back / support of the opponents, unless and until it is with Haqq- the absolute justice as per someone’s due right, the absolute truth, your duty and obligation as per the Deen. Similarly in Ayah 4:171, “Ya (oh) Ahle (the caretakers, the owners of) the Kitaab (Allah’s revelations) do not Taghlu in the Deen and do not Taqulu (your conducts, actions, speech & behaviors) upon Allah except the Haqq…” means that we should not Taghlu (enter into agreements, go with a force, power drive to break the back of opponents etc.) in Deen and upon Allah, unless our conducts and behaviors are with Haqq.  X-Reference –  4:171, 5:77. (تَغْلُوا;تَغْلُوا;تَغْلُوا;تَغْلُوا)

 

TAHABESU (تَحْبِسُو) & TAHABESUNAHA (تَحْبِسُونَهُمَا) The word is used in Quran in the meanings of cause something or someone to go slow, stop something from happening, curtail, arrest or control anything or anyone etc. for instance in Ayah 5:106, “Oh you Amanu Shahadatu among yourselves when Hazara Ahadakum the Mout- Ha’en is the Was’iyyat- As’naane Zawa Adalin Among you or Aakhiran of Ghairakum so that you Darabtum in earth. Then As’abatkum you Mus’eebat of the Mout, Tahbesunahuma them from after the S’alaat..…” addressed to those who Amanu, is the direct divine instruction, to be upholders of justice at its best (Shahada) among themselves, when presented with or come face to face with situations (Hazara) of any type of Mouth, death, physical as well as metaphorical in nature, in terms of extreme injustice, lack of moral and ethical value or darkness, the Ha’ena- the life is the Was’iyat- the whole set of Allah’s laws and instructions as given in Quran, the laws of Deen that govern how to be upholders of justice. The laws of Deen (Was’iyat) need to be carried out with mutual help, coordination and support of each other (As’naane) who are owners and possessors (Zawa) of justice at its best (Adal). However, if one is not able to find such people (Akhirane) if they are other than those who Amanu (Ghairakum), then the responsibility of those who Amanu still remains to bring forth and establish (Darabtum) on earth the Allah’s message as upholders of justice (Shahada), if any calamity, disaster, destruction, or extreme event or situations of injustices like matters of life and death or extreme Kufar (Mus’eebat Al Mouth) befalls you, your attempts should be to put an end, curtail, cause it to slow down, and/or stop it from happening (Tahabesunahuma) all of these aspects, events and situations. But such efforts can only be put in to practice after the System of Social care, justice and care that has been established and strengthened by you (S’alat) is not able to, means should control it, put it to stop, and halt it through the system and not outside of it. Similar meanings are in Ayah 11:8 as well, “And if we Akharna from them the Aza’aab for the Ummatin Ma’dudat, then they will say, ‘What Yahibsuhu it……”  means that if Allah would have postponed and delayed (Akharna) the punishment as their recompense based on justice as its best (Azaab) for them for the well-known and confirmed (Ummatin) recompense which have been established due to their own acts, ways and conducts (Millatin), then they would say, ‘what has stopped it, put it on hold and slowed it (yahibsuhu) it’.  X-Reference – 5:106, 11:8. (تَحْبِسُونَهُمَا)

 

TAHAFUZ (تُحْفِظُ)  HAFIZU (احْفَظُوا) & ASTAUHFIZU (اسْتُحْفِظُوا) The word is normally mistranslated as entrusted as used for instance in Ayah 5:44, whereas the word shares the same characteristics with the word Hifz meanings guard, protect or shield for instance in Ayah 4:34, “…So the Swalehaat Qanitat Haafizat to the Ghaib with what Allah Hafiza…” is explicit divine instructions to all the members of the community to commit Swalehaat- the acts of Is’lah, Qanitat- remaining within the boundaries of Deen by Haafizate- protect and guard things which are Ghaib- unseen, hidden aspects and includes all aspects and things such as backbiting, false accusation, personal matters, or any knowledge or aspect which Allah asked us to guard and protect which may cause harm or injury if made public or exposed, may cause Fasaad etc. Thus, in Ayah 5:44, “Indeed, We Anzalna the Tourat- in it is Hudan and Noor. Yakum with it the Nabiyyun who are Aslam. For those who are Haadu, and the Rabbiyyuna and the Ahbaar- they Shuhada’a with what they Astuhfizu…”  means that although those who are the Nabiyyuna, they do Hikm – judge, decide, based on the laws of the Kitaab- the Tourah which embodies the Mohkimaat of Allah, since they have Aslam- submitted. But the Haadu- those who present themselves to lead the way to Hidayah and Rabbiyuna- the Aabid of the same one Rabb (could be any of the Haadu or the Ahbaar as their Rabb) and the Ahbaar- those religious leaders who teach and preach the religion by claiming themselves as the only connection with the GOD and their ways are the only ways in religion not that of the Kitaab – all these three types of people- they all Shahdaa’- give witness of only what they feel safe and protected on and NOT the Kitaab of Allah- the Tourah- the Mohkimaat. In Ayah 5:89, the word is used in the phrase “Ahfizu your Aiemaan” meaning guard, protect and abide by the terms of your Ai’emaan (oath, promise, Messaq with Allah and others) as well as your Emaan- utter and deep conviction on 5 fundamentals of Emaan. In Ayah 15:7, talking about the sky, Allah says “And WE Hafazna it from every Shaytaan Rajeem” meaning protect, guard and shield the sky from any Shaytani elements and impacts that can cause harm. The Hafizuna for instance as used in Ayah 12:12, or 15:9 is used in the meanings of guardians, protectors and defenders. Similarly, the word Hafeez is also guardian and protectors as used in Ayah 4:80 or 11:86. And Haafizat, are the acts of Hafaz- as guarding acts, protecting acts etc. for instance as used in Ayah 4:34 and 33:35. X-Reference – 4:34, 4:80, 5:44, 5:89, 11:86, 12:12, 15:7, 15:9, 33:35. (وَاحْفَظُوا;اسْتُحْفِظُوا;وَاحْفَظُوا;حَفَظَةً;يُحَافِظُونَ;حَفِيظًا;بِحَفِيظٍ)

 

TAHARA (طَهَّرَكِ) ATHARU (وَأَطْهَرُ) & MUT’AHIRAT (مُطَهَّرَةٌ) Normally mistranslated as pure or clean, but the word is not used in Quran in these meanings, for instance in the ayah 2:232 when Allah is talking about allowing the remarriage of divorcee, the phrase is “…that is Zaka (Tazkiyaa) for you and Atharu…”. As we know the work Tazkiya or Zaka means cleansing, purity of souls, but the word Atharu or taharat in Quran is not used in the meanings of cleansing or purity but in the meanings of lawful, legal, acceptable, pleasant or permitted for instance in ayah 4:57 the term “Azwaajum Mutahiraat” is referred to Mutahirat – the most acceptable and pleasant Azwaaj (partners, spouses, people/companions with same characteristics-resemblance etc.). Permitted means in terms of both the laws of the Deen as well as the land for instance in ayah 33:53 when Allah is giving instructions to the people asking for something in the house of the Nabi, they need to ask them from behind a Hijaab, the phrase is “…it is more Atharu…”. It is used in similar meanings in ayah 11:78, when talking about the nation of Lut that “…he said ‘O my people, these are my daughters, they are more Atharu for you’.” Here again it is used in the meanings of lawful, allowed, legal, permitted or permissible. Similarly, in the ayah 58:12 “O you who have Emaan, when you privately consult with the Rasool, then before your consultation, do Sadaqa. That is Khair for you and Atharu”. Again, it is used in the meanings of lawful. Mutahireen are those who remain within the laws of the deen and follow the laws as used in the ayah 2:222 and 9:108 as “Allah loved those who are Mutahireen.  X-Reference – 2:222 , 2:232 , 4:57 , 9:108 , 11:78 , 33:53 , 58:12. (يُطَهِّرَ;وَأَطْهَرُ;;مُطَهَّرَةٌ;مُطَهِّرُكَ;مُطَهَّرَةٌ;الْمُتَطَهِّرِينَ;طَهَّرَكِ;تَطَهَّرْنَ;يَطْهُرْنَ;لِيُطَهِّرَكُمْ;فَاطَّهَّرُوا ۚ;فَاطَّهَّرُوا; يَتَطَهَّرُونَ ;; لِيُطَهِّرَكُمْ ; )

 

TAHAYYIZ (تَحَيِّزً) & MUTAHIYAZZ (مُتَحَيِّزً) The word is used in Quran in the meanings of ‘giving of support to a case, being biased or advocate for something, discrimination, advocacy, or prejudiced towards or against something’ for instance in Ayah 8:15, is the divine guidance to the Momineen that when they witness the Kaafireen forming, developing progressing and advancing in Kufar, then the Momineen should not convert, take or consider such people as their powers, resources, ways and means of providing strength and stability for themselves. Thereafter in Ayah 8:16, ‘…… except Mutaharrafan to Qital or Mutahhiz towards Fa’itin…” gives two exceptions, Momineen can take, consider or convert such people as their powers, resources, ways and means of providing strength and stability for themselves, only in two situations, 1) in order to deviate, distort, change, corrupt (Mutaharrafan) the well-known aspects of Kufar towards their destruction and obliteration (Qital) or 2) to carry out advocacy, and giving of support for the cause of (Mutahiyaz) towards waging a war against them in aggressive, hard hitting, uncompromising, hostile, forceful, destructive and forthcoming fight (Fa’itan). – X-Reference – 8:16 Mutahiyyazin (مُتَحَيِّزًا)

 

TAHLIQU (تَحْلِقُوا) normally mistranslated as trimming or shaving, but the characteristics of this word is derived from the word Halaq as in throat for instance in the ayah 56:83 “Then why not when it reaches the Al-Halqoom (the throats)..”.  When it’s used as a helping verb of the word Rau’usa as in the ayahs 2:196 the phrase Tahliqu Ra’usukum (تَحْلِقُوا رُءُوسَكُمْ) or 48:27 the phrase Halaqueena Rau’usukum (حَلِّقِينَ رُءُوسَكُمْ) it is used in the meanings of lowering, reducing, giving lesser importance or dropping, lessening, or decreasing the significance of Rau’sa. X-Reference – 2:196 , 48:27 , 56:83. (تَحْلِقُوا)

 

TAHTEHA (تَحْتِهَا) The word is normally mistranslated as underneath or beneath whereas it is used in Quran in the meanings of ‘in accordance with’, or ‘in alignment with’ for instance in Ayah 5:66 “And if they had Aqaamu (establish/stood firmly) the Tourat and the Injeel and what Aunzela (revealed) to them from their Rabb, then surely they would have Kulu (consumed) of Fouqehem (in preference) and of Tahte their Arjulehim (resources, ways and means) …” The word Tahte is used here in the meanings of ‘in accordance with’ or ‘in alignment with’ or within their resources, ways and means. Similar meanings of the word in terms of ‘in accordance with’ is used in Ayah 29:55 when Allah says “on the day we will cover them with Azaab of their Fouquhum (preference) and from tahte Arjulum (their resources, ways and means), and will say, ‘so Zouqu (taste) what you used to do”. In Ayah 66:10 “Allah brings forth the example for those who do Kufar, Amraat (spouse) of Nuh and Amraat of Lut. They were Kaana (supposed to reach the end result) Tahta Abdeene (the two Aabid) of Swaleheen Abadena…”  Here Allah is not saying that they both were under or beneath their husbands (the Abideen) but is basically saying that they both were supposed to become in accordance with and in alignment with their spouses who were both Swaleheena Abideen. In Ayah 43:51 ‘And Fira’un called out to his people and said, ‘oh my people, does not the kingdom of Mis’r belong to me and these Anhaar (what you all crave for) Tajri (processes, supply, provided) from Tahte (in accordance with me)? Then do you not observe?”  the phrase “Hazaa Al- Anhaar tajri min Tahtiy” is wrongly mistranslated as ‘these rivers flowing underneath me?’. This phrase has nothing to do with the flowing of rivers and actually refers to the statement by Firaun that everything that the people of Mis’ar crave for and desire for, is provided and supplied in accordance with and under the kingdom of Firaun. Similarly, whenever in Quran the phrase “Jannat Tajri min Tahtaya Al Anhaar” is used for instance in Ayah 4:122, it does not mean heaven below which rivers flow, as again it’s nothing to do with flowing of rivers. The phrase is a complete description of being provided in abundance everything that one desires (Al Anhaar) i.e., where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply – thus the word by word translation of this phrase would be Jannat (Heaven) Tajri (the processes, courses, orbits, aspects, provision, supplies of and through natural processes as defined by Allah) Min (of, from) Tahta (in accordance with, and in alignment with) the Anhaar (whatever one desires for )–  X-Reference – 4:122 , 5:66 , 29:55, 43:51 , 66:10. (تَحْتِ;تَحْتِهَاتَحْتِهَا;;تَحْتِهَا;تَحْتِهَا;تَحْتِهِمْ;تَحْتِ;تَحْتِهِمُ)

 

T’AIFEEN (لِلطَّائِفِينَ) T’AWAAF (يَطَّوَّفَ) the basic meanings of the word are in meanings of going around, circumambulating or walk around something, or circulating around something or any work that someone does repeatedly, i.e., to move around something often or in repetitions. At-Tufaan is that trouble or problem which surrounds an individual or a community from all sides for instance in ayah 29:14 the phrase the “the Tufaan seized them from all sides as they were Zalimoon”. The word is used in the same meanings in ayah 7:201, when Allah says “when a T’a’aif touches them from Shaitan” – normally translated as evil thought, the word here means the person’s own desires from shaitan that repeatedly engulf the person from all sides and there is no room for escape from such thoughts. It is also used in the meanings of that particular group, a party or a section of a society which does the same type of work repeatedly or often, for instance in the ayah 3:122, the phrase T’aifatayanakum means two parties, or two groups among you who did the same as they did before and who do these things in repeated fashion. Atta’aef is the one who circles around people/ community repeatedly and often to ensure protection and security. In ayah 2:125 the word At-T’aifeen is used for those people who endeavor repeatedly to learn and obey commandments of Allah to protect the Emaan & System of Salaat. X-Reference – 2:125, 3:122, 7:201, 9:66, 22:26, 29:14, 61:14, 68:19. (طَائِفَتَيْنِ;طَائِفَةً;لِلطَّائِفِينَ;َائِفَتَانِ;طَائِفَةٌ;لِلطَّائِفِينَ;يَطَّوَّفَ;طَائِفَةٌ;طَائِفَةٌ;طَائِفَةٌ;طَائِفَة; وَطَائِفَةٌ; طَائِفَةٌ; طَائِفٌ ; الطَّائِفَتَيْنِ)

 

TAJEDA (تَجِدَ) YAJID (يَجِدْ) WAJADTAMAU (وَجَدْتُمُوهْ) SATAJEDUNA (سَتَجِدُونَ) The word is normally translated as find, or a interpretations within the same aspects, but the basic meanings of the word is in terms of replacing one situation or condition with another, to invent something new, or to replace something or switch something or to make, invent or discover something new or different from before for instance 3:30, the phrase “Youma Tajedu”- the day of Tajedu, refers to the day, when everything would be switched to Akhira, the new life beginning in accordance with one’s deeds and accountability- basically the day of switching of the worldly life to the Akhira. Similarly in Ayah 4:52, Allah is talking about switching of, or replacing, Allah’s La’anahum to Allah being Nas’eer. In Ayah 4:88, wherein Allah is talking about two such groups of people who are active, Allah says “Do you Yureeduna (seek the end results of your actions) that you Tahdu (guide) the one who is Azallu (opp of Hidayah-misled away from) Allah. And whoever Yuzallil (misled away from) Allah, then never will you Tajedu for him/her a Sabeelan” Here Allah is not saying that never will you find a Sabeel for him/her as is normally mistranslated, but in fact Allah is saying that you will never replace, switch his/her Sabeel of Zalal (being misled far away from Allah) to the Sabeel of the Hidayah on Allah’s Path. The same discussions are carried forward in the next ayah 4:89 in terms of direct divine instructions with the phrase “…if they turn back, then Khuzuhum (seize) them, Aqtuluhum (fight) them Ha’es’u (with whatever capacity you have) Wajadtuhum” means that Momineen should spend with whatever capacity they have in order to switch the situation of these people from Zalal to Hidayah. In the subsequent ayah of 4:90, after highlighting all those whom we should not pick fight, or fight against, in Ayah 4:91, Allah then says “Satajedona A’akhireena (others)…” meaning you have to focus on switching or replacing the situation and conditions of others, who are described later in the same phrase, as “from what they Raddu (make futile, rendered useless- your efforts of Aman) towards the Fitna (tempting away from, diverting away from, misleading others, rebellion, opposition, war etc.)” . X-Reference- 3:30, 4:52, 4:88-89, 4:91. (وَلَتَجِدَنَّ;لَتَجِدَنَّ;يَجِدْسَتَجِدُونَ;تَجِدَ;وَجَدْتُمُوهُمْ;يَجِدْ;يَجِدْ;يَجِدِ;يَجِدُونَ;يَجِدْ;تَجِدَ;تَجِدَ;يَجِدُونَ;تَجِدُوا;;وَجَدْنَا;يُجَادِلُونَكَ;لِيُجَادِلُوكُمْ;أَجِدُ;تَجِدُ;وَجَدْنَا;وَجَدْتُمْ;وَجَدْنَا; أَتُجَادِلُونَنِي; وَجَدْنَا; وَجَدْنَا; يَجِدُونَهُ ; يُجَادِلُونَكَ)

 

TAJRIY (تَجْرِي) The word Tajri is normally mistranslated as flowing, gushing or running of a water body, but is used in Quran in all-encompassing meanings of such aspects, processes, course, orbits, provisions etc., as defined by Allah on the basis of which Allah is running and maintaining the whole universe in terms of natural processes for instance in Ayah 2:164 “Indeed, in the creation of the skies and the earth and the Akhtelafe (Alternation- coming one after another) of the Layl (Darkness, night) and the Nahare (light, day) and the Fulke (the falak, clouds, expanded horizon) which is Tajri in the Bahar (sea) with what benefits the mankind..”  Here Allah is not talking about the Falak (mistranslated as ships) that Tajri (mistranslated as sails) in the sea, but is referring to the whole course of the natural cycle of rain, from the clouds, into the sea, then back into the clouds and so on so forth. Similarly in Ayah 13:2 “Allah is the one who raised the skies without pillars that you see, then Allah established upon the A’rash and subjected the sun and the moon, each of them yajry for an appointed term…” Here again the word Yajri is used in the meanings of set course, orbits, processes which have been defined by Allah and upon which everything in the universe, including the sun and moon are running their course, orbits, processes etc. Similar meanings are in Ayah 14:32 “Allah is the one who created the skies and the earth and Anzala (send down) from the sky Maa’ (basic ingredients of life) then brought forth with it of the S’amarat (fruits of labour) and Rizq for you and subjected for you the Falak (expanded sky, clouds) so that they may Tajri in the bahar with Allah’s Amar…”  In Ayah 21:81 “And to Suleman, the wind forcefully Tajri with Allah’s Amar…” Again, referring to those aspects, courses, orbits, supplied, provided, processes etc. as defined by Allah for all natural processes. In Ayah 43:51 ‘And Fira’un called out to his people and said, ‘oh my people, does not the kingdom of Mis’r belong to me and these Anhaar (what you all crave for) Tajri (processes, supply, provided) from Tahte (in accordance with me)? Then do you not observe?”  the phrase “Hazaa Al- Anhaar tajri min Tahtiy” is wrongly mistranslated as ‘these rivers flowing underneath me?’. This phrase has nothing to do with the flowing of rivers and actually refers to the statement by Firaun that everything that the people of Mis’ar crave for and desire for, is provided and supplied in accordance with and under the kingdom of Firaun. Similarly, whenever in Quran the phrase “Jannat Tajri min Tahtaya Al Anhaar” is used for instance in Ayah 4:122, it does not mean heaven below which rivers flow, as again Jannat has nothing to do with flowing rivers. The phrase is a complete description of being provided in abundance everything that one desires (Al Anhaar) i.e., where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply – thus the word by word translation of this phrase would be Jannat (Heaven) Tajri (the processes, courses, orbits, aspects, provision, supplies of and through natural processes as defined by Allah) Min (of, from) Tahta (in accordance with, and in alignment with) the Anhaar (whatever one desires for) –  X-Reference – 2:164, 4:122 , 13:2 , 14:32 , 21:81, 43:51.  (تَجْرِي;تَجْرِيتَجْرِي;;تَجْرِي;تَجْرِي;تَجْرِي)

 

TAJALLY (تَجَلَّىٰ) The word basically refers to something that begin to happen, presents itself or become visible for instance in Ayah 7:187, “They ask you about the Saa’at, when will it Mursaha. Qul, ‘Indeed, what its knowledge except with my Rabb. Does not Yajleha (reveals it, made visible it) it waqt (timings). Similar meanings are in Ayah 7:143, “…And what Tajalli his Rabb to the Jibaal, Ja’ala it Dakkan and Kharran, Musa S’aiqaan. Then what Afaaqa, Qala, ‘Subhanaka, I Tubtu to you and Indeed, I am Awwal Momineen.’ Means that when Musa began to work on his appointed duty to bring to existence and establish Allah’s message (Jibaal), it became apparent (Tajalli) that this duty of establishing Allah’s message is appointed for the duties (Ja’ala) to destroy and level to the ground (Dakkan) darkness (as discussed in the earlier part of this ayah), and to crumble it, make it grow weak (Kharran), Musa got shocked with great surprise (S’aiqaan). Then when he gave preference, taking it as extremely significant (Afaqa) to establishing Allah’s message, was when he Qala, ‘Subhanaka, I turn towads (Tubtu) to you and Indeed, I am Awwal Momineen.’ In Ayah 92:2, “And the Nahaar, when it Tajally.”  Means that when all that one desires in order to lead a happy fulfilled life (Al-Nahaar) begin to happen, becomes visible (Tajally). – X-Reference – 7:143, 7:187, 92:2. (تَجَلَّىٰ ; يُجَلِّيهَا)

 

 

TAKLEEMAN (تَكْلِيمًا) The word is normally mistranslated as direct conversation for instance as per its usage in Ayah 4:164. The word is used only once in Quran. If we look at the meanings of this word in classical medieval Arabic, we would know that the basic meanings of the word are in terms of ‘Having the power of speech, person who speaks on behalf of others, or a spokesperson.” Therefore, when Allah says in Ayah 4:164, “And Rusulun surely, WE Qas’as’nahum (ask you to follow in their footsteps) them upon you from before and Rusulan not WE Naqs’as’hum (ask you to follow in their footsteps) them upon you. And Allah’s Kallama Musa Takleeman.” Basically means that there are many a Rasool of Allah who have passed on before us, for many Allah has narrated their stories and what they have done asking us to retrace in their footsteps, while there are many who have not be mentioned, and then Allah has added an example of Musa’s Kittab, “whereas for the Kalam of Allah with Nabiy Musa, you yourself are the spokesman of”, showing the value and status of Nabiy Musa in terms of the Toor- the stage when the people were given prestige and Hidayah in the form of the Kitaab on Nabi Musa with the Kalam of Allah. X-Reference – 4:164 . (تَكْلِيمًا)

 

T’ALAB (طْلُبُ) & YAT’LUB (يَطْلُبُ) The word T’alab is used in Quran in the meanings of seeking, pursuing, striving for, working towards, or being in quest of something or someone for instance in Ayah 7:54, “Indeed, Rabbakum is Allah- the one who Khalaqa the Samawaat and the Ardhe Fi Sitta Ayyaam. Then Astawa A’ala the A’rsh- Allah Yaghsiy the Layl. The Nahaar – it Yat’labuhu its Has’ees’an…”  means that Rabb is Allah, who has created the Samawaat, the multiple Sama’a as is applicable to each of us and the Ardhe- the earth, the specific community/land which we call home. This creation is done Fi Sitta Ayaam, i.e., during, in, within, therein, and concerning (Fi) the transformation of the deadly, utter, and complete darkness (Sitta) as is well-known and confirmed facts and processes (Ayaam); all of this was transformed by Allah to give us our Samawaat and the Ardhe that we have today. Then Allah Astawa- took in similar fashion A’ala- the epitome and height of its A’rsh- protection, safety, and boundaries. Allah is the one who Yaghshy the Layl, i.e., surrounds the Layl- the darkness from all sides, in terms of covering or shielding it, rendering it impossible for anything to pass through such covering; whereas the Nahar- it Yat’labuhu, means the Nahara T’alab Has’ees’an of the Layl, i.e., seeks, strives for, work towards, pursues, and remain in quest of (T’alab) corrosion, deterioration, decline, descent, or decomposition (Has’ees’an) of the darkness (Layl). Similar meanings are in Ayah 18:41 as well. The word T’aalib for instance as used in Ayah 22:73 refers to that/those who do T’alab and the word Mat’luub for instance as used in Ayah 22:73 means that which/who is being sought, i.e., towards that/whom T’alab is being done.  X-Reference – 7:54, 18:41, 22:73. (يَطْلُبُهُ)

 

TA’TADU (تَعْتَدُوا) A’TADU (عْتَدُوا) & MU’TADEEN (الْمُعْتَدِينَ) The word is normally mistranslated as transgression and often confused with words like Adu, and Aduwat meaning animosity and hatred. The word is, however used in Quran, in neither of these meanings but as opposed to the word Ta’wan. The word Ta’wan means supporting, strengthening, and helping each other. Thus as opposed to Ta’wan, the word Ta’tadu or A’tadu means going against, in terms of weakening or being of hinderance to someone or something for instance in Ayah 5:2, all these words, Ta’wan, A’tadu and Aduwat are used in the phrase “…Do not let them Yajremann you Shanainna Quomin that S’addukum you from the Masjid al Harram to Ta’tadu and Ta’wanu A’ala the Birra and the Taqwa and do not Ta’awanu A’ala in Ism and Awdwan…” means do not let anything misled, divert you away (S’addakum) from the Masjid Al Haram- You Should either go against in terms of weakening or being hinderance to people, things, laws or systems (A’tadu) or should help, support and strengthen (Ta’waan) people, things, laws or systems in accordance with Birra and Taqwa. But you should never help, support, strengthen and cooperate (Ta’wan) in destruction of human faculties, evil deeds (Ism) as well as in any acts of animosity and hatred (Aduwat/Awdwan). Similar meanings are in Ayah 5:78, “ La’ena those who kafaru from Bani Israel A’ala (peak of) Lisaane (statements, interactions, eloquent expression of) Da’ud and Easa Ibn-e-Maryam- That is with what A’s’amu (disobeyed) and Kaanu (aimed to reach the final destination of) Ya’taduna (going against, weakening, and being hinderance to it- the Lisaaan)” means that in spite of what they understood (As’au), they still they aimed to reach the final end result (Kanu) of being hinderance to, becoming source of weakening for and in opposition to the interactions (Lisaane) of Daud and Easa Ibn-e-Maryam. Whenever Allah uses the phrase ‘Ta’tadu the Sabaath’ or ‘A’atadu the Sabath’ for instance in Ayah 2:65 “And you surely knew those of you who A’atadu the Sabbath. We Qulna to them, ‘Be despicable (قِرَدَةً) Qirdata!’.” refers to those who went against in terms of weakening, and becoming hinderance to the Sabaath (A’atadu the Sabaath), where Sabaath refers to each and every aspect of Allah’s blessings whose main purpose is supposed to calm down, to give rest, to recharge, to give life (Sabbath) and as source of lie (Hayyat) but when people are deprived from such blessings of Allah due to these man-made laws, then that leads to them becoming despicable Qirdatan, in terms of becoming blind followers of these man-made laws, who then lose their intellect, get into mental slavery and despised by the world due to these aspects. Similar meanings and context are in 4:154, “…and Qulna to them, ‘do not Ta’tadu in the S’abbathe’ and we Akhazna from them a Ghaleezan Meesaq” shows that not to weaken, go against or be of any hinderance (Ta’tadu) to the Sabaath (aspects that recharge you, cause of rest, calm and life source in any manner) is an important aspect of the covenant with Allah, a direct divine instruction that is applicable to all of us as Ahl-e-kitaab and Bani-Israel. When the word ‘Mo’tadeen’ is used for instance in Ayah 5:87 and 10:74, it refers to those who weaken, go against, and become hinderance to the Kalam of Allah, Allah’s message and direct divine instructions. In Ayah 5:87, “Oh you who Amanu, do not Tuharremu T’ayyibaat what Allah Auhilla for you and do not Ta’tadu. Indeed, Allah does not Yuhibbu the Mohtadeen”- is addressing directly and giving divine instructions to us, as those who Amanu- seek knowledge, use intellect (aqal) to be at utter and deep conviction (Aman) w.r.t. five fundamentals of Emaan and who are upholders of our unbreakable covenant (Meesaq) with Allah, that we should not prohibit (Tuharremu) what Allah has permitted (Auhillu) for you as your likeable, most favorable that you have acquired legally and are also allowed as per the laws of the land and the laws of Deen (T’ayyibaat). And should never weaken, go against, stand in opposition, or provide any hinderance (Ta’tadu) for these T’ayyibaat and the whole of Allah’s system, Malaik and all laws (both the laws of the universe, nature as well as the laws of Deen) do not support, strengthen and respond (Yuhibbu) to such acts of those people who weaken, go against, and become hinderance to the Kalam of Allah, Allah’s message and direct divine instructions (Mohtadeen). X-Reference – 2:65, 4:154, 5:02, 5:78, 5:87, 10:74. (الْمُعْتَدِينَ;تَعْتَدُوا;اعْتَدَىٰ;اعْتَدَيْنَا;بِالْمُعْتَدِينَ; الْمُعْتَدِينَ)

 

TALQAF (تَلْقَف) The word is normally translated as swallow but the word is used in Quran in the meanings of ‘to make a sudden snatch at something, to hold or grasp or arrest or to hold off, control or curtail firmly for instance, in Ayah 7:117-118, “and Auhena to Musa that Alqa A’s’aka. Then when it Talaqafu what they Yafakuna, then Waqa’a the Haqq wa Bat’il what they Kanu do.” Means that Allah inspired (Auhena) Musa to present (Alqa) the authority given by Allah, i.e. Allah’s message (A’s’aka). Then when Allah’s message arrested, hold off, grasp, controlled and curtailed (Talqaf) what they were deluded about, were giving false information, telling lies (Yafakuna) then established and happened (Waqa’a) the Haqq u Bat’il. Similar meanings and phrase are in Ayah 26:45 as well.  In Ayah 20:69, “…Talaqaf what S’ana’u…”  means arrested, curtailed what they manufactured, fabricated.  X-Reference – 7:117, 20:69, 26:45. (تَلْقَفُ)

 

TALUNA (تَلْوُونَ) L’AUNAHA (لَوْنُهَا) is normally mistranslated as color in all the other ayahs but mistranslated as ‘casting a glance’ in ayah 3:153, whereas both these are misinterpretations. The basic characteristic of the word is in terms of those distinct aspects and traits that differentiate one from another, for instance in Ayah 30:22, “And from Allah’s Ayaat are the creations of the skies and the earth and Aukhtilafu your Lisaanakum and your La’unakum. Indeed, in that are Ayaat for those of knowledge” here the word Ukhtilafu is not used in terms of disagreements, or disputes, contradictions etc. but in terms of variety, miscellany, variability, diversity and range of differences among humans and Allah’s creations, in terms of them being different from each other. The phrase “Lisaanakum and La’unakum” is normally translated as your languages and your colors, whereas both the word Lisaan as well as L’auna are much more broader terms, with the word Lisaane to refer to not just languages and expressions, but also referring to people traditions, customs, the way they interact with each other etc. Similarly, the word L’auna refers to all other aspects which differentiate one person from another, which is not only the color of their skin or the way they look, the word includes each and every unique and distinctive feature that differentiates one person from another, in terms of the many aspects of diversity and variety among us as humans, including but not restricted to, one’s age, gender, race, color, geographical back ground, education, etc. Thus, in response to Allah’s Amar of Zabiha (part with for good, deprive themselves, separate for good) the Baqaratun (the discord, divide, sects making, man-made laws to create discord in society) in Ayah 2:69, Bani Israel asked Musa through the phrase “They Qaalu, Ada’u for us your Rabb to Yubbayin to us what is it Launaha”, here Bani-Israel is not asking the Nabiy for it’s color as is normally misinterpreted but basically asking the Nabiy for it’s distinguishing features and aspects so that they could identify the Baqaratun that they need to Zibah (part with for good). The response by the Nabiy within the same Ayah is described by the phrase “It is Baqaratun, S’ifra’a Fa’qeun Lunuha Tusurru the Naazireen” meaning the Baqaratun is that kind of split in the society which is a S’far’a (has useless and futile impacts as) Fa’qeun (in terms of any treatment, healing, or any benefit whatsoever); but in spite of the fact that it’s futile and useless but for those who see and observe it, it’s Lunaha (distinguishing aspects of it being futile and useless) is Tussurru (hidden and concealed). The word also is reflective of taking on the distinctive aspects of something, hiding or changing the distinctive features, in order to distort or change the appearance to look like something else for instance in Ayah 3:78 “and Indeed, among them is a group who Yalouna with their tongues in the Kitaab, so you may think that it is from the Kitaab, but it is not from the Kitaab,…” meanings how people say and write things of their own desire in the name of Allah and kitaab by using the same Yalouna (the distinctive aspects and features, pattern and appearance) of the kitaab so that people think it is from the Allah and kitaab but in reality it is not from the kitaab. Similarly in ayah 4:135 when talking about standing up for justice as custodians of Qist, the phrase is “… And if you Talau’ (change the facts, the reality, and the end interpretation) or refrain then indeed Allah is well-aware…” In the ayah 3:153 “When you were ascending and did not Taluna for the ONE (Allah) and the Rasool was dawa to you from after you…” It tells us about a time when people were arrogant, mentally flying high in the clouds, Not changing their behaviors and attitudes for Allah, the ONE, and not paying attention to the Dawa of the Rasool and not getting impacted by the ONE (Allah). X-Reference – 2:69, 3:78 , 3:153 , 4:135, 30:22. (تَلْوُونَ;تَلْوُوا ;لَوْنُهَا;لَوْنُهَا;لَوْنُهَا;لَوْنُهَا)

 

T’AMA’A (طْمَع) NUT’MA’A (وَنَطْمَعُ) The word is normally translated as hope but the word is used in Quran in the meanings of extreme desire to the extent of being greedy, eagerly desire something in terms of being enthusiastic or passionate about it; for instance in Ayah 5:84, “and what is for us that we do not Amanu with Allah and what Ja’ana of the Haqq and Nut’maa’a to be admitted our Rabb along with the Quome Swlaheen”  means that if we do not Amanu (seek knowledge, be at Aman) with Allah and what Ja’ana (brought to fruition, presented, become obvious to) us of the Haqq? Means what’s the result of the Haqq being made evident to us, in terms of its realization, if we do not Amanu and we Nut’maa’- strive for, extremely eager to the extent of being greedy, anxious of and work towards with our whole being so as to be admitted by Rabb along with those who do Is’lah. Similar meanings are in Ayah 2:75, “Do you T’ama’una that they Yuminu for you while indeed, a Fareeq of them Yasma’una Kalam of Allah. Then Yuharrefuna it from after what they Aqalu while they have the knowledge” means that do you desire intensely and work towards with your whole being, striving towards and extremely eager that they Amanu (seek knowledge, be at Aman) for you, while indeed, a Fareeq (those who exhibit the same behavior in repeated fashion) of them Yasma’una (perceive it, understood it with their complete attention, focus and intellectual presence) the Kalam of Allah. But even after they Aqalu it (understood it, with their intellect and understanding), even then they Yuharrefuna (distort, amend, add or delete from the Kalam) while they have knowledge of the kalam.  Similar meanings of the word in terms of intense desire, extreme eagerness is mentioned in Ayah 7:46, with the phrase, “They did not get admitted in it while they Yat’ma’un.” X-Reference – 2:75, 5:84, 7:46. (وَنَطْمَعُ;يَطْمَعُونَ; وَطَمَعًا)

 

T’AMAN (طْمَأَنَّ) & MUT’MAIN (مُطْمَئِنٌّ) The word is used in Quran in the meanings of ‘to release someone’s worry, to relieve someone, to calm, pacify, or soothe someone’ for instance in Ayah 2:260, ‘….LeYut’main Qalby…” means that ‘so that relieved my worries, calmed and soothed me’. In Ayah 3:126, “…..and to Tat’main your Quloob with it…”  means to satisfy and reassure your Quloob (Intentional decisions) with it- doing of Sabr and Taqwa as discussed earlier. Similar meanings are used in Ayah 4:103, ‘….and when At’mantum you then Aquemo the S’alat’ and in Ayah 8:10, “….and to Tat’main with it your Quloob….” The word Mut’main for instance as used in Ayahs 16:106, 17:95 or 89:27 is used in the meanings of those who are content, after relief of all worries, are calm and satisfied. – X-Reference – 2:260, 3:126, 8:10, 16:106, 17:95, 89:27.  (وَلِتَطْمَئِنَّ)

 

 

TAQABAL (تُقُبِّلَ) & TUQUBBAL (فَتُقُبِّلَ) The word is used in Quran in the meanings of acceptance or approval for instance in Ayah 2:127, “And when Rafa’a Ibrahim the Qawaid of the Baiyt and Ismail, ‘Our Rabb, Taqabul Minna….”  Means accept from us. Similar meanings are in Ayah 14:40, “Rabb, Jala (appoint) me Muqueem the S’alat and from my Zurriyaty (followers, decedents), My Rabb, Taqabul the Duaa”. In Ayah 3:35, “When the Amra’at of Imran said, ‘Rabbe, indeed, I Nazarta to you what is in my Bat’an Muharrar, then Taqabbal from me…”. Similarly in Ayah 46:16, “Those are the ones, WE will Nataqabbal from them Ahsana what they Amelu…” The word is used in similar meanings of acceptance by people in general, in the four usages in Ayahs 5:27, “And Autlu upon them Naba of Ibna Adam with Haqq when Quruba Qurbanan, then Tuqtabbela from Ahade of them and not they taqabal from the Aakhir. Say, “Surely, let them Qatal you”. Say, “Indeed what they Taqabal from Allah the Muttaqueen.” means Autlu (ask them to follow) Naba (news) of Ibna Adam with Haqq (absolute truth & justice, duty & due rights), when Quruba (the ibn-e-Adam sought Allah’s Qurbat), they Qurbanan (through acts to seek Qurbat of Allah), Fayataqabal (then they-people in general accepted) from Ahade (one of them) and not Yataqabal (they accepted) from the Aakhir (the other). Therefore, advise others, to Qatal (fight in the Sabeel of Allah with) you, and say indeed what Yataqabal (they accepted) from Allah is the observe Taqwa- by obeying Allah’s commandments and being extra careful of their Meesaq with Allah. X-Reference – 2:127, 3:35, 5:27, 5:36, 9:53, 14:40, 46:16. (فَتُقُبِّلَ;يَتَقَبَّلُ;يُتَقَبَّلْ;فَتُقُبِّلَ; تُقُبِّلَ)  

 

TAQWA (َاتَّقُوا) & ATTAQQI (اتَّقَىٰ) The word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. The concept of Taqwa is closely aligned with the concept of Emaan. 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 is used with respect to both of these meanings of Emaan X-Reference –  2:224 , 3:15 , 5:02 , 6:51 , 9:123 , 13:37 , 38:28 , 47:17 , 091:08 , 96:12. (لِلْمُتَّقِينَ;اتَّقُوا;الْمُتَّقِينَ;وَاتَّقُوا; اتَّقُوا;اتَّقَوْا;تَتَّقُونَ;مُتَّقِينَ;الْمُتَّقُونَ;تَتَّقُونَ;فَاتَّقُونِ;الْمُتَّقِينَ;اتَّقَىٰ;اتَّقَىٰ;الْمُتَّقِينَ;بِالْمُتَّقِينَ;لِلْمُتَّقِينَ;الْمُتَّقُونَ;اتَّقِ;اتَّقَوْا;اتَّقُوا;َاتَّقُوا;التَّقْوَىٰ;تَتَّقُوا;تُقَاتِهِ;فَاتَّقُوا;لِلتَّقْوَىٰ;لْيَتَّقِ;َلْيَتَّقِ;َلْيَتَّقُوا;وَاتَّقُوا;وَاتَّقُونِ;وَتَتَّقُوا;وَتَتَّقُوا;تَتَّقُونَ;يَتَّقُونَ;اتَّقَىٰ;وَتَتَّقُوا;وَتَتَّقُوا;اتَّقُوا;وَاتَّقُوا;وَالتَّقْوَىٰ;وَاتَّقُوا;وَاتَّقُوا;وَاتَّقُوا;لِلتَّقْوَىٰ; وَاتَّقُوا; وَاتَّقَوْا;وَاتَّقُوا;اتَّقَوْا;اتَّقَوْا;اتَّقَوْا;وَاتَّقُوا;فَاتَّقُوا;وَاتَّقُوا;اتَّقُوا;يَتَّقُونَ;يَتَّقُونَ;وَاتَّقُوهُ;يَتَّقُونَ;يَتَّقُونَ;تَتَّقُونَ;وَاتَّقُوا;التَّقْوَىٰ;اتَّقَىٰ; وَلِتَتَّقُوا; تَتَّقُونَ; وَاتَّقَوْا; لِلْمُتَّقِينَ ; يَتَّقُونَ ; يَتَّقُونَ ; تَتَّقُون ; يَتَّقُونَ ; اتَّقَوْا ; فَاتَّقُوا)

 

TARABAS’ (تَرَبَّصُ)/ & YATARABAS’UNA (يَتَرَبَّصُونَ) The word is normally mistranslated as waiting, however the word used in Quran in the meanings of “restraining or controlling oneself against something to join, accept or approve”. For instance, in Ayah 2:228, when Allah is talking about the iddat period for divorced in order to reveal the pregnancy if any, the word ‘Yatarabas’an” is used. Similarly in Ayahs 52:29-31 “Then do Zikar, then what is you are not, with the Na’imat of your Rabb, a soothsayer, neither a Majnoon (crazy). Or they say, ‘a Sha’ir (a delusionist, poet), Natarabbas’ (restrain/control ourselves) with him for a misfortunate time’. Say, ‘Tarabbas’u (restrain, control yourselves), then indeed, I with you among the Mutarabbes’een (those who restrain & control themselves.”  In this Ayah, if we translate the word Tarabbas’ as waiting, then Mutarabbes’een would mean those who wait, which is not what this ayah is telling us about. Similarly in Ayah 23:25, “He is not (anyone else) but a Rajulan (a person with resources) with him, Jannatin (incomprehensible- unable to understand). So Tarabbas’u (restrain/control yourselves) behi (with him) until for a time.” this is normally mistranslated as “Tarabbas’u (mistranslated as wait) behi (mistranslated as- concerning him), for a time”, which is a wrong translation.  Similar meanings of restraining or controlling oneself is in all the 4 usages as “Tarabbas’una, Natarabbasu, Tarabbas’u, and Mutarrabas’un” in Ayah 9:52 “Say, ‘do you Tarabbas’una with us except for the one who is the Hasneen, and We Natarabbasu with you that Allah will afflict you with Azaab from near Allah, or through your own hands’. So Tarabbas’u, indeed, WE with you Mutarrabas’un.”  In Ayah 4:141, when Allah says, “those who are Yatarabbas’una with you…”  Allah is referring to those who are restraining and controlling themselves with you- the addressee of the Quran, who may or may not be the Momineen, who may have Emaan or may be wavering between Emaan and Kufar. X-Reference – 2:228, 4:141, 9:52, 23:25, 52:29-31. (يَتَرَبَّصُونَ)

 

TARAK (تَرَكَ) the word is normally translated as left or what is left, but the basic meanings of this word is used in specific terms of whatever is left after taking care of one’s responsibilities, liabilities, duties and wasiyaat etc. for instance in Ayah 4:11 to 4:14 while talking about Wasiyaat, we are told to distribute remaining of the deceased estate ONLY after taking care of the persons’ will and any debt, loan or obligations, whatever is then remaining, if any, is then termed as Tarak, as per Ayah 4:11 and 4:12. In Ayah 4:09, “and let fear those who if Taraku from behind offspring weak and they have concerns for them…” refers to those offsprings, whatever one has left behind, as the final end result at the time of their deaths, that is culmination of all their responsibilities and duties. Similarly in Ayah 4:33, “And for all, we have appointed Moula (helpers, Waliyee) of what Taraka of the Wildaane (parents) and the Aqrabuna (near & dear ones)…”  is talking about such parents, and Aqraba who have fulfilled their end of the responsibilities and duties and are now under your care. Normally the word Waris and Taraka are confused, for instance as used in Ayah 4:176 as Taraka and Yures’a, with both assumed to be used interchangeably, but the word Waaris as in Yures’a (normally translated as inheritance) is used more in the meanings of one’s duties and responsibilities, to include those who were under one’s care, whereas the word Taraka refers to whatever is remaining of one’s estate after taking care of the deceased’s will and all loan, obligations, debts etc.  It is also used in the meanings of discontinuation, let go of or abandoned for instance in Ayah 11:87, “They said, ‘Oh Shoaib! does your S’alaat Amar (ordains) you that we Natruka what Ya’badu (submit to, follow the laws of) our forefathers or that we do concerning our Amwaal what we will….” Similar meanings are used in Ayah 12:17, “…and Tarakna Yousuf with our Mat’aa (possessions) and ate him the wolf…”. X-Reference – 4:11, 4:12, 4:33, 4:176, 11:87, 12:17.  (وَتَرَكْتُمْتَرَكَ;تَرَك;;تَرَكَهُمْ ; تَتْرُكْهُ)

 

 

T’AREEQAN (طَرِيقًا) The word is normally translated as way, or path, etc. but it is used in Quran in much broader and wider meanings for instance in Ayah 20:77, “And indeed, WE Awhena to Musa that travel by night with my Aibaad and set forth for them a T’areeqan in the sea…” here the word is used in the meanings of exit out plans, paths, ways and processes. In ayah 20:104, while describing the day of Hashar and the Mujremeen, Allah says, “WE know best with what they said when they Yaqulu (their conducts & behaviors) similar to the T’areeqatun, ‘Not you remained therein except for a day.” Here the word T’areeqatun is used in the meanings of conducts, actions and behaviors. In Ayah 20:63, the word is used in the meanings of traditions, ways, methods, procedures etc.  In Ayah 46:30, “They said, ‘O our people, ‘Indeed, we have listened to a Kitaab Anzala from after Musa confirming what was before it Yahdi (giving Hidayah) to the Haqq and to the T’areeqin Mustaqeem.”  Here instead of the phrase ‘S’iraatin Mustaqueem’, the phrase ‘T’areeqin Mustaqueem’ is used referring to all the ways, methods, processes, paths, conducts, behaviors, actions, procedures etc. required in order to Mustaqueem the Haqq. Similar meanings of the word T’areeq is used in both the usages in Ayahs 4:168-169, when Allah says, “Indeed, those who do Kufar and Zulm not Yakun (aim to become) Allah for Yaghfir (provide protection & shield) for them and not Allah Yahdehim (gives Hidayah to) them a T’areeqan. Except T’areeqa of hell, Khalideena in it, forever….”.  X-Reference –  4:168-169, 20:63, 20:77, 20:104, 46:30. (طَرِيقَ;طَرِيقًا)

 

TARTADU (تَرْتَدُّوا) The word is normally translated as turn back in terms of making a U-Turn, or returning back to its original state for instance in Ayah 12:96, with reference to the return of the sight of Nabiy Yaquoob or as used in Ayah 14:43 with respect to state of Zwalimeen or as used in Ayah 18:64 with regards to retracing their steps. The word is also used in Quran in specific terms of making a U-turn as opposed to Touba, i.e. going away from one’s Emaan, state of Aman, and as upholders of their Emaan, towards the Kufar, Fasaq and Shar for instance in Ayah 2:217, “…and they will not cease to Qatal (fight) you until Yaraddukum (reduce, deteriorate, cause damage, distance you) from your Deen if they have the Astat’u (power, ability) and whoever Yartade among you from his/her Deen, then dies while he/she is Kaafir, then for those are worthless their Amaal (deeds) in the Duniya (the world) and the Akhira…”As obvious from this ayah, the word is used in terms of making a U-turn away from one’s Deen and Emaan and towards Kufar. Similar expressions of turning away from one’s Deen and making a U-turn towards Kufar is mentioned in Ayah 5:45. In Ayah 5:21, “Yaquom enter the earth, Muqaddasata is which Allah Kutiba for you and do not Tartadu’A’ala your Adbaarekum….” Since the word Adbaar refers to one’s strengths, powers, resources, ways and means of providing strength and stability, therefore here, the phrase is basically saying that whatever Allah has Kutiba upon you, in terms of the special purpose and objective of aiming to become Qawwameen on earth, is Muqaddas, therefore do not Tartadu- make a U-turn away from your Aieman, Meesaq with Allah, the Kitaab, the Deen, and whatever Allah has Kutiba upon you as it is Aa’la (height of eminence, glory, prestige, superiority & dignity) amongst all your Adbaar- your strengths, resources, ways and means of providing strengths to you. Similar meanings and expressions of “Artadu’ A’ala their Adbaarehim’ are in Ayah 47:25. X-Reference – 2:217, 5:21, 5:45, 12:96, 14:43, 18:64, 47:25. (يَرْتَدَّ;تَرْتَدُّوا)

 

TASA’LU (تَسْأَلُوا) The word is normally translated as ask and confused with words like Sawal for instance as used in Ayah 38:24, used in the meanings of asking or demanding. But this word Tasaalu is not the same as the word Sawaal or Saale. The basic meanings of the word Tasa’lu or Yatasa’lu is in terms of feeling attached or connected to someone or something strongly, for instance in Ayah 4:1, “Oh humanity, observe Taqwa of your Rabb who created you from Nafs-e-Wahida and created from it your Zouj and dispersed from it Rijaalan Kas’eeran and Nisaa. And Observe Taqwa of Allah- the one Tusa’luna with it and Al Arhaam. Indeed Allah is over you Raqeeban” here the word Tusa’aluna does not mean you ask from Allah, but basically this Ayah is a description of both the Zouj from the Nafs-e-Wahida, and the fact that Allah has embedded in them strong connection, attachment and affection, which has been sourced out of that Nafs-e-Wahida as well as the creation of Arhaam- the womb is done with the Nafs-e-Wahida, that connects and joins the two Zouj together with each other in all possible manners and manifestations, in order to take care of the child, even before its birth. In Ayah 23:101, “So when the trumpet is blown, then not will be Ansaab (Relationships) among them on that Youm and not they Yatasalaun.”  Means that when the trumpet will be blown, one of the well-known aspects of that youm will be that there will not be any relationships (Ansaab) among people nor there will be any connections, attachments or affections (Yatasalaun). Similar context and meanings of this word are in Ayah 28:66 as well. In Ayah 5:101, “Oh you who Amanu, do not Tasa’lu about Ashya’a that Tubdu to you, it may Tasa’ukum you and indeed, you Tasa’lu about it when Yunazilla the Quran, Tubdu to you- Allah Afa’a about it and Allah is Ghafurun Raheem.” means that ‘Oh you who Amanu, do not make strong connections and get attached (Tasalu) to things (Ashya’a) that have been made clear to you (Tubdu), through which you put yourself in Sawa, evil and harm’s way (Tas’aukum). And indeed, that strong connection and attachment (Tasa’lu) does come in your way, especially when Quran has been Anzalna upon you- in terms of Quran being made clear upon you, and while you are in the process of understanding the guidance (Hidayah), thus, this is how it becomes apparent (Tubdu) and this is how Allah gives you in abundance (Afa’a) with it, that is through the Hidayah as well as through the warning about the things that might harm you (Tasa’kum) through your own decisions and attachments.  X-Reference – 4:01, 5:101, 23:101, 28:66. Taswa’ () Tasalu () (تَسْأَلُوا;تَسْأَلُوا)

 

TASAQUEY (تَسْقِي) the word is normally translated as water, however the word is used in specific meanings of anything which heals, treats or brings the person back to health, for instance in Ayah 2:60, after talking about the Azaab on Bani Israel in the form of Rijzan (could be a virus, a disease, a natural disaster etc.) from the Sky, Allah then says, “and when Astasqa Musa for his Quom. We Qulna, ‘Adraba with you’re As’aa the Hajar…” , here Musa has asked for healing, treatment for his Quom, for their suffering of the Azaab, as a response to which Allah asked Musa to set forth his staff, the Hidayah to the Hijar- the stone heart people. Similar meanings and context are in Ayah 7:160 as well. The word is also used in the meanings of anything that can satisfy one’s needs, requirements, thirst and hunger for something, i.e., not just restricted to drinks or food etc. but used in all across meanings for instance in Ayah 26:79, “Allah is the one who Yut’a’muny me and Yasqueene”  is not talking about just providing drink or food, but referring to Yut’amuny- Allah providing all my T’uaam, source of all my interactions, my benefits that I receive, the aspects that I get the benefit of etc. as well as all yasqueene- fulfills all my needs and requirements for anything that I need.  In Ayah 14:16, while describing the situation of the hell, the word is used as anything and everything that is given to them for their needs and requirements. While discussing the distinctive features of the Baqaratun (the discord, divide, sects making, man-made laws to create discord in society) that Allah has Amar (ordained) Bani-Israel that they should Zabiha (part with for good, deprive themselves, separate for good) it, Ayah 2:71, is describing the Baqaratun, the clear distinguishing feature of the Baqaratun as “it is Baqaratun not Zalulun Tus’eeru the earth and not Tasqey the Haras’a Muslimatun not Shiyatan in it”  which is normally mistranslated as ‘it is cow, not trained to plough the earth, neither to water the field but is sound and has no blemish’ which is not what Allah is saying at all. This Ayah is basically saying that Baqaratun is that discord in society that is not Zalulan (not subservient, willing to be influenced, amended, changed or subject to anyone) to Tuseer (create impression, benefit, impact or influence) the earth; and not Tasqey (neither it can heal, treat humanity nor can satisfy their needs and requirements, nor it can satisfy the needs and requirements) of their Haras’a (their earnings, their deeds that they put forward for their nafs for the Akhira) Musalmimatin (i.e. Haras’a done in complete submission as Aslamtu of Allah’s Deen) – in fact it is not Shayyatan (there is nothing in it for the benefit of the society, humanity, their Harasa or even the earth). X-Reference 2:60, 2:71, 7:160, 26:79. (تَسْقِي ; اسْتَسْقَاهُ)

 

TAS’BETAN (تَثْبِيتًا) & S’ABIT 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. (تَثْبِيتًا ; وَيُثَبِّتَ ; فَثَبِّتُوا)  

 

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 Baqara 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. (تَشَابَهَ; مُتَشَابِهَاتٌ;تَشَابَهَ;تَشَابَهَ;شُبِّه;;مُتَشَابِهٍ;مُشْتَبِهًا;مُتَشَابِهٍ;مُتَشَابِهًا)

 

TASQUT’U (تَسْقُطُ) & SUQET’A (سُقِطَ) The word is normally mistranslated as falls but the word is instead used in Quran in the meanings of ‘gather, to pick up information or learn gradually’ for instance in Ayah 26:186-187, “and what you are except a Bashar like us and indeed we think you are of the kazibeen (making fun). Then Asqit’ upon us fragments from the Sama’a (space, sky, astronomical bodies) if you are of the S’wadiqueen (truthful)”. Means that expose to us, gather upon us, make us learn the secrets of the skies, the space and of the astronomical bodies- things and aspects outside of the planet earth. Similar meanings are in Ayah 17:92 and 34:9 as well. In Ayah 52:44, “And if they will Yara’a (observe with complete intellectual presence) fragments from the skyies Sa’qe’tan …” means gradually learning, gathering information about such aspects of the Sama’a (that do not belong to the planet earth). In Ayah 7:149, “And when Suqet’a from their Aedehim (efforts, deeds, actions that they have put forth for the Akhira) and they Ara’a (observed) that they have indeed Zallu (misled away from the path of Allah)…” means that when their own efforts and actions were observed by them, they gathered the information, and learned that they had indeed gone astray. In Ayah 6:59, “and near Allah are Mufateh of the Ghaib – No one has the knowledge of it, except Allah. And Allah Ya’lamu what is in the Birra and the Bahar. And what you Tasqut’u from any Waraq except that Allah Ya’lamu it…” means that “and near Allah are the enlightenment, knowledge, wisdom of the unseen and hidden aspects- No one has the knowledge of it, except Allah. And Allah gives knowledge/ knows what is in the Birra and the Bahar. And what you gather, learn, gain information from any page, piece of information, document regarding such aspects except that Allah knows it and gives knowledge of it. X-Reference- 6:59, 7:149, 17:92, 26:187, 34:9, 52:44. (تَسْقُطُ; سُقِطَ)

 

TASTAQSEMU (تَسْتَقْسِمُوا) The word is normally translated as seek division for instance as used in Ayah 5:03 in the phrase “Tastaqsemu with the Azlaame” The general mistranslation of this phrase is “and seek division by divining arrows” whereas the actual meaning would be “seeking division or separation between people by influencing their minds, or through votes with the Azlaame”. This would include all attempts to influence people and/or to cause death/destruction of human faculties including the use of fake fortune telling methods or sortilege – meaning the practice of foretelling the future from a card or other item drawn at random from a collection. Ayah 5:90 shows that Al-Azlaame are Rijsan, and the Amal- the work of the Shaytaan and includes each and every act that aims to seek division, divide, animosity of people through fake methods of cheating and deceiving. X-Reference – 5:03 . (تَسْتَقْسِمُوا)

 

TA’S’U (تَعْثَوْا) The word is normally translated as act wickedly but the basic characteristics of the word is phage or bacteriophage- referring to a virus that parasitizes a bacterium by infecting it and reproducing inside it. Thus, refers to such people., things, beings, laws, aspects, which cause destruction in the society by becoming part of it and then multiplying themselves, their impacts and cause destruction from within for instance in Ayah 2:60, 7:74 and 29:36, “…and do not you Ta’s’u in the earth as Mufsideen” meaning causing Fasad, corruption and destruction from within by becoming part of the earth. Similar meanings are in Ayahs 11:85 and 26:183, “And do not deprive the humanity of their Ash’ya (things) and do not T’as’u in the earth as Mufsideen.”  X-Reference –2:60, 7:74, 11:85, 26:183, 29:36. (تَعْثَوْا)

 

TAT’LE’U (تَطَّلِعُ) The word is normally translated as discover, but the word is used in the broader and all-encompassing meanings of ‘layers or removing the layers’, for instance as used in Ayah 50:10 as well as in the meanings of ‘in order to understand, distinguish and explore something, expecting or longing for; yearning for; aspiration; expectation; hope; aim; anticipation; long for; or look forward to something in the meanings of what to expect as an outlook for something or someone’, for instance in Ayah 3:179, “What Kaana Allah to leave the Momineen Aala of what you are upon it, until Yameez (distinguish) the Khabeeth from the T’ayyib. And what kana Allah to Yut’leyakum (ask you to explore, look forward to, expect, removing the layers) Aala of the Ghaib (unseen, hidden) but Allah chooses from Allah Rusul whom Yashau…”  here the word ‘Yut’leyakum’ is used not just in the meanings of looking forward to, hoping for, expecting, but also in the meanings of removing layers, exploring or discovering something. In Ayah 40:37, as per the speech of Fira’un, “Asbaaba of the skies so that At’lea’a at the deity of Musa, and Indeed, I think him to be Kazaban (liar, making fun, ridiculing)” the word used here in the meanings of discover, look for, expect, search for, hope for etc. Similar meanings and expressions are in Ayah 28:38 as well. In Ayah 37:53-55, “When we have died and become dust and bones, will we Lamadeynoon (brought to judgment)’. He said, ‘Are you Mut’le’una (expecting, hoping for, looking forward for)? Then Aut’la’a (look forward to, expect, hope) Fara’a in Sawa’e Al Jaheem.”  Similar meanings of discovering, looking for, longing for, hoping for, is used in Ayah 19:77-78, “Have you seen the one who does Kufar in OUR Ayaat and said, ‘Surely, I will be given Maal (wealth, money, property, title, resources) and Waladan (children). Has the person At’la’a (discover, explore, look for, hope for, long for) the Ghaib (unseen or hidden) or has he seized from the Rahman Ahadan (recompense based on actions)?.” X-Reference – 3:179, 5:13, 19:77-78, 28:38, 37:53-55, 40:37, 50:10. (تَطَّلِعُ;طَلْعِهَا)

 

TAT’RUDE (تَطْرُدِ) The word is normally translated as ‘send away or drive away’ however the word is used in Quran in much broader and deeper meanings in terms of ‘to make someone retreat in confusion, the act of driving someone away, driving out, excluding them, action of dismissing them, throwing out, emission, ejection, or rejection for someone, bring out, cast out, drive out, let out or dislodge someone’ for instance in Ayah 6:52, “And do not Tat’rude those who Yada’una their Rabb with Ghudawat and A’shiyey Yureduna Wajhahu…” is not saying that do not send away those who call upon their lord in the mornings or evenings as is normally interpreted but in fact talking about those who do Abd- follow laws of other than Allah, who take as deities, as their Rabb by doing Shirk, and who call upon such deities instead of Making Dua’a to Allah. Thus, this Ayah is a direct instruction to the addressee of the Quran, especially those who taken it upon themselves to be the Rasool to deliver Allah’s message; to not to judge others or change their behaviors in accordance with others; but to continue to do our job in our endeavors to deliver Allah’s message by inclusion, and never by exclusion. The direct instruction is, even for those who do Shirk, who do Abd and follow laws of others and who take other than Allah as their Rabb, and who call upon their Rabb instead of making Dua’a to Allah, to not to make them retreat in confusion, not to drive them out, not to dismiss them or to exclude them in any way or form, or to cause ejection, or rejection for them by casting them out or letting out or dislodge them in any manner (Tat’rude) them. The divine instruction of not to exclude or single out even those who you might think are doing shirk, is so stern and severe that in the same Ayah Allah then says, “Then Tat’rudahum them then Takunu of the Zwalimeen” means that if you attempt to Tat’rude them in any manner, then it would be equivalent to you aiming to become of those who do extreme forms of injustice and Zulm (Zwalimeen). The divine wisdom is then beautifully explained in the next Ayah 6:53, “And thus, Fitna some of them with others so that they Yaqulu, ‘Are these of Allah upon them of among us? Is Allah not with A’lim (gives knowledge) with the Shakireen (those who follow Allah laws in gratitude)” meaning that once you include them within your efforts and as benefactor of your endeavors to explain the divine wisdom, it’s more likely that they are recipients of Allah’s message rather than if you would have taken the route of excluding them. Similar meanings of the word in Ayah 11:30 as well.  X-Reference- 6:52, 11:30. (فَتَطْرُدَهُمْ;تَطْرُدِ)

 

TA’UD (تَعُودُ) & A’UD (عُودُ)  The word is normally translated as return but is used in Quran also in the meanings of ‘acclimate; acclimatize; accustom; adapt; habituate, make used of; familiarize with, or get accustomed to something’ for instance after talking about ‘Bhutaan e Azeen’ great slander, in the earlier Ayah- 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 (warn, prevent by informing the consequences) lest you Ta’udu (make use of, familiarize with and get accustomed to Bhutaan) the like of it, Abadan (ever), if you want to aim (Kuntum) the Momineen”. Similarly in Ayah 7:29, “Qul, ‘Amara Rabby with Qist’e and Aquemu Wajuhakum near every Masjid and Dua’a Mukhles’een to it- the Deen like what Badakum you to Ta’udun” means the direct divine instruction to reflect from one’s behaviors (Qul) that my Rabb has commanded (Amara) me to establish Justice as per equality (Qist’e) and to establish Deen-e- Qeyama (Aquemu) as your focus and desired destination (Wajuh) near every place of Sajda submission to these Laws of Allah (Masjid) and Allah calls out to (Dua’a) those who restrict their Deen ONLY to Allah (Mukhles’een) to it- the Deen like what exposed you, announced and proclaimed to (Badakum) you to adapt, accustom, make use of, familiarize with and get accustomed to (Ta’udun)”.  If we take the word to mean ‘return or go back’, these meanings would also fit since the advice is to go back to what was given as Allah’s Hidayah which was later changed by their forefathers. Similarly, both the meanings of the word as get accustom to, adapt etc. as well as to return and to go back are used in Ayah 14:13. X-Reference- 7:29, 14:13, 24:17. (تَعُودُونَ; لَتَعُودُنَّ; نَعُودَ ; تَعُودُوا)

 

TAWAFAAHUMU (تَوَفَّاهُمُ) The word Tawaffa is normally mistranslated as death or taken in death by confusing it with the word Tawaffu as used in ayah 2:232 and 2:240, whereas the word tawaffa as used in ayah 4:97 for instance is not the same as the word Tawaffu or Fowt. The basic meanings of the word Tawaffa is in terms of accountability, or facing the recompense of one’s own actions and deeds in terms of one’s due right for instance in ayah 2:272 “…and whatever you Tunfequ (act upon) of Khair (best), Yuwaffa to you and you will not be Tuzlimoona (wronged, treated with injustice)” here the word is used in meanings of recompensed in full, as in paid back as per your due right based on your deeds of khair. Similarly in Ayah 2:181 “and observe Taqwa (be cautious) of the day, when you would be gathered in it to Allah, then Tuwaffa every Nafs for what it Kasabu (earned) and they will not be Yuzlimoon”. Similar meanings and context/phrase are there in ayah 3:161 as well. In ayah 4:97, “Indeed, those who Tuwafaahumu the Malaik, doing Zulm on their Nafs…” Allah is not talking about those who were taken by Malaik at the time of their death, but in terms of those who were facing the consequences of their own deeds, in terms of recompense, because of which the Malaik were doing Zulm on their Nafs. In Ayah 39:42, Allah says “Allah Yutawaffa the Nafs at the time of the Mout (death) and the one who does not die in their sleep…” here the word mout denotes death, but the concept of Yatawaffa is in terms of the Nafs being returned to Allah for the purpose of accountability. This concept is also clarified in Ayah 8:50 “and if you could witness when Yutawaffa those who kufar, the Malaik Yadrabona (strike) their Wajuhum and …” is depictive of the treatment of those who do Kufar in terms of recompense of their Kufar, i.e., facing the consequences of their own actions of Kufar, in terms of being the treatment accorded to them by Allah’s Maiak. In ayah 12:101, the duaa of Yousuf is “Tuwafani Musliman and Haqni (join) with the Swaliheen” the idea is not the duaa to die as a Muslim, but the duaa is that the accountability is to be done as a Muslim and Swalih. – X-Reference – 2:181 , 2:272 , 3:161, 4:97 ,8:50 , 12:101 .  (تَوَفَّتْهُ;يَتَوَفَّاكُمْتَوَفَّاهُمُ;فَيُوَفِّيهِم;;تُؤْفَكُونَ;يَتَوَفَّوْنَهُمْ; وَتَوَفَّنَا)

 

TAWAJAL (تَوْجَلْ) The word Tawajal is used in the meanings of ‘to delay, interrupt, postpone or defer something’, for instance in Ayah 15:53, “Qalu, ‘do not Tawajal – indeed we give glad tidings to everyone with Ghilame A’leem.”  Means that do not delay, postpone, defer or interrupt anything since we are here only to give glad tidings to everyone- X-Reference – 15:53. Tawajal  (تَوْجَلْ)

 

TAWALLA (تَوَلَّىٰ) & NUWALLEHI (نُوَلِّهِ) The word is normally translated as turn away but in Quran the word Tawalla and S’alla are put in opposite to each other for instance in ayahs 75:31-32. As we know the basic meaning of the word S’ally is to ‘Connect with, be obedient of, in complete submission, commit to, reach out or turn towards one’s whole being’. Thus, when it’s contrasted with the word Tawalla, the meanings of these words are then as opposite to S’alla means ‘turned away from, disobeyed, disconnected from, repelled away from etc.’ Similar meanings are used in ayah 4:115 “and whoever Yushaqiq (rebel against in opposition) the Rasool (the messenger/the message) from after what Tabayyin (made clear, distinct, explained in details) to him/her the Hidayah and follows Ghair (against, other than, in contradiction of) the Sabeel of the Momineen, WE will Nuwalehi him/her what he/she Tawalla and hell will Nuslehi him/her…” this means that We, Allah, will Nuwalehi – turn him/her away from, repel from, cause to be disobedient from what he/she Tawalla- turn away from and in disobedience of Allah’s Hidaya, and hell will Nus’lehi- S’alla- i.e., inclined with it’s whole being towards, connect permanently with him/her. Similar meanings are in ayah 40:33 with the use of the word “Tawulluna”. In Ayah 54:45 “Soon the assembly will be defeated and Yuwalluna the Adbaura (their priorities, focus)” means they will get repelled from, and turn away from their priorities and the things they used to value. – X-Reference – 4:115, 40:33, 54:45, 75:31-32. (يَتَوَلَّ;يَتَوَلَّهُمْ;تَوَلَّوْاتَوَلَّىٰ;نُوَلِّه;;تَوَلَّوْا;يَتَوَلَّوْنَ;يَتَوَلَّوْنَ;تَوَلَّيْتُمْ;تَوَلَّيْتُمْ;تَوَلَّيْتُمْ; فَتَوَلَّىٰ; فَتَوَلَّىٰ)

 

T’AWQ (سَيُطَوَّقُونَ)  is normally translated as encircling their necks as used in ayah 3:180. The word is used only once. If we refer to the classical medieval Arabic, the word Tawq is used in the meanings for a sort of a ribbon, wristband, belt or a rope which is used to cause something to go slow, or stop motion of something, acting as a brake by applying force or power, or to put a collar on something in order to control for instance as used in ayah 3:180 “…Nay it is Shar for them and Sawatouwgona of what they bakhal with it on the day or resurrection…” means that something with which they used to do Bukhal, would be the same things that would act as Tawq for them, i.e., to control, be used like a belt or a ribbon as a Tawq, in order to tie them, force them as in imprison them on the day of resurrection. X-Reference – 3:180. (سَيُطَوَّقُون)

 

T’AYYABAN (طَيِّبًا) T’AYYABAAT (طَيِّبَاتِ) the word is normally translated as good as in good things, but the word is used in Quran in much broader meanings for instance Ayah 3:179 the word is used as an opposite to the “Khabeeth” meaning something or someone that is unpleasant to one’s senses as per our Fitrat or nature. Hence as an opposite to Khabeeth, the word Tayyib would mean something or someone who/which seems pleasant to us, not just to our eyes in terms of beauty but in terms of all across our personality and all our senses. In the Ayah 4:02 the word is used in the perspective of wealth, valuables and property, when Allah says “…give the Yateem their wealth/properties and do not exchange your Khabeeth with their Tayyab” here the word is used although again as an opposite of Khabeeth but has more defined meanings in terms of what one values or considers more valuable personally within the wealth and properties. In Ayah 5:100 Allah says “…Say’ not equal are Khabeeth and Tayyab although you may find abundance (Kasrat) of Khabith strange (A’jab)” it means an illegal, unlawful, Nahaq and unnatural thing cannot be equal to Tayyab. Thus, the word Tayyibaat is used in Quran in three broad categories of definitions (1) things/aspects that are pleasant and desirable to us- pleasant to all our senses as well as our soul or our most favorite things (2) things/aspects that people give value to in terms of things that are valuable and (3) things/aspects that are lawful, as per the laws of the land and laws of Deen as well as lawful in terms of being legally acquired. When Allah uses the phrase “Kulu Halalan and Tayyiban” in Quran for instance in Ayahs 2:168, 5:88, 8:69, 16:114, it’s used as a combination of all such things, which are pleasant to someone, in terms of all our senses; the most favorite and valuable to someone and legally acquired and allowed as per both the laws of the land as well as the laws of the Deen. X-Reference – 2:168 , 3:179 , 4:02-4 , 5:88 , 5:100 , 8:69 ,  16:114 . (طَيِّبًا;طَيِّبَاتِ;طَيِّبًا;طَيِّبَاتِ;بِالطَّيِّبِ;طَيِّبَاتِ;طَيِّبًا;طَيِّبَةً;الطَّيِّبِ;طَيِّبَاتٍ;الطَّيِّبَاتُ;الطَّيِّبَاتُ;طَيِّبًا;;طَيِّبًا;وَالطَّيِّبُ;وَالطَّيِّبَاتِ; الطَّيِّبُ ; الطَّيِّبَاتِ ; طَيِّبَاتِ)

 

TAYAMMUM (فَتَيَمَّمُوا) is normally misinterpreted as the process of Tayyamum, which is put forward as a dry Ritualistic purification act using sand or dust, performed in place of ritual washing (wudu or ghusl) if no water is readily available. This is completely a wrong translation and interpretation of this word and against the Quranic guidance. The word Tayyamum is used in Quran in the meanings of ‘aiming or choosing’, for instance in Ayah 2:267 “O you who have Emaan! Spend from the Tayyibaat that you have Kasabtum (made efforts for) and from what WE have produced for you from the earth. And do not Tayammamu (aim or choose) at the Khabeeth (defected, detested) to spend when you would not accept it except with eyes closed…” Thus, here the word is used in the meanings of targeting, planning, selecting, choosing or aiming. Similarly, in Ayahs 4:43 and 5:06, after describing all the exceptions where one is not required to go near salat, i.e., contribute towards and perform duties towards the system of Salat, then Allah says “…Then Tayammumu S’aaedan Tayyiban…” which is normally mistranslated as ‘then do Tayyamum with clean earth’. This is completely a wrong interpretation and translation. Here the word S’aaedan means climbing uphill, ascending high or improving things by gradual improvements, in terms of ascending. Thus Allah is saying “Then, Tayammam (aim, explore, seek) the Tayyiban (good, pleasant and acceptable, legally allowed and acquired) Saeedan (uphill movement, improvement and ascending) X-Reference – 2:267 , 4:43 , 5:06. (فَتَيَمَّمُوا;فَتَيَمَّمُوا)

 

TAZARRA’ (تَضَرَّعُ) & YATAZARRA’UN (يَتَضَرَّعُونَ) The word is normally translated as humble themselves but the word is used instead in the meanings of making someone realize and self-reflect upon themselves in the sense of making them realize their own mistakes, through an exercise of self-reflection, self-judgment and self-analysis for instance in Ayah 6:42, “And certainly Arsalna towards Ummamin from before in the past, then Akhazna (seize) them with Ba’isa (extreme hardship) and the Zarar (Intense harm & hurt) so that they Yatazarra’un” meaning that after sending Allah’s message to such communities and nations which were engulfed in such ways, customs, traditions and methods that are against eh Kitaab (Ummam), but then when they didn’t pay attention to such message by Allah, they were engulfed in intense hardship, difficulties causing them intense harm and hurt (Bai’sa and Zarar) so that they might self-reflect, self-analyze and self-judge themselves as to what they were doing wrong. Exactly same phrase and meanings are in Ayah 7:94 as well. In Ayah 6:63, “Say, ‘who saves you from Zulumaat of the Barre and the Bahar- you Duaa to Allah Tazarruan and Khufyatan if Allah will save you from this so that to be of those who are Shakireen” where the phrase Tazarruan- refers to process of self-reflection and self-analysis to identify and correct one’s own mistakes and Khufyatan- refers to the process being done in isolation and private rather than publicly. In Ayah 7:55 the same phrase “Tazarruan and Khufyatan” is used in the same meanings. In Ayah 7:205, however slightly different phrase is used as “Tzarua’n and Khifatan” is used meanings two different aspects, Khiftum- used to refer to one’s focus, concerns, priorities and worries and Tazara’un, to refer to self- realizations and self-reflections. X-Reference- 6:42, 6:63, 7:55, 7:94, 7:205. (تَضَرَّعُوا;يَتَضَرَّعُونَ;تَضَرُّعًا; تَضَرُّعًا ; تَضَرُّعًا)

 

TI

T’IBNA (طِبْنَ) is normally mistranslated as ‘they remit’ in ayah 4:04 and as ‘have done well’ in ayah 39;73, both of these are wrong translations. However, the basic characteristics of the word T’ib means to be made pleasant, to treat something, medical treatment, healing or medicine. Therefore, in ayah 39:73, “and will be driven those who observed Taqwa of their Rabb to the Jannat in groups until when they will reach it and its gates will be opened, the keepers will say to them ‘Salama upon you Tibtum so enter it Khalideen (remain in it forever)” Here the word does not mean ‘you have done well’ as is normally translated but it means that Salam has been made pleasing for you, you have been healed with Salam, and Salama is your due right. Similarly in ayah 4:04 “and give the Nisaa their Sadaqaat generously, but if they T’ibna to you anything from it, Nafsan, then Kulu it with satisfaction and ease” Here it means you give sadaqat generously to Nisaa and when they want to make it pleasant to you by anything from that sadaqaat that you gave to them, Nafsan (on their own), then you can consume it with satisfaction and ease. X-Reference – 4:04 , 39:73. (طِبْنَ)

 

TILAWAT (تِلَاوَتِهِ) & YATLOO (يَتْلُو) the word Yatlu, Yutla or Tilawat is normally mistranslated as reading or reciting, but these words basically mean following or obeying someone. Similarly, anything that’s left behind or remaining for instance in case of that portion of loan that’s remaining is also referred to by the same words. The basic characteristics of this word is in the meanings of obeying or following or coming behind someone or something with complete internalization of the benefits thereof, for instance in ayah 91:02, the moon that Talaha (follows) the sun, both in terms of coming after or following the sun as well as in terms of taking light from the sun that it reflects. Therefore, in ayah 2:102 the word is used in the meaning of following or obeying the Shayateen during the Kingdom of Suleman, both in terms of following as well as taking guidance from. 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”, means that the Haqq, the due right of the Kitaab is the obligation to follow it and obey it, which shows the firm conviction, the Emaan on the Kitaab, the complete internalization of its benefits and taking the guidance from it. Those who are Momin, who know and have firm Emaan on the Kitaab being the Hidayah from Allah, would not simply blindly follow it, but will read and understand it with full conviction and Emaan, following its commandments as the Haqq of Tillawat. X-Reference – 2:102, 2:121, 91:02. (يَتْلُونَهُ;تَتْلُو;فَاتْلُوهَا;نَتْلُوهَا;تِلَاوَتِهِ;يَتْلُو;نَتْلُوهَا;نَتْلُوهُ;تُتْلَىٰ;يَتْلُو;يَتْلُونَ;يَتْلُو;يُتْلَىٰ;يُتْلَى;;وَاتْلُ ٰ;أَتْلُ ; وَاتْلُ  ; تُلِيَتْ)

 

TO

T’OOR (الطُّورَ) is normally translated as mountain or mount but it’s not mount or mountain but a particular moment, stage or point of time etc. for instance in ayah 23:20 the word is used alongside with Sinaai as Toor-e- Sinan, describing a place at a specific stage or moment where “And a tree springing up from Toor at Sinai which produces oil and food for those who eat”.  Similarly, in ayah 28:29 “And when Mosa had completed the term and was traveling with his family, he saw in a direction at a moment (Toor) a fire, he perceived perhaps there is a fire he may bring some for his family to warm them up”. In another ayah again the word Toor is used in the meaning of stages, ayah 71:14 “And indeed Allah created you in stages”. Therefore in Ayah 2:63 and 2:93, it’s used in the meanings of that specific moment or stage where in the status of Mosa was elevated; and the revelation was revealed on Mosa and the Kitaab was given as an hidayah – notice the phrase in ayah 2:93 “And when We took Meesaq from you and raised over you the Toor, Hold fast with strength by that which We have given you” or in 2:63 “And when We took your Mesaaq and raised the Toor above you- Take what We have given you with strength, and do Zikrwith what is in it; that you may attain Taqwa”- Thus, Toor is that particular moment, period of time, or stage when the revelations came and is referred as the Hidayah – the kitab; the guidance that needs to be hold fast with strength to and do Zikr from it. The identification of Toor as a moment/stage in which Wahi/kitab was revealed is further strengthened from the ayah 19:52 where Allah said “And We called Mosa from the side at the Toor of oath and brought him near for conversation”, The same expression used in 20:80. Therefore in ayahs 2:63 and elsewhere in Quran wherever Allah has used the term “Raised the Toor over you” it means the specific moment/stage when the revelation sent down to Mosa and Allah’s commandments and hidayah has been raised over people. X-Reference – 2:63 , 2:93  , 4:154 , 19:53 , 20:80 , 28:29 , 71:14. (الطُّور;الطُّورَ)

 

T’OOFAAN (طُّوفَانَ) The word is normally translated as flood, but is used in the Quran to refer to ‘inundation’ of any sort, any influx or overflowing, any overwhelming abundance of people, acts or things, any violent or destructive overflowing or influx including but not restricted to flood, typhoon, or an overflowing or influx of water beyond its normal levels and conditions. Thus, as mentioned as one of the Ayaat-e-Mufs’elaat- signs of Allah which are well-diversified and frequently manifested in Ayah 7:133, “Then Arsalna upon them, the T’uufaan, and the Jeraada and the Qammala and the Z’afade’a and the Damma- as Ayaate Mufs’elaatin…”  the word T’uufaan refer to overflowing, overwhelming of anything which causes destruction, could be any flood, typhoon or it could be any accumulation, influx, overwhelming or abundance of things and acts, which led to such conditions and situations being Ayaat of Allah which are Mufs’elaat- well diversified, explained and presented times and again. The word is used in similar meanings of being overwhelmed and overflowing of acts, things and people that causes destruction and damage, referring to their acts of Zulm and injustices in Ayah 29:14 talking about Quom-e-Noh, as well as the possibility of them being seized by flood while they were committing those heights of injustices. – X-Reference – 7:133, 29:14.  (الطُّوفَانَ)

 

TOUBA (تَوْبَةً) & TAAB (تَابَ) The word Touba is normally translated as repent or regret, but in Quran it has much broader and deeper concept than just uttering few words from one’s mouth or feeling remorseful or regret. The word basically, means to take a u-turn in 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 one’s’ mistakes and Zulm, getting things back in order, putting them in their rightful 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, it’s 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.  (فَتَابَ;تُبْ;لتَّوَّابُ;فَتُوبُو;تَابُوا;التَّوَّابُ;التَّوَّابِينَ;أَتُوبُ;فَتَابَ;تَابُوا;تَوَّابًا;تَوَّابًا;التَّوَّابِينَ;التَّوَّابُ;التَّوْبَةُ;تَابَا;تَابُوا;تُبْتُ;تُبْتُمْ;تَوْبَتُهُمْ;لتَّوْبَةُ;يَتُوبُ;يَتُوبُونَ;تُبْ;يَتُوبَ;يَتُوبَ;تَوْبَةً;تَابُوا;;تَابُوا;يَتُوبُ;تَابَ;تَابَ;يَتُوبُونَ;تَابَ; تُبْتُ; تَابُوا)

 

TOURA’T (التَّوْرَاةَ) is normally referred to as one of the books of revelations revealed. Although normally understood to be revealed on Nabi Musa, this is however not established from Quran- the only information we get from Quran is that it is referred as the Kitaab revealed on Bani-Israel before Nabi Easa, for instance in ayah 3:50 and 61:06 when Easa was addressing Bani Israel, his statement was “confirming that which was before me of the Toorah…”. Here the word Toorah is used name of the book, which was revealed before Easa, but also refers to specific qualities of the Kitaab. In ayah 3:93 “All food that was lawful to the Bani Israel except what they had made unlawful upon their own nafs from before the Toorah was revealed, Say ‘bring the Toorah and recite it…” Here again it is used as name of the Kitaab. In Quran it is not just used as a name of the Kitaab, but as qualities of the Kitaab, for instance in the ayah 5:44, Allah mentions the word Toorah for ALL the Anbiya – term is Nabiyyun – as “Indeed we have revealed the Toorah, in it is the Hidayah and Noor; the Nabiyyun who Aslamu to Allah, Yahkumu (judged) by it, for those who were the yahood, the Raabyy, the scholars, with what they were entrusted with Kitaab of Allah…”  Therefore, in this Ayah, the word Toorah is referred to all the Mohkimaat, the rules, the regulations, the Hikm by Allah. Therefore because of the word being used as rules and regulation Allah says in the ayah 62:05 “The example of those who were entrusted with Tourah and they didn’t bear it, is like that of a donkey who carries loads for journey”. In ayah 5:66 – Allah talks about Aqamu the Tourat and the Injeel, i.e., establishing and implementing the Toorah as Laws and Regulations and Injeel as Waa’az. In the ayah 5:68 while asking to establish Toorah and Injeel, the address is Ahle-Kitaab, i.e., all of us who were given the Kitaab. Quran has also used Toorah as name of the Kitaab in ayah 3:65 and not as Mohkimaat/laws “O Ahle-Kitaab, why do you argue concerning Ibrahim while the Toorah and the Injeel was not revealed except after him?”. Here the word is not used in the meanings of the Mohkimaat or laws, but as the name of the book that was revealed by Allah after Ibrahim to other Anbiyaa. As we know it’s the same Kitaab, the same book of revelation which was revealed on all the Anbiya, therefore Ibrahim got the same Kitaab as well, including the Mohkimaat and Injeel too- it’s not possible that the Kitaab for the Ibrahim lacked Mohkimaat, thus both Toorah and Injeel are used here as names of the Books. X-Reference – 3:03 , 3:48 , 3:50 , 3:65 , 3:93 , 5:43-44 , 5:46 , 5:66 , 5:68 , 5:110 , 7:157 , 9:111 , 48:29 , 57:27 , 61:06 , 62:05. (التَّوْرَاةُ;التَّوْرَاةِ;التَّوْرَاةَ;التَّوْرَاةِ;التَّوْرَاةَ;التَّوْرَاةِ;التَّوْرَاةُ;التَّوْرَاة;;التَّوْرَاةَ;وَالتَّوْرَاةَ; التَّوْرَاةِ)

 

TU

TU’ADDU (تُؤَدُّوا) the word is normally translated as render or deliver, but is used in Quran in much deeper and broad meanings for instance in Ayah 3:75 “and from the Ahl-e-Kitaab is the one that if you entrust him/her with a great amount of wealth, he/she will Yu’addehi to you and from them is the one if you entrust him/her with a single coin, he/she will not Yu’adehi to you except that you keep a constant look over him Qai’man (to establish, standing)…” Defines the meanings of the word beautifully, which shows that the word is used in Quran in terms of discharging one’s responsibilities and duties, taking care of a trust or fulfilling one’s duties as a trustee, or to carry out the assigned tasks as is entrusted with. Similar meanings are used in Ayah 2:283, wherein the word ‘Yu’adde’ is used in terms of discharging one’s responsibilities in regards to the trust of a pledge as is entrusted upon him/her. Similarly in Ayah 4:58 Allah says “Indeed Allah Amar you to Tu’addu the Amanat to their Ahleha…”. In ayah 44:18, the word ‘Addu’  is used in terms of duties and responsibilities of a Rasool of Allah to include being Ameen Rasool- trustworthy, reliable as well as to ensure the Abd (the laws of Allah) is being followed– X-Reference – 2:283 , 3:75 , 4:58 , 44:18. (تُؤَدُّوا)

 

T’UGHYA (طُغْيَا) T’AGHOOT (الطَّاغُوتِ) The word T’aghoot is normally translated as false deities, but the translation of the word Jibte and Shurakaa would better cover the concept of false deities instead of the word Taghoot. The word Taghoot, on the other hand, is a much broader concept in depth and meanings, and shares the same characteristics as the word T’agha for instance in Ayah 69:11, when talking about the overflowing of water as flood in the form of Azaab, Allah says, “Indeed, WE to what T’agha the Ma’aa, WE carried you in the sailing ship”. Thus, similar meanings of overstepping the boundaries, crossing the boundaries in terms of extreme transgression are used in Ayah 2:15, “Allah Yastahzi them with them and prolongs them in their T’ughyanehem- wherein they wander aimlessly”. In Ayah 5:64, “….and surely to Yazeeddan most of them what Anzala upon you from your Rabb- in T’ughyanan and Kafarun….”  means that most of the Ahl-e-Kitaab go to extremes, when it comes to the Kitaab what has been Anzalna, either they Tuyghyani- cross the boundaries in extreme transgression or they Kufar it- hide and conceal it. Exactly the same phrase and meanings are there, later on in the same Surah, in Ayah 5:68. Thus, the word Taghoot, when used in Ayah 4:60 “Have you not seen those who claim to have Emaan on what was revealed to you, and what was revealed before you? They wish to go for Hikm (judgment/laws) to the Taghoot and indeed they are instructed to do Kufr in it and Shaytan wishes to lead them astray far away” gives the description of the word Taghoot in detail as Taghoot, include each and everything, could be people, beings, things, laws, judgments, rulings, books, elements, systems, etc. which someone follows instead of Allah’s revelations, the Kitaab in state of extreme transgression and crossing of boundaries. The system of Taghoot is established as an opposite of Allah’s system and used by Shaiytan to mislead people far away from the Hidayah in order to mislead people away from Allah’s Path. When Allah says in Quran that the only Hikm in matters of Deen is Allah, it means that all of Allah’s laws of Deen are mentioned in Quran, the Kitaab by Allah as the only lawmaker, the only judge. When those who call themselves Momineen, claims that they have Emaan, but they follow the laws of the Taghoot outside of the Kitaab, it means that Taghoot is anyone, any book, anything, with Laws, as an opposite of Allah’s and used by Shaiytan to mislead people far away from the Hidayah. Therefore, when Allah says in Ayah 4:51 “Do you not pay attention to those who were given the Naseeban from the Kitaab. They have Emaan in the Jibte and the Taghoot…”  As we know the word Jibte refers to false deity, false god, idol, the one who claims to tell the future/prophecies, any religious leader or Shurakaa (whose laws are followed and do Abd for instead of Allahs) and who is being blindly followed etc. Thus, here instead of Emaan on Allah and Allah’s Kitaab, this ayah is referring to such Ahl-e-Kitaab, who are following and have Emaan in the Jibte (the false deities, the Haadu, the scholars, the leaders, etc.) and Taghoot. Here the combination of these two words, Jibte and Taghoot is an all-encompassing phrase to include anything and anyone, with Laws, as an opposite of Allah’s and used by Shaiytan to mislead people far away from Allah’s path.  Similarly in Ayah 5:60 describing the worst form of Azzab by Allah, the phrase is “…Allah made them….A’abad of Taghoot…” Again, describing the word Taghoot – since Abad means following of laws in total submission, willingness and no deviation, when someone follows other’s laws in Deen other than from Allah’s Hidayah, they are in fact doing the Abad of Taghoot, following other people and their rules and laws – termed as Apes/monkeys and pigs who blindly follow, and do Abad of Taghoot. X-Reference – 2:15, 2:256 -257, 4:51 , 4:60 , 4:76 , 5:60 , 5:64, 5:68, 16:36 , 39:17, 69:11. (طُغْيَانًا;الطَّاغُوتَ;طُغْيَانًا;الطَّاغُوتِ;الطَّاغُوتُ;بِالطَّاغُوتِ;الطَّاغُوت;طُغْيَانِهِمْ;طُغْيَانِهِمْ ; طُغْيَانِهِمْ)

 

TURABIN (تُرَابٍ) is normally mistranslated as dust, but the word for clay or dust or soil used in Quran is not Turab (تُرَابٍ) but T’aeen (الطِّينِ) as used in ayah 3:49 the phrase “أَخْلُقُ لَكُمْ مِنَ الطِّينِ”- created from clay/dust/soil etc. These are two distinct words with distinct meanings. The word Tarab or Turaab with the plural Taraaib is used in the meanings of the chest or more specifically the rib bones. The word is used to describe the creation process of humans, basically the whole of our reproductive process is described in the ayahs 86:5-7 “So let mankind observe from what it has been created. He/she was created from the water/liquid ejected, exited/coming forth from between the backbone and the Taraaib (the chest/ribs)” Today scientists have confirmed that bones, specifically the rib bones affect reproduction and fertility in males. The real origin of life, the reproduction process, actually starts from the liquid between the ribcage and the backbones in males, which ultimately leads to reproduction and the birth of a child. The meaning is further clarified in ayah 18:37 “…Do you do kufar in the one who has created you from the Turabin then from the Nutfatin, then proportioned you in to man?” Here the word Nutfatin is the later step in the creation process after the Turabin. In another ayah 22:5 four steps are defined as “…from Turabin, then from Nutfatin, then from A’lakatin (clinging substance) then from Muzghatin (embryonic state)…” the same is in ayah 40:67- both these ayahs confirm that no human reproduction process is possible without the existence of both male and female, as also highlighted in ayah 35:11. Similarly when Allah says in the ayah 3:59 “ The example of Adam is like that of Easa, Allah created him from Turabin…”  is actually telling us about the reproduction process leading to the birth of a child which is not possible without a male human since Turabin is the first step, initiated from the male ribcage – hence both Adam and Easa were born in the similar fashion, through normal human reproduction processes. X-Reference – 3:59 , 18:37 , 22:5 , 30:20 , 35:11 , 40:67. (تُرَابٍ)

 

Alphabet U

UH

U’HAD/ A’HAD (عَهْد)  The word is used in Quran in the meanings of covenant and contract, referring to one’s duties and responsibilities as per the clearly articulated and defined contract for instance Ayah 16:91 “and fulfill your Ahad (covenant) with Allah when you have taken the A’had (covenant) and do not break your Aemaan (oath/promise) after its confirmation and indeed you have made Allah over you kafeelan. Indeed, Allah knows what you do.”  Where both the word E’emaan, referring to the specific contract with Allah and the word A’had referring to one’s duties and responsibilities as defined as per any contract, oath, pledge, promise or covenant. After discussing those people who let go of their duties and responsibilities of being Khalifa on earth by killing their Nafs-e-Mutmainna (Khasirun), hiding Allah’s Ayaat and their intellect (Kafireen), becoming set in their ways and methods of blind following (T’ba’ Quloob) and becoming Khasireen, the Ayah 7:102, “and what Wajadna Aks’arhum of A’had and indeed Wajadna Aks’arhum to Fasiqueen.”  Means that what did most of them replaced and switched their A’had- duties and responsibilities as per their covenant, except becoming Fasiqueen- rebellious, defiantly disobedient, and non-compliant by crossing the boundaries of Allah’s laws to a great extent. Similar meanings are used in Ayah 2:99-100, “And to indeed Anzalna Aleka Ayaate Bayyinat and what they Yakfar with it except the Fasiquon. Or is that all of them A’ahadu A’hadan- threw it away a Fareeq of them- Bal Aksarhum do not Yuminun.” Referring to a thought-provoking surprising question that ‘did they really entered the contract with their defined duties and responsibilities while most of them did Amanu and a fareeq, the group who does the same behavior in repeated fashion, threw this contract away. X-Reference – 2:99-100, 7:102, 16:91.  (عَهْدٍ; عَهِدَ)

 

UM

UMMAT (أُمَّةً) & UMMIYYUN (أُمِّيُّونَ) The word has the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath. Thus, the words are used in meanings of Foundations, Residence, Abode, Nation, Community etc. For instance, in ayah 3:07 it is used in the meaning of the foundation. The word is used in similar meanings in ayah 16:120 where Allah has said Ibrahim was an Ummatan. In this ayah, the same word could also have been used in the meaning of the nation, community, since his personality was an embodiment of all the characteristics Allah desires in a nation. Al-UMMI or Ummiyun is normally translated as illiterate or uneducated, which is a wrong translation. But it refers to people who are educated only from their home since birth or innocent or pure. The word Al-Ummi is also used in contrast with Ahle-Kitaab people of the Kitaab in ayah 3:20, and thus used in Quran to refer to those for whom the Kitaab is not yet revealed before the Quran or not yet understood by them and therefore refers to those foundations, one’s ways, means and methods with which one grows up with as a part of their upbringing at their homes, their communities, their families and friends, culture, environment, etc., that has nothing to do with the Kitaab- Allah’s message for instance 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”. The word has similar meanings in the ayah 3:75. Similarly X-Reference – 2:78,  3:07, 3:20, 3:75, 4:11, 4:23, 5:75, 6:42, 7:38, 7:160, 13:30, 20:38-40, 28:10, 33:4-6, 58:02, 62:02. (أُمَّةً;وَأُمَّهُ;أُمَّةٌلَأَمَةٌ;أُمِّيُّونَ;أُمَّةً;أُمَّهَاتُ;أُمَّهَاتُكُمُ;أُمَّهَاتُكُمْ;أُمَّةً;أُمَّةً;أُمَّةٌ;أُمَّةٍ;أُمَّةٌ;أُمَّةٍ;أُمَّةٌ;وَالْأُمِّيِّينَ;َلِأُمِّهِ;فَلِأُمِّهِ;أُم;;وَأُمُّهُ;وَأُمِّيَ;أُمَمٌ;أُمَمٍ;أُمَّ;أُمَّةٍ;أَمِ;أَمِ;أُمَّةٍ; أُمَّةٌ;أُمَمٍ ; أُمَّ ; أُمَّةٌ ; الْأُمِّيَّ ; الْأُمِّيِّ ; أُمَمًا ; أُمَمًا ; أُمَّةٌ ; أُمَّةٌ)

 

UMRAH (الْعُمْرَةَ) & E’TAMARA (اعْتَمَرَ) The word Umrah and E’tamara share the same characteristics and meanings as the word E’marat & Ma’moor, which are used in the meanings of lifetime, age, or life or spending one’s life. For instance, in the ayah 35:11 the word Moa’mar is used to define an aged person. It’s used in the same meanings as age in ayah 16:70 and 22:5. Similarly in ayah 10:16 “Say if Allah willed, I would have tatloo it to you, nor Allah would have it known to you for I had remained among you a U’maran before it….” Here the word is used in the meanings of Lifetime. The word is also used in Quran in meanings of living, maintaining, establishing etc. for instance in ayah 9:17 “it is not for the Mushrikeen to Ya’muru the Masjid of Allah…” Thus, here it’s used in the similar meanings of maintaining, establishing, taking care of or looking after something. Similar meanings are used in ayah 9:18. Similarly, in ayah 30:9, the phrase Al’ard wa U’maruha is used in the meanings of building, maintaining, establishing and living on the earth. Therefore, E’marat means building and maintaining as in Ayah 9:19. Ma’moor means appointed, established and maintained for instance in the ayah 52:4 in the phrase of Al-Ba’ait Al Ma’moor. Therefore, the word Umrah and E’tamara means, living, establishing, maintaining, practically living and applying. These words are mostly used during and after the process of Hajj, which would mean practically living and applying those aspects of Hajj, that has been made clear, understood after the Hajj process has been carried out.  X-Reference – 2:158 , 2:196 , 9:17-19 , 10:16 , 15:72 , 16:70 , 21:44 , 22:5 , 16:18 , 28:45 , 30:9 , 35:11. (اعْتَمَرَ;الْعُمْرَةَ;بِالْعُمْرَةِ)

  

Alphabet W

WA

WA’ADA (وَعَدَ) & MA’IYAAD (الْمِيعَادَ)  Both the words Wa’ad and Ma’iyaad are normally mistranslated as promise for instance as per the usage in ayah 3:194. These are wrong translations. The basic meanings of the word Wa’ada and Ma’iyaad are in terms of a recompense, and appointment of something, appointment of accountability or accountability itself. The words are also used for appointment in general terms as well as specific terms of appointment of recompense or accountability. For instance, in 4:93, when talking about the recompense for the one who does Qatal of a Momin with Muta’ammadan- with firm foundations, planning and reasoning, Allah says “…then his/her recompense is hell, khalidan (abiding therein forever) in it, and Ghazaba (deprived of Allah’s Na’imat) of Allah upon him/her and La’anahu- as Wa’ada for him/her, is a great Aza’ab”. Here the phrase “Wukhta for him/her” refers to the fixed appointment of Azaab, Ghazab, hell, La’ana etc. as a recompense of accountability for his/her actions. Similarly in Ayah 4:95, when Allah is talking about the Momineen and the Mujahideen who spend in the Sabeel of Allah, with their Amwaal and Nafs, Allah says “and to All, is Wa’ada of Allah the Husna…” which is normally mistranslated as ‘to all is the promise of Allah the best’- Making of promises is applicable in case of us as humans, as for us we may or may not honor our words, but Allah does not make promises, what Allah says is like carved on stone, in figure of peach, since there is no change in the Sunnah- the practice of Allah. This phrase “Wa’ada of Allah the Husna” is basically telling us that the recompense, on the basis of accountability to these people from Allah is going to be the best of the best, more than their due right, based on fixed appointment of reward as per their deeds.  The word Ma’iyaad, similarly is used in Quran in meanings of appointment of day of accountability or the accountability itself for instance in ayah 34:29-30 “They say ‘when is the promise of Allah if you are S’aadiqueen’. Say ‘for you is the Ma’iyaad of a day, which you cannot postpone even for an hour after it is reached nor can you precede it. Similar meanings are used in ayah 39:20. In ayah 13:31 the phrase is “ ….Indeed Allah does not go against Ma’iyaad”. In ayah 3:09 “Our Rabb, indeed, you will gather mankind on a day in which there is no doubt, indeed, Allah does not go against/break the Ma’iyaad”. X-Reference – 3:09 , 3:194 , 4:93 , 4:95 , 13:31 , 34:29-30 , 39:20. (الْمِيعَادَ;وَأَعَدَّ;وَعَدَ;أَعَدَّ;يَعِدُهُمُ;يَعِدُهُمْ;وَعْدَ;وَعَد;وَعَدَ;وَعَدَنَا; تَعِدُنَا; تَعِدُنَا; وَوَاعَدْنَا)

 

WAARIS’ (وَارِثِ) WARES’O (ورِثُ)  the word Waaris is normally translated as inheritance, but the word is also used in Quran in terms of one’s responsibilities and duties for instance in Ayah 15:23, “And Indeed, WE surely give life and WE causes death, and WE the Waris’una”  not used here in the meanings of Allah as inheritor of life and death, but in the meanings of Allah as the one who gives life and who causes death, as the being who is the Waris behind life and death, in terms of the one who cause life and death and everything we have and we own like health, wealth, duties, responsibilities and relations are given by Allah and always belongs to Allah, before us and after us. Similarly in Ayah 7:137 while talking about Bani-Israel after being rescued from Fira’un, Allah says, “And WE Awre’sana the nation of those who were weak & suppressed, Mashriq (east) of the earth and Maghribeha (its west) …”  meaning they settled all across the world from Mashriq to Maghrib and were not only given inheritance but also duties and responsibilities to take care of their respected geographic locations wherein they settled. In Ayah 26:84, “and make me of Waris’ate of the delightful heaven” is not talking about the inheritor of heaven but the one who has earned, as a Haqq, the due right of being in heaven. In Ayah 4:11, “…but if there is not for the person any Walad (child) and the person Waris’ahu Abawa’u (parents)…” here the word Warisahu is not talking about inheritance of parents, but in terms of the duties, the care and responsibilities, thus this phrase means that if the deceased has no children and the parents were under the care, the responsibility of the deceased. Similarly in Ayah 4:12, the phrase “And if there is Rijaal Yuwaris’u Kalalatun” is normally misinterpreted as ‘if there is a man who has inherited no parent or child’, which is a wrong translation, this phrase is actually talking about such Rijaal, the resourceful person, who have Kalalatun- responsibilities and duties and people under care, that have now been Waris’u, the carrying forward of the same responsibilities and duties due to the death of the Rijaal.  X-Reference – 4:11-12, 7:137, 15:23, 26:84. (وَأَوْرَثْنَا;  أُورِثْتُمُوهَا ; يُورِثُهَا; يُورِثُهَا; وَرِثُو)

 

WAASEA’ATUN (وَاسِعَةً) The word is normally translated as vast enough or spacious, but the basic characteristics of the meanings of this word is in terms of source of or embodiment of abundant resources and means, or being abundantly resourceful, all-encompassing of all ways, resources, knowledge and means, for instance in Ayah 7:156 “…Allah said, ‘My Azaab afflicts with it, from what Ashaau, but my Rahmat Wasea’t every Shayyin..” means that the Rahmat of Allah is all-encompassing, abundantly resourceful, and full of all ways and means for everything and everyone in the universe. Similar meanings of all-encompassing, full of each and every aspect, and being abundant in resources are there in ayah 20:98 “Indeed, your only deity is Allah, the one and there is no deity but Allah, and Wasea’ every/all Shayyin (things/matters0 A’ilman (knowledge)”. In Ayah 2:233, the phrase is “…not Tukallafu (responsible) a Nafs (person/soul) except Wusa’aha…” means as encompassed by and within his/her resources, ways and means. Similar meanings and expressions are there in Ayah 2:286. Thus, the term “Allaha Waase’aun” is used, in Ayahs 2:115, 5:54, & 24:32, to describe Allah as the one who is all-encompassing, source of abundant resources, knowledge, wisdom, ways and means for everything and everyone in the universe. In ayah 4:97 the conversation with those in hell, the Malaik said “Not Takun (the end results of your efforts, the reaching of a stage) is that Earth of Allah is Waasea’atun, so that you Tuhajeru (migrate away from, restrict in effectiveness, and abandon the suppression)?” means that the Malaik was asking these people whether the earth of Allah was not Waasea’atun, in terms of all-encompassing ways, means, and resources for you to migrate away from, restrict its effectiveness and abandon the suppression. Similar meanings and context are there in ayah 4:100 with the phrase “kas’eeran (many) Wasa’atan”– X-Reference – 2:115, 2:233, 2:286, 4:97, 4:100, 5:54, 7:156, 20:98, 24:32. (وَاسِعٌوَسَعَةً;وَاسِعَة;;وَسِعَ;وُسْعَهَا;وَاسِعَةٍ;وُسْعَهَا; وَسِعَ ; وَسِعَتْ)

 

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. (وَمَوْعِظَةً;فَعِظُوهُنَّ;مَوْعِظَةٌ;يَعِظُكُمْ;مَوْعِظَةٌ;وَعِظْهُمْ;يَعِظُكُمْ;يُوعَظُون; مَوْعِظَةً ; تَعِظُونَ)

 

WABAAL (وَبَالَ) The word is normally translated as consequences but the word is used in Quran with specific reference to negative, evil or bad impacts and consequences of one’s decisions and actions, because wherever it’s used it’s used in reference to tasting the recompense (Zouq) for one’s deeds, actions, conducts and behaviors (Amar) which are not in accordance with and/or opposition to Allah’s commandments (Allah’s Amar) for instance in Ayah 65:8-9, “and how many of the town rebelled against the order/command (Amar) of their Rabb and Allah’s Message and messengers (Rusul), then We take it into account their severe recompense (Hisaab) and WE gave them terrible Azaab. Then taste (Zaqiat) Wabaal of their Amar and the end result (Aaqibat) of their Amar is loss (Khasara)” showing clearly the concept of the word Wabaal in terms of facing the negative end results of going against the commandments of Allah and facing the consequences of their own decision, actions, deeds and conducts (their Amar) in terms of having to taste the terrible Azaab. Similar meanings are in Ayah 64:5, “Has not come to you the news (Naba) of those who did Kufar from before? So, they tasted (Zaqeu) Wabaal of their affairs, conducts, decision, deeds (Amar) and for them is painful Azaab”. In Ayah 59:15, talking about those who do not use their intellect, neither they strengthen or establish the using of intellect, Allah says, “Theirs is the example of those shortly from before them. They tasted (Zaaqu) Wabaal of their Amar and for them is painful Azaab.”  In Ayah 5:95, talks about the perfect recompense (Jazaa) for the person who intentionally suppress and kill (Qatal) the journey towards the Biraa (S’eeda) through proper planning and knowing what they are doing, the phrase is “Or Adal is that S’yaama so that Zouqaa Wabaala Amarehi”  means that the perfect justice for such person is to restrict, curtail, halt, put an end to such activities by making sure that the person taste the impacts and the negative consequences of their actions, decision, and acts of the Qatal.    X-Reference – 5:95, 59:15, 64:5. 65:9. (وَبَالَ)

 

WADDA (وَدَّ) The word is normally translated as affection, wish or desire, but the word Wadda in used in Quran not in the meanings of desire, wish, or affection but in the meanings of ‘acceptable’ or ‘satisfactory’ situation, aspect or outcome for instance as used in Ayah 2:96, “And surely Tajeda them Ahras’a for the Heyaat (life) and those who Ashraku (do Shirk) from among the humanity, Yawaddu Ahaduhum (Ahad of them) if given life for a thousand years…”  is not saying that one of them would love if given life for a thousand years. Here the word Ahras’a means desiring something intensely, with all of one’s wish and desires, Ahada means being alone with no one around and Yawaddu is used here in the meanings of ‘would not mind’, ‘would be acceptable’. Thus, this ayah is basically saying that the person intensely desire for life, even would not mind to be alone, isolated, with having no one around, if given a life of thousands of years. In Ayah 2:105, the phrase “What Yuwaddu those who Kafaru of Ahl-e-Kitaab…” means ‘what it be acceptable to those who do Kufar from those who are the Ahle- owners, responsible for the Kitaab. X-Reference – 2:96, 2:105. (وَدَّ ; وَتَوَدُّونَ)

 

WAHAB (وَهَبْ) & HABNA (وَوَهَبْنَا) The word is used in Quran in the meanings of ‘Money or gifts freely bestowed, thing given willingly without payment or any expected return of any kind, accord; award; donate; extend; give; grant; offer; present, give as a present to – make someone a present of, give or grant something to somebody’ for instance in Ayah 33:50, the phrase is “Mouminatan if Wahabta Nafseha to the Nabiy” meaning if the Nafs, the self is dedicated, granted and offerred without any payment or expected return of any kind. Similar meanings are used in Ayah 26:21, “…then Wahaba to me my Rabb Hukman and Ja’alny of the Mursaleen” meaning then my Rabb bestowed and granted me Hikmat, wisdom, judgment and appointed me of those who have received the message. Similar meanings of the word are in Ayah 14:39 and 21:90 as well. In Ayah 6:84, “And Wahabna to him Ishaaq and Ya’quba. All Hadayna…”  meaning that Ibrahim was bestowed with Ishaaq and Yaquoob, and all of them were on Allah’s Hidaya and were the guided ones. X-Reference- 6:84, 14:39, 21:90, 26:21, 33:50. (وَوَهَبْنَا)

 

WAHANU (وَهَنُوا), TAHENU (تَهِنُوا) & MOHINU (مُوهِنُ) is normally translated as weaken but the word is used in Quran in a much broader, all-encompassing meanings of ‘state of loss of consciousness, losing energy and becoming less powerful, decline in vigor, or force, be incapacitated, lifeless, weakening usually when getting into one’s comfort zone, or making oneself in ease and comfort, for instance in ayah 47:35 “so do not Tahenu and call for the Salame while you are superior…”  by translating the word as weaken, the phrase “do not weaken yourself…. while you are superior…” does not make sense. This Ayah is basically saying that do not lose your energy, zeal, and life, do not go into your comfort zone, do not be at ease, while you are superior, but aim to establish the Salam – the Deen, the Aslamtu in All of its meanings. Similar meanings are used in ayah 4:104 “and do not Tahinu in pursuit of the Quom/people…” In ayah 3:146 “and how many from Nabyin fought with many Rabbyon (religious scholars), but they did not Wahanu for what As’abahum/ befell them in the sabeel of Allah…”  This means that the Nabiyyin while fighting with many rabbiyon did not lose their energy, vigor, or force, did not get into their comfort zone, did not rest easy while they face the Mus’ebat, adversities in the path of Allah. In Ayah 8:18, “That is for you and indeed Allah is Muhinu Keyda the Kaafireen.”  Means that due to the concept of laws of requital, the cause and effects, due to their acts of Kufar, the system of Allah makes sure that plan, scheming and strategy of Kaafireen lose energy and become less powerful, decline in vigor, and force, be incapacitated, lifeless, weakened. X-Reference – 3:139 , 3:146 , 4:104 , 47:35. (تَهِنُوا;وَهَنُوا;وَهَنُوا;تَهِنُوا ; مُوهِنُ)

 

WAHI (وْحَيْ) & AUHENA (أَوْحَيْنَا) The word is normally translated as revealed or revelations from Allah as is done for Allah’s Nabiyeen for instance as used in Ayah 4:163. There is a difference between the word Wahi and Nazool. The word Nazool is used in Quran in the meanings of something the source of which is Allah and is transmitted to humanity through Allah’s Malaik, could be iron, minerals, Kitaab, even Shaytaan’s thoughts for instance as referred in Ayah 26:221. On the other hand, the word Wahiy or Auhiya is to do with people changing their behaviors and conducts, – in both good and bad ways, as a result of and being under the influence of something that has been Nazool upon them such as Allah’s Kitaab (the book of revelations) or Shaytani thoughts for instance in Ayah 6:93, “And who is more Azlam (extremely unjust) than the one who Aftara upon Allah a Kazaba or said, ‘Auhya to me’, while not Yuha upon him anything. And the one who said, ‘I will Anzala like what Allah Anzala.” In this ayah both the words Anzala and Auhiya are used. This ayah also shows that by doing Aftara upon Allah, by twisting, amending, making fun of or rejecting Allah’s kalam and expressing their own opinions, they gave the impression as if those are from Allah and projected as if they got the Wahi’ from Allah (changed their behaviors and conducts as a result of and being under the influence of Allah’s Nazool). Hence unlike Nazool, the use of the word Wahi, or Auhiya is in specific reference to people’s change of behaviors and conducts- in both good and bad ways, by being under the influence of something, such as Allah’s Nazal (revelations) or Shaytani thoughts, for instance in Ayah 5:111, “And when WE AuHaitu to the disciples to Amanu (have Emaan) in ME and in MY Rasool, they said, ‘We Amanu and Ashhadu with indeed, we are Muslimoona.” Shows the change in people’s behaviors and conducts as a result of getting the Hidayah and having Emaan. This concept is further explained in Ayah 6:105-106, when Allah says, “and thus we explain the Ayaat that they Quol (conducts & behaviors, act and say) that, ‘we have Darasta (studied the Kitaab in detail) and Bayyin (it is been made distinctly clear to us, explained in detail, as proof and with examples) for a people with knowledge. Follow what Auhiya upon you from your Rabb and there is no deity except Allah, and Aariz (turn away/avoid, explain, treat this as a shield, expose) the Mushrikeen.”  Shows the complete concept behind, the phrase ‘Auhiya upon you’ is done first and foremost through Emaan of the clear and distinct (Bayyin) signs (Ayaat) of Allah, then through studying the Kitaab in detail (Darasta) which is then implemented practically as reflected in one’s conducts, acts, speech and behaviors (Wahiy) taking Allah as the one and only deity. Since the source of each and everything including all Nazool of Shaytan thoughts and whispers is Allah, the same word Wahiy is used in terms of influencing change in people’s behaviors and conducts by creating deception and delusions by Shaytan and by under the influence of Shaytan for instance in Ayah 6:112, “And thus we made for every Nabiy a Shaytana Uduan (enemy)- the mankind and Jinn Yuhi some of them to the others through decorative Quool of Ghuruur (deception, illusion).” The same meanings of the word as change in one’s behaviors and conducts, under the influence of Shaitan and through deception & illusions are used in Ayah 6:121 wherein the phrase is “and indeed, Shayateen Yahuna to their Awliyaa”. With reference to Malaik, the word is used in Ayah 8:12, “When your Rabb Yuhi to the Malaik, ‘I am with you, so strengthen those who have Emaan…” and for inspiring the Nahal- bee in Ayah 16:68 and for Nuha to build the boat in Ayah 23:27- X-Reference –  4:163 , 5:111, 6:93, 6:106, 6:112, 6:121, 8:12, 16:68, 23:27. (أَوْحَيْتُأَوْحَيْنَا;أَوْحَيْنَا;وَأَوْحَيْنَا;;وَأُوحِيَ;يُوحَىٰ;يُوحَ;أُوحِيَ;أُوحِيَ;يُوحِي;لَيُوحُونَ;أُوحِيَ; وَأَوْحَيْنَا ; يُوحَىٰ ; يُوحِي)

 

WAHID (وَاحِدٌ) The word Wahid is normally mistranslated as ‘one’; both the words ‘Ahad’ and ‘Wahid’ are wrongly assumed to mean ‘one’ and assumed to be used interchangeably however the word ‘Wahid’ is not the same as ‘Ahad’ and is used more in the meanings of the whole, the same, as in all of one type, or kind, or all-encompassing, for instance in ayah 2:61, “And when you said, ‘Oh Musa, never will we do Sabar (persist, keep on) upon the T’a’amin Wahida…”  means that we do not want to do Sabar (keep on, persist on, doing the same thing over and over again) upon the T’aamin (food, eat, nourishment, consumption) Wahida (one type, kind, same). In Ayah 12:67, the word Wahid is defined by using it as opposed to the word ‘Mutafarriqa’ which means different or distinct from one another. Therefore, as opposed to Mutaffirq or Faraq, the word Wahid would mean same, or whole, or the same type or kind. In Ayah 29:46, “…and say, ‘We have Emaan with that has been Anzala to us and Anzala to you and our deity and your deity is Wahid and to Allah we are Muslimoon.” Does not mean that your deity and our deity is one, but more as ‘our deity and your deity is the same, the whole, the all-encompassing being and our and your deity are not faraq, i.e., not distinct or different at all but it’s Wahid- the same”. Similarly in Ayah 13:4, when Allah is describing the basic origins of crops and vegetation, the phrase “Yusqa (provision of nourishment, watered) with Ma’aa (water, basic source of life) Wahidin” does not mean that these crops are watered with one water, but basically refers to the Wahidin (I.e., same kind or type, without any distinction, or difference) Ma’aa- the basis of life. In Ayah 13:16, while describing the concept of Shirk, as taking of Awliya besides Allah, who can neither benefit nor cause harm to anyone, the phrase is “Say, ’Allah is the Khaliq of all the things, and Allah is the Wahidu the Qahaar (the subjugator, the irresistible, the prevailing).” Showing Allah being Wahid expresses Allah being unique but also All-encompassing of Allah being Khaliq and Qahar without any distinction or difference or comparison with anyone at all. The same expression and meanings are in Ayah 14:48. Therefore, when the phrase “Allah is the only Illahun (deity) Wahidud” is used, for instance, in Ayah 14:52, it means Allah is the ONLY being who is all-encompassing, the whole, unique, the same for everyone, and without any comparison with anyone. In Ayah 38:4-5 describing the Quol by Kaafireen towards the Rasool as “Has he made the illahate (all deities), as ilahan (deity) Wahidan…” means not that the Rasool has made all the deities as one deity but making all the different and distinct from each other deities as the same, whole, all-encompassing being, with no comparison to anyone. In Ayah 4:03, when talking about doing Qist (justice in accordance) with Amwaal of Yatama and entering into Nikaah (long term contract with them to take care of their Amwaal), Allah says, “….But if you Khiftum (concerned) that you cannot do A’dal (justice), then Wahidatan…” is not talking about one marriage as is normally mistranslated but the word Wahid, used here as opposed to Faraq, meanings if you’re concerned that you won’t be able to do justice with the Amwaal of the Yatama then Wahidatan- meanings treat all of them, the same, without any distinction or difference –Reference – 2:61, 4:171, 12:67, 13:4, 13:16, 14:48, 14:52, 38:5. (وَاحِدٌوَاحِدٌ;وَاحِدَةً;فَوَاحِدَةً;وَاحِدَة;;وَاحِدٌ;وَاحِدَةٍ; وَحْدَهُ ; وَاحِدَةٍ)

 

WA’IL (َوَيْلٌ) normally translated as woe, basically means the announcement of destruction, devastation, and ruining as in the ayah 104:1; 14:02 and 2:79 based on what people have earned as their due right because of their actions/deeds/beliefs. It’s also used in the meanings of expression of a combination of guilt, embarrassment and not being able to believe as in the ayahs 11:72 and 5:31. It is also used as an expression of pain and unhappiness to express the ultimate extent of a miserable and gloomy situation as in the ayah 2:79 wherein it is used thrice “So Wai’lun (َوَيْلٌ) to those who write the Book with their own hands, and then say, “This is from Allah,” in order to sell it for a little price. So, Wai’lun (َوَيْلٌ) to them for what their hands have written, and Wai’lun (َوَيْلٌ) to them for what they earn”- this ayah has both, an expression of ultimate pain and unhappiness at this gloomy and miserable situation while at the same time it’s the announcement of destruction, devastation and ruining for what they have earned as their due right. X-Reference- 2:79 ;5:31 ; 11:72 ; 14:02 ; 18:49 ; 19:37 ; 20:61 ; 21:46 ; 21:97 ; 25:28 ; 28:80 ; 36:52 ; 37:20  ; 38:27 ; 39:22 ; 41:06 ; 43:65 ; 45:07 ; 46:17 ; 51:60 ; 104:01. (َوَيْل; وَيْلَتَا ٌ)

 

WAJAL (وْجَلْ) & JALL (جَلْ) The word is used in Quran in the meanings of something big and impressive; Behaving in calm and serious way; Take or make the most of something, Take the bulk of; be impressive, dignified, exalted or great for instance in Ayah 8:2, talking about spending the Anfaal- surplus, in the path of Allah, “Indeed what are the Mominoon- those when Zikar of Allah and Jillat their Quluub and when follow upon them Allah’s Ayaat, Zaade them A’eymaan ……”  This ayah is defining who are the Mominoon, by saying that those who do Zikar of Allah, and by behaving in a clam and serious way, they make the most of, utilize up to their maximum (Jilat) their abilities, perception, and coherence of their hearts and minds reflected in their perceived and intentional decisions (Quloob) and when they follow the Ayaat of Allah, this is how their covenants, their Aemaan with Allah is enhanced, advanced and aided (Zaade). The Ayah 22:35 has similar phrase and meanings with the phrase “Those when Zikar of Allah and Jillat their Quloob ….” Similar meanings of the word Wajal is used in Ayah 23:60 as well. Ayah 15:52, “When Dakhilu upon it, then Qaalu, ‘Salaman’. Qala, ‘Indeed we of you Wajilun” means that we also send Salam upon you and we dignify, and exalt you by behaving in calm and serious manner and by making the most of this mutual Salam filled interactions. – X-Reference – 8:2, 15:52, 22:35 (وَجِلَتْ)

 

WAJHAU (وَجْهَهُ) & WAJHU (وَجْهُ) the word is normally mistranslated as face but is used in Quran in the meanings of one’s attention, focus, epi-centre or centre of attention, for instance when Allah says in ayah 2:112 the phrase ‘Say Man Aslam Wajahu Allahhi’, means Aslam turning one’s complete attention, focus towards Allah.  The word is also used in the meanings of objective, course, purpose, direction or desired destination for instance in Quran whenever the phrase Wajahi Illa Allah is used for instance in ayah 2:112, it means to turn one’s complete attention and dedication in seeking the desired destination by following and submitting to Allah’s laws. Similar Meanings are used in ayah 30:39 “So give the relative Haqqhi , as well as the Miskeen and the traveler. That is Khair for those who desire the Wajahi Allah, and it is they who will be the successful”. Therefore, whenever the phrase ‘Aslam Waju to Allah” is used in Quran in terms of an all-encompassing meanings of the word Aslam, and is used in meanings of submitting, being obedient of and in alignment with Deen-e-Islam, in complete submission and obedience to Allah by turning once complete attention and focus towards Allah, keeping Allah as one’s desired destination and objective.  X-Reference – 2:112 , 2:114 , 3:45 , 5:06 , 6:79 , 10:27 , 16:76 , 18:29 , 28:22 , 30:39 , 33:69 , 67:27 , 80:40. (وَجْهِهَاوُجُوهَكُمْ;وُجُوهٌ;وُجُوهُهُمْ;وَجْهَهُ;بِوُجُوهِكُمْ;وُجُوهَكُم;وَجِيهًا;وَجْهُ;وَجْهَهُ;وَجْهَ;وَجْهِيَ;وَجْهَكَ;وَجْهِ;وَجْهَكَ;وَجْهِكَ;وُجُوهَكُمْ;وُجُوهَكُمْ;وِجْهَةٌ;ِوُجُوهِكُمْ;;وَجْهَهُ;وَجْهِيَ;وَجَّهْتُ;وُجُوهَكُمْ)

 

WAKAL (وَكَّلْ) WAKEEL (الْوَكِيلُ) & TAWAKUL (تَوَكَّلْ) the word Tawakul is normally translated as trusts or putting one’s trusts on someone, for instance putting trust on Allah. Both words Tawakul and Wakeel have the same characteristics of meanings as the word Wakal, which is used in Quran in the meanings of entrusting someone, or putting someone in charge or authority of something for instance in ayah 6:89 “those whom WE have given the Kitaab and the Hikm (judgement, laws etc.) and the Naboa’at (the wahi), then if they do Kufar in it, then indeed, WE have Wakalna it (the Kitaab) on a Quoman (people/nation) who are not with Kaafireena in it” shows the basic characteristics of the meanings of the word Wakal in terms of someone who is been made in charge, trustee, or authority. Similar meanings of Wakal are used in Ayah 32:11 “say ‘will take your soul’ the malak (owner) of the Mout (death) the one who is Wakala over you. Then to your Rabb you will be returned”. Thus, Tawakul means to put one’s reliance, trust and comfort in someone being the trustee, the authority, the ultimate sovereign, the master, the judge, the wakeel etc. The word Wakeel is used in Quran in all-encompassing meanings of trustee, the guardian, the disposer of affairs, the manager, the custodian, the advocate, the witness, the judge, defender etc. and is connected with doing Tawakul, putting one’s trusts on Allah and relying on Allah for instance as used in ayah 33:3 “and put your trust on Allah and Allah is sufficient and Wakeelan”. In ayah 28:28 the word is used in the meanings of witness and advocate and in ayah 25:43 as a guardian, or trustee, or defender. In ayah 3:173 the phrase “…Hasbanu Allahu wa Nai’ma ul Wakeel.” means “…sufficient is Allah for us, and the Nai’m – meaning nai’mat of the Wakeel…” Used in this phrase in all these meanings of Allah being guardian, trustee, disposer of affairs, judge, witness, advocate, custodian, defender, etc. X-Reference – 3:173 , 6:89 , 25:43 , 28:8 , 32:11 , 33:3. (وَكَّلْنَا;فَتَوَكَّلُوا ِ;بِوَكِيلٍالْوَكِيلُ;وَكِيلًا;تَوَكَّلْ;وَكِيلًا;وَكِيلًا;وَكِيلًا;فَلْيَتَوَكَّل;;بِوَكِيلٍ;وَكِيلٌ; تَوَكَّلْنَا ; يَتَوَكَّلُونَ)

 

WALADAN (وَلَدًا) & TOULEED Tauleed is the process of giving birth to off-springs either through an egg or birth delivery. The basic characteristics of this word is the process of Tauleed as a biological process of creation which is shared by both Animals and Humans. Therefore, when used as a family tree, the father would be called walid, parent as Waledan, mother as Walida, the children as Aulaad. Walad is normally translated as son, but the word basically means someone who has been given birth, since the same word is used for male, female, singular as well as plural i.e., meanings of offsprings, child/children, both son and daughter, child or offspring, parents, both mother and father and basically everyone who is related to oneself due to the blood relations or Touleed- for instance in Ayah 4:75 the phrase for all those, one has to support and fight for justice in the Sabeel of Allah includes “Wildaane (الْوِلْدَانِ)”. It is also used for the child when the baby is within the mother’s womb, therefore the word Alwaleed is used for a small baby or child as well as for someone who is close to you like your own child, as well as to father, mother and parents. Whenever in Quran Allah refutes this claim that Allah has taken a Waladan, it does not only mean refuting the claim of Allah having Son as Easa or Daughters as Malaik but also establishing a fact that Allah has not created this universe on the basis of the process of Tauleed i.e., pro-creation, but on the basis of Takhleeq and through the process as defined in the word “Kun”. Therefore, in the ayahs 2:116-2:117, Allah gives this argument of how Allah has created the whole universe which is not Tauleed but the whole system of planning, designing and creation. For instance, in ayah 10:68 “And they said, “Allah has taken Aulaad. Subhanhu. Allah is Self-Sufficient. To Allah belong everything in the Skies and everything on earth. Do you have any proof for this? Or are you saying about Allah what you do not know?”. In the Ayah 17:111 Allah has given an argument that Allah does not have any partner, nor there is any weakness or insufficiency with respect to Allah nor does Allah need any other help in the creation and in sovereignty. The word Walad is also used in Quran, in the meanings of being given life, or birth, for instance in Ayah 71:27, “Indeed, if you leave them, they wll Zalal (misled) your Aibadeka and not Yaledu except a wicked one and Kuffar.”  Is not talking about someone giving birth, as in fathering a child who is a wicked kaafir, but in terms of the influencing people all around them, so as to make them wicked kaafir as well, as in giving birth through the process of Touleed but in an allegorical sense of creating, raising, making, giving rise, bringing about or resulting in the creation of something or someone. In Ayah 19:15, “And Salama upon him the day Walida and the day Yamoota (died)…” shows the word is used as an opposite to Mout-death meaning the birth day, when the person comes alive. Similarly in Ayah 4:171, when Allah says, “Subhanuhu to Allah-that Yakuna  to Allah belongs Waladun…”.  To Allah belongs what is in the skies and what is in the earth…”. Means that since whatever is in the earth and the skies belong to Allah, similarly to come alive, to be born, in the state of Emaan, belongs to Allah, therefore do Subhanahu- strive with your whole being by being persistent- to Allah so that you can Yakuna – aim to reach the final end result of becoming alive in Emaan.    X-Reference – 2:116-2117 , 4:75 , 10:68 , 17:111. (وَالِدَتِكَأَوْلَادِكُمْ;وَلَدًا;وَلَدٌ;الْوَالِدَانِ;وَبِالْوَالِدَيْنِ;الْوِلْدَانِ;الْوِلْدَانِ;الْوِلْدَانِ;الْوَالِدَيْنِ;وَلَدٌ;وَلَدٌ;وَلَد;;بِالْوَالِدَيْنِ;وَلَدٌ;أَوْلَادَهُمْ;أَوْلَادِهِمْ;وَبِالْوَالِدَيْنِ;أَوْلَادَكُمْ)

 

WALIYY (وَلِيُّ) AULA (أُولِي) AULIYYA (أَوْلِيَاؤُهُمُ) & MO’ULANA (مَوْلَانَا) normally translated as Ally or friend, the word is used in Quran in multiple meanings for instance in the ayah 3:28 “Let not the Mominoon take the Kaafireen as Awliya…” Here it is used in the meanings of taking as role models/benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants etc. In the ayah 3:68 when Allah says “Indeed Aw’liyy for the mankind is Ibrahim – for those who follow him and the Nabi and those who have Emaan and Allah is the Waliyy of the Momineen” here the word Awliyy, the first use of the word is used in the meanings of role model, the bench mark, the ideal, the one whose footsteps we all should follow as Momineen. The second use of the word for Allah as Awliyy of the Momineen is used in the meanings of protector, supporter, guardian, benefactor, defender etc. Similarly, when in the ayah 3:122 Allah says “…and Allah is their Waliyy and upon Allah the Mominoon should do Tawakul (reliance)” The meanings of the word become clearer in terms of Waliyy being someone, who is a close friend, an Ally, a supporter, protector, defenders, benefactors, a confident, on whom one relies and have complete Tawakkul on. Similarly, in the ayah 3:175 when Allah uses the same word for Shaytan as “that is only Shaitan who causes concern to you through its Awliyaa…” the word is used for those who are the supporters, the endorsers, the allies of Shaitan. Therefore, when in the ayah 7:03 Allah says “Follow what has is revealed to you for your Rabb and do not follow anyone other than Allah as Awliyaa…”  here the word is used in ALL the meanings of the Awliyaa. Similar meanings and context is used in Ayah 7:196. Those who take Awliya other than Allah, are equated with taking the Spider’s web as their homes in the ayah 29:41. On the other hand, those who have Emaan are supported and helped and protected by Allah and Allah’s Malaik as per ayahs 41:30-31. Therefore, when the word Mo’ulana is used for Allah as per the ayah 2:286 it would be in all-inclusive meanings of the word Awliya. When the word AULIY or AULUL (أُولِي) is used for instance in ayah 4:59, it’s normally translated as owners, or possessors, which is a wrong translation. The word has the same characteristics and meanings as the word Waliy, with all the above meanings. Therefore, in Ayah 4:59 when Allah says “O you who have Emaan, At’iu Allah and At’iuu ur Rasool and the Aulul of the Amar among you…” Allah is not saying people of authority or owners of the sovereignty among you, but those who are Waliyy of the Amar- the word used here is Al-Amar, the Amar, which has reference from the previous Ayah, wherein Allah is talking about specific Amar of giving the responsibility of the Amanat to Ahliha who could do Hikm with Adal and justice aligned with the Kitaab. X-Reference – 2:257 , 2:286 , 3:28 , 3:122 , 3:175 , 4:89 , 4:139 , 5:55 , 6:70 , 7:3 , 7:196 , 18:50 , 29:41 , 41:31. (أَوْلِيَاءَ;وَلِيُّكُمُ;أَوْلِيَاءُ;أَوْلِيَاءَ;أَوْلِيَاءَ;أَوْلِيَاءَ;وَلِيًّا; وَلِيٍّ;أُولِي;مَوْلَانَا;وَلِيُّ;أُولِي;أَوْلِيَاؤُهُمُ;أَوْلِيَاءَ;أَوْلَى;أَوْلِيَاءَهُ;أَوْلِيَاؤُهُمُ;مَوْلَاكُمْ;مَوْلَانَا;مَوَالِيَ;وَلِيُّهُ;وَلِيُّهُمَا;وَلِيُّ;وَلِيُّ;وَلِيًّا;أَوْلِيَاءَ;أُولِي;أَوْلِيَاءَ;وَلِيًّا;أُولِي;وَلِيًّا;وَلِيًّا;أَوْلَىٰ; أَوْلِيَاءَ;أُولِي;وَلِيًّا;وَلِيٌّ;مَوْلَاهُمُ;وَلِيٌّ;أَوْلِيَائِهِمْ;وَلِيُّهُمْ;نُوَلِّي;أَوْلِيَاؤُهُمْ;أَوْلِيَاءَ;أَوْلِيَاءَ;أَوْلِيَاءَ ; وَلِيُّنَا ; وَلِيِّيَ ; يَتَوَلَّى)

 

WALL (وَلِّ)  The word is used in Quran in the meanings of to transform, convert, take or turn to someone or something for instance in Ayah 8:15, “Oh you who Amanu, when to Qeetam those who Kafaru Zahfan, then not You Wallu their Adbaar” Means that addressing those who use their intellect to seek knowledge, to be at utter conviction and be in peace (Amanu), that whenever you witness, the molding, manufacturing, forming, delivering, presenting, or casting (Qeetum) of those who are proud and arrogant, who hide and do not use their intellect, who blindly follow others, who remain ungrateful and state of war with others (do Kufar) in an advancing, marching manner (Zahfan), then you should not transform, convert, take or turn to these acts, people, aspects of Kufar as your powers, resources, ways and means of providing strength and stability (Adbaar). This means the divine guidance to the Momineen is that when they witness the Kaafireen forming, developing progressing and advancing in Kufar, then the Momineen should not transform, convert, take or turn to such aspects, laws, system and people as their powers, resources, ways and means of providing strength and stability for them. Similar meanings of to transform, convert, take or turn to are used in Ayah 2:115, 2:144 and 2:142 as well. In Ayah 4:115, “And whoever Yushaaqu the Rasool from after what Tubayyin to them the Huda and Yutabe’ Ghaira Sabeel the Momineen, Nuwalihi. ….”  Means that ‘whoever creates discord, split (Yushaaqu) the Messenger & Message (Rasool) from after what has been made distinct, clear with proofs (Tubayyin) to them the guidance (Huda) and follows (Yutabe’) other than and in contradiction of (Ghaira) the path (Sabeel) of the Momineen, they all jointly transform, turn to, take and convert (Nuwalihi). In Ayah 17:46, the phrase “…and when Zikirat Rabbeka of the Qurane Wahid, Wallu A’ala Adbaarehim Nafuran.”  Means that when in the past was done Zikar of their Rabb from the all-encompassing same (Wahid) Quran, they would transform, convert, take or turn to their resources and sources of strength and stability (Wallu) as per maximum (A’ALA) in aversion (Nafuran). – X-Reference – 2:115, 2:142-144, 4:115, 8:15, 17:46- Waluhum () Wallihim (يُوَلِّهِمْ ; تُوَلُّوهُمُ)

 

WAQARAN (وَقْرًا) & WAQAAR (وَقَارًا) The word ‘Waqaran’ is normally mistranslated as deafness for instance as per its usage in Ayah 6:25, whereas the word shares the same characteristics as the word ‘Waqaar’ as used in Ayah 71:13, where it’s used in the meanings of grandeur, majesty and grandness. Therefore, when Allah says in Ayah 6:25, “And among them are those who Yastameu’ Aleyka. And Ja’alna A’ala their Quloob Akinnatan that Yafqahu’ and in their Azaanehim Waqaran…” wherein the last phrase is mistranslated as ‘in their ears is deafness’, whereas this is not what Allah is saying. This Ayah is referring to those perceived in the past with complete intellectual presence (Yastameu), but due to the fact that their intentional, perceived decision making (Qaloob) was not able to be based on their perceptions, intellect and their faculties since it was sealed, impenetrable and blocked to be influenced (Akinnatan) reflecting complete seal and impenetrable levels of their fixed, pre-conceived and closed minds that their ability to understand anything, with the full use of their intellect & faculties (Yafqahu’), was not possible and also because their proclamation, and announcement based on their understanding of Allah’s message (Azaanehim) was full of their egoistic, magnificent, grandeur, pride and arrogant selves (Waqaran). Similar expressions and meanings are in Ayah 17:46 as well, “And Ja’alna (appointed for duties) A’ala their Quloob Akinnatan to Yafqahu and in their Azaan Waqaran…” Ayah 18:57 has the same usage of the word and the phrase. In Ayah 31:7, “And when Tutla (asked to follow) upon the person, our Ayaat (signs), then they turn away Mustakabir (proud and arrogant) as if not they Yasma’a it (perceive it with intellect), as if their Azaan Waqaran, so give Basharat (tidings, news) with Azaab Aleem (Painful punishment)’ describing the Azaan Waqaran as reflective of those who are proud and arrogant. The concept is also beautifully explained in Ayah 41:5, describing the conditions and end results of such proclamations full of arrogance and pride expressed in the phrase “Azaanan Waqaran” as if there is a shield, a barrier (Hijaab) between them and Allah’s message and in Ayah 41:44 as reflective of those who do not Amanu- seek knowledge nor use their intellect to be at Aman. X-Reference, 6:25, 17:46, 18:57, 31:7, 41:5, 41:44. (وَقْرًا)

 

WAQEA’ (وَاقِعٌ) & MAWAQE’ (مُوَاقِعُ) & YUWAQEA’ (يُوقِعَ) The word Waqea’ or Yuwaqea’ is used in Quran in the meanings of an event that has happened, something to be caused to come into existence or someone/something making or causing something to happen for instance as used in Ayah 7:171. In Ayah 5:91, the phrase is “Indeed, Shaytaan Yureedu to Yuwaqea’ between you Auduwat and the Bughza in the Khamar and Mae’sar and to Yus’addekum from Zikar of Allah and from S’alaat, so will you Muntahun” here, the word Yuwaqea’ is used in the meanings of causing to make it happen. So, this ayah is basically a divine warning that the desired end result of whole system of Shaitaan including its’ laws, its followers, its elements, thoughts, people, etc. (Yureedu of Shaitan) is to cause animosity and hatred (Auduwaat) as well as grudge, aversion, antipathy, detestability (Bughaz) among the members of society through the acts of Khamar and Mae’ser. In Ayah 4:100, talking about those who Yuhajir- migrate and work steadfast in the Sabeel of Allah during which they got overtaken by Mout- death (in both physical as well as metaphorical terms of dying), Allah then say, “Then, indeed, Waqa’a their Ajar A’ala Allah…” would apply to both of those categories of people who while being steadfast in the path of Allah, they lose their lives, hence the height of their recompense (Ajar) has come into existence for Allah, that is Allah is going to give them the best of the best recompense based on their deeds. The same phrase will also be used to interpret those who get overtaken by extreme state of Kufar (hence metaphoric death), even for such people their recompense based on best of the best justice has come into existence, which is then connected by the subsequent phrase as “and Allah is Ghafur Raheem”. The word Mawaqe is used in the meanings of occasions, happenings, events, or the realization of any event or happening that has already happened or has existed for instance as used in Ayah 18:53. X-Reference – 4:100, 5:91, 7:171, 18:53 . (يُوقِعَ;يُوقِعَ;مُوَاقِعُ;وَاقِعٌ; وَقَعَ; فَوَقَعَ; وَقَعَ ; وَاقِعٌ)

 

WAQEFU (وُقِفُوا) The word is normally mistranslated as ‘made to stand’ but the word is used in Quran in the meanings of making someone understand or realize something for instance in Ayah 6:27, “And if you Tara’a (observe, perceive) when you Waqifu A’ala the Naar, then Qaalu, ‘Came to you Nuraddu and not Nukazebu with Ayaat Rabbena and Nakuna of the Momineen.”  Means that if you observe, perceive, get the evidence (Tara’a) of them to make them realize, the situation of being engulfed in fire, the Azaab and punishment (Naar) as consequences of their own actions, you should make them realize (Waqifa) to maximum heights (A’ala) how when Allah’s message came to them, but they denied and rejected it (Nuraddu) it with the Ayaat of Allah. Had they not made fun of it, rejected it or taken it as a joke (Nukazebu) it, or would have tried to become of those who are Momineen by seeking knowledge, using their intellect (Nakuna Momineen), they could have avoided the Naar and can still do. Thereafter a couple of ayahs later in Ayah 6:30, Allah says, “And if you Ara’a when Waqifu A’ala their Rabb- Qala this is nothing except with Haqq. Qalu, ‘Bala and Rabbana’ Qala, ‘then Zouq the Azaab with what you Kuntum Takfurun.”  Means that if you perceive and seek evidence about them (Ara’a), when they realize, misunderstood and took (Waqefu) their Rabb- those whom they consider their Rabb- (Shareek of Allah) by thinking that they are the absolute truth, their duties and justice (the Haqq), then you should reflect from your conducts and behaviors to surround them with such situations and conditions because of which the real characteristics of them as Mushrikeen surface out and become obvious (Bala) as well as should surround them with the Rabb, who is the Rabb of everyone (Rabbuna), and then they need to be made understood that whatever form of punishment they are facing is the taste, the recompense of their own deeds (Zouq) based on what they used to do Kufar- hide and concealed, their intellect and Allah’s Ayaat. Similar meanings are in Ayah 34:31 and 37:24 as well.  X-Reference, 6:27, 6:30, 34:31, 37:24. (وُقِفُوا;وُقِفُوا)

 

WAQT (وَقْتِ) The word is used in Quran in the meanings of time for instance in Ayah 7:187, “Yasalunka A’ne the Sa’ath, ‘Ayyana Mursaha?’ Qul, Indeed, what its I’lm is A’enda Allah- Not Yujaleha to its Waqt except Allah……” means that they inquire (Yasalunka) what is near, significant and important (A’ne) the time, process, duration of accountability (Sa’ath) asking ‘what, how, when, where in definite terms (Ayyan) will it reach the humanity sourced from Allah’s system (Mursaha). Thus, answering the concept of time, as in when will it happen, the subsequent phrase says that reflect from your conducts and speech (Qul) that what its knowledge and awareness (I’lm) is only with reference to, by seeking knowledge of the Ayaat of, by following the laws and by getting oneself in synchronization with the system of Allah (A’enda). Not appointed the recompense and the perfect accountability (Yajelha) as to when it will happen or its timings (Waqt) except through the system of Allah. In Ayah 15:38 the phrase “Youm Al-Waqt”  is used which is normally mistranslated as the day of the time, which is not what this phrase is referring to, but it means the well-known and confirmed concept, process, event, in which there is no uncertainty or change (Youm) and the timings of it (Waqt) referring to the concept of accountability and recompense. Exact same phrase and meanings are in Ayah 38:81 as well- X-Reference – 7:187, 15:38, 38:81.  (لِوَقْتِهَا)

 

WARA’A (وَرَاءَ) is normally translated as “behind” which is a wrong translation. The correct meanings of the word are “against, besides, in contradiction of, anti, in opposition to, not in favor of, hostile to, or opposed to”, for instance in ayah 2:91 “and when it is said to them have Emaan on what Allah has revealed, they say ‘we have emaan on what was revealed to us’ and they do Kufar with what Wara’hu it while it is the Haqq confirming what is with them…”  here the word is used in meanings of “besides, against, opposite to”. It means they do kufar/Conceal/hide with the commandments what is opposite or against to their beliefs, while these Hidayah and commandments are absolute truth and telling them the same Hidayah as mentioned in their own scriptures from Allah’s previous revelations. The word is used in similar meanings in ayah 4:24 the phrase is “…and not lawful to you Wara’a…”. In ayah 23:5-7 “And those who are the guardians of their modesty, except their Zouj…Then whoever seeks Wara’a then those are the transgressors”. Whenever the word is used alongside with Zuhuruhum, as Wara’a Zuhuruhum as used in ayah 3:187, it is wrongly translated as behind their backs, the word Zuhuruhum means support, assistance, protection etc. therefore the phrase is referring to those who Wara’a (go against, in opposition to, not in favor of, hostile towards) their Zuhuruhum (support, assistance and help). Similarly in ayah 2:101 “And when came to them a Rasool from Allah confirming what is with them to those who were given the Kitaab, a Fareeq of them threw it away, Wara’a Zuhurhum as if they do not know” i.e., they went against, in contradiction of this support/assistance/protection (of Allah’s Hidayah/Kitaab). X-Reference – 2:91 , 2:101, 3:187 , 4:24 , 23:7. (وَرَاءَوَرَاءَ;وَرَائِكُم;;وُورِيَ;يُوَارِي)

 

WARAQATIN (وَرَقَةٍ) The word is normally mistranslated and restricted as a leaf whereas the word is used in Quran, not just in the meanings of leaf or leaves but in much broader aspects to refer to any piece of information, any document or aspect which is an evidence, any page, sheet, peice of important paper or information, as well as leaf or leaves for instance in Ayah 18:19, the phrase is “So Abas’u (appoint for duty) one of you with this Wareqakum of yours…” wherein the word is not used in the meanings of leaves or leaf at all but used in the meanings of any piece of information, any document or aspect which would act as an evidence for them. Similarly, in Ayah 6:59, “and near Allah are Mufateh of the Ghaib – No one has the knowledge of it, except Allah. And Allah Ya’lamu what is in the Birra and the Bahar. And what you Tasqut’u from any Waraq except that Allah Ya’lamu it…” means that “and near Allah are the enlightenment, knowledge, wisdom of the unseen and hidden aspects- No one has the knowledge of it, except Allah. And Allah gives knowledge/ knows what is in the Birra and the Bahar. And what you gather, learn, gain information from any page, piece of information, document, evidence regarding such aspects except that Allah knows it and gives knowledge of it. X-Reference- 6:59, 18:19. (وَرَقَةٍ;وَرَقِ)

 

WASEELAT (الْوَسِيلَةَ) The word is used in Quran in the meanings of the ways, means, routes and resources of achieving one’s Duaa and objectives in terms of accessing and achieving what one desires for and gives value for instance in Ayah 17:57 “Those whom they call to seek their Rabb the Waseela, which of for them is Aqrab and they hope for His Rahmat and they Khoof Allah’s Azaab. Indeed, Azaab of your Rabb is Mahzuuran” this means that those whom they call to seek their Rabb for the Waseela- the ways and means, the resources, which of for them is Aqrab – preferred and more significant & valued and they hope for His Rahmat and they Khoof- are concerned, worried about Allah’s Azaab. Indeed, Azaab of your Rabb is Mahzuuran- forewarned and cautioned. Similar meanings are in Ayah 5:35, “Oh, You who Amanu, observe Taqwa of Allah and seek towards/from Allah the Waseelata (ways, means, resources, routes) and Jahadu (strive) in the Sabeel of Allah, so that you may be Tuflehuna (successful)”– this ayah is addressing us as those who Amanu and then giving the divine instruction to observe Taqwa of Allah and seek towards/from Allah the Waseelata- the ways, means, resources, routes etc. and Jahadu- strive with our whole beings against our own Nafs-e-Ammara, in the Sabeel of Allah, so that we be Tuflehuna- successful. X-Reference – 5:35. 17:57 . (الْوَسِيلَةَ)

 

WAS’EELATIN (وَصِيلَةٍ) The word is normally left without any translation as per its only usage in Quran in Ayah 5:103, however if we look at the usage of this word in classical, medieval Arabic, it basically refers to connection, joining or someone or something that connects two things or aspects, people together. Thus, when Allah says in Ayah 5:103, “What Allah Ja’ala of Baheeratin, and not Sa’aibatin and not Was’eelatin and not Haamin, except by those who do Kufar- they Yaftaruna upon Allah the Kazeba. And Aksar of them do not Ya’qaluna” means that Allah has not made or appointed for duties (Ja’ala) any of these aspects such as the confusion and perplexity in Deen (Baheeratin); making people as blind followers, almost like a slave acting in bulk and as masses (S’aibatin); people, elements, systems and rules that are set forth to act as connection between Allah and the humanity instead of direct connection (Was’eela); and people, leaders or scholars, etc. who are presented as being in charge of or who are the only ones to look after Deen, as if those people are the keepers, guardians, patron of Deen of Allah (Haamin), instead of letting people get the guidance from Quran and by themselves- All of these are such elements, aspects, people, systems, which have been assigned their duties (Ja’ala) not by Allah, but by those who do Kufar, and who invent in the name of Allah, by associating things in the name of Deen as if those are the Kalam of Allah (Yuftara); the basic purpose and end result of these aspects such as Baheeratin, S’aibatin, Was’eela and Haamin are they deny, make fun of and ridicule Allah’s Deen (kaziba); rely on and based upon the fact that many of the people (Aks’aruhum) do not use their Aqal, intellect, thinking and reasoning (La Ya’qalun), because if they were to use their brains and intellect, none of these aspects would have been possible to be introduced as Yuftara and fabricated into Deen in the name of Allah’s Kalam  X-Reference – 5:103 . (وَصِيلَةٍ)

 

WASWASA (وَسْوَسَ) The word is used in Quran in the meanings of be stricken with doubts, to speak in a whisper, speak under one’s breath or very softly without vibration; to be in the condition and situation of being susceptible and vulnerable to harm or injury; or a situation of uneasiness about the fitness of an action in terms of being doubtful and having second thoughts’ for instance in Ayah 50:16, “And certainly we created the Insaan (humanity) and we Nu’alamu (have the knowledge and give knowledge) of what Tuwaswisu with his/her Nafs….” Means that Allah has created us as humanity and knows us inside out, including all that create doubts in our minds and whispers of our thoughts by our own Nafs, putting us in a vulnerable position to harm, hurt or injury, creating second thoughts and doubts w.r.t our decisions and actions. In Ayah 114:5, seeking protection and shelter from, “those who Yawaswisu (creates doubts, whispers, ignites second thoughts, to be susceptible to harm or injury) Min (in, from & through) S’uduur (priorities, focus) of the Naas (humanity)”.  In Ayah 7:19-20, “….and do not Taqrabu this- the Shajarat then to be of those who are Zwalimeen. Then Waswasa to them the Shaytaan…” refers to the explicit divine instructions to Adam- the humanity not to go near, consider more in significance and dearness, these aspects which cause of discord, divide, disagreements and disputes among you, because these would lead you to commit gross injustices. But Shaytaan- the elements, laws, people, aspects and thoughts under the influence of their egoistic selves, created doubts and whispers by igniting second thoughts, self-doubts, in order to make them susceptible and vulnerable to harm or injury. The same phrase, context and meanings are there in Ayah 20:120 as well. X-Reference- 7:20, 20:120, 50:16, 114:5. (فَوَسْوَسَ)

 

WAZAAR (وْزَارَ) & AWZAAR (أَوْزَارَ) The word is normally mistranslated as burdens but the word is basically used in the meanings of tools, instruments, ways, means and methods. Such ways, methods and tools are also referred in Quran to include those given to the humanity for their support, strength and as source of Emaan, Hayaat and life for them in the form of Allah’s message and the Kitaab for instance in Ayah 16:24-25, “And when it is said to them, ‘what has Anzala your Rabb?’, they say, ‘the Asat’eer of the Awaleen’ so that they carry the Awzarehim Kaamilatan Youm Al Qayyamate..” this refers to the Hidayah, the guidance that has been Anzalna, revealed by Allah, which is Kaamil- complete in all respects Awzarehim- tools, ways, methods and means of strength and support for them as required and needed for the establishment of Deen al Qayammat, that is Youm- well known aspects and events of the Qayammate- the accountability. Subsequently the next phrase is “and from Awzaare of those – they Yuzallu them with Ghair Ilm- except the Sa’aa what they Yuzerun.” Means that they instead of taking the support from Allah’s message, they took the support of those who were without, other than, against (ghair) of any knowledge (Ilm) of such people who misled them and far away from Hidayah (Yuzallu) them, because they did nothing except relied upon, took the support of (Yuzerun) that which is evil, cause the destruction of human efforts and abilities (Sa’a). In Ayah 6:31, describing the remorse of those who have lost their Nafs-e-Mut’mainna, at the time of accountability, “… Qalu, ‘Ya-Hasratana A’ala over what Farat’na in it’ and they Yahameluna their Awzaar A’ala their Zahuur, except what they Yazerun Sa’aa’ they feel remorse, sad and regret (Hasratan) at the highest level (A’ala) over what they diverted from, not abided by and complied with (Farat’na) with respect to the aspects of the Kitaab  regarding accountability while they are the embodiments of, carriers of (Yahmelun) of peak and epitome (A’ala) tools, ways and methods (Awzaar) that were given to them (Zuhuur) but instead they chose to rely upon, took the support of (Yuzerun) that which is evil, cause the destruction of human efforts and abilities (Sa’a). X-Reference, 6:31, 6:164, 16:24-25. (أَوْزَارَهُمْ)

 

WAS’Y (وصِي) WAS’IYAT (الْوَصِيَّةُ) MUWAS’IN (مُوصٍ) The word is normally translated as will or a dying wish for instance in Ayah 2:180, “Kutiba upon you Hazara Ahadukum the Mout, that you leave Khairan the Wasiyaat for the Walideen, the Aqrabeen with Ma’roof. Haqqan upon the Mutaqueen” means that it’s been ordained as obligatory (Kutiba) upon you, as Muttaqueen, as a duty and responsibility (Haqq) that in order to face the situation of your death (mout), you should leave best of the best (Khair) the will (Wasiyat) as per the due rights (Haqq) of your parents, blood relatives, children (Walideen) as well as those who are your near and dear ones (Aqrabeen). Muwas’in refers to the person whose Was’iyat is being discussed for instance as used in Ayah 2:182. Although, interpretation of this word as the bequest, the will as to distribution of inheritance or how the estate is to be managed and run etc. would be in accordance with the usage of the word in Quran but the word is used in Quran not only in these meanings but in a much broader and deeper terms to refer to the complete set of instructions and commandments – the laws of Allah in matters of Deen, that Allah has enjoined, commanded and ordained upon us as obligatory and compulsory to implement these laws by striving with our whole being and doing our best to understand and implement these laws for instance in the ayah 4:131 as “…And we have Was’iyena on those who were given the Kitaab before you and yourselves to do Taqwa of Allah…” here, it is used in the meanings of instruction, explicit commandment of Allah and guidance. In ayah 31:14 as “and we have Was’siyna upon mankind …to do Shukar for your parents and for me…” In Ayah 42:13, “Shara’a for you of the Deen what Was’iya with it Nuhan and that which we Wahiyena to you and what we Was’iyna with it…”  means that Allah laws (Shara’a) in the matter of Deen is what has been enjoined, commanded and ordained (Was’iya) with those laws Nabiy Nuh as well as those are the same laws that Allah has asked the addressee of the Quran to take the impact of in terms of change in your behaviors and conducts as influenced by these laws (Wahiyena) and what Allah is ordaining, commanding, instructing (Was’iyena) with those laws. In Ayah 5:106, “Oh you Amanu Shahadatu among yourselves when Hazara Ahadakum the Mout- Ha’en is the Was’iyyat- As’naane Zawa Adalin Among you…” addressed to those who Amanu, is the direct divine instruction, to be upholders of justice at its best (Shahada) among themselves, when presented with or come face to face with situations (Hazara) of any type of Mouth, death, physical as well as metaphorical in nature, in terms of extreme injustice, lack of moral and ethical value or darkness, the Ha’ena- the life is the Was’iyat, that is whole set of Allah’s laws and instructions as given in Quran, the laws of Deen that govern how to be upholders of justice and Shahada for Allah, is the Hayyat- the life is the Was’iyat and the Ayah thereafter and the subsequent ayahs describe how such situations can be countered to bring back the life, the Hayyat, Ha’en and to uphold the justice in all its meanings and interpretations.  In Ayah 2:132, “Was’iy with Allah Ibrahim among them and Yaqub…”  where the word is used in the meanings of instructions, advice, guidelines that needs to be carried out by others. It is used in the similar meanings as in instructions, advice, ordained in ayah 4:11 as well. X-Reference – 2:132 , 4:11 , 4:131 , 5:106 , 6:144 , 29:8 , 31:14 , 42:13 , 46:15. (الْوَصِيَّةِمُوصٍ;الْوَصِيَّةُ;تُوصُونَ;يُوصِي;يُوصِيكُمُ;يُوصِينَ;وَصِيَّةً;وَصِيَّةٍ;وَصِيَّةً;الْوَصِيَّةُ;يُوصَىٰ;وَصَّيْنَا;;وَصَّاكُمُ;وَصَّاكُمْ;وَصَّاكُمْ;وَصَّاكُمْ)

 

WU

WUST’A (الْوُسْطَىٰ) & WASAT’AN (وَسَطًا) is used in Quran 4 times. Normally mistranslated as the middle ground or middle of the road, middle weight and height or middle way- but these are wrong translations. For instance, refer to Ayah 5:89 “Then Kafarata it At’a’amu A’sharata Masakeena of Awsat’e what you Tut’a’emuna your Ahlekum …..”  this does not mean feed a Miskeen of Average/middle build weight and height or feed from the average of that which you feed your families, as normally mistranslated but this phrase means that based on justice and equality at its best (Awsat’e), the same way that you take care of the needs and requirements for those who are under your care, in terms of your family, close relatives or those who are your responsibility (Ahle), the same way, you should take care of the void, the insufficiencies, the needs and requirements of these Masakeen, trying your best, based on justice and equality at its best (Awsat’e), to become their support, to strengthen them and to benefit them (At’ama) as close friends or companions to them (A’shara). Similarly in ayah 2:238 “Be the guardians of your Salaat, and of the Salaat Wusto’a and stand-up Allah as Qu’aneteen” Here, again the meanings of the word is not the middle as in Middle salat but in the meanings of standing with Allah in Justice and equality, I.e. guard and protect your Salaat and especially those aspects of Salat that adhere to maintaining justice and equality amongst the members of the society and stand firm with Allah as Qaneteen. Similarly, in ayah 68:28 the phrase “The most Ausduhum (Ausat among them) said…” is not talking about a middle-aged or moderate person as is normally mistranslated but this refers to the person who is utmost in reasoning and justice and this ayah should therefore be translated as “the most reasonable and just of them said, “Did I not say to you, ‘if only you would Tasbihoon?’” Similarly when in ayah 2:143 Allah says “And thus we have made you a Wasato’an Ummath that you will be witnesses over the people and the Messenger will be a witness over you”,  the meaning of the word is not middle ummath, but the word is used here in the meanings of keepers of justice and equality on the basis of Deen, as communicated by the Rasool/messenger and given by the Rasool as Hidayah to the Ummath therefore the corresponding phrase smoothly aligns with the meanings of this word as just and equitable Ummat “that you will be witnesses over the people and the Messenger will be a witness over you”. X-Reference – 2:143 , 2:238 , 5:89 , 68:28 , 100:05. (أَوْسَطِ;وَسَطًا;الْوُسْطَىٰ;الْوُسْطَى)

 

Alphabet Y

YA

YABESIN (يَابِسٍ) The word is used in Quran in the meanings of anything, aspect, element, event etc. that’s aged, old, shriveled, shrunk, contracted, with little or no rain, hydration, energy or purity, that is firm, fixed, rigid or hard and therefore refers to anything that is dry, lack hydration, is not fresh, lacks hydration or energy for instance in Ayah 12:43 and 12:46, the word is used in all the meanings of aged, old, shrunk, not hydrated, lacking energy, hard, rigid etc. In Ayah 6:59, “…and not Rat’bin and not Yabesin except what is in the Kitaabin Mubeen” where the phrase Kitabin Mubeen refers to all the laws of nature and the creations of Allah as created by and set in motion by Allah. In order to describe the all-inclusive nature of these laws, the word Yabesin is used here as opposed to the word Rat’bin meaning anything, any aspects, event, process or happening that has happened recently, is fresh, cool, pure, refreshing and soothing; is wet, moist, fresh, well-hydrated, energized, new and watered. Thus, the two words combined together refers to each and everything and aspects of the natural laws and Allah’s creations as per the Kitaab-e-Mubeen, covering both extremes as well as all in between such extremes of aged and new; fresh and old; hydrated and dry; moist and firm; pure and impure; energized and dead; recent and matured; fresh and stale; soothing and irritating; flexible and rigid etc. X-Reference- 6:59, 12:43, 12:46. (يَابِسٍ)

 

YAFTADU (لِيَفْتَدُوا) The word is normally mistranslated as Fadiya meaning ransom or redemption, but the word is used in Quran in the meanings of prevention, or preventive measures, or ways to prevent, most often, Allah’s Azaab for instance in Ayah 70:11, “They will Bas’ar (observe) each other and would Yuyadda (wish) the Mujremuna if Yaftade from Azaabe…” In Ayah 3:91, “Indeed, those who Kafaru and died while they are Kaffar, then never will be accepted from any of them, earth full of Zahban, and not Aftada with it. Those- for them is a painful Azaab and not for them any Nas’ireen” means that they would not be able to offer anything nor be able to prevent the painful Azaab, if they died as Kaafir. Similar meanings are used in Ayah 2:229. In Ayah 10:54, “And if that for every Nafs Zalamat (wronged) whatever is in the earth to Aftad with it and Asarru (conceal) the Nadamat (remorse, guilt) when they Ara’a (face) the Azaab and Qaza’a between them with Qist (justice as per their due rights) and they will not be Yuzlemuna” means that even if whatever is in the earth to prevent the recompose for every Nafs that they have Zalamat,- wronged, they will not be able to avoid the judgment based on Qist- their due right. In Ayah 5:36, “Indeed, those who Kafaru if that for them what is in the earth all together and the like of it with it, to Yaftadu with it from the Azaab of Youm Al Qayyamat, what will be accepted from them? For them is a painful Azaab.” Means that even if they gather whatever is on the earth as a preventive measure, in order to prevent the Azaab, it will not be accepted from them. Similar meanings and expressions are in Ayah 13:18 and 39:47 as well. X-Reference – 2:229, 3:91, 5:36, 10;54, 13:18, 39:47, 70:11. (لِيَفْتَدُوا;تُفَادُوهُمْ)

 

YAGHLUL (يَغْلُلْ) & YAGHLA (غَلَّ) is normally translated as defraud, deceive or cheats, which is a wrong translation, for instance refer ayah 13:5 with the phrase “…Those are the ones who did Kufar on their Rabb and those are the ones who will have the Aghlalu in their necks…” Here the word is used in the meanings of shackles, iron chains, restraints, handcuff, force, compulsion, binding etc. this ayah is telling us about the state of these Kaafireen on the day of judgment when they have iron chains, shackles in their necks like prisoners. Similar context and meanings are used in ayah 34:33 and 40:71. Similarly in ayah 3:161 the word is normally mistranslated as defrauds in all of its three uses in this ayah, “And it is not for a Nabi that he Yaghulla. And whoever Yaghlul will bring what he/she Yaghla on the day of resurrection…” Here, Allah is not talking about defrauding or deception but in fact Allah is talking about force or compulsion. Since as per Quran there cannot be any force or compulsion in Deen, therefore Allah is telling us in this ayah that it is not for Allah’s Nabi, that he exerts any type of force or compulsion in deen, shackles or iron chain (real or metaphoric) in order to bind or create pressure on other persons. And whoever binds the other person, through shackles and chains (metaphoric) restricting the freedom of choice of the other person in deen or in any matter, then he/she will bring along that wrong deed on the day of judgment and it will be like the same shackles and chains for that person and everyone will pay in full what they have earned, on the day of judgment.  X-Reference – 3:161 , 13:5 , 34:77 , 40:71. (غُلَّتْ;مَغْلُولَةٌغَلَّ;يَغْلُلْ;يَغْلُلْ;يَغُل;;غِلٍّ ; وَالْأَغْلَالَ)

 

YAHBET’U (يَهْبِطُ) the word is normally translated as fall down or go down, however the word is used in Quran in much broader meanings in terms of not only falling or going down, but also referring to ‘being downgraded, demoted, devalued, reduced, or lowered in ranks, importance, prestige or value’ for instance in Ayah in 2:36, “Then made them slips the Shaytaan from it, then it got them exited from what they wer in and We Qulna, Ahbat’u- Some of you to be A’udu of some of others…” is talking about the lowering of the situation in terms of its’ prestige, status, value and importance of being in the Jannat- heaven like status, wherein everyone was living together in a heaven like status, with no animosity or hostility against each other; but due to the Shaitan they were Ahbat’u from that status, wherein some of them would be Audu’ (enemies, opponents) of some of others. Similar meanings of the word are in the later Ayah 2:38, “We Qulna, ‘Ahbat’u from it, All of you…” as well as in Ayah 7:13 as well. The meanings of being demoted, reduced, or lowered in status, value and prestige is also used in Ayah 2:61 with the phrase, “Would you exchange something which is Adna’a (inferior) for that which is Khair (best, source of Khair). Ahbat’u (downgrade, demote, reduce in status to) Mis’ran (city, place)…” The word is also used in the meanings of falling down, in terms of humbling oneself as being most humbled in Khashiy- humbly submissive with hearts softened and respectful of Allah as ultimate authority for instance as used in Ayah 2:74. Similar meanings are in Ayah 11:48, “Qeela, ‘Ya Nuh,Ahbet’u with Salamin of us and Barakatin upon you..”  X-Reference 2:36, 2:38, 2:61, 2:74, 7:13. (يَهْبِطُ;فَاهْبِطْ;اهْبِطُوا)

 

YAJTABI (يَجْتَبِي) is normally translated as choses or selects but it is used in Quran in much deeper meanings of devised, planned, developed, formulated, conceived, contrived or conceived something from scratch for instance in ayah 7:203 “…and when you bring to them an ayat, they say ‘why have you not Ajtabeytaha it…” Similarly, in Ayah 28:57 “And they say ‘if we were to follow the Hidayah with you, we would be swept away from our land’. Have we not established it for them a secure safe haraman and Yujbya to it S’amarat of all things as Rizq from us?…” the word Yujbiya is used here in the meanings of something that has been created, conceived, developed and formulated from scratch.  Similar meanings are in ayah 6:87-88 “and from their forefathers and their decedents and brethren, and we Ajtabenahum them and we gave them Hidayah to the straight path.” In ayah 3:179 the phrase “…and it is not for Allah to inform you about the Ghaib, but Allah Yajtabi by/from Allah’s Rusul whom Yashau…” means Allah devises, plans, develops, and formulates the Allah’s Risaalat and Rusul from scratch, as to what is to be shared of the Ghaib with the Mankind, through the system of Risaalat. X-Reference – 3:179 , 6:87-88 , 7:203 , 28:57 , 42:13. (وَاجْتَبَيْنَاهُمْ;يَجْتَبِي ; اجْتَبَيْتَهَا)

 

YAKHUZU (يَخُوضُوا)  The word is normally translated as engage, but is used in much deeper and specific meanings in terms of being involved and engaged in any conducts, behaviours, conversations, debates, discussions, or conducts which are not only fruitless in nature, futile or worthless but also attempts to make futile or render useless something for instance in Ayah 6:68, “and when you see those who Yakhuzuna about our Ayaat, then A’ariz (explain, expose, bring upon as a shield) upon them until they Yakhuzu in Hadithun (conducts, behaviours) Ghairihi (against, in contradiction to it)….”  Means that if you see those who are involved in Yakhuzuna- vain behaviours and conducts about Allah’s Ayaat which are not only futile, fruitless or worthless but also are an attempt to render Allah’s Ayaat as futile for others, then, Aaariz to them- expose then, explain to them, take Ayaat as shield upon them, until they Yakhuzu, render useless, make futile those Hadithun Ghairihi, which are against the Ayaat of Allah. Similarly in Ayah 4:140, “And surely Allah has Nazala upon you in the Kitaab that when you Samaetum the Ayaat of Allah- they Yukafir with it and Yustahza (cause confusion and disorientation) with it, then do not Taqa’adu (have the same position, standing, beliefs) with them until they Yakhuzu (render useless, make futile those) in Hadithun Ghairihi (against, contradiction of the hadith- Allah’s Kitaab). Indeed, you then would be an example to them…”  Showing us a clear warning and hidayah as well, that those who do Kufar and Yastahzi with the Kitaab, we should not take same part, views and standing with them, means we must stand against that Yastahzi with the Kitaab, unless and until, they learned and start doing Yakhuzu (render useless, futile, worthless) the Hadithun Ghairihi- all such fabrications which are Ghair (against, amend, change, outside, without) the Quran (the Kitaab, the Hadith) then we would be an example to them. Similarly in Ayah 6:91, the phrase “Khuzehim Yala’buna” is used to refer to playfulness, mischief, in vain, worthless and futile conducts and behaviours. Similar phrases and meanings are in Ayah 52:12. In Ayah 9:65, “And if you ask them, surely they will say, ‘Only we were Nakhuzu and Nala’abu (playful mischievous behaviour)’, Say, ‘is it with Allah’s Ayaat and Allah’s Rasool (risalat) that you were Tastahzea’un (causing confusion and disorientation)”.  X-Reference – 4:140 , 6:68 , 6:91 , 9:65 , 52:12.  (يَخُوضُوا;يَخُوضُونَيَخُوضُوا;;خَوْضِهِمْ)

 

YAKTUMUN (يَكْتُمُونَ) TAKTAMUN (تَكْتُمُونَ) is normally mistranslated as hide or conceal, which are wrong translations, as we know the word used by Quran to mean hide and conceal is the word Kufar and not Yaktumun. For instance, when Allah says in Ayah 2:33 and 24:29 the same phrase “…I know what to reveal, and what to Taktumoon to you” the word is not used here in the meanings of conceal or hide as it is normally mistranslated, since neither Allah conceals or hides anything from the Malaik or humanity, nor anything can be concealed or hidden from Allah, but the word is used here in meanings of not to distribute, not to tell, or not to communicate to you. The word appears in Quran in the meanings opposite to the word Iqra. As we know the word Iqra (Quran) is used in Quran in three broad definitions, (1) read, understand and practically apply, (2) compile within yourselves and your lives and (3) distribute to others as is, through all means i.e., via verbally, in written form and through one’s conducts and behaviors. Thus, as an opposite to the word Iqra, the word Yaktumun means (1) not to read, understand or apply the Quran, i.e., blindly follow others without using one’s own intellect and Aqal, (2) not to make an attempt to compile and gather the divine guidance in one self and practically in one’s life and (3) not to take the Kitaab as great Amaanat, in terms of either not distributing it to others as it is, or communicating to others with distortions, mixed with falsehood, amendments and fabrications. For instance, in ayah 2:146 “those to whom we have given the Kitaab recognize it as they recognize their own children, and Indeed, a group of them Layaktumon the Haqq and they know it” here the word is used in ALL of these meanings. In ayah 2:42 “and do not mix the Haqq with Baatil and Taktumu the Haqq while you know” Also used here in all these meanings and specifically in terms of not treating the Kitaab as Haqq, as Amanat by distorting it and mixing it’s Haqq (the Absolute truth & justice) with Baatil (Falsehood, injustice). Similar meanings are used in Ayah 2:72 “And when you Qatal a soul and then disputed concerning it but Allah is going to bring out what you were Taktumoon”. Similarly, when used in ayah 4:37 in relation to Allah’s fazal “…and Yaktumoona from what Allah has given them of Allah’s Fazlehi…” means not to understand it’s importance, pay no attention, not using intellect and Aqal, not to take Allah’s fazal as great Amaanat, not distributing it to others for their benefits, and hiding for themselves. X-Reference – 2:33 , 2:42 , 2:72 , 2:146 , 4:37 , 21:110 , 24:29. (يَكْتُمُونَ;يَكْتُمُون;;تَكْتُمُونَ;تَكْتُمُونَ;نَكْتُمُ; نَكْتُمُ)

 

YAMASANNA (لَيَمَسَّنَّ) & MASSAS (مْسَسْ) The word is normally mistranslated as touch, contact, or be afflicted by something but the word shares the characteristics with word Masanna that is a thick revolving disc used for grinding purposes with razor sharp edges and thus used in the meanings of grindstone, sharpener, grinding machine, razor strop etc. It is also used in the meanings of having lived a long life referring to a person who is very old or aged and thus is also used in the meanings of anything or anyone who or which is advanced in years, old, senior, antique, or aged etc. for instance in Ayah 5:73, “…. surely Yamassanna those who kafaru among them a painful azaab…”  means that they have advanced in Kufar, being surrounded by all sides in terms of them being matured and therefore would have to go through the Azaab. In Ayah 15:54 the phrase “indeed, Massany the kiberu” means that the old age has advanced over me. Thus, when Allah is describing the wishful thinking of the kaafireen in Ayah 2:80, “And they say, ‘Never will Tamassanna the Naar except for Ayaaman Ma’dudat…”  here, the word is used in both its meanings in terms of the fire acting like grinding, sharpening impacts of the fire as well as in terms of being in the fire for a very long time. Similar meanings and context are used in Ayah 3:24 as well. In Ayah 3:47, “She said, ‘My Rabb, how is it Yakuna for me a Walad and not Yamsasny a Bashar?” means how is it that I could bring to life the concept of Easa Ibne Maryam and Maseh Ibne Maryam, when I have not let advanced over me anything that was with Shar. In Ayah 6:17, after talking about explicit divine instructions never to do Shirk, take deities or Awliya from besides Allah, Allah then says, “And they had Yamsaska Allah with Zarar then not Kaashifa for it, except Allah. and if Yamsaska with Khair then Allah is A’ala over every Shayyin Qadeer” means that those who do Shirk, in fact they had advanced and matured in Shirk, which is an act of extreme harm and injury w.r.t. to the due right of Allah, from which no one can remove them except Allah. If instead, they would have advanced and matured with Khair, then indeed Allah is the epitome, the peak of all powers and abilities over everything and aspect. Similar context and meanings are in Ayah 19:20 as well. In Ayah 5:73, “…. surely, Yamasanna those who Kufaru among them to Azaabe Aleem”. Means that such people who have advanced in Kufar, in terms of being matured then, would have to go through the Azaab e Aleem. In Ayah 7:188, “…if I would have knowledge of the ghaib, then I would have multiplied the Khair and not Masany the Sa’waa. I am nothing except a Nazeer and Basheer for the Quomin Yuminun”. Means that if I had the knowledge of the unknown and hidden, would never have to face the grinding, the sharp edges of the Sayyiat and Sa’waa. In Ayah 12:88, the phrase “Masanna and our Ahelna the Zarra” means that Zarrar- extreme harm and injury has Masanna us and our Ahleha, in terms of its grinding and sharp impacts, and being influenced by it for an advanced period. X-Reference – 2:80, 3:24, 3:47, 5:73, 6:17, 7:188, 12:88, 15:54, 19:20. (لَيَمَسَّنَّ;يَمْسَسْكَ;يَمْسَسْكَ;يَمَسُّهُمُ; تَمَسُّوهَا; مَسَّ; يَسُومُونَكُمْ ; يَسُومُهُمْ ; يُمَسِّكُونَ ; مَسَّنِيَ ; مَسَّهُمْ)

 

YANA’ (يَنْعِ) YANA’EHI (وَيَنْعِهِ) The word is used in Quran in the meanings of ‘ripening, mellowing, carnelian, reaping of results, or maturing’ for instance in Ayah 6:99, after talking about Allah being the one who is the source of all that is received by humanity such as Maa’a- the basis of life- in literal and metaphorical sense- including not just water, oxygen, energy, sun etc. that we all need to survive but also Allah’s message and Hidaya, which is also send down from the sky, as a source of life, bringing to Emaan and on Allah’s path. Then, from the Ma’aa- bases of life, Allah is the one who extracts and draws out all the Nabata- safety, nourishing, nurturing, and growth of all Shayyin- each and everything that exists. Then Allah draws out and extract from Ma’a, life, energy, liveliness and dynamism. Thereafter Allah gives the direct instructions to all of us, with the phrase, “Nukhreju from it Habban Mutarakiban and through the Nakhle of its T’aleha Qinwaanun Daniyantun…” means that from Ma’a you should extract and take out Habban, all that you desire and love, Mutarakiban, which are under your control. Whereas for everything else, which may not be under your control, you should aim for it by first carrying out the process of screening (through Nakhle) of what is hidden and camouflaged inside an outer appearance of such Ma’aa by removing the layers in order to understand, distinguish and explore it (T’aleha) and all such clusters and groups (Qinwaan) which are in your proximity and reach (Daaniya). Thereafter the phrase is “And Jannatin of A’nabin and Zaytuna and Rumana Mutashabiha and Ghair Mutashabiha- Anzur towards its S’amar, when As’mara and Yana’a it…” means that of such hidden and unknown treasures that you’re not able to understand as yet, from such aspects which are A’nabin- humbling, taken over you by force, and Zaytuna – everlasting, endless and perpetual aspects, and Rumana- that are supposed to restore to good condition, to put things right, restore and rebuild- could be look alike to you, to have these aspects in them, or could be other than these aspect, but you should observe and witness its fruits and earning, when these aspects start to reap benefits, it would be then that you would be able to carry out the true screening process. Thus, first focus of your screening process should be of all that you desire and is under your control. Next should be those clusters and groups, that are in your reach and proximity, but is still hidden. Third would be such hidden treasures of the unknown that are not yet comprehensible to you, and these may or may not be embodied with aspects of A’nabin- humbling, taken over you by force; Zaytuna – everlasting, endless and perpetual and Rumana- to aid in restoration to good condition, to put things right, restore and rebuild; but the key of your screening process should be based on the time when such aspects start to give fruits and payback. That is the key of your screening process. X-Reference- 6:99 . (وَيَنْعِهِ)

 

YANA’UNA (وَيَنْأَوْنَ) The word is used in Quran in the meanings of keeping something away, making it remote or distancing oneself and others from it for instance in Ayah 6:26, talking about the Kaafireen, Allah says, “And they Yanhuna from it and Yana’una from it. And not they Yahlak except their Nafs and they do not Yasha’run” means that not only they hinder, block, stop, forbade (Yanhuna) others from Allah’s message but they also keep it distant, making it remote in terms of its impact and effectiveness as well as distancing others from the message of Allah (Yana’una). Because of these actions, they are not destroying and killing, making it extinct, anything else except their own Nafs-e-Mut’maiina- that tempts them towards the path of Allah, as a result of which they are destroyed not only in this world but also in the hereafter, but they do not have any Sha’ur- understanding and realization of this. Similar meanings are in Ayah 17:83 and 41:51 as well. X-Reference, 6:26, 17:83, 41:51. (وَيَنْأَوْنَ)

 

YARSHADUN (يَرْشُدُونَ) The word is normally translated as rightly guided but the word for that is Yahtadun. The word Yarshadun is used in Quran in the meanings of having sound judgment, maturity, sensibility for instance as used in Ayah 4:06, “And Abtalu the Yatama until when they Balaghu the Nikaah, then if you perceive in them Rushdan, then deliver to them their Amwaal….”  Meaning once you perceive sound judgment, maturity and sensibility in them to differentiate right from wrong and make right decision, then hand over their Amwaal to them. The word is also used in Quran as opposite to the word Ghay, Bhaghy and Baghawat which are used in the meanings of rebelliousness and going against Allah’s Laws for instance in Ayah 2:256, “There is no Ikraha in Deen. Surely Tabayyin the Rushdu from the Ghiyaa, then whoever Yakfir with the Ta’ghut and Yuminu with Allah…” means as opposed to the meanings of Ghay , the word Rashada means in accordance with Deen, the Haqq, Allah’s laws that have been made bayyin- distinctly clear and given as proof, whereby the Rushda, by the one who Amanu with Allah, has been clearly made distinct and separated from Ghay, which is that with the Taghut. Thus, Rushda is not just people with sound judgment, sensibility and maturity, but also those who exhibit additional characteristics of Amanu with Allah, seeking knowledge, using faculties and Aqal to be at Aman with Allah and upholders of their Aiemaan-covenant with Allah, by remaining steadfast upon the Sabeel of Allah, by Yakfir- doing Kufar of the Sabeel of Taghood. In Ayah 7:146, the phrase is “Sabeel al Rashad” is used to refer to the Sabeel of Allah. Similar meanings are in Ayah 72:2, when Allah says “Yahdi towards the Rushde, so Amanu with it and never Nushrik (do Shirk) with our Rabb Ahadan” . Thus, after talking about the concept of S’iyaam, it’s important as leading towards Taqwa and giving the divine guidance to S’iyaam the Shahra Ramadan, the Ayah 2:186, describes how, while one is trying to S’iyaam as well as in other times, one can seek help from Allah’s system, laws and the universe, the whole concept of Du’aa, the phrase is “So respond to me and Yuminu with me so that you Yarshadun”  means that the whole idea for you to make sound decisions, remain steadfast in the Sabeel of Allah as Rashada is only when you respond to the laws of Allah, and Amanu with Allah. X-Reference- 2:186, 2:256,  4:06, 7:146, 72:2. (يَرْشُدُونَ)

 

YASEERAN (يَسِيرًا) The word is normally mistranslated as EASY, but when the word comes with Allah’s name it can not be translated as EASY, since easy and hard relates to us as humans due to our many limitations, they are not the attributes of Allah being all powerful, limitless, creator of everything in this universe and beyond. Therefore, wherever the word is used with Allah, it means “Inevitable, Certain, Firm, Has-to-happen for something by Allah”. For instance, in Ayah 4:30 “Whoever does that, out of hostility and wrongdoing, WE will cast Nus’lehi (S’alat) of Fire. And that is on Allah Yaseeran” means that is on Allah which has to happen, inevitable, certain, firm. Similarly in ayah 4:169, as “that is for Allah Yaseeran” it means that this aspect is on Allah which has to happen, inevitable, certain and firm. Similarly in ayah 25:45-26 where Allah has given us an argument for Allah’s power and wisdom that a night could be forever upon us, but Allah has made Sun and make it responsible for daylight on earth for the sustainability of the life on earth and then Allah said in the next phrase that Allah has seized/grabbed/captured/gripped the night to Allah, and that seizure of night was inevitable, certain, firm, has-to-happen, for the sustainability of the life on earth. It means certain things which has to happen, need to be done and it is on Allah who does that. X-Reference – 4:30 , 4:169 , 25:45-26 , 19:29.  (يَسِيرًا;يَسِيرًا;يَسِيرًا)

 

YASHAU’ (يَشَاءُ) & INSHAALLAH (إِنْشَاءَاللَّهُ) The word basically means to plan, to wish, to will or to intend to do anything. Allah Yashau’u or Tushau’ is normally is translated as Allah’s Will – but there is a difference between ‘Will’ and Allah’s Sha’aa’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Yusha’u‘ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. It’s also the Allah Yasha’au to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and Hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. Thus, the Quranic terms “Ma Yasha” and “Mun Yasha” would mean “According to the set of Laws originated by Allah which are unchangeable.” X-Reference – 3:26, 6:83, 6:107, 14:4, 17:18, 24:46. (يَشَاءُ;يَشَاءُيَشَأ;يَشَاءُ;شَاءَ;تَشَاءُ;يَشَاءُ;يَشَاءُ;يَشَاءُ;إِنْشَاءَاللَّهُ; ;شَيْئًا;يَشَاءُ;يَشَاءُ;يَشَاءُ;شَاءَ;شَاء;شَاءَ;يَشَاءُ;يَشَاءُ;شَاءَ;شَاءَ;يَشَأْ;يَشَإِ;نَشَاءُ;يَشَاءَ;يَشَاءُ;شَاءَ;شَاءَ;يَشَاءَ;يَشَاءُ;شَاءَ;يَشَأْ;شَاءَ;نَشَاءُ;شَاءَ;شَاءَ;شَاءَ; يَشَاءَ; شَاءُ; يَشَاءُ; أَشَاءُ ; شِئْتَ ; تَشَاءُ ; تَشَاءُ ; شِئْنَا ; شَاءَ)

 

YASTAF (يَسْتَفْ) & YASTAFTUNAKA (وَيَسْتَفْتُونَكَ) The word is normally mistranslated as, “they seek your advice” by confusing the word used here Yastafu with the word Yufti which means ruling. For instance, both these word Yastafu and Yufti are used in Ayah 4:127 and these are two separate words with different meanings. The word Yustufu basically means to surround something, engulf in, to cover oneself with, or wrap oneself in, for instance in ayah 18:22, when talking about the number of the people as Ashaab-e-kahaf, the phrase is “ Say, my Rabb knows best their number, none knows them except a few, so do not argue about them except the obvious judgment and do not Tastafte in them from anyone among them”  means do not surround yourselves with anyone from such people who discuss and argue about their numbers – which is irrelevant to the hidayah given by Allah in Quran and nothing to do with the matters of Deen. Similarly in Ayah 37:10-11, after Allah gives us all the protection that Allah has created to protect the earth “Except those who deviate themselves from the tools given by Allah and follows the piercing burning flames. Then they Astaftehim (surrounds themselves with) them, as they think they are perfection of creation- mother of all that WE (Allah) have created. Indeed, WE have created all of them from a sticky clay”. Similar meanings are there in Ayah 37:147-149 “Then WE appointed (Nabi Younus) to a hundred thousand or more (people). and they had Emaan and WE gave them Mata’a (life necessities) for a while, then Astaftehum (surrounded them with) from their Rabb the daughters and for them the sons.” Similarly, in Ayah 4:127, the phrase is “and they Yastaftunaka (surround you, engulf you) concerning the Nisaa, Say Allah Yuftekum (gives you ruling)…” Similar phrase with the use of both the word Yustufu and Yufte is used in Ayah 4:176. X-Reference – 4:127 , 4:176, 18:22 , 37:11 , 37:149. (وَيَسْتَفْتُونَكَ;يَسْتَفْ) (يَسْتَفْتُونَكَ)

 

YASTANABIT’UNAHU (يَسْتَنْبِطُونَهُ) The word YASTANABIT’UNAHA is normally mistranslated as in the meanings of comprehending or drawing conclusions as per the usage of these words in Ayahs 4:83 and 10:53. If we look at the meanings of the word Nabt’, in classical and medieval Arabic, the word is used in the meanings of depth, interior, the core, inner self, innermost thoughts, etc. as well in the meanings of emission or burst, to well or gush out, or to find the hidden aspects. Keeping these meanings in mind, if we look at both the usages of this word in Quran, we would understand the context and the interpretation, for instance in Ayah 10:53, Allah says “And they Yastanabe’unaka (them), ’Is it Haqq’, Say, ‘Yes by My Rabb’…” Thus, here the word is used in the meanings of that they ask you in terms of telling them the inner most aspects, the truest, the core, the depth of your knowledge, in terms of emitting, what you know deep down inside, as to if this is Haqq (absolute truth and justice) or not. Say to them that yes by my Rabb, it is. Similarly, in Ayah 4:83 in the phrase “if they Radduhu towards the Rasool and to those Awliya of the Amaare among them, surely, they would have gained knowledge about those who Yastanabit’unahu among them..” that is if they would have Raddu’, it- if they reject, repel, negate or make futile, render useless, the reference, the person, the books, etc. anything that they are referring to for these Amoor- matters instead of the Quran, towards, in favor of, for, in terms of following the Rasool- that is Allah’s Risalat and those who are the Awliya/ Waliy of the Amaar- those who have the Nab’oat, the Naba, the knowledge of the Haqq, the Hidayah, among them, then they would have gained knowledge about those (aspects/matters/people) who are among them.   X-Reference – 4:83 , 10:53 . (يَسْتَنْبِطُونَهُ)

 

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

 

YASTAWY (يَسْتَوِي) & ASTAWA (اسْتَوَىٰ) The word is normally either translated as equal or established or turned, but the basic meanings of the word as used in Quran in the meanings of treating something or someone on equal, or similar grounds, footings, same basis or in similar fashion for instance in Ayah 5:100, “Say, ‘Not Yastawy the Khabeeth and the T’ayyab..” here the T’ayyab and Khabeeth are opposite meanings to each other, with the meanings of the word T’ayyabiaat as those which are one’s most favorite, desirable, legally allowed as per the laws of the deen by Allah and the laws of the land as well as legally allowed. Therefore here, Allah is basically saying that you cannot treat in the same manner those things and aspects that are Khabeeth as if they are the T’ayyibaat and vice versa. Similarly in Ayah 6:50, the phrase is “Say, ‘Not I say to you near me the treasures of Allah and not I know of the unseen (Ghaib) and not I say to you that I am master/owner (Malak) Not I follow except what is revealed (Yuwyi) to me’. Say, ‘How Yastawy the Aumiy and the Bas’eer? Then will you not Tafakarun (give thought)” meanings how can anyone treat the same who is Aumiy and the Bas’eer on equal footings and as the same.  Similarly, in Ayah 11:24, “The example of the two Firiqueen (who do things in repeated fashion) – All of them Aummiy and the Is’min and the Bas’eer and the Sameeu’- Are they Yastawyian Masal. Then will you not take heed?” means are they to be treated as examples and comparisons on equal footings. In Ayah 13:16, “Say, ‘Who is the Rabb of the skies and the earth’. Say, ‘Allah’. Say, ‘then have you seized from besides Allah Awliya- not they have power/ability for their Nafs to benefit nor for any harm’. Say, ‘Is Yastawy the Aummiy and the Bas’eer or is do you Tastawy the Zulumaat and the Noor….? Means that Does Allah treat the one who does not use their Aqal (Aumy as blind follower) and the one who uses all their faculties and intellect, perceives with complete intellectual presence with an intention to follow and obey whatever is being perceived, on equal footings or do you treat the darkness and the light as the same. In Ayah 9:19, “Have you Ja’ala (appointed duty) of providing water to the Ahaaj (those who do Hajj) and the maintenance of the masjid al Haram like the one who Amanu with Allah and the youm al Akhira and do Jahad (strive with their whole being) in Sabeel of Allah- not they are Yasta’un near Allah…”   X-Reference – 5:100, 6:50, 9:19, 11:24, 13:16. (يَسْتَوِي;يَسْتَوِي; اسْتَوَىٰ)

Astawa (اسْتَوَىٰ)

 

 

YO

YOUM (الْيَوْمَ) AYYAM (أَيَّامٍ) The word Al-Youm is normally translated as ‘the day or today’ and the word Ayaam is translated as plural of Youm as in days, but the word is used in Quran in the meanings of events, aspects, or practices that are confirmed and well-known in nature and upon which there cannot be any doubt or uncertainty at all, therefore the day, which one is witnessing right now, is also referred as the Youm as there cannot be any doubt about it. For instance, in Ayah 2:249, “…those who Amanu with him, they said, ‘There is no Taaqat (power, strength, abilities) for us- The Youm with Jaaloot and his forces…”  here the word Al-Youm, does not mean, that they do not have the strength that day, but basically refers to their misplaced assumption, as confirmed in their minds of the well-known aspects of Youm- status, practices of Jaloot and his forces, against which they did not find the Taaqat. The reply later on, in the same phrase as “…Said those who were certain that they would Mulaqu (meet for accountability) Allah…” shows the reply from those who were more certain of meeting their Rabb for the purpose of accountability, then the Youm- the well-known aspects of Jaloot and his forces.  When Quran mentions the phrase ‘Al-Youm Al Akhira’, for instance as used in Ayah 2:62, 2:126, 2:177, 2:228, 2:232, 2:264, 3:114, 4:136, and so on, it’s not talking about a certain day of accountability, but the event, aspects, and practices of accountability and recompense, in the most just manner, which is bound to happen sooner or later, in this world as well as in the hereafter, which is well known and upon which there cannot be any doubt. This phrase is not referring to a day or any time period but aspects, events, practice that could spread over years, or could be an instant, but which is confirmed and well-known. Similarly, when the aspects of the Haqq are established, it is also referred to as ‘Youm-Al Haq’ for instance, as used in Ayah 78:39. ‘Al-Youm’ is also used for some other events and aspects, which are confirmed and well known to the humanity like when on the day of accountability Shaytaan will give witness against us for our bad deeds which we commit by our own freewill for instance as per Ayah 8:48. Similar meanings are used in Ayah 5:03 in both the uses of the word Al-Youm. In Ayah 5:5, when Allah says, “Al-Youm- Auhilla for you the T’ayyibaat and T’a’amu of those who were given the Kitaab Hilla (permitted) for you…” does not mean that ‘this day Allah has permitted the T’aa’am of the Ahl-e-Kitaab’ as if before it was not permitted, but refers to the confirmed and undeniable aspects of the Deen, wherein the T’ayyibaat have always been permitted and allowed.  When an event, aspects or practice is dependent upon an individual, which may or may not happen, or which does not require confirmation or it is related to an expressly defined divine instruction, which may or may not be carried out by us, then Allah has simply used the word ‘Youm’ only without “AL”- for instance, Youm AL-Deen, or Youm AL-Qayyamah as per Ayahs 2:85, 2:113, 2:174, 2:212, 3:77, 3:185 and so on. Similarly, when an event itself is not the focus but the Hidayah is, then Allah use the word ‘Youm’ only without “AL”- for instance in Quran where Allah has referred a day when no one can help anyone, which can occur in this life as well as definitely on the Youm AL Akhira, but the main focus in these ayahs are the commandments, the Hidayah and the deeds which Allah wants us to understand therefore the word ‘Youm’ only without AL is used, for instance in Ayahs 2:48, 2:123, 2:254, 2:259, 3:106, 3:166, 5:119, 9:25 and so on. X-Reference – 2:48, 2:62, 2:85, 2:113, 2:123, 2:126, 2:174, 2:177, 2:212, 2:228, 2:232, 2:254, 2:259, 2:264, 3:77, 3:106, 3:114, 3:166, 3:185, 4:136, 5:3, 5:5, 5:119, 7:51, 9:25. (أَيَّامٍ;أَيَّامٍ;أَيَّامًا;وَالْيَوْمِ;يَوْمِ;يَوْمِ;يَوْمِالْيَوْم;;وَالْيَوْمِ;يَوْمِ;أَيَّامٍ;يَوْمَ;يَوْمُ;يَوْمَئِذٍ;يَوْمٍ;يَوْمِ;وَيَوْمَ;يَوْمَ;يَوْمَ;وَيَوْمَ;الْيَوْمَ;يَوْمِكُمْ;يَوْمَ;بِالْيَوْمِ;يَوْمَ;يَوْمَ;يَوْمَئِذٍ;يَوْمِ;يَوْمَ;يَوْمَ;فَالْيَوْمَ;يَوْمِهِمْ; أَيَّامٍ; يَوْمٍ ; يَوْمِ ; وَيَوْمَ ; يَوْمَ ; يَوْمَئِذٍ)

 

YU

YUBAYYITUNA (يُبَيِّتُونَ) the word is normally mistranslated as plan by night or spending the night. The word Yubayyit is used in Quran in the meanings of ‘to get to a point where one grows into, turns into, comes to or becomes something, to go on or keep on doing something in terms of practice or to continue to do something for a specified period of time in order to grow into something or turn into something, for instance in ayah 4:81, after describing the hypocritic behavior of a T’aifatun among the Momineen, who Barazu- that is they implement and execute, what they had always planned for, even while they were saying those words- because their actions are ‘Ghair’ of what they say- i.e. other than, in opposite of, amending or altering, not in accordance with their words, their conducts and behaviors are entirely opposite, which is in accordance of what they had always been planning to do, Allah says “and Allah Yaktibu what they Yubayyetuna..” Yaktibu in terms of writing and recording the Kitaab of accountability whatever they have been Yubayuyetuna- meaning, whatever they have been doing, or keep on doing in terms of their general practice, in terms of their continued conducts, deeds and behaviors which they continue to do for a period of time in order to turn to become part of T’aifatun, Kaafireen and Munafiqueen. In Ayah 4:108, similar meanings of the word are used, as “they seek to hide from the people but they cannot hide from Allah, who is with them when they Yubeyyetun what Allah does not approve of….”. In Ayah 25:64, the word is used In reference to become Shaakir (Ayah 25:62), therefore, while describing the qualities of those who are Shaakir and who do Zikar, among other qualities, Allah highlights in Ayah 25:64 “and those who Yubayyetuna for their Rabb Sujadan (humbly submissive of Sajda to Allah’s Deen) and Qayaman (establishers and upholders of justice)” the word Yubayyetuna is used in similar meanings of practice and continued actions of these people, the acts of Sajada and Aqama in order to become Shaakireen and those who do Zikar of Allah. – X-Reference – 4:81 , 4:108 , 25:64 . (يُبَيِّتُونَ)

 

YU’FAKUNA (يُؤْفَكُونَ) The word is normally translated as deluded, but the basic meanings of the word are in terms of telling lies, or giving untrue or false information to someone for instance as used in Ayah 46:28. It is also used in the meanings of taking apart something, in terms of breaking it open, detach, disentangle, dissemble or dismantle something for instance in Ayah 5:75, “Anzur how Nubayyin to them the Ayaat, then Anzur how they Yufakuna”. The word Anzur, used here twice, is normally translated as see, but the word is not just see but perceive with all one’s faculties along with thinking, observing, closely watching and linking whatever is being perceived with one’s knowledge and other aspects already communicated for instance before this phrase in Ayah 5:75, in light of all that, when one Anzur, how the Ayaat of Allah has been made Bayyin, distinctly clear as evidence, proof, explained in detail, making distinct the Haqq from the Baatil, then Anzur again, how they Yukafuna- means not only they use Allah’s Ayaat to give untrue and false information about the Ayaat, but also how they take the Ayaat apart, dismantling it, taking Ayaah out of their Mawazihi, out of their context and placement, dismantling the Ayaat. Similar meanings are in Ayah 6:95, wherein after describing Allah’s creations and how Allah creates life from death and death from life, Allah says, “so how are you Tufakuna?”  how is it possible for you to lie about Allah, making false statements and giving untrue information, telling lies about Allah and Allah’s creations. The word life and death could also refer to the state of life of Emaan and death like state of Kufar and therefore the phrase here would mean how can you dismantle, take Allah’s Ayaat out of their context, fabricating in the name of Allah’s kalam and work. In Ayah 7:117, “We Wahiy to Musa to throw your As’aa. Then when it Talqafu what they were Yakafuna” meaning what they were falsifying, telling lies about. X-Reference – 5:75, 6:95, 7:117, 46:28. (يُؤْفَكُونَ; يَأْفِكُونَ)

 

YUGHAAS’U (يُغَاثُوا) & TASTAGHES’U (تَسْتَغِيثُو) The word is used in Quran in the meanings of asking for aid, rescue, assistance and relief for instance in Ayah 18:29 talking about the Zwalimeen, the phrase is, “….and indeed, they Yastaghes’u Yughas’u with Ma’aa…”  means that they called for relief and rescue (Yastaghes’u) for help and aid (Yughas’u) with sources of life and survival (Ma’aa). Similar meanings are in Ayah 28:15 as well. In Ayah 8:9 talking about Baa’til, “when Tustaghes’una your Rabb, then Istijaab for you….”  Means that when you ask from your Rubb for aid, rescue and relief, then your Rabb responds to your call. In Ayah 46:17 the phrase is “and they Yasteghes’ane Allah…” means they asked for, called out for Allah’s relief, aid, assistance and rescue. – X-Reference – 8:9, 18:29, 28:15, 46:17.  (تَسْتَغِيثُونَ)

 

YUQINOON (يُوقِنُونَ) The word is normally mistranslated as firm belief, but the concept has nothing to do with believe or faith at all. As per the usage in Quran, the word is a description to reflect the height of one’s Emaan. Since Eman basically means being at Aman, by seeking knowledge, by using one’s faculties and intellect and reasoning, through arguments and full mental acceptance of the truth of something. Therefore, the concept of Yuqinoon and Yaqueen is the height of being at Aman, in terms of being utterly and totally convinced about the five fundamentals of Emaan, by seeking knowledge and use of one’s intellectual faculties, to an extent where one is not only at Aman, but have reached the stage of being certain with respect to the five fundamentals of Emaan- on Allah, on Allah’s Malaik, on Allah’s Kitaab, on Allah’s Nabiyeen and, especially on the concept of Youm Al Akhira fact in terms of certainty for instance in Ayah 2:4, “And those who Youminoon with what is Unzala upon you and what was Anzalal from before you and in the Akhira they Youqinoon.” The route to be at Emaan, to have Emaan and to Youqinoon, all is through the same process and through Ayaat of Allah for instance in Ayah 2:118, “And say those who do not Yuminoon (seek knowledge), ‘why not Allah Kalamuna to us or comes to us any Ayat?’ And like that said those from before them similar saying- their Quloob are alike. Indeed, WE have made Bayyin (distinctly clear, explained in detail, made distinct, given as proofs) the Ayaat in order to Qwwom (establish, support) Yuqinoon (Complete conviction to the level of certainty).” Here Allah is not talking about those who are Quom- nation of people with firm belief, but talking about the fact that Allah’s Ayaat have been made Bayyin in order to Qwwam- establish, support and strengthen one’s conviction to the level of certainty, only if one seeks knowledge, and use one’s Aqal and intellect. Similar meanings are in Ayah 5:50. In Ayah 13:2, after talking about the different Ayaat and Malaik of Allah, the phrase is “…Yufas’il (explained in detail, scattered all around you) the Ayaat so that you may with Bilqa’a (returning to Rabb, meeting for the purpose of accountability) your Rabb Touqinoon.” X-Reference – 2:4, 2:118, 5:50, 13:2. (يُوقِنُونَ;لْمُوقِنِينَ;يُوقِنُونَ)

 

YUREDU (يُرِيدُ) The word is normally mistranslated as desire or intends and is confused with the urdu/arabic word Iraada. The word Yureedu however has very broad parameters of definition, for instance in ayah 2:185 after describing all the exceptions for Sayyam “Allah Yureedu for you Yusra (ease) and does not Yureedu for you the Au’sar (Hardship)…”  Keeping in mind that Allah is All-powerful over everything, Allah does not need to ‘intend’ to do anything, Allah can simply do it. The real meanings of this word are in the meanings of the ‘purpose of an act or commandment’, end result of Allah’s system, Deen, rules and regulations, once followed are likely to lead to Ease and comfort and not hardship. Similarly notice the use of this word in ayah 3:108 “These are the Ayaat of Allah that WE Natluha (Ask you to follow & obey) to you in Haqq (Absolute truth & justice) and not Allah Yureedu Zulman to the worlds” Means that if these ayahs are Tatloo, followed and obeyed, it is the way these Ayahs are with Haqq- Absolute truth and justice that once followed, cannot lead to Zulm. Similarly in ayah 3:145 “…..whoever Yureedu the S’awab of this world we will give him/her thereof and whoever Yureedu the S’awaab of the Akhira we will give him/her thereof and we will reward the Shaakireen” Shows that whoever will focus and keep in priority the concerns of this world and the purpose of all their acts related to this world, will be getting thereof and whoever is concerned with and focus the Akhira and purpose of their acts related to gains in hereafter, will be given thereof. It is the focus on the system, the benefits therefrom, the concerns thereof, and the actual purpose of our acts are the basic gyst of the meanings of this word. Thus, when in Ayah 3:176 Allah talks about Kaafireen “…. Allah Yureedu that will not set for them any portion in the Akhira…” is not talking about the intention of Allah but the end result of and the consequences of their Kufar and not following Allah’s system & rules. Similar meanings are in Ayah 4:26-27. X-Reference – 2:185, 3:108 , 3:145 , 3:176 , 4:26-4:27. (يُرِيدُ;يُرِيدُ ;يُرِيدُ;يُرِيدُونَ;لِيُرِيَهُ;أُرِيدُ;يُرِيدُ;يُرِيدُونَ;َيُرِيدُ;يُرِيدَا;يُرِيدُونَ;يُرِيدُونَ;أَتُرِيدُونَ;يُرِيدُ;أَتُرِيدُونَ;وَيُرِيدُونَ;وَيُرِيدُونَ;يُرِيدُ;يُرِيدُ;يُرِيد;;يُرِيدُ;نُرِيدُ;يُرِيدُونَ;يُرِدْ;يُرِدِ; يُرِيدُ ; وَيُرِيدُ)

 

YUSRA (الْيُسْرَ) & MA’ESER (وَالْمَيْسِرِ) The word ‘Yusra’ or ‘Ausra’ is used in Quran in the meanings of simple and easy. Therefore, when Allah says in multiple Ayahs of surah 54, such as ayah 54:17, “Indeed, WE have Yasarna the Quran for the Zikar, is there anyone who would Mudakirin (think, ponder, pay attention)?” Means that Allah has made the Quran simple, easy for the Zikar, the only requirement is to pay attention, think, use one’s intellect, reasoning and pondering. The word A’usra and Yusra are used in Quran as opposite to each other for instance in Ayah 2:185, when Allah says, “…..Allah Yuredu for you is the Yusra and not Yureedu for you the A’usra…” means that the desired end result and destination of Allah’s whole system of natural laws as well as the Hidaya/guidance is Yusra- ease and simplicity, in terms of making this easy and simple for you, and not A’usra- difficult and hardship. The word ‘Masara’ basically means that which has been ‘Yusra/Ausra’, for instance in Ayah 2:279-280, while talking about Riba’a, Allah says, “And if you do not then be informed of a war from Allah and Allah’s Rasool, then if you Tubtum (Touba), then you may Ru’usu your Amwaal, neither you do Zulm nor Zulm is done to you. And if one is with Ausra, then respite until there is Masara…”  if going through any hardship or difficult period, then respite until it is easier and simple for you which is devoid of any hardship or difficulty at all. The word ‘Ma’eser’ is normally translated as gambling or games of chance. Although the word does include the gambling, games of chance or any earning or benefit that one gets as a result of not really earning for it or without making any effort for it, but the word is used in Quran in much broader meanings and are not restricted to games of chance or gambling only. The word shares the same characteristics as the word Yusra meanings ‘ease and comfort’ and the word Ma’eser is used in Quran in meanings of ease, gentle, effortlessness, easiness, or comfort as in Ayah 17:28 “…and speak to them Ma’esooran…”  here the word is used in the meanings of speaking with a gentle and easy manner. Similarly in Ayah 2:280 “If someone is in hardship, then postpone until Ma’esarin…..” here the word is used as an opposite to periods of hardship and difficulty as in the meanings of ease, comfort and effortlessness. Thus, the word refers to each and everything wherein we are avoiding struggle, efforts, aiming to earn or get something, without working for it or earning it as per our due right for instance in Ayah 2:219, “They ask you about the Khamar and the Ma’eser’. Say, ‘In them is Is’mun Kabeeran and Munafa’a for the humanity’ but there Is’m is Akbar than their Nafa’a” this ayah is basically telling us important divine instructions as well as giving us reasons as to why Ma’eser is not among the list of prohibitions (Haram). Since there are benefits and reasons (Nafa’a) that could be gained from aspects, things, actions which give us ease, comfort and effortlessness, but them destroying human faculties and efforts (Is’m) are much greater and to a great extent (Akbar, Kabeer) than their benefits, uses and reasons. Allah has asked us to avoid at all costs (Ajtanebu) the Ma’eser (comfort, ease, effortlessness) basically asking us to strive, and earn for everything in life, to work hard, to use our faculties, and to come out of our comfort zone. Allah has, however included it in the list of Extreme caution and given direct instructions to avoid it at all costs unless absolutely necessary (Ajtanebu). Allah wants us to Ajtanebu the Ma’eser (comfort, ease, effortlessness) basically asking us to strive, and earn for everything in life, to work hard, to use our faculties, and to come out of our comfort zone and to receive what is in accordance with our due rights, and to receive ONLY what we struggle and earn for. Thus, when for the sake of ease and comfort, when we leave the understanding of Quran in the hands of others and we follow only what they others tell us in that state of comfort, ease and effortlessness, then this is Ma’eser. Another example is when we steel something, or when we enter into any game of chance or gambling where we are receiving benefits without earning or making any efforts for it. Similarly if we receive anything, which is not our own due right, for which we have not worked for, is also termed as Ma’eser and Allah has asked us to avoid these aspects at all costs (Ajtanebu) in Ayah 5:90. Then in the next Ayah 5:91, Allah has explained this divine directive in Ayah 5:91, “Only Yureedu the Shaytaan to cause between you the Auduwat and Baghza through Khamare and Maeser and S’addukum (hinder, misled) you from Zikar of Allah and from the S’alat..” Thus, when people blindly follow without the use of their own Aqal, thinking and reasoning (Khamar) and by getting into their own comfort zone, easiness and effortlessness (Ma’iser), follow the man-made laws from outside the Quran (an act of Shirk) by associating themselves with any sect or religious group, they consider all others as non-believers and Kaafir which leads to elements of animosity, grudge, antipathy etc. among the members of the society. Another aim of using these tools is to avert from the Zikr of Allah and from S’aalat (one’s contributions to the system of social care, justice for everyone to connect the members of society permanently with each other and to the fundamental aspects of Deen). If people go for quick and easy, effortless ways and means for everything in their lives, including following the Deen as well as to earn their livings for example in a state of Ma’eser, looking for short cuts, then this act of blind following and earning through Na-Haqq means would be against the system of Salat built on the parameters of Deen, Justice and Haqq. Additionally, these two acts, avert from the Zikr of Allah in all its meanings i.e., avert from Quran; averting from understanding, and following Allah’s Hidayah and Allah’s Ayaat; avert from remembering all the blessings of Allah and being Shaakir of these blessings and; avert from taking lessons from previously told stories in Quran. X-Reference – 2:185, 2:219 , 2:280 , 5:90-91 , 17:28, 54:17. (وَالْمَيْسِر;وَالْمَيْسِرِ;وَالْمَيْسِرُ;الْيُسْرَ;وَالْمَيْسِرِ;وَالْمَيْسِرُ; وَالْمَيْسِرِ;وَالْمَيْسِرُ)

 

YUS’RAF (يُصْرَفْ) & S’ARAF (صْرَفْ) The word S’araf is normally translated as ‘explained’ in few usages of this word while at other places the same word is translated as diverted or turn away from something. The word is however used in Quran in the meanings of ‘explaining in detail, through diversification or through wide distribution’ for instance in Ayah 46:27, “And certainly Ahlakna (destroyed) what surrounds you of the Qara’a (towns) and S’arafna the Ayaat so that they may Yarja’un (return, approach)’ where the word is used in terms of Allah explaining the Ayaat of Allah through diversifying it, explaining in detail and through wide instances of examples in terms of being made wide-spread. Similar meanings are in Ayah 17:41, “And certainly have S’arafna in this Al-Quran so that to Zakaru…” In Ayah 9:127, “And whenever what Anzalat Surah Nazara some of them to others- do they Yara’a of Ahadin? Then Ans’arafu. Allah S’arafu their Quloob because they are Quomin not understanding” means that when Allah’s Surah is revealed, not all those who are receiving the message are able to perceive complete intellectual presence (Yara)- some do, some don’t, why none of them are able to take it as the same and on the same basis (Ahadin) but you job is that you should explain in detail with examples and through diversification (Ans’arafu), because it is in fact Allah who S’arafa their intentional decision making and their perceptions (Quloob) while they are the ones who establish, support and strengthen (Quomin) the lack of understanding since they want people to remain as blind followers. Similar meanings of explaining in detail with examples and through diversification covering wide areas and aspects are used in Ayahs 12:33-34. In Ayah 6:16, after talking about the well-known aspect of Allah’s commandment of not doing Shirk and the concept of recompense as per justice at its best sooner or later, when Allah says, “Whoever is Yas’raf upon it Youmaizin, then indeed, it’s Rahmat and that is Mubeen Afouzu” means whoever is explained in detail with examples and diversification (Yas’raf) upon the person these well-known aspects (Youmaizin), then indeed, it’s source of all of Allah’s blessings (Rahmat) and that is clear & distinct success (Mubeen Afouzu). X-Reference – 6:16, 9:127, 12:33-34, 17:41, 46:27. (يُصْرَفْ;نُصَرِّفُ;نُصَرِّفُ;نُصَرِّفُ;صُرِفَتْ; نُصَرِّفُ; سَأَصْرِفُ)

 

YUWAFFIQ (يُوَفِّقِ) & TOUFEEQ (تَوْفِيقًا)The word is normally used in Quran in the meanings of complete alignment of one with another for instance in the ayah 78:25-26, it is used in the meanings of one’s final decision, judgment in alignment with one’s deeds as in 78:25-26 “Except scalding water and purulence a recompense Wefaqan (in accordance, perfect alignment with one’s deeds)”. Similarly, the word Toufeeq as used in ayah 11:88 as “…I yureedu (intends) nothing except Is’lah- what Astaa’tu (I am able to/afford) and not what is My Toufeeq except with Allah…” Shows the meanings of this word in the sense of complete alignment of one’s means and resources (My Toufeeq – Toufeeqey) with one’s goals, objectives and the ability to fulfill those objectives or reach those goals. In ayah 4:35 when Allah says “…if they yureedu (intend/desire) is’laha, Allah will Yuwaffiqqu between them” means Allah will give them the ability in alignment with their intentions, goals, objectives of Is’lah- putting things in their rightful place and in order by making amends, correcting one’s mistakes and weakness and doing of Amal-e-Swaleehat. Similar meanings are used in ayah 4:62 “so how is it when a Mus’eebat (disaster) befalls you, for what they have sent forth with their hands, they came to you swearing with Allah ‘Indeed, we intended nothing except Ahsan Toufeeqan”. X-Reference – 4:35 , 4:62 , 11:88 , 78:25-26. (تَوْفِيقًا;يُوَفِّقِ;يُوَفِّقِ)

 

YUWARE’ (يُوَارِي) The word is normally mistranslated as hide or conceal, but it is basically used in Quran in the meanings of shield, protection, or covering for instance in Ayah 7:26, “OH Bani Adam, indeed, WE have Anzalna upon you Libaas (covering), it Yuwara your Sawa’a and Reshan. And Libaas of Taqwa is Khair. That is from Ayaat of Allah so that you may do Zikar.”  As explained in this Ayah, Yuware’ is something that provides protection and shield as well as covering against Sawa’a and Sayyiat- 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. Thus, the Libaas of Taqwa, provides the maximum shield and protection, with Taqwa meanings being extra careful and cautious of one’s Emaan as upholders of one’s Meesaq with Allah. Therefore Yuware’ are all those protection, shield and coverings that provide protection against Sayyiat and impacts of bad deeds. In Ayah 7:20, “Then whispered to them the Shaytaan to make apparent to them what Ware’a from them of their Sawuatehima…” again used in the same meanings of getting exposed and vulnerable by removing the Yuware’ from them and exposing them to Sayyiat. In Ayah 5:31, “…..Allah’s Yureedu how Yuware’ Su’wata his/her Akheyhi. Say, “Wail to me A’ajaztu that Akuna the like of this Al-Ghurabe, then Aura’e Suwa’ata my Akhiy…” means Allah’s Yureedu- Allah’s system of laws and nature with the clear desired end result of how Yuware’- block, Su’wata- destructive acts and behaviors against his/her Akhiy- associates, partners, supporters, pillars of strengths. Say, “Wail- announcement of destruction and misfortune to me as I would be disconnected from Allah’s blessings and the benefits of Allah’s system, if I A’ajaztu- unable to Akuna- aim to reach the end result of similar to the Al-Ghurabe- the clear razor-sharp distinction, then Aura’e- block the Suwa’ata from my Akhiy- supporter, associates, pillars of strength for me. So, As’baha- come out of the darkness towards the light from the Nadameen- those who would regret and be remorseful. X-Reference – 5:31, 7:20, 7:26. (فَأُوَارِيَ;يُوَارِي)

 

Alphabet Z

ZA

ZAAN (ضَّأْن) & AZ’ZAANE (الضَّأْنِ) The word is normally translated as ‘sheep’ as per its usage in Ayah 6:143, but it’s basically used in Quran in terms of ‘an indicator or predictor of something’ for instance in Ayah 6:143, after talking in the earlier Ayah, about those under the influence of Khut’uwat ussh Shaytan who got misled and confused, Allah then described their situations and conditions a bit more by saying, “S’amaneyata Azwaaj- from the Azaane- As’neen and from the Ma’ze- As’neen…” means that these are price, worth, costs (S’amaneyata) of being under the influence of Shaytan or the likes of it, of the same types and kinds (Azwaaj) which is reflected from the indication and prediction (Az’zane) of working in close cooperation for each other, in groups (As’neen) and from the comfort, consolation, (Ma’aze) of each other, who worked together in groups and by cooperation of each other (As’neen). X-Reference- 6:143 . (الضَّأْنِ)

 

 

ZAAT (بِذَاتِ) The phrase “Zaat As’s’udur” is normally mistranslated as what is in the hearts which is a wrong translation. The word Zaat, is used in Quran in the meanings of the essence; the central, the nucleus, or the most important part of anything, for instance in Ayah 8:1, “They ask you about the Anfaal (extra, over& above one’s needs). Say, ‘The Anfaal is for Allah and the Rasool. So, observe Taqwa and do Is’lah (reform, amend, Amal-e-swalehat), Zaata between you, and At’eu Allah and the Rasool if you’re Momineen.” Here the phrase ‘Zaata Baenakum’ refers to whatever is the essence, the central, the most important between you, should be aim of our Is’lah and Amal-e-Swalehaat. The word is also used in the meanings of containing; that; full of; which is, for instance in Ayah 22:2, the phrase “Zaate Hamal” meanings both the essence as well as what is in the, containing in Hamal.  Similar meanings are used in Ayah 27:60, “Allah is the one who created the skies and the earth and Anzala for you from the skiy ma’aa, then caused to grow with it, hadaiq (gardens) Zaata Bahjatin (beauty, delight)…”. Similar meanings are used in Ayah 85:1, “And the Sky, Zaat of the Burooj (constellations, stars)”. When the word is used in the phrase “Zaat As’s’udur”, the word Zaat is used here in both meanings of containing, full of as well as the central, the nucleus, the most important parts, the essence. The word S’uduur means the body, the form, what we project to the world and the appearances- the aspects which are observable or in priority, at the forefront for anyone, and therefore depending upon the context, the phrase “Zaat As’s’udur” refers to Zaat- what is within, containing, full of, the most important parts, the essence, the gist of the S’udur- the form, the appearances, what we project, what is observable, for instance, in Ayah 5:7, “And do Zikar of the Na’imat of Allah upon you, and Allah’s Meesaq which Allah Asqakum you with it when you Qultum, ‘Samaina and At’aina’. And observe Tawa of Allah, indeed, Allah is all-knowing with Zaat of the S’udur.” Here Allah is talking about the Zaat- the essence, the gist of the S’udur- the appearances, in priorities, at the forefront, and the observable aspects, the projections of the Meesaq with Allah whose amazing benefits may not be completely apparent to us as humans, but Allah is all knowing of the essence, the most important aspects of the Meesaq, which are hidden behind the priorities, the appearances, the projections, the observable aspects of these divine guidance- the Meesaq. X-Reference – 5:7, 8:1, 22:2, 27:60, 85:1. (ذَاتِ ; ذَاتَ ; بِذَات)

 

ZAAHIR (ظَاهِرَ) The word is used in Quran in the meanings of something that is visible, open, apparent or public as opposed to the word Baa’tin, meaning concealed, hidden, private or secret for instance in Ayah 31:20, “….and amply bestowed upon you Allah’s Naimat Zaahiratin and Baat’tinatan…”. Similar meanings of the word are used in Ayah 34:18 as well. In Ayah 6:151, the word is again used as opposed to the word Baa’tin, through the phrase, “and do not taqrabu (go near) the Fawahish what is Zahara of it and what is Bat’ana” means that do not go near the Fawahish and whatever is obvious, publicly done, open, obvious, visible, apparent as well as whatever are those aspects that are concealed, hidden, invisible, private or secret. Similar meanings and phrase are in Ayah 7:33 as well. The same message is in Ayah 6:120, for Is’m, through the phrase “And Zarru Zahira the Is’m and its Bat’ina” meaning ‘let go, leave, end your association, disconnect with all forms of Is’m, whether they are apparent, obvious, visible, open or whether they are done behind closed dorrs, in secret, private, hidden and concealed manner. n Ayah 30:41, “Zahara the Fasaad (corruption) in the Birra and the Bahar with what Kasabat Aedey (efforts) of humanity…” means that the efforts of those from humanity is obvious, apparent in the forms of Fassad in the Birra as well as in the form of Bahar.  X-Reference- 6:120, 6:151, 7:33, 30:41, 31:20, 34:18. (ظَاهِرَ;ظَهَرَ;ظَهَرَ)

 

ZADA (زَادَ) The word is normally translated as to increase or advance, but the word is used in much broader meanings in terms of referring to the whole process, acts, deeds, decisions etc. of putting in, advancing, cementing, confirming, consolidating, fortifying or feeding into something for instance in Ayah 3:173, “Those who qala to them the humanity, ‘Indeed the humanity certainly Jama’u for you so Akhsu them’. Then, Zadahum Aemanan and Qalu ‘Hasbuna Allah and Na’ma Al wakeel.’ Where the phrase Zaada their Aemaan- basically means the process, acts, decisions etc. that cements, feeds into, fortifies and advances their Aemaan- them being upholders of their covenant with Allah. The same phrase ‘Zaadehum Aemanin” with same meanings are used in Ayah 8:2, 33:22 and 9:124 as well. In Ayah 25:60 and 35:42, the phrase ‘Zaadhum Nafuran’ is used referring to their acts, deeds and the process of advancing and feeding into their aversion and dislike of the Sajda to Rahman. In Ayah 7:69, “… and Azkaru when appointed you Khulafa from after Quomin Nuh and Zaadekum you from the Khalaqe Bas’at’atan….” Means that Allah has made you as caretakers of earth after Quomin Nuh and have Zada you- i.e., set in place the whole process, acts, decisions etc. that cements, feeds into, fortifies and advances you among Allah’s creations by Bas’at’atan- through facilitating, making it easy or less difficult, spreading out, extending to exert influence, authority, power, and strength. In Ayah 47:17, the phrase ‘Zaaduhum Hudan” meaning the process, system, actions, decisions and approach to facilitate them being on the Hidayah and Allah’s guidance. X-Reference –2:10, 2:247, 3:173, 7:69, 8:2, 9:47, 9:124-125, 11:101, 25:60, 33:22, 35:42, 47:17.  (وَزَادَكُمْ ; زَادَتْهُمْ)

 

ZAEEF (ضَعِيفًا) & MUSTAZA’FEEN (مُسْتَضْعَفِينَ) the word Za’eef is normally translated as weakness and the word Musta’za’feen reflects compound weakness, as in the weakness of group of people, the whole society, or community, or town. These words are used however in Quran in much broader and deeper meanings than just weakness, to refer to those who are oppressed or subjugated, burdened, overloaded, demoralized, exploited, coerced, dominated, repressed or afflicted by others (the dominated ones) in terms of non-provision of their basic human rights and free will. For instance, in ayah 7:75 “said the chief of those who are Astakbaru (proud, arrogant, self-supreme etc.) among his people to those who were Austuza’efu…”. Similarly in ayah 28:4 “Indeed, Firaun exalted himself on the earth and its Ahliha (the people, those who are responsible, owners etc.) Shayyan (sects) Yastaza’efu…” The word is used here in the meanings of oppressed, subjugated, exploited, demoralized, coerced etc. Similarly in Ayah 34:31, the phrase “those who were Astuzea’u will say to those who were Astakbaru (proud, dominant, arrogant, oppressors), ‘if not for you, then certainly we would have been the Momineen’”. Thus, when Allah says in Ayah 3:146 about those who are Nabiyeen and the Rabbiyoon (the followers of the same Rabb) that “they do not lose heart for what befall them on the Sabeel of Allah, and not they Za’ufu’ and not they gave in…” this means that they did not let anyone dominate, overpower, coerce, demoralize, exploit or suppress them in any way while remaining steadfast in the path of Allah.  X-Reference – 3:146 , 4:75 , 7:75 , 28:4 , 34:31. (يُسْتَضْعَفُونَ ; اسْتُضْعِفُوا; مُسْتَضْعَفِينَ ; ضَعِيفًا ; ضَعِيفًا ; الْمُسْتَضْعَفِينَ ; مُسْتَضْعَفِينَ; وَالْمُسْتَضْعَفِين ; اسْتَضْعَفُونِي)

 

ZAEYQ (ضَيِّق) & ZAEYQAN (ضَيِّقًا) The word is used as opposed to the word Sharah- meanings ‘to bring out, to set forth, or to expose to’ and thus used in Quran in the meanings of “to restrict, restraint or to cover’ for instance in Ayah 25:13, the phrase is “And when they are thrown thereof Makanan (place) Zaeyqan (restricted, restrained and covered) Muqreneen (bound in chains) …” In Ayah 6:125, “So whoever Yuredu Allah that is guided- they Yashrah S’adrahu to Islaam and whoever Yuredu that they Yuzalal to it, then Yaja’al their S’udur Z’eyqan Harajan as though Yas’a’du from the sky…”  means that whoever is Yureedu- connected and synchronized to the system of Allah, is then guided towards the Hidayah, as they Yashrah- bring out, expose themselves to S’adrahu- keep their priorities and focus to Islaam. But whoever aims to reach the destination to Zalal- being misled, engulfed in doubts and confusions, then they Yaja’al (appoint for duties) their Suduur- priorities and focus which are Zaeyq- restricted, restrained and covered them into Harajan- being in disaster, destitution and state of confusion, distressed and discomfort like those who Yas’a’du – have the attitude, as being arrogant or proud in the sky. Other interpretations could be as if those who Yas’a’du- are exhausted and being tired through escalating, engulfing further, into their environments of arrogance and pride. In Ayah 16:127, “and do As’bar (be persistent and steadfast) and what was S’abaruka except with Allah, and do not Tahzan (grieve, sad) over them and do not be in Zaeyaq (feel constrained or restricted in any manner) of what they Yamkurun (plot, scheme, plan)” Same meanings and phrase are in Ayah 27:70 as well. X-Reference- 6:125, 16:127, 25:13, 27:70. (ضَيِّقًا)

 

Z’AFADEA’A (ضَّفَادِعَ) The word is normally translated as frogs but is used in the Quran to refer to the condition of Bdelygmia, which basically means “filth” or “nastiness”, and is an expression to express a description of nasty or filthy person or a character. This word deriving from a Greek word meaning “filth” or “nastiness”, is a technique used in rhetoric (language designed to have a persuasive or impressive effect on its audience, but often regarded as lacking in sincerity or meaningful content) to express hatred of a person, word, or action through a series of criticisms. It often appears as an “abusive description of a character” or “by strong and inappropriate critique”. It is synonymous with abominatio- a thing that causes disgust or hatred. Violence in rhetoric has become the dominant form of commentary on social media sites and is often described as “verbal violence” because of its hateful nature. Thus, as mentioned as one of the Ayaat-e-Mufs’elaat- signs of Allah which are well-diversified and frequently manifested in Ayah 7:133, “Then Arsalna upon them, the T’uufaan, and the Jeraada and the Qammala and the Z’afade’a and the Damma- as Ayaate Mufs’elaatin…”  the word Z’adadea’a in this ayah refers to filth, nasty, violent, abusive, or hateful behaviors. – X-Reference – 7:133.  (وَالضَّفَادِعَ)

 

ZAHABA (ذَهَبَ) is normally translated as either remove, gold or exhausted in different usages of the same word, but the word is basically used in the meanings of ‘ways and methods that one adopts for anything’ for instance in Ayah 2:17, talking about the Kaafireen who have gone extreme in Kufar, Allah says, “Their example is like the one who kindled a fire, and when illuminated what is the Mahool (surroundings, all round) Zahaba Allah with their Noor and Tarakahum- in Zulumaat, they do not Yubs’erun”  means that their example is like the person who kindled a fire, but when it illuminated all around them, and their surroundings, that although Allah Zahaba with their Noor, in terms of giving them Hidayah through the ways and methods through Allah’s Noor (the light of Allah’s Hidayah) but for those of them who were Taraktahum- left, who with their rejections and denials were left in the Zulumaat- darkness, confusions and uncertainties because they are not enlightened; are not perceiving, understanding, nor are getting the knowledge after the use of all human faculties. In the later Ayah of the same Surah, 2:20, “Almost the lightening snatched away their Abs’aar. Whenever it flashes for them they walk in it, and when Azlama (darkens) upon them, they Qaamu (stand still). And If Sha’a Allah so that to Zahaba with their Sama’ehim and their Abs’arehim. Indeed, Allah A’ala every Shayyin Qadeer (All-powerful)” means that if they connect to, align with and respond to the system of Allah (Allah’s Sha’a), so that to be given ways, methods (Zahaba) with Samai’na (their observational skills with complete intellectual presence) and their Abs’aarehim (enlightenment, after perceiving and using of their faculties) as a result of them connected to the Sha’a of Allah since Allah is all capable and powerful over everything. In Ayah 3:91, “Indeed, those who Kafaru and died while they are Kaffar, then never will be accepted from any of them, earth full of Zahban, and not Aftada with it. Those- for them is a painful Azaab and not for them any Nas’ireen” means that they would not be able to offer anything nor be able to prevent the painful Azaab, if they died as Kaafir, not even all their ways and methods that they used to do in the earth (Zahaba). In Ayah 46:20, “And Youma Yua’raze (exposed) those who Kafaru A’ala (at its maximum) the fire, ‘You Azhabtum your T’ayyibaat in your Hayyat of the world and you took your mata’a therein, so Youma Tajzuna (recompense) Azaab…”  means that your ways and methods that you used for your Ta’ayyibat (that were desirable by you) during your worldly life and the worldly benefits (Mata’a) that you got from them, are the reasons of this recompense (Jaza’a) of Azaab for you.  X-Reference: 2:17, 2:20, 3:91, 46:20. (لَذَهَبَ;ذَهَبَ;يُذْهِبْكُمْ ;  وَيُذْهِبَ)

 

ZAHFA (زَحْفً)  The word is used in Quran in the meanings of marching, advancing, creeping or crawling forward for instance in Ayah 8:15, “Oh you who Amanu, when to Qeetam those who Kafaru Zahfan, then not You Wallu their Adbaar” Means that addressing those who use their intellect to seek knowledge, to be at utter conviction and be in peace (Amanu), that whenever you witness, the molding, manufacturing, forming, delivering, presenting, or casting (Qeetum) of those who are proud and arrogant, who hide and do not use their intellect, who blindly follow others, who remain ungrateful and state of war with others (do Kufar) in an advancing, marching manner (Zahfan), then you should not transform or convert these people as your powers, resources, ways and means of providing strength and stability (Adbaar). This means the divine guidance to the Momineen is that when they witness the Kaafireen forming, developing progressing and advancing in Kufar, then the Momineen should not take, consider or convert such people as their powers, resources, ways and means of providing strength and stability for them.  – X-Reference – 8:15 Zahfan (زَحْفًا)

 

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 deviating 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. (تُزِغْ;زَيْغٌ;زَيْغٌ)

 

ZAKAT (الزَّكَاةَ) & YUZAKEHIM (َيُزَكِّيهِمْ) The word Zaka is used in Quran in means of purifying or cleansing of something or someone. 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. 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. As per Quran, whatever Allah’s Fazal, Allah’s bounties & Na’mat Allah has given to us, it always has a portion which belongs to others and that portion of our Allah’s Fazal needs to be giveaway to its right beneficiary, once that portion of Allah’s fazal has been given away to its right beneficiary then rest of the Allah’s fazal will become clean and lawful as per deen for us to consume. 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. 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. X-Reference – 18:19, 18:81, 19:19. ( الزَّكَاةَ ; الزَّكَاةَ;الزَّكَاةَ;أَزْكَىٰ;الزَّكَاةَ;يُزَكِّيهِمْ;َيُزَكِّيهِمْ;وَيُزَكِّيهِمْ;يُزَكِّيكُمْ;يُزَكِّي;يُزَكِّيهِمْ;الزَّكَاةَ;الزَّكَاةَ;الزَّكَاةَ;الزَّكَاة)

 

ZAKKIYATUM (ذَكَّيْتُمْ) The word Zakkiyatum appears only once in Quran in Ayah 5:03 and is mistranslated as animal slaughtering. If we look at the meanings of the word in classical and medieval Arabic, it means to set ablaze something, to burn or destroy something. Therefore, in Ayah 5:03 when Allah says, “and what Akala of the S’aba’au (the seven) except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘seven’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed. X-Reference – 5:03. (ذَكَّيْتُمْ)

 

ZALAL (ضِلُّ) AZALLA (أَضَلَّ) YUZLIL (يُضْلِلِ) The word is normally translated as lost or being led astray. In Quran, it is used as an opposite to Hudan or Hidayah, for instance in Ayah 5:105; thus, the word Zalal refers to those who are not as per Hidayah or are as opposed to those who are on Hidayah. The word Huddan, or Hidayah means guidance that leads the way to success, by being ahead of others- leading others and something that is obvious, clear and visible. Thus, as opposed to Hidayah, the word Zalal means something that leads the way to destruction & failure, is unclear, not obvious, creates confusion, misleads, is not visible, or something which is ambiguous, doubtful, questionable or uncertain. In Ayah 10:108 “Say ‘Oh mankind, indeed, has come to you the Haqq (rights, duties, absolute truth & justice) from your Rabb. So, whoever Ahtada (gets the Hidayah) then only Yahtadi (gets the Hidaya) for his/her Nafs. And whoever Zalal then only he/she Yazalal upon it. And I am not over you a Wakeel (judge/lawmaker)”. In Ayah 4:116, Allah has defined those who are Zalal as those who do Shirk/ associate others with Allah, in areas where no one is an authority besides Allah for example in matters of Deen, they follow laws other than Allah, which leads to confusion and conflicts, being led astray, through such laws and Shurakaa which cause confusion in Deen. In Ayah 4:136, those who are Zalal are those who do Kufar, and are put in opposite to those who have Emaan “…and whoever does Kufar on Allah, and HIS Malaik, and HIS Kitaab, and HIS Rusul (messengers) and on the Day of Akhira, then surely, has Zalal a Ba’aed (far off) Zalalan” The first word here is used in the meanings of action verb, that is the act of being led astray as opposite to the Hidayah and the second usage of the word is noun. Thus, this phrase describes those who are kaafireen, as direct opposites to those who have Emaan (with the mention of all five fundamentals of Emaan), as the ones who are Zalal (being led astray) Ba’aed Zalan (a far off, distant, place) from where it is improbable to come back to Emaan. – X-Reference- 4:88 , 4:116 , 4:136, 5:105 , 10:108. (وَأَضَلُّ;ضَلَّ; يُضِلَّهُمْ;يُضِلُّونَ;يُضِلُّونَكُمْ;الضَّالُّونَ;ضَلَالًا;ضَلَالٍ;يُضْلِلِ;أَضَلَّ;ٱلضَّآلِّينَ;يُضِلُّونَ;يُضِلُّوكَ;ضَلَالًا;ضَلَّ;وَلَأُضِلَّنَّهُمْ;ضَلَالًا;ضَلَّ;يُضْلِلِ;ضَلَالًا;ضَلُّوا;تَضِلُّوا; وَضَلُّوا;ضَلُّوا;وَأَضَلُّوا;وَضَلُّوا;ضَلُّوا;وَأَضَلُّوا;ضَلَّ;وَضَلَّ;يُضْلِلْهُ;ضَلَلْتُ;الضَّالِّينَ;ضَلَالٍ;وَضَلَّ;يَضِلُّ;يُضِلُّوكَ;يُضِلَّهُ;لَيُضِلُّونَ;الضَّلَالَةَ;ضَلُّوا;لِيُضِلَّ;الضَّلَالَةُ;أَضَلُّونَا;ضَلُّوا; وَضَلَّ; ضَلَالَةٌ; ضَلَالٍ; ضَلُّوا ; تُضِلُّ ; يُضْلِلِ;  أَضَلُّ ۚ;  يُضْلِلْ)

 

ZALIM (ظْالَمُ) & ZULM (ظُلِمَ) 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 – X-Reference – 2:19-20 , 3:117 , 6:122 , 7:44 , 42:22 , 42:45. (الظَّالِمِينَ;لِلظَّالِمِينَ;الظَّالِمِينَ; أَظْلَمُ;الظَّالِمِينَ;َيَظْلِمُونَ;ظَالِمُونَ;ظَلَمُو;ظَلَمُونَا;ظَلَمْتُمْ;بِالظَّالِمِينَ;لظَّالِمِينَ;أَظْلَمُ;تُظْلَمُونَ;تُظْلَمُونَ;يُظْلَمُونَ;يُظْلَمُونَ;يُظْلَمُونَ;بِظَلَّامٍ;ظَلَمُوا;ظَلَمَ;تَظْلِمُونَ;ظَلَمَهُمُ;ظَلَمُوا;يَظْلِمُ;يَظْلِمُونَ;ظُلْمًا;الظَّالِمِينَ;بِالظَّالِمِينَ;ِلظَّالِمِينَ;لِلظَّالِمِينَ;الظَّالِمِينَ;الظَّالِمُونَ; ظَالِمُونَ;الظَّالِمِ;تُظْلَمُونَ;ظَالِمِي;يَظْلِمْ;يُظْلَمُونَ;ظُلِمَ;بِظُلْمِهِمْ;فَبِظُلْمٍ;ظَلَمُوا;;الظَّالِمُونَ;الظَّالِمِينَ;ظُلْمِهِ;الظَّالِمُونَ;الظَّالِمُونَ;أَظْلَمُ;الظَّالِمِينَ;ظَلَمُوا; الظَّالِمُونَ;بِالظَّالِمِينَ;الظَّالِمِينَ;الظَّالِمِينَ;بِظُلْمٍ;أَظْلَمُ;الظَّالِمُونَ;الظَّالِمُونَ;الظَّالِمِينَ;بِظُلْمٍ;أَظْلَمَ;الظَّالِمِينَ;أَظْلَمُ;يُظْلَمُونَ;أَظْلَمُ;يَظْلِمُونَ;ظَالِمِينَ;ظَلَمْنَا;الظَّالِمِينَ;أَظْلَمُ;الظَّالِمِينَ;الظَّالِمِينَ;الظَّالِمِينَ; فَظَلَمُوا; الظَّالِمِينَ; ظَالِمِينَ; ظَلَمُوا ; ظَلَمُونَا ; يَظْلِمُونَ ; ظَلَمُوا ; يَظْلِمُونَ ; يَظْلِمُونَ)

 

ZALULU (ذَلُولٌ) the word is normally translated as trained for instance as used in Ayah 2:71, but the word is used in Quran in the meanings of subservient, or willing to be influenced, used, changed or employed for the benefit of other, for instance in Ayah 67:15, “Allah is the one who has Ja’ala for you the earth Zalulan…”  meaning Allah has appointed as duties, has made the earth that can be used, employed, changed, amended, subservient, subject to the authority of the humanity as Khalifa on earth. Therefore, while discussing the distinctive features of the Baqaratun (the discord, divide, sects making, man-made laws to create discord in society) that Allah has Amar (ordained) Bani-Israel that they should Zabiha (part with for good, deprive themselves, separate for good) it, Ayah 2:71, is describing the Baqaratun, the clear distinguishing feature of the Baqaratun as “it is Baqaratun not Zalulun Tus’eeru the earth and not Tasqey the Haras’a Muslimatun not Shiyatan in it”  which is normally mistranslated as ‘it is cow, not trained to plough the earth, neither to water the field but is sound and has no blemish’ which is not what Allah is saying at all. This Ayah is basically saying that Baqaratun is that discord in society that is not Zalulan (not subservient, willing to be influenced, amended, changed or subject to anyone) to Tuseer (create impression, benefit, impact or influence) the earth; and not Tasqey (neither it can heal, treat humanity nor can satisfy their needs and requirements, nor it can satisfy the needs and requirements) of their Haras’a (their earnings, their deeds that they put forward for their nafs for the Akhira) Musalmimatin (i.e. Haras’a done in complete submission as Aslamtu of Allah’s Deen) – in fact it is not Shayyatan (there is nothing in it for the benefit of the society, humanity, their Harasa or even the earth). X-Reference 2:71, 67:15. (ذَلُولٌ)

 

ZANNE (الظَّنِّ) The word is normally translated as assumptions but the word used in Quran for assumptions or guesswork is Khurus’una for instance as used in Ayah 6:148 and 6:116. The word Zanne is used in Quran in much wider and deeper meanings for instance in ayah 3:154, the word appears alongside with Jahiliya as in ’Ghair ul Haqq Zanna the Jahileyate” defining the word Zanne as such assumptions, traditions, norms, hypotheses, guesses, theories and hearsay which people adopt due to lack of knowledge, Haqq, confirmed facts or any verification of facts which are Ghair- other than, contradictory of, against, without, the Haqq- the absolute and confirmed truth. The word is further defined in Ayah 6:116, “and if you follow most in the earth, they will Yuzallil (mislead) you from the Sabeel of Allah. They follow nothing except Zanne, and they do nothing except Yahs’uruna (guessing, assuming).”  Telling us that such Zanne is basically used to mislead people away from the Sabeel of Allah. In Ayah 10:35-36, “Say, “Are your Shurakaa (those who you assign as shareek with Allah) guide you to Hidayah”…and not they follow most of them except Zanne. Indeed, the Zanne does not avail against the Haqq in anything…” shows us that Zanne also includes doing Shirk, and being a part of such a system, which is against Haqq and Hidaya. In Ayah 10:60, the word Zanne is defined to include Yuftara against Allah- that is associating anything in the name of Allah, portraying and expressing one’s opinion as if that statement is from Allah and is from kalam of Allah. Therefore, the concept of Zanne is defined by Quran as the word Zanne as such assumptions, traditions, norms, hypotheses, guesses, theories and hearsay which people adopt due to lack of knowledge, Haqq, confirmed facts or any verification of facts which are Ghair- other than, contradictory of, against, without, the Haqq- the absolute and confirmed truth, which are basically used to mislead people away from the Sabeel of Allah, includes doing Shirk, and being a part of such system, which is against Haqq and Hidaya as well as supporting or being those who associating anything in the name of Allah, portraying and expressing their opinion as if that statement is from Allah and is from kalam of Allah.- X-Reference –  3:154, 4:157, 6:116, 6:148, 10:36, 10:60.  (الظَّنَّالظَّن;;الظَّنَّ; لَنَظُنُّكَ ; ظَنُّوا)

 

ZARA’A (ذَرَأَ) & AL ZARA’A (وَالزَّرْعَ) The word is normally translated as crops, but it’s used in Quran with the basic meanings of sowing of seeds for and the completion of cultivation process and thus refers to the whole process of creating, cultivating, developing and growing anything from scratch for instance as used in Ayah 12:47 or Ayah 56:64. In Ayah 56:62-63, “Have you Ara’a (observe) what you Tures’una (earn). Is it you who Tazra’una it or are we the Za’areun” means that is it you who have created, cultivated, developed and caused it to grow or are we the one who has done it.  In Ayah 6:141, “and is the one who Ansha’a jannatin Ma’rushaatin and Ghair Ma’rushaatin and the Nakhala and the Zara’a Mukhtilafan for its Akuluhu…”  means that Allah is the one who has created an institution with defined rules, assignment of responsibilities, peoples and system (Ansha’a) that you may not be able to understood as yet due to many hidden and concealed aspects (Jannatin), which have some features which are elevated in importance, that give you shelter, protection and shield (Ma’roshaat) and some which are not meant as Ma’roshaat (Ghair Ma’roshaat) and the processes of screening the good from the bad (Nakhala) and the process of creating, developing, cultivating and growing (Zara’a). With the basic meanings of ‘sowing the seeds for something’, the word is also used in terms of ‘causing something to have reality, create something, make something larger in number and/or significance, to create and increase greatly something or multiply something’ for instance in Ayah 6:136, “And Ja’ala for Allah from what Zara’a from the Haras’a and the Ana’am Nas’eeban and Qalu, ‘this is for Allah with their Za’um and this is for the Shuraka’ana’…” means that they have appointed for duties (Ja’ala) for Allah from what they have created, brought to life, sowed the seeds for and increased in significance, worth and value (Zara’a) from what they have sent forward for their Nafs- as their earnings (Haras’a) and the Allah’s blessings upon them (An’aam) as their due right, what they have earned as their entitlement (Nas’eeb) and reflected from their speech & conducts (Qalu) that ‘this is for Allah with pride, confidence & tawakkul on their shuraka’a which is useless (Za’um) and this for those who are taken by all of them as their deities, whose laws are followed instead of Allah’s (Shuraka’ana)- telling us clearly that all the laws, acts, system, elements of the system of Shirk are created in the name of Allah, and multiplied in significance and worth through those who have sowed the seeds, created, and multiplied in significance this whole system of Shirk- all in the name of Allah. Similar meanings of the word are used in Ayah 7:178-179, “Whoever Yahde (guided to) Allah, then that person is the Muhtady (the guided one). And whoever Yuzalal (misled, got confused, fell into oblivion, went astray) then for those are the Khasiruun (losers in both the worlds). And so that certainly Zarana (sowed the seeds for, created and increased all of them) to Jahanam (hell) Kaseeran (many and to the large extent) from the Jinne and the Ins”  In Ayah 16:13, talking about Allah as the creator of all that is in skies and the earth, “And what Zara’a for you in the earth of Mukhtalif its Alwanahu…” means the one who has sowed the seeds for, created and multiplied for you in the earth of its many varying distinctive features, aspects and types. Similar meanings are in Ayah 23:79, 67:24 and 42:11 as well. X-Reference- 6:136, 6:141, 7:179, 12:47, 23:79, 42:11, 56:64, 67:24. (ذَرَأَ;وَالزَّرْعَ ; ذَرَأْنَا)

 

ZARA’ (ضَّرَّعُ) & ZARA’UN (ضَّرَّعُونَ) The word is normally translated as to humble yourself or become humble whereas the word is used in Quran to refer to ‘people, things, event that have the same source, things or beings occurring together in time or space and have much in common and/or have the same source’ for instance in Ayah 7:94, “And Arsalna in Qaryatin of Nabiy except Akhazna its Ahal with Ba’asa and Zararar to La’lahum Yazara’un.” This means that “And what sent as a messenger (Arsalna) in the habitat, communities and residences (Qaryatin) of any Nabiy except seized (Akhazna) its dependent, those who are it’s responsibility (Ahal) with destruction and sufferings as a consequences of their own actions (Ba’asa) and intense harm, hurt or injury (Zararar) to them being persistent and uninterrupted state (La’lahum) they being of the same source and having much in common (Yazara’un).  X-Reference – 7:94 . (يَضَّرَّعُونَ)

 

ZARAR (ضِرَارًا) & TUZARAR (تُضَارَّ) normally translated as harming or hurting but the word is used in Quran in a much more intense manner. The word that is used to cause minor or moderate harm or injury is “Azzan” which is used in Quran in the meanings of physical and non-physical hurt and harm such as emotional, verbal or psychological hurt or harm. But the word Zarar is used in a much more intense manner as a step up of the word Azzan i.e. in the meanings of intense hurt, harm and/or torture for instance in the ayah 3:111 “They will not cause Zarar to you, except Azzan…”. The word is used in similar meanings of intense sufferings and hardship as used in the ayah 2:214 “They were touched by poverty and Zarar and they were shaken until they called out.…” It’s also used in Quran as an opposite of the word Nafah as in the ayahs 5:76 , 7:188. The word Nafah means benefits, advantages, earnings, profit, and gain. Therefore, as an opposite of the word Nafah, the word Zarar would mean losses, disadvantage, sufferings, etc. The word is also used as an opposite of Sarar as in the ayah 3:134 “ Who spend during As-Sarara’ and Az-Zarara’…”- The word Sarar is used in Quran in the meanings of ease and comfort. Therefore, as an opposite of the word Zarar it would mean hardship and difficulty.  Also used as an opposite of Rahmat as in the ayah 10:21 and also as opposite of Na’imat as in the ayah 11:10. X-Reference – 2:214 , 2:231 , 3:111 , 3:134 , 5:76 , 6:42 , 7:94-95 , 7:188 , 10:21 , 10:49 , 11:10 , 13:16 , 20:89 , 72:21.

(يَضُرُّوكَتُضَارَّ;ضِرَارًا;يَضُرَّ;يَضُرُّوا;يَضُرُّوا;يَضُرُّكُمْ;يُضَارَّ;يَضُرُّوكُمْ;ضِرَارًا;الضَّرَّاءِ;مُضَارّ;الضَّرَرِ;يَضُرُّونَك;;ضَرًّا;يَضُرُّكُمْ;بِضُرٍّ;وَالضَّرَّاءِ;يَضُرُّنَا; الضَّرَّاءُ; وَالضَّرَّاءِ ; ضَرًّا)

 

ZARRE (وَذَرِ) & ZARRU (وَذَرُوا) The word is used in Quran in the meanings of ‘let go, leave, disperse, disseminate, end an association or relationship with someone or something, escape or leave, end or discontinue something, etc.” for instance in Ayah 2:278, “Oh you who Amanu, Attaqu of Allah and Zarru what is remaining from the Riba if you are Momineen.”  Similar meanings are in Ayah 6:120, “And Zaru the Zahire (open, obvious, exposed, clear) the Is’m and Bat’inahu (what is hidden behind/in it)…”  In Ayah 6:70, “And Zare  those who seize their Deen La’ban and Lahwan and Gharartahum them the Hyaat of the world and Zikar with it…”  means that discontinue, let go, end your association or any sort of relationship with such people who have taken their Deen as La’ban and Lahwan and create delusions, falsehood, wishful thinking in the life of the world as well as the Zikar (Quran, remembrance, understanding, taking lessons) with it- the Deen. Similar meanings of the word are used in Ayahs 12:47 and 51:42 as well. X-Reference- 2:278, 6:70, 6:120, 12:47, 51:42. (وَذَرِ;ذَرْهُمْ;فَذَرْهُمْ;وَنَذَرُهُمْ;وَذَرُوا;فَذَرْهُمْ; فَذَرُوهَا; وَيَذَرَكَ ; وَذَرُوا;  وَيَذَرُهُمْ)

 

ZA’UM (زْعُمُ) & TAZA’UMUN (تَزْعُمُونَ) The word Z’aum is normally translated as claim, but the word is used in Quran to reflect the dual concept of conceitedness, egotism, vanity, pride, self-importance, arrogance or big-headedness over something/someone that is basically futile, useless, worthless, insignificant or ineffective for instance talking about those who Aftara (fabricate in the name) of Allah in the earlier Ayah, then in the next one- Ayah 6:22, Allah says, “and Youma Nahrhuru them Jamea’n. then Yaqulu to those who Ashraku, ‘where are you shuraka’a- those you Kuntum Taza’umun?’ meanings that on the well-known event, process, aspects of accountability wherein all will be gathered for perfect recompense when to those who used to do Shirk, it will be asked, where are those people/things- your shurakaa, whom you have assigned as Shareek with Allah, for instance as lawmaker in matters of Deen- those Shuraka’a for whom you aimed to reached the final destination through your beliefs, conducts and behaviors (Kuntum) about whom you were so proud, arrogant, full of self-importance and big-headedness, who/which were all futile, useless and ineffective in terms of helping you in any way your recompense (Taza’umum)?. The word is used in similar meanings in Ayah 6:136 and 6:138 as well. X-Reference, 6:22, 6:136, 6:138. (تَزْعُمُونَ;تَزْعُمُونَ;زَعَمْتُمْ;بِزَعْمِهِمْ;بِزَعْمِهِمْ)

 

ZAYED (زِيدَ)  YAZEDANNA (وَلَيَزِيدَنَّ) The word is used in Quran in the meanings of augmenting, aggravating, increasing or rising as well as in the meanings of advancing, developing, bolstering, bracing, cementing, confirming, consolidating, or fortifying someone or something for instance in Ayah 2:58, with the phrase “…and WE Sanazeyyed the Mohsineem”  where the word is used in both the meanings of increasing, augmenting the Mohsineen as well as strengthening, fortifying, consolidating, cementing the Mohsineen. The word is used in similar context and meanings in Ayah 7:161. Similarly, both these meanings are used in Ayah 4:173, “Then, those who Amanu and do Amal-e-Swalehaat, then WE Yawaffe them their Ajar (reward) and Yazeed them of Allah’s Fazal…” In Ayah 11:52, when Allah says, “…Allah Yazeedukum you Quwwatan towards your Quwwatukum and do not Tatattawalu (make a U-turn towards) the Mujremeen” means that Allah will fortify, cement and strengthen your Quwwat- strength, abilities, resources, resilience.  In Ayah 5:64, “…and surely to Yazeeddan most of them what Anzala upon you from your Rabb- in T’ughyanan and Kafarun. And Allah not Yahdi the Quomin the Kaafireen.” means that most of the Ahl-e-Kitaab go to extremes, when it comes to the Kitaab what has been Anzalna, either they Tuyghyani- cross the boundaries in extreme transgression or they Kufar it- hide and conceal it. Exactly the same phrase and meanings are there, later on in the same Surah, in Ayah 5:68. X-Reference – 2:58, 4:173, 5:64, 5:68, 7:161, 11:52. (وَلَيَزِيدَنَّ ; وَلَيَزِيدَنَّ ; سَنَزِيدُ)

 

ZAYQ (ذِيق) & YUZEYQU (وَيُذِيقَ) The word Zayq and Zouq are both normally translated as taste, however there is a difference in terms of their usages in Quran. Whereas the word Zouq is more aligned with valuing, enjoying, preferring or giving value to Azaab in the same manner that one did by going against the commands of Allah; the word Zayq on the other hand is used in Quran more in the meanings of ‘to cause to experience or undergo a certain experience; to know something by experiencing it; to put to test, to go through or pass through something’ for instance in Ayah 10:70, “Mata’un (life necessities) in the world- then to us is your Marja’kum (return)- then they all Zeeqahum (taste, experience, go through) the Azaab severe with what they used to do kufar”. In Ayah 6:65, “Qul, ‘Allah is the Qaadir A’ala that Yaba’s’a (appoint for duty) upon you A’zaabanfrom Fouqa (above, giving preference) you or from Tahta (in accordance with) your Arjulakum (resources & abilities) or Yalbesakum (surround you, engulf you) Sh’ea’an (sectarianism) and Yuzeyqu (made to experience) some of you Ba’asa (extreme destruction & devastation) with others…” where the word is used in the meanings of made to experience or go through the Azaab- the different forms of which are also mentioned within the same ayah. Similar meanings of the word are also used in Ayah 22:9, “…for the person in the world is disgrace and Nuzequ (make to experience & go through) on Youma (the well known aspect) of the Qyammat (perfect recompense) of the burning Azaab.” Similarly, in Ayahs 30:41, 41:16, 41:27, 41:50 and 30:46, the word is used in the same meanings.   X-Reference- 6:65, 10:70, 22:9, 30:41, 30:46, 32:21, 41:16, 41:27, 41:50,  . (وَيُذِيقَ)

 

ZAYTUN (زَّيْتُون) The word is used in Quran in the meanings of ‘evergreen tree or anything that is everlasting, endless or perpetual’ for instance as used in Ayah 24:35 w.r.t to the Noor of Allah. Similarly in Ayah 6:99, after talking about Allah being the one who is the source of all that is received by humanity such as Maa’a- the basis of life- in literal and metaphorical sense- including not just water, oxygen, energy, sun etc. that we all need to survive but also Allah’s message and Hidaya, which is also send down from the sky, as a source of life, bringing to Emaan and on Allah’s path. Then, from the Ma’aa- bases of life, Allah is the one who extracts and draws out all the Nabata- safety, nourishing, nurturing, and growth of all Shayyin- each and everything that exists. Then Allah draws out and extract from Ma’a, life, energy, liveliness and dynamism. Thereafter Allah gives the direct instructions to all of us, with the phrase, “Nukhreju from it Habban Mutarakiban and through the Nakhle of its T’aleha Qinwaanun Daniyantun…” means that from Ma’a you should extract and take out Habban, all that you desire and love, Mutarakiban, which are under your control. Whereas for everything else, which may not be under your control, you should aim for it by first carrying out the process of screening (through Nakhle) of what is hidden and camouflaged inside an outer appearance of such Ma’aa by removing the layers in order to understand, distinguish and explore it (T’aleha) and all such clusters and groups (Qinwaan) which are in your proximity and reach (Daaniya). Thereafter the phrase is “And Jannatin of A’nabin and Zaytuna and Rumana Mutashabiha and Ghair Mutashabiha- Anzur towards its S’amar, when As’mara and Yana’a it…” means that of such hidden and unknown treasures that you’re not able to understand as yet, from such aspects which are A’nabin- humbling, taken over you by force, and Zaytuna – everlasting, endless and perpetual aspects, and Rumana- that are supposed to restore to good condition, to put things right, restore and rebuild- could be look alike to you, to have these aspects in them, or could be other than these aspect, but you should observe and witness its fruits and earning, when these aspects start to reap benefits, it would be then that you would be able to carry out the true screening process. Thus, first focus of your screening process should be of all that you desire and is under your control. Next should be those clusters and groups, that are in your reach and proximity, but is still hidden. Third would be such hidden treasures of the unknown that are not yet comprehensible to you, and these may or may not be embodied with aspects of A’nabin- humbling, taken over you by force; Zaytuna – everlasting, endless and perpetual and Rumana- to aid in restoration to good condition, to put things right, restore and rebuild; but the key of your screening process should be based on the time when such aspects start to give fruits and payback. That is the key of your screening process.  X-Reference- 24:35, 6:99. (وَالزَّيْتُونَ;وَالزَّيْتُونَ)

 

ZAYYIN (زُيِّنَ) & ZEENAT (زِينَةَ) normally translated as beautification or adornment, but as per Quran it’s used in the meanings of anything that attracts us as human beings or anything that looks pleasing or attractive to us not just aesthetically but pleasing to our souls for instance Ayah 3:14 not only describes the word Zayyain while at the same time is highlighting all the areas which are Zayyin to us as human beings, 3:14 “Zayyin for Annas (humanity) is the Hubbu (likeness, love, desire) of the Shahwaat (that which they desire) from…….That is the Mata’a (provisions for requirements and needs) of the Hayyat ud Duniya (temporary life in order to carry out the deeds for Akhira) and what A’induhu (important and significant to Allah) is Husnu (excellent, as Hasanaat) Al-Ma’ab (place of return).”  Which shows that Zeenat, those traits, aspects and characteristics that are attractive to us, are not only our Mata’a- provisions in order to take care of whatever we need during this temporary life on earth in order to perform deeds for Akhira but Zeenat is also important and significant to Allah as Husn and as Hasanaat, referring to such acts of Ahsaan and good deeds which are attractive, desirable and pleasing for others. Similarly, in Ayah 7:32, when Allah says “Whoever Harama (forbids) the Zeenat of Allah- which Akhraja (exit out, withdrawn, left) for Allah’s Ebaad (those who do Abd, follow laws of Allah) and the Tayyebaat (good, healthy, desirable, most favorite, lawful, allowed and legally acquired) from the Rizq (ways and means of nourishment & personality development)?” Qul, “They are for those who Amanu in the Hayyat ud Duniya- Khalisatan (exclusively) for them Youm-e- Qayyamat…” shows that Zeenat of Allah, are all those aspects, traits, characteristics, things, deeds which are attractive and pleasing to us as human beings. These Zeenat of Allah are provided by Allah as Rizq- as ways and means of nourishment and personality and character development and is for all those who are Ebaad of Allah, who follow the laws of Allah and therefore can never by prohibited by anyone, because if anyone prohibits the Zeenat of Allah, that is like they are withdrawing, exiting out, removing the Ebaad of Allah and the Tayibaat from the Rizq. These are bestowed by Allah for those who Amanu during their temporary life on earth and in order to carry out their deeds for the Akhira, whereas for the Youme-Qayamat- at the well-known and confirmed event of perfect recompense for them, these Zeenat would be exclusively for them and hence cannot be prohibited or considered Haram. When Allah says in Quran that ‘what the Kaafireen were doing was made Zayyin for them as in the ayah’s 6:43, 8:48, 16:63 and 6:122, it’s used in the meanings of seems attractive, pleasing, desirable to them. Similar meanings are in Ayah 2:212, “Zayyin to those who Kafaru, the Hayyat of the Duniya….”. It’s also used in Quran in the meanings to beautify anything or make it look attractive for instance in the ayah 15:16 “and we have placed within the Jannat great stars and have made it Zayyin for the Naazirren (those who observe)”. X-Reference – 2:212 , 3:14 , 7:32 , 6:43 , 6:122 , 6:137 , 8:48 , 9:37 , 10:12 , 13:33 , 15:16 , 16:63 , 27:4 , 35:8, 40:37 , 47:14. (وَزَيَّنَ;زُيِّنَ;زُيِّن;زَيَّنَّا;زُيِّنَ;زَيَّنَ;زِينَةَ;زِينَتَكُمْ)

 

ZE

ZEE’Y (ضِيع), NUZEY’U (نُضِيعُ) & YUZEY’U (يُضِيعُ)  The word is used in Quran in the meanings of ‘state of being lost or detriment or disadvantaged, being lost, neglected or letting go to waste, etc. for instance in Ayah 2:143, “….and what Kana Allah to Yuzey’u your Eemaan, Indeed Allah is with Naase to Ra’ufu Raheem”  refers to a thought provoking question that what would Allah aim to reach (Kana) in order to let go to waste, deteriorate or detriment (Yuzey’u) your covenant (Emaan), except that Allah to the humanity is nothing but Raa’uf ur Raheem. Similar meanings are used In Ayah 3:195, “Then respond to them their Rabb, Indeed I do not Azey’u A’maal of A’aamil…” In Ayah 7:170, “And those who Yamsiskuna with Kitaabe and Aqamu the S’alat, indeed do not Nuzey’u Ajara the Mus’laheen.”  Means that those who hold fast the Kitaab and establish the S’alat, indeed is not all of their Ajar altogether is wasted of those who commit acts of Is’lah and reforms. Similar meanings are used in Ayahs 9:120, 12:56 and 18:30 as well. – X-Reference – 2:143, 3:195, 7:170, 9:120, 12:56, 18:30. Nuziyu (نُضِيعُ)

 

ZERU (زِرُو) YAZERUN (يَزِرُونَ) The word is used in Quran in the meanings of taking support or help, in terms of complete reliance on something or someone for instance in Ayah 6:31, describing the remorse of those who have lost their Nafs-e-Mut’mainna, at the time of accountability, “… Qalu, ‘Ya-Hasratana A’ala over what Farat’na in it’ and they Yahameluna their Awzaar A’ala their Zahuur, except what they Yazerun Sa’aa’ they feel remorse, sad and regret (Hasratan) at the highest level (A’ala) over what they diverted from, not abided by and complied with (Farat’na) with respect to the aspects of the Kitaab  regarding accountability while they are the embodiments of, carriers of (Yahmelun) of peak and epitome (A’ala) tools, ways and methods (Awzaar) that were given to them (Zuhuur) but instead they chose to rely upon, took the support of (Yuzerun) that which is evil, cause the destruction of human efforts and abilities (Sa’a). In Ayah 16:25, “….and from Awzaare of those – they Yuzallu them with Ghair Ilm- except the Sa’aa what they Yuzerun.” Means that they instead of taking the support from Allah’s message, they took the support of those who were without, other than, against (ghair) of any knowledge (Ilm) of such people who misled them and far away from Hidayah (Yuzallu) them, because they did nothing except relied upon, took the support of (Yuzerun) that which is evil, cause the destruction of human efforts and abilities (Sa’a). The phrase ‘do not Tazeru Awzaar, Wizra Aukhara’  is used multiple times in Quran, for instance as used in Ayah 6:164, while talking about those who do Shirk, “Qul, “Should I seek Aghair Allah as Rabban while Allah is the Rabb of every Shayying? And not Taksabu every Nafs except upon Allah. And not Tazeru Awzaar, Wizra Aukhara…” means that should I seek to make Rabb, follow the laws of anyone else when Allah is the one who is carrying out the process of Rabobiat for everything? And do not take upon yourselves as consequences of every Nafs, as every Nafs earns recompense for itself. The next phrase is normally mistranslated ‘and not bears any bearer of burden for another’ is a completely wrong translation. This phrase is basically saying ‘ you should not rely on such people for help, support and reliance (Tazeru) And is it that their help, support and reliance (Awazar) is the last (Aukhra) help, support and reliance (Wizra) for you? X-Reference, 6:32, 6:164, 16:25. (يَزِرُونَ;وِزْرَ;تَزِرُ;وِزْرَ;تَزِرُ;وَازِرَةٌ)

 

 

ZI

ZIKR (ذْكُرُ) the word is normally translated as ‘reminder’ or ‘remembering’ but is used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’ not as a utterance of word from one’s mouth but more so in the meanings of remembering all the blessings of Allah as Allah’s Fazal and being grateful as a Shaakir, in order to perform the required deeds, as mentioned in Quran, as an utter and deep gratitude towards Allah. 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 taking lessons (Ibrat) from narrated stories 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, being Shaakir, remembering and being grateful to Allah, being Shaakir in terms of performing of required deeds in accordance with Deen in utter and deep gratitude, the Kitaab, and taking lessons (Ibrat) from the narrated stories in Quran- the Zikar has been made simple and easy for each and every one of us by our creator. Similarly, when Allah says do Zikar of Allah’s Ism (deep and through knowledge) of Allah, for instance as per Ayah 5:4, the word Zikar is used in all of its meanings, which means do Zikar of Allah’s Name, in terms of Quran itself as Allah’s Hidayah, understanding and seeking knowledge of Allah, through Allah’s Ayaat, believing & following Allah through Allah’s Hidayah, Ayaat and remembering and being grateful to Allah for all of Allah’s blessings by doing Shukar through the lessons (Ibrat) from previously told stories in Quran. X-Reference 2:114, 6:90, 13:28, 16:13, 20:03, 43:44, 54:15 & more, 76:29. (يُذْكَرَ;اذْكُرُو;فَتُذَكِّرَ;اذْكُرُوا;اذْكُرُوهُ;ذَكَرُوا;فَاذْكُرُ;فَاذْكُرُو;فَاذْكُرُوا;كَذِكْرِكُمْ;وَاذْكُرُوا;يَذْكُرُونَ;يَتَذَكَّرُونَ;يَذَّكَّرُ;اذْكُرْ;أَذْكُرْكُمْ;اذْكُرُوا; الذِّكْرِ;يَذَّكَّرُ;ذْكُر;فَاذْكُرُوا;ذِكْرًا;ذِكْرًا;فَاذْكُرُوا;ذَكَرٍ;يَذْكُرُونَ;لِلذَّكَرِ;فَلِلذَّكَرِ;وَاذْكُرُوا;وَاذْكُرُوا;اذْكُرُوا;;ذُكِّرُوا;ذُكِّرُوا;اذْكُرُوا;ذِكْرِ;اذْكُرْ;ذُكِّرُوا;وَذَكِّرْ;الذِّكْرَىٰ;ذِكْرَىٰ;تَتَذَكَّرُونَ;ذِكْرَىٰ;يَذَّكَّرُونَ;ذُكِرَ;يُذْكَرِ;ذُكِرَ;لِذُكُورِنَا;يَذْكُرُونَ;آلذَّكَرَيْنِ;آلذَّكَرَيْنِ;تَذَكَّرُونَ;تَذَكَّرُونَ;وَذِكْرَىٰ;يَذَّكَّرُونَ; تَذَكَّرُونَ; ذِكْرٌ; فَاذْكُرُوا; ذِكْرٌ; وَاذْكُرُوا; فَاذْكُرُوا; وَاذْكُرُوا; وَاذْكُرُوا; يَذَّكَّرُونَ ; ذُكِّرُوا ; اذْكُرُوا ; وَاذْكُرْ ; تَذَكَّرُوا ; ذُكِرَ)

 

ZILLAN (ظِلًّا) & ZALEELAN (ظَلِيلًا) – is normally translated as shades but is used in Quran in dual meanings of not only shade but protection and covering for instance in ayah 77:31 the phrase “No Zaleelin and not Yughni (protection/shield) from the flames” describes the meanings of the word in terms of shield, fortification, shelter, safeguard, armor or defense. Similar meanings are used in Ayah 2:57 and 2:210. In Ayah 7:71, the word is used in the meanings of canopy, umbrella or a covering. In ayah 39:16, while describing the day of resurrection “For them from above them Zulalun of the fire and from below them Zulalun..” here the word is used in the meanings of covering, casing, wrapper, or a shell- Similarly while describing the Jannat in Ayah 4:57 and after describing the provision of Al Anhaar in abundance and the Azwaajum Mutahiratin Allah says “…And WE will admit them to Zillan Zaleelan” is basically telling us that they will be covered with, surrounded by, engulfed in a thick covering of all these blessings of Anhaar and their Azwaaj, wherein they will abide forever. X-Reference – 2:57 , 2:210 , 4:57 , 7:71 , 77:31. (وَظَلَّلْنَا ; ظِلًّا ; ظِلًّا ; ظَلِيلًا ; ظُلَّةٌ)

 

ZILLAT (وَتُذِلُّ)- The word is normally translated as humiliation. It is used in Quran as an opposite word for Izzat. As we know the word Izzat means honor, pride, status, power or reputation, etc. As an opposite to the word Izzat as used in the ayah 3:26, the word Tazleel or Zillat would mean dishonor, shake (as in Zalzala), disturbance, degradation, humiliation, disgrace, shame, disrepute, defame, powerlessness, weakness, helplessness, incapability, notoriety, disrepute, etc. It is also used in the meanings of humility as used in the ayah 5:54 and 17:24 (in case of behavior with parents). Please note that the meaning of the word used in this ayah is humility not humbleness – the word for Humble in Quran is Ghashyeen. X-Reference – 2:61, 3:26, 5:54, 17:24. (أَذِلَّةٍ;أَذِلَّةٌ;الذِّلَّةُ;وَتُذِل; الذِّلَّةُ ; وَذِلَّةٌ)

 

ZO

ZOUJ (أَزْوَاجٌ) & AZWAAJ (أَزْوَاجًا) normally translated as wives only, the word ZOUJ means something similar, or of the same kind, types or similar beings/things. It also means partner, spouses, pairs, partners, or associates. Therefore in the ayah 2:35 the phrase is “We said, “O Adam, inhabit the Garden, you and your Zouj..” Here the word Zouj can mean both Adam and his/her spouse or the same types or kinds. In the meaning of husband and wife or spouse, the word is used in Quran as in Pair- one plus one, either they are alongside with each other such as the pair of Shoes or pair of glasses, or opposite to each other, such as day and night, darkness and light. But the unique characteristics of Zouj is that whether they are alongside or opposite, one cannot exist without the other, or the concept of one cannot exist without the other. For instance, if one of the shoes breaks apart, the whole pair of shoes is rendered useless. Similarly, if one glass in the pair of the eyeglasses breaks, the whole pair of Glasses is of no use. We cannot explain the concept of light without the darkness or day without the night or vise versa, i.e. one cannot exist without the other. It’s because of this unique characteristic that they are called Zawjaan i.e., part of the same jaan, nafs, soul and each is called Zouj of another. X-Reference 2: 35  , 2:240 ,  4:20 , 16:72 , 30:21 , 33:50 , 39:06 , 42:11 ,  44:54 ,  55:52 , 60:11 , 66:03 , 70:30 , 81:07.

(أَزْوَاجِنَازَوْجِهِ;زَوْجُكَ;أَزْوَاجٌ;أَزْوَاجُكُمْ;ِأَزْوَاجِهِمْ;أَزْوَاجَهُنَّ;أَزْوَاجًا;زَوْجًا;زَوْجٍ;زَوْجَهَا;أَزْوَاج;;أَزْوَاجٍ;وَزَوْجُكَ ; زَوْجَهَا)

 

ZOUQ (ذُوقُ) is normally the word Zouq is normally translated as taste in all of its usages in Quran but the word taste does not even describe the tip of the iceberg in terms of the depth of its meanings and usages in Quran. At most of the places the word is used along with Azaab, to refer to valuing and enjoying something, relishing it, savoring it, giving it the utmost importance, enjoying and delighting in it by treating it as a treasure. Thus, one has to Zouq the Azaab in the same manner that one did by going against the commandments of Allah by then giving importance, valuing and treasuring those aspects that are against the basic gist of Deen and Allah’s commandments for instance in ayah 9:35 describing the day of resurrection and the Azaab “…this is what you used to Kanaztum (hoard/value/treasure) for your Nafs, so Zouq what you used to (hoard, savor, cherish and treasure)” Similar meanings are there in Ayah 5:95 as well. Thus the meanings of the word are more aligned with valuing and enjoying something, relishing it, savoring it, giving it the utmost importance, enjoying and delighting in the treasure etc. Thus, when Allah says in Ayah 54:39 “So Zouq MY Azaab…” It is used in all these meanings. Similar meanings are used in ayah 4:56 while describing the whole process of Azaab. In Ayah 39:24 while describing the day of resurrection “…and it will be said to the Zwalimeen, Zouq what you used to Takseboon (earn, do efforts for)”. X-Reference – 4:56 , 9:35 , 39:24 , 54:39. (لِيَذُوقَلِيَذُوقُوا;;فَذُوقُوا;ذَاقُوا;ذَاقَا;فَذُوقُوا ; فَذُوقُوهُ)

 

ZU

ZU (ذُو) & ZAWA’A (ذَوَا) The word Zawa (ذَوَا) with an alif at the end is normally mistranslated as men or two men which is a wrong translation. The word is the same as the word Zu (ذُو) without the alphabet Alif at the end which is used in Quran in the meanings of owners and possessors of certain things, qualities and aspects for instance in Ayah 51:58, “Indeed, Allah is the Raaziq Zu AlQuwwat Al Mateen” means Allah is source of All Rizq, the owner, the possessor of strong strength, abilities, resources, capabilities etc. In Ayah 6:147 “But if they Kazabuka you, then say, your Rabb is Zu of Rahmatin Wasea’a…” means if they deny and ridicule you then say, your Rabb is the possessor, the owner of vast Rahmat. Similar meanings are in ayah 6:133 “And your Rabb is the Ghaniy, the Zu of the Rahmat….”. In Ayah 5:95, the phrase “…. Yahkum with it Zawa Adalin among you…”  here Allah is not talking about two men from among you to judge (Hikm), as is normally mistranslated, but basically Allah is saying that those who are the possessors and owners of Adal- justice at its best to do Hikm- judge this matter. Similar meanings and phrase is there in Ayah 5:106 as well. In Ayah 65:2, the phrase “and Ashhadu Zawa’e Adal among you and Aquemu the Shahadat for Allah”  is not saying that ‘and take witness from two just men among you and establish the testimony for Allah, as is normally mistranslated, but basically is a divine command to appoint those who are owners and possessors of justice at its best to be upholder of justice among you and establish and strengthen the upholding of justice for Allah.  X-Reference – 5:95, 5:106, 6:133, 6:147, 51:58, 65:02. (ذَوَا;ذُو;ذَوَا;ذُو;ذَا;ذِي;ذُو)

 

ZUBEHA (ذُبِحَ) The word Zabiha is normally mistranslated as slaughtered the Islamic or Halal way. However, when we look at the usages of the word in Quran, it is not used in these meanings for instance in ayah 5:03 when Allah says “….and what Zubiha on Nus’ube…” which is generally mistranslated as “And what slaughtered or sacrificed on altars (table or flat-topped block used as the focus for religious rituals, especially for making sacrifices or offerings to a deity or idols). But these are wrong translations and interpretations of these words. The actual word by word translation of this phrase is “and what Zubeha (destroyed, killed, eliminated, being deprived of), by/through/upon the Nas’ube (cheating, fraud, misappropriation, deception etc.).” Meaning to use deception to deprive (someone) of money or possessions or a fraudulent scheme or action. Thus, the real usages and meanings of the word Zabiha is in terms of eliminating, killing, destroying or depriving someone of someone or something, for instance in Ayahs related to the atrocities of Firau’n on the Bani Israel, the same word is used in 2:49, 14:6 and 28:4, depicting the elimination, killing, destroying of Abna’kum/Abna’hum by Firaaun, depriving them of their Abna’a. Similarly in ayah 37:107, talking about Nabi Ibrahim “And WE took Fadyaa with great Zibhin” referring to all the deprivations, dispossession, lack and withdrawal of people and comfort in the life of Nabi Ibrahim which was given to him as a Balaa- as referred in ayah 37:106. In the ayah 27:21 “I will surely punish him with a severe punishment or I will surely Azhabannahu unless he…” here Nabi Suleman is not talking about slaughtering a bird or sacrificing a bird, but depriving. Similarly, when in Ayahs 2:67 to 2:71, when Allah ordered the Zabeha, it was not referring to the slaughtering it in halal way but in fact was referring to elimination, getting rid of, depriving and destroying of the Cow from their lives that they have taken on in the absence of Nabi Musa. X-Reference – 2:49, 2:67, 2:71, 5:03, 14:6, 27:21, 28:4, 37:106-7. (يُذَبِّحُونَ;;ذُبِح;ذُبِحَ فَذَبَحُوهَا;تَذْبَحُوا)

 

ZUBOOR (الزُّبُرِ) is normally translated as the name of the book from Allah, like Quran, Turat and Injeel for instance as used in ayah 4:163 after mentioning names of all the other nabiyin such as Nuh, Nabiyeen from after him, Ibrahim, Ismael, Ishaq, Yaqub, Easa, Ayuub, Yunus, Haroon and Sulemain, Allah says “….and we gave Dawood Zaboor”. Here the word Zuboor is used as the name of the Kitaab, Allah’s revelations that was revealed on Nabi Dawood. Similarly in ayah 17:55 “…We gave Dawood Zuboor”.  However, in Quran, the word Zuboor, just like the words, Turaat, Injeel and Quran are not just used as names of the Kitaab, but also in their own specific meanings as well. For instance after talking about the day of end of the world in ayah 21:104, in the subsequent ayah 21:105, “and indeed, we have kutabna in the Zuboor from after the Zikar that the earth is inherited by my Swalihoon Aibaady” here the word the Zuboor is not mentioned as the name of Allah’s Kitaab as revealed on Nabi Dawood but in the meanings of the record book that contains everything that has happened (in terms of past stories – the Zikar), or is going to happen in terms of accountability on the day of judgment in accordance of our deeds. Similar meanings are used in ayah 54:52-53 “and everything they did is in the Zuboor and every small or big thing is inscribed”. Thus, it is also used in the meanings of recordings or inscriptions for instance in ayah 23:53 “but they cut off their unity between them, Zuburan each faction in what they have rejoicing”. Wherever it is used alongside with Bayyinaat as used in ayah 3:184, it is used in meanings of the written inscriptions of whatever has happened (in terms of past stories – the Zikar) and whatever is going to happen in the future. Similarly in ayah 16:44 “With Bayyinat and the Zuboor, we send down to you the Zikar…” And in ayah 26:96 “And indeed, it surely is the Zubur of the former people (Awaleen)” X-Reference – 3:184 , 16:44 , 17:55 , 21:104-105 , 23:53 , 26:96 , 54:52-53. (الزُّبُرِ;زَبُورًا)

 

ZUFUR (ظُفُرٍ) & AZFAR (أَظْفَر) The word is normally mistranslated as ‘claws’ for instance as per its usage in Ayah 6:146, but the word used in Quran with the basic meanings of victory and all that it embodies for instance in Ayah 48:24, “and Allah is the one who Kaffa (given responsibilities) their Aedehum (resources, efforts) upon youyou’re your Aedekum upon them with Bat’an (hidden, concealed, inside) Makkata from after that Azfarakum (give you victory) upon them…” where the word is used in the meanings of being victorious, successful, or prosperous and therefore the word includes all that leads to one’s victory, success and prosperity. Thus, when Allah says in Ayah 6:146, “and A’ala those who are Haadu- Haramna every owner of Zafurun…”  means that the religious scholars and preachers who present themselves as leading the way towards Hidaya (Haadu)- they have prohibited (harmna) to the highest level (A’ala) every owner of victory, success and prosperity (Zafarun), for instance prohibiting arts or crafts or music, which all lead to strengthening of one’s intellect and well-being, is examples of prohibitions all that could have led to success, victory and prosperity.  X-Reference- 6:146, 48:24. Zufurin (ظُفُرٍ)

 

ZUHA /DHUHA (ضُحًى) The word is normally translated as daylight, afternoon or midday but the word is used in Quran in the meanings of bargaining away something, most often Allah’s Message and Guidance, one’s duties and responsibilities or trade it away in exchange for something else for instance in Ayah 7:98, “Or did Amana Ahle the Qura’a that comes to them Ba’asuna Dhuhan and they Yala’bun?” means that Or did they really sought knowledge, used their intellect in order to be at utter conviction with Allah (Amana) the habitant (Ahle) of the community, residence, (Qura’a) that comes to them the punishment, sufferings and devastation as consequences of their own actions (Ba’asuna) of what they bargained away (Dhuha) of their residences and communities (Bayatan) and they were involved in wasting time, in playing with and tempering with Allah’s kalam (Yala’bun). This is a thought-provoking question basically asking how is it that they Amanu, while then having to face the intense suffering as a form of recompense since they had in fact traded away and bargained away their duties and intellect and they were in a state of wasting their time, spending it in useless activities and tampering Allah’s Kalam. Similar meanings are used in Ayah 20:59, “Qala, ‘your appointment of Youme the Zeenat’ and indeed Yuhshara the Naasu Dhuha” is not talking about assembly of humanity at mid-day or mid-morning but basically referring to them trading, bargaining away the Guidance, their duties & responsibilities as committed by humanity the recompense of which they have to face sooner or later. Similar meanings of the word as trade or bargain away are used in Ayahs 79:29, 79:46, 91:12 and 93:1 as well. X-Reference – 7:98, 20:59, 79:29, 79:46, 91:12, 93:1.  (ضُحًى)

 

ZUHURUHUM (ظُهُورِهِمْ) is normally translated as “backs” but this is a wrong translation. Its actual meanings are in terms of “support, assistance, help or allies”, for instance in ayah 28:48 the phrase “…they Tazhara (Supporting each other) and said ‘Indeed, we are all Kafiroon”. Similarly in ayah 9:33 “Allah is the one who send all Rusul with the Hidayah and the Haqq Deen to Yazhirahu it over all (kulihi) Deen…” which means that this Deen, Deen-e-Islam, is Haqq from Allah and is support, assistance, help and ally to all the Deen of the world. Similar meanings and context are used in ayah 61:9. Whenever the word is used alongside with Wara’a, as Wara’a Zuhuruhum as used in ayah 3:187, it is wrongly translated as behind their backs, the word Wara’a means besides, against, in contradiction on hostile to etc. therefore the phrase is referring to those who Wara’a (go against, in opposition to, not in favor of, hostile towards) their Zuhuruhum (support, assistance and help). Similarly in ayah 2:101 “And when came to them a Rasool from Allah confirming what is with them to those who were given the Kitaab, a Fareeq of them threw it away, Wara’a Zuhurhum as if they do not know” i.e., they went against, in contradiction of this support/assistance/protection (of Allah’s Hidayah/Kitaab). Similarly in Ayah 2:189 “…it is not Barre that you give the Bayoot (the house of Allah) of Zahuriha but it is Barre who does taqwa (of Allah) and give the Bayoot of Abwaabiha (their main entrance) and observe Taqwa…” Is telling us that simply working as assistance, support or ally for the Bayoot of Allah is not barre, but Barre is actually to observe Taqwa and aim to become the main entrance the main force of the Bayoot. X-Reference – 2:101, 2:189 , 3:187 , 9:33 , 28:48 , 61:9. (ظُهُورِهِمْظُهُورِهِم;;ظُهُورِكُمْ;ظُهُورُهَا;ظُهُورُهُمَا)

 

ZUKHRUF (زُخْرُفَ) The meanings of this word basically stems from such decoration that is made by sewing onto cloth and therefore used in Quran in the meanings of ‘making things beautiful by adding decorations; all that makes up the general appearance; put cosmetics to or add ornaments to something; lend or add grace to make something making it attractive, beautiful or illuminate it in any manner; to adorn, beatify, or to decorate something’ for instance in Ayah 10:24, while talking about the planet earth, the phrase is, “Akhuztu the earth it’s Zukhrufaha and Azyynat” means the earth seized and grab-hold strongly it’s Zukhrufuha- those ornaments, decorations and appearance that make it look Zayyan- beautiful and attractive. Similar meanings are in Ayah 17:93 as well. The word is also used in Quran to refer to things, aspects and elements, which are required as the bare minimum to sustain life and survival for instance in Ayah 43:35, “And Zukhrufan and indeed All that is but the Mat’aa (the requirements to survive and enjoy) the Hayyat (life) of the earth”. Thus, in Ayah 6:112, the word is used in both these meanings when used in the phrase “and thus Ja’alna for every Nabiyin Auduwan Shayateen- the Ins and the Jinne, Yuhya some of them to others Zukhrufa the Quol e Ghururan…”  means that for every Nabiy- Allah’s message, the Naboat, is appointed for duties, the animosity, hatred and opposition by Shayateen, through such Ins- human beings and Jinn- such people whose real characteristics are hidden and others can’t comprehend them- some of whom Yuhya- influence and impact others in changing their behaviors and endeavors by Zukhruf- decorating, covering, making their Quol- conducts, speech and behaviors look attractive, pleasant and beautiful which are basically Ghurur- false, delusional, lead to wishful thinking and deception. The same phrase can be interpreted that they are able to be influence the change in people’s behaviors because of their Quol-e-Ghuruf, such deceptions, falsehood and wishful thinking is actually the Zukhruf- the basis upon which they are able to influence and impact others.  X-Reference- 6:112, 10:24, 17:93, 43:35. (زُخْرُفَ)

 

ZULUMAAT (الظُّلُمَاتِ) The word Zulumaat, is normally translated as darkness, however the word is used in Quran in much deeper and wider meanings than just darkness as it’s used as opposed to the word Noor, as in Noor of Allah for instance as used in Ayah 6:1, “The Hamd is for Allh- the one who created the skies and the earth and Ja’ala the Zulumaat and the Noor…”  where the word Zulumaat is put in opposite meanings to the word Noor, along with the concept of Allah Ja’ala- appointed these two for certain duties and aspects. As we know the word Noor, refers to that Fitrat of Allah, those aspects and characteristics that Allah wants to see in us and on the basis of which Allah has created the humanity as Fitrat of Annas (Ayah 30:30). The word Noor refers to such traits which are reflective of the Fitrat of Allah and of those who are on the Hidayah. Thus, as opposed to the word Noor, the word Zulumaat refers to those traits and characteristics which are opposed to the Hidayah, the Fitrat of Allah, basically refers to such traits and characteristics which directly opposes the Noor of Allah, the Fitrat of Allah and the Allah’s message and guidance- the Hidayah. Thus, as opposed to the Noor of Allah, the Fitrat of Allah, the Hidayah, the word Zulumaat refer to things, aspects, elements and people that are confusing, not clear, being kept in dark, something not obvious i.e., not clarified clearly. The word also shares the meanings with the word Zulm, for instance as per Ayah 2:19-20, referring to darkness of Kufar, as well as to things, aspects and people not being at their rightful place, where they are supposed to be as created by Allah, as thinking & caring intellectual human beings, as well as referring to situations, aspects and people committing extreme acts of injustices. Thus, the word refers to all- encompassing meanings of things, aspects, elements, and people that lead towards confusions, being kept in dark, creation of doubts and making things not obvious i.e., not clarified clearly, leading away from Emaan, Allah’s Kitaab and Hidayah and towards Kufar and Zalal.  X-Reference – 2:19-20 , 6:1, 30:30. (الظُّلُمَاتِ;الظُّلُمَاتِ;الظُّلُمَاتِ;الظُّلُمَاتِ;ظُلُمَاتِ;ظُلُمَاتِ;ظُلُمَاتِ;الظُّلُمَاتِ;ظُلُمَاتٍ;ظُلُمَاتٌ)

 

ZUNUBEKUM (بِذُنُوبِكُمْ) The word is normally mistranslated as sins, but is basically used in Quran in very specific meanings of “intense impacts” of sufferings, anguishes, distresses, or miseries caused by any act of Zulm (injustice, going against someone’s Haqq, suppression etc.) for instance in Ayah 51:58-59, “Indeed, Allah is the Raaziq (source of All Rizq) owner, possessor of strong Quwwat, (strength, abilities etc.). So, indeed, for those who Zalamu (do acts of Zulm) Zanubain the like, similar to Zanube of their As’habehim (companions of their Zulm, the victims) …” means that the Zanube- the “intense impacts” of sufferings, anguishes, distresses, and miseries caused by their acts of Zulm, that they have put forth on their victims, is going to be the same that they are going to suffer themselves as like the same Zunubain. Similar meanings are in Ayah 3:11, “Like the behavior of people of Fira’un and those from before then. They Kazabu (denied, ridicule) with OUR Ayaat so Allah Khuzu (seize) them for their Zunubehim and Allah is Shadeedu Al A’eqaab”. In Ayah 3:31, the phrase is “Allah will Yaghfir you from you, your Zunubukum.” Means ‘Allah will Yaghfir- protect and shield you from you, your Zunubukum- impacts and sufferings of any act of Zulm that you might have done earlier. Similar expressions and meanings are in Ayah 46:31. In Ayah 25:58, “and Tawakul A’ala the Ever-living, the one who does not die, and Saba’h with Allah’s Hamd. And sufficient is with Allah, with Zunube of Allah’s Aibadiy, All-Aware”- means Allah is All-aware of all the acts, including those of Zulm of Allah’s Aibadiy (the one who does Abd of Allah) and Allah is Sufficient against the Zunuub- impacts or sufferings of any previous act of Zulm of Allah’s Aebadi if he/she Tawakul- puts his/her trusts on Allah as Wakeel. In Ayah 29:40, after talking about Qa’run, Firau’n and Hamman, who were proud and arrogant on the earth, Allah then says “So, for each, WE Akhazna (seize), with his Zunabihi…” means because of their Zulm, the impacts, the sufferings of which, Allah seized them with Azaab. Similar meanings of giving Azaab as a consequence of one’s actions of Zulm is mentioned in Ayah 5:18, “And Qalat the Yahood and Nas’ara, ‘We are Abnu of Allah and Allah’s beloved’. Say, Then, what Yuazzabakum (gave you Azaab) with Your Zunubukum…” means the impacts and sufferings of your acts of Zulm.  X-Reference – 3:11, 3:31, 5:18, 25:58, 29:40, 46:31, 51:59. (ذُنُوبِهِمْ;بِذُنُوبِكُمْ;بِذُنُوبِهِمْ; بِذُنُوبِهِمْ)

 

ZURRIYYAT (ذُرِّيَّةَ) The word is normally translated descendants or children for instance as used in Ayah 3:38 or 2:66. In Ayah 2:124, “And when his Rabb Abtala Ibrahim with Allah’s kalamata, then he fulfilled them. Allah said, ‘I will Ja’ala for the mankind Imamin. He said, and from my Zurriyaati. Allah replied, ‘My Ahadi does not reach the Zwalimeen’. Here as well the word is used in the meanings of decedents or children. But the word is not used in the meanings of children in All of the usages of the word in Quran, for instance in Ayah 10:83, “But none Amanu the Musa, except Zurriyatun among his Quom Aala (height of) Khoof (fear, worry) of Fira’un…” here the word is not used in the meanings of children among his nation, or descendants of Nabi Musa, but referring to those who followed Musa and followed his footsteps as follower of the Nabi. Similarly in Ayah 13:23, “Jannatu Adnin- will enter those who S’alah (deeds of Is’lah) from Aba’ehim and Azwajuhum and Zurriyatehim…” Here the phrase ‘Azwajuhum and Zurriyatehim’ does not mean ‘their spouses or offspring’ but basically means their Azwaaj- partners or supporters as well as their Zurriyat- followers. Similar meanings are used in Ayah 13:38 as well. In Ayah 14:40, “Rabb, Aja’alni (appoint me) as Muqeem the S’alaat and from my Zurriyaty…” refers to both the decedents of the Nabi as well as the followers, who follow Nabi’s footsteps. In Ayah 17:62, the Quool of Shaytaan, with the phrase “his (adam’s) Zurriyatu’ does not mean children of Adam, but those who follow in the footsteps of Adam, being made Khalifa on earth after getting knowledge. In Ayah 18:50, talking about Iblees, “…So, do you Attakhizunahu (seize) it (iblees) and it is Zurriyatahu as Awliyaa from besides ME (Allah)…” here does not mean children, descendants or offspring of Iblees, but those who follow in its footsteps in terms of becoming the follower of Shaytan and taking them as Awilya. In Ayah 3:32-33, “Indeed, Allah As’t’afa Adam, and Nuh, and family of Ibrahim and family of Imran Aa’ala (height, prestige) of the Aalimeen. Zurriyatan some of them, from others….” Is used both in the meanings of descendants as well as follower of footsteps. In Ayah 17:2-4 “And We gave Musa the Kitaab, and Ja’alna (appointed/made) it Hudan (Hidayah) for Bani-Israel- so that you do not Tattakhuzu (seize) other than ME, Wakeelan (judge, lawmaker). Zurriyatin (followers of- on whose footsteps they follow) of those we Hamalna (carried) with Nuh…” Similar meanings of the word is used in Ayah 19:58, “These are the ones who Allah Ana’am (blessed with Na’imat) upon them from the Nabiyeen from the Zurriyaat (followers of- on whose footsteps they follow) of Adam and of those we carried with Nuh and of Zurriyaat (followers of- on whose footsteps they follow) of Ibrahim and Israel…”.  X-Reference – 3:32-33, 6:84, 7:69, 10:83, 13:38, 17:2-4, 17:62, 19:58. (ذُرِّيَّةَ;وَذُرِّيَّاتِهِمْ;ذُرِّيَّتِهِ;ذُرِّيَّةِ)