Surah Aal-e-Imran Ayah No. 1 to 9
Surah Aal-e-Imran Ayah #1-9 (3:01 – 3:09)
A- Translation
١ الم
[Quran 3:1] Alif, Lam, Meem (الم).
٢ اللَّهُ لَا إِلَٰهَ إِلَّا هُوَ الْحَيُّ الْقَيُّومُ
[Quran 3:2] Allah, there is no deity except Allah, – the Ever-living, the Sustainer.
٣ نَزَّلَ عَلَيْكَ الْكِتَابَ بِالْحَقِّ مُصَدِّقًا لِمَا بَيْنَ يَدَيْهِ وَأَنْزَلَ التَّوْرَاةَ وَالْإِنْجِيلَ
[Quran 3:3] Allah has revealed to you the Kitaab (الْكِتَابَ) with the Haqq (بِالْحَقِّ), confirming that which was before it and revealed the Tourah (التَّوْرَاةَ) and the Injeel (َالْإِنْجِيلَ).
٤ مِنْ قَبْلُ هُدًى لِلنَّاسِ وَأَنْزَلَ الْفُرْقَانَ ۗ إِنَّ الَّذِينَ كَفَرُوا بِآيَاتِ اللَّهِ لَهُمْ عَذَابٌ شَدِيدٌ ۗ وَاللَّهُ عَزِيزٌ ذُو انْتِقَامٍ
[Quran 3:4] From before this, the Hidayah (هُدًى) for mankind; and Allah revealed the Furqaan (الْفُرْقَانَ). Indeed, those who do Kufr (كَفَرُوا) on the Ayaat (بِآيَاتِ) of Allah, for them is a severe Azaab (عَذَابٌ). And Allah is Aziz (عَزِيزٌ) the possessor of recompense.
٥ إِنَّ اللَّهَ لَا يَخْفَىٰ عَلَيْهِ شَيْءٌ فِي الْأَرْضِ وَلَا فِي السَّمَاءِ
[Quran 3:5] Indeed, from Allah nothing is secret in the earth, nor in the skies.
٦ هُوَ الَّذِي يُصَوِّرُكُمْ فِي الْأَرْحَامِ كَيْفَ يَشَاءُ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ
[Quran 3:6] Allah is the one, who shapes you in the Arhaam (الْأَرْحَامِ) whatever Allah Yashaau (يَشَاءُ). There is no deity except Allah, the Aziz (الْعَزِيزُ), the All-wise.
٧ هُوَ الَّذِي أَنْزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ ۖ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ ۗ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ ۗ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِنْ عِنْدِ رَبِّنَا ۗ وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ
[Quran 3:7] Allah is the one who has revelated to you the Kitaab (الْكِتَابَ), of it are Mohkimaat (مُحْكَمَاتٌ) Ayaat (آيَاتٌ) – they are the Ummu (أُمُّ) of the Kitaab (الْكِتَابَ), and others are Motashabihaat (مُتَشَابِهَاتٌ). Then as for those who have Zai’ghu (زَيْغٌ) in their Qalobohum (قُلُوبِهِمْ), they follow what is Tashabiha (تَشَابَهَ) of it, seeking Fitna (الْفِتْنَةِ), and seeking Taawelihi (تَأْوِيلِهِ). And no one know Taweelahu (تَأْوِيلَهُ) except Allah. And those firmly rooted in the knowledge say, “We have Emaan (آمَنَّا) in it; all is from our Rabb (رَبِّنَا).” And none does its Zikaru (يَذَّكَّرُ) except those with understanding.
٨ رَبَّنَا لَا تُزِغْ قُلُوبَنَا بَعْدَ إِذْ هَدَيْتَنَا وَهَبْ لَنَا مِنْ لَدُنْكَ رَحْمَةً ۚ إِنَّكَ أَنْتَ الْوَهَّابُ
[Quran 3:8] “Our Rabb (رَبَّنَا), do not Tuzegha’ (تُزِغْ) our Qalobona (قُلُوبَنَا) after you have given us Hidayah (هَدَيْتَنَا) and grant us from yourself Rahmatan (رَحْمَةً). Indeed, you are the Bestower.”
٩ رَبَّنَا إِنَّكَ جَامِعُ النَّاسِ لِيَوْمٍ لَا رَيْبَ فِيهِ ۚ إِنَّ اللَّهَ لَا يُخْلِفُ الْمِيعَادَ
[Quran 3:9] “Our Rabb (رَبَّنَا), indeed you will gather the mankind on a day in which there is no doubt.” Indeed, Allah will not break the promise.
B- THE CONCEPT:
The first Ayah of Surah Aal-e-Imran is basically 3:1 “ Alif, Lam, Meem” are Haroof e Muqatta`at or mysterious letters; Also called fawātiḥ (فَوَاتِح) or “openers” as they form the opening verse of their respective surahs, wherever they occur, in the Quran, the Ayaat that follows immediately are expressions of immense importance and almost always about the Quran and its importance. Hence these are assumed as an attention gaining words and alphabets, the basic aim of which is to gain, attract and retain the interest of the reader directing their attention towards matters of immense importance such as the subsequent Ayah 3:2 “Allah, there is no deity except Allah, – the Ever-living, the Sustainer” Is talking about the fact that there can be no deity but Allah, who is Ever-living, and Self-sustaining, as well as the Sustainer of each and everything in the whole universe. The next ayah 3:3 “Allah has revealed to you the Kitaab (الْكِتَابَ) with the Haqq (بِالْحَقِّ),…” has the meanings of Haqq as Absolute truth, in which there can not be any doubt as well as Absolute justice in which there can not be any injustice. It is also used here in the meanings of Haqq as our duties and responsibilities since The Kitaab Embodies all commandments of Allah that has been made Fard/obligatory on us as our duties and responsibilities. In addition, whenever Allah mentions the word Kitaab, we know that it is the same Kitaab, the same Hidayah that was revealed on All the Anbiya and Rasool. The Hidayah, the revelations by Allah was the same Kitaab, the names of the book for each Nabi may be different, as well as there could be different aspects of the same Kitaab. Therefore when in the subsequent phrase Allah says “…confirming that which was before it…” is telling us that it is the same Kitaab that was revealed on All the Anbiya and the Rasool. The next phrase which extends to the next ayah as “…and revealed the Tourah (التَّوْرَاةَ) and the Injeel (َالْإِنْجِيلَ)…(3:4)…from before this, the Hidayah (هُدًى) for mankind…” here the word Toorah and Injeel are referred as both as the names of the books that were revealed before the Quran, as well as the aspects of Toorah as Laws/Mohkimaat and Injeel as Wa’az which are parts of the same Kitaab, the same Hidayah.
The next ayah 3:4 describes the Kitaab in more details as 3:4 “…and Allah revealed the Furqaan (الْفُرْقَانَ)…” telling us that not only the Kitaab is the Hidayah, the guidance, the instructions, but also it is an ultimate criterion of right and wrong, haqq and baatil, Emaan and kufar etc. Therefore in the next phrase “…Indeed, those who do Kufr (كَفَرُوا) on the Ayaat (بِآيَاتِ) of Allah, for them is a severe Azaab (عَذَابٌ). And Allah is Aziz (عَزِيزٌ) the possessor of recompense” is a warning to those who do Kufar of Allah’s Ayaat since in ayah 3:5 Allah says “Indeed, from Allah nothing is secret in the earth, nor in the skies.” Nothing is secrete/hidden from Allah, therefore sooner or later, we will be returned to our Rabb for the accountability of our Emaan or Kufar and we will be recompensed accordingly. The next ayah 3:6 is an example to us that nothing is secrete/hidden to Allah even a womb of a mother “Allah is the one, who shapes you in the Arhaam (الْأَرْحَامِ) whatever Allah Yashaau (يَشَاءُ). There is no deity except Allah, the Aziz (الْعَزِيزُ), the All-wise.” After telling us that nothing is secrete to Allah and Allah is the one who shapes us in our mother’s womb whatever the way is, as per the will of Allah, Allah is restressing the earlier ayah 3:02 that there is no deity except Allah.
The next ayah 3:07 is one of the most mistranslated ayahs of the Quran, here Mohkimaat has been mistranslated as clear Ayaat and Motashabihat as doubtful or unclear Ayaat. On the basis of this, the scholars advise Muslims not to pursue any Motashabihaa Ayaat, and therefore not to follow it. Since there is no agreement among the scholars as to which exactly the Motashabihaat Ayaat are, it is left to scholars and Muslims choices, which ever one they consider as doubtful and hence should not be pursued. These wrong interpretations have not only caused people to ignore any ayah of their whims and wishes, but also any ayah considered Mutashibiha, is not to pursued to be understand, or being applicable and not to be followed. The correct translation of this ayah is as 3:7 “Allah is the one who has revelated to you the Kitaab (الْكِتَابَ), of it are Ayaat Mohkimaat (مُحْكَمَاتٌ) – they are the Ummu (أُمُّ) of the Kitaab,..” As we know the Mohkimaat are those Ayahs that give us laws, regulations, decree, rulings, verdicts of Deen, which has been made Bayyan, clear and obvious in the Quran. These Ayaat are Umm – meaning the foundations, the basics of the Kitaab – the Hidayah.
When Allah says in the next phrase “…and others are Motashabihaat (مُتَشَابِهَاتٌ)….” Allah is not saying that the other Ayaat are doubtful or unclear, as it is normally mistranslated. In fact Allah is saying that other Ayaat are Motashabihaat, it means look-alike, similar, resemble to the Mohkimaat Ayaat. The term Mohtashabihaat Ayaat means the Ayaat that are similar, look-alike. In another ayah in Quran Ayah 39:23 Allah says “Allah has revealed to you the Ahsan (the best) Hadith – a kitaab Motashibhan often repeated (Mathani)…” It means that the Kitaab, the Quran, has look-alike, similar ayahs, that resemble each other and are often repeated throughout the Quran. In Quran we find many ayahs that look-alike, similar to each other and often repeated. Therefore, the Ayah 3:07 and 39:23 is not contradictory to each other but supportive of each other in telling us that All the Ayaat of Quran are Mutashabihaat, i.e. similar-look alike, often repeated and similar-look alike to All the Mohkimaat Ayaat. The next phrase is again mistranslated as saying that those who have Zaighu in their Qaloboob, they follow the Motashabihaat. This is a wrong translated. The correct phrase is “…Then as for those who have Zai’ghu (زَيْغٌ) in their Qalobohum (قُلُوبِهِمْ), they follow what is Tashabiha (تَشَابَهَ) of it,…” Notice the phrase at the beginning of this ayah 3:07 as Alkitaab, Minho الْكِتَابَ مِنْهُ – i.e. the Kitab, “of it”. Therefore, here the same phrase is used “Maa Tashabahu Minho” مَا تَشَابَهَ مِنْهُ – i.e., what is similar, look-alike to or resemble it – i.e. the kitaab. Thus, here Allah is not talking about them following the Mutashabihaat Ayaat but following something which is look alike, resemble or similar to the Kitaab. Here Allah is talking about such people who have Zai’ghu in their Qaloob, that is those who have mislead from Allah’s Path, who got diverted and deviated from Kitaab, they follow books similar to the Kitaab. Therefore, as far as Quran and the Kitaab is concerned, each and every Ayah is Fard/obligatory, Kutub on us, hence there is no possibility that Allah would ask us not to follow any of the ayah. Here Allah is talking about such people who have lost their way, who got mislead from the Hidayah, deviated and started following other books, which they considered look-alike, similar, resemble to the Kitaab, but these books are not the Quran. If we look around the Muslim world, there are many books considered as similar to the Kitaab and they have been followed, like Quran, the Kitaab, which is a misled. The next phrase is telling us the intentions of such people who follow the look-alike similar books, “…seeking Fitna (الْفِتْنَةِ), and seeking Taawelihi (تَأْوِيلِهِ). And no one know Taweelahu (تَأْوِيلَهُ) except Allah…” As we know the word Fitna is also used in Quran in the meanings of tempting away from, diverting away from or misleading others from the path of Allah or from Haqq and they do this through seeking Taweelah, meaning tempting people through the fear/temptations of the end/final results. Their intention to seek Fitna, and seeking the end/final result (on the day of judgment) but this ayah is telling us in clear explicit manger that no one knows about the final/end result except Allah, therefore rather than following anything or anyone for the sake of being in a better place on the day of accountability, the best and the most right way is to follow what Allah says in the Kitaab, following Allah’s commandments as Allah is the only one who knows the taweela, the end/final result.
Because of this fact that we must follow Kitaab, the next phrase “…And those firmly rooted in the knowledge say, “We have Emaan (آمَنَّا) in it” Is telling us very clearly that those who are firm and deeply rooted in the knowledge, they have Emaan in the Kitaab, they are the true Momineen. The next phrase and the ayahs are basically continuation of the statement of these people who are firmly rooted in knowledge of Allah and Have Emaan on the Kitaab. “…all is from our Rabb (رَبِّنَا).” And none does its Zikaru (يَذَّكَّرُ) except those with understanding” here the word Zikr is used in the meanings of reading, understanding, practically following the Ayaat of Allah, taking Ibrat from previously narrated stories and remembering and doing Shukar of All of Allah’s blessings. Hence only people with deep knowledge have Emaan on Allah and people with intelligence and understanding will do Zikr of the Kitaab. Their statement continues in the next two ayahs as 3:8 “Our Rabb (رَبَّنَا), do not let our Qalobona (قُلُوبَنَا) Tuzegha’ (تُزِغْ) after you have given us Hidayah (هَدَيْتَنَا) and grant us from yourself Rahmatan (رَحْمَةً). Indeed, you are the Bestower.” Shows the meanings of the word Tuzigha as a deviation, being mislead after the Hidayah has been given by Allah. 3:9 “Our Rabb (رَبَّنَا), indeed you will gather the mankind on a day in which there is no doubt.” Indeed, Allah will not break the promise” shows the certainty they have on the day of Akhira the fact that one day we will be returned to our Rubb, the day on which there is no doubt, where everyone will be held accountable for their Emaan and Deeds.
C- IMPLEMENTATION IN TODAY’S LIFE
These earlier Ayahs of Surah Aal-e-Imran gives us the following important guidance that we can practically apply in our day-to-day lives.
- Allah has given us the Hidayah in the shape of the Kitaab – the Quran as Haqq from Allah, absolute truth and absolute justice as per Allah’s solid judicial principals. It is the same Kitaab, the same Hidayah that was revealed on All the Anbiya and Rasool. Each and every Ayaat of this Kitaab is Kutub, made Fard/obligatory on us as Muslims, to have Emaan on it, to follow it and to practically apply the divine instructions. It is the Hidayah, the Furqan, the ultimate criteria of right and wrong.
- Quran is an Embodiment of Mohkimaat, the laws, regulations and commandments of Allah, and these ayahs are often repeated in the form of Motashabihaat – the look alike, similar ayaahs. Each and every Ayah of the Kitab is to be understood, followed and pursued.
- The criteria of those who got misled is that they follow other books which they considered look alike and similar to the Kitaab, seeking to mislead others from the Haqq – the Quran, as well as seeking and projecting this as if these other books would help in the end/final result, whereas the end/final result is only known to Allah.
- Only those with knowledge, deep conviction and understanding, would have Emaan on the Kitaab being from their Rabb, and Only those with intelligence and understanding would do Zikr of it, read, understand and follow.
Footnotes:
D- THE KEY-WORD VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/
Alif, Lam, Meem ( الم) NEW Letters such as these are called Haroof e Muqatta`at or mysterious letters – these 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, seem separate from each other; i.e., they do not form an apparently meaningful word, but wherever they occur, in the Quran, the Ayaat that follows immediately are expressions of immense importance and almost always about the Quran and its importance. In all but 3 of the 29 cases, these letters are almost immediately followed by mention of the Qur’anic revelation itself- even in these 3 cases surah al-ʻAnkabūt, ar-Rūm and al-Qalam, the later ayahs do also talk about Quran and its importance. This shows that these must be some attention gaining words and alphabets, the basic aim of which is to gain, attract and retain the interest of the reader as something of immense importance is going to be followed up after these words. X-Reference – First ayahs of Surah 2 , 3 , 7 , 10–15 , 19–20 , 26–32 , 36 , 38 , 40–46 , 50 and 68.
KITAAB (الْكِتَابَ) & KUTIBA (كُتِبَ) Kutab means recording, writing or to write/record; something being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book and AL-Kitaab means The Book of Revelations as revealed by Allah. It’s the Hidayah, the Deen, the guidance that’s given as blessings by Allah. When we read something and never act upon it, it is called reading or ‘Reciting’ a BOOK, the word used in the ayah 2:44 is tatloon تَتْلُونَ or the word Tilawat – it does not mean just recitation, it means reading the book, with Eman in the book and have firm intention to follow the commandments and hidayahs in the BOOK. However, when we read the Kitaab, understand it, act upon it and distribute it to others through our behaviors – verbal as well as non-verbal, then this is called Iqra, a Haqq-e-Tilawat and The Kitaab becomes Quran to us. This is precisely the difference between Kitaab and Quran. Kitaab is the book of Hidayah and guidance from Allah. Once we get the guidance, we act upon it becomes Quran to us. If we simply recite the book and never act upon the guidance written in the book, it will remain a book and we will be restricted to just reading it as recitation, since we are reading it without the actual Haqq of Tatloo or tilawat with Eeman. Once we have firm Emaan on the Kitaab, start acting upon the Hidayah and when these actions are clearly visible in our lives, conducts and behaviors, then the Kitaab becomes the Quran, otherwise it is just reading or recitation. In order to convert Tatloo to Iqra, the Kitaab to Quran, the pre-requisites are, Emaan and utilization of our faculties especially our thinking, reasoning and intellect to understands the Hidayah and its practical implementation in our lives. X-Reference – 2:44 , 2:87 , 2:109 , 2:121 , 2:145 , 2:183 , 2:282 , 3:07 , 3:20 , 3:53 , 3:78-79 , 4:136 , 5:05 , 5:15 , 5:48 , 6:38 , 6:114 , 7:156 , 7:169 , 9:120-121 , 13:38-39 , 17:71 , 158:49 , 24:33 , 58:21-22.
HAQQ (الْحَقُّ ) 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 – 2:26 , 2:42 , 2:91 , 2:109 , 2:118 , 2:144 , 2:146 , 2:149 , 2:180 , 2:228 , 2:247 , 3:71 , 4:170-171 , 5:48 , 5:107 , 6:81 , 7:30 , 7:44 , 8:7-8 , 10:32-33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2-5.
TOURAH (التَّوْرَاةَ) NEW 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 one of the books that was reveled 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 as a name of the book which was revealed before Easa. 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 a name of the book that was revealed to the Bani Israel. It is referred as the name of the book in Ayah 5:43. However, in Quran it is not just used as a name of the book, 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 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 were 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.
INJEEL (َالْإِنْجِيلَ) NEW is normally referred as the name of the book which was revealed on Nabi Easa Son of Maryam – for instance in the ayah 5:46 “and We sent afterwards Easa son of Maryam confirming that which was in his hands of Toorah and We gave him Injeel…” Here it shows is the name of the book that was revealed on Easa as also confirmed in the subsequent ayah 5:47 as Ahle-e- Injeel- i.e. people of the Injeel. However, Quran has used the word Injeel not just as a name of the book revealed on Easa but also as aspect of the Kitaab which are Wa’az in the Ayah 5:46. 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. Therefore, it is basically used to stop someone from doing wrong deeds by informing 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. Thus, when Allah is talking about Easa son of 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. Thus, here in this ayah it cannot be referred as the name of the book, as the word revealed is not mentioned but Injeel is referred in this ayah as one aspect of the Kitaab, such as Hikmat- the wisdom, the Toorah- The Ahkimaat- the laws. Therefore, 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. As we know it is the same Kitaab, the same book of revelation which was revealed on all the Anbiya, 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.
HIDAYAH & HADAA (هَدَى)- HADAAKUM (هَدَاكُمْ) & YAHDI (يَهْدِي) give Hidayah; TAHTADUN (تَهْتَدُونَ) you get Hidayah & MOHTADUN (الْمُهْتَدُونَ) those who are on Hidayah. the basic meanings of the word is to make clear and bright, to be ahead of others and to lead the way for others, mainly due to being bright, visible and clear, or something which is bright, clear and obvious as well as someone who leads the way. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. In Quran in the ayah 20:128 Afalam Yahdelam – meaning has it not become clear and apparent for them, as in visible and obvious. The word has three broad meanings (1) a guidance that leads the way, by being ahead of others- leading others (2) something that is obvious, clear and visible and (3) as an hadya, a gift, grant or an offering. Therefore, Hidayah is something that is a guidance, a map, an instruction manual that is clear, obvious, visible and offered as a gift by Allah to lead to the desired destination therefore in ayah 2:02. The word “Huda-lil-muttaqueen” is used for the Kitaab, meanings a guide a map for those who want to reach this destination of becoming a muttaqqi – the highest level of Muslim- to achieve Taqwa. X-Reference – 1:06 , 2:02 , 2:97 , 2:120 , 2:136 , 2:142-143 , 2:150 , 2:213 , 3:08 , 3:86 , 4:88 , 5:16 , 5:104-105 , 6:84 , 7:43 , 10:35 , 10:108 , 14:21 , 16:15-16 , 16:36-37 , 17:15 , 20:128 , 22:24 , 27:92 , 28:56 , 40:28-29 , 42:52 , 61:5-7.
FARAQ (فَرَقْنَا) & FURQAN (وَالْفُرْقَانَ), & FAREEQ (فَرِيقًا)-noun; NUFFARIQU (نُفَرِّقُ)-verb we do Faraq- means to make distinctly clear and separated in terms of distinct differences. Therefore, in the ayah 2:136 the phrase “we 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”. 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; Alfarq is used for a scale, a criterion; 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; 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 is also called the term Yufriqoon as in 2:102 and have been asked not to be divided as in La tufraqo as in ayah 3:103 X-Reference – 2:50 , 2:53 , 2:75 , 2:102 , 2:136 , 2:146, 2:185 , 3:04 , 3:84 , 3:103-105 , 4:150 , 5:25 , 5:70 , 6:159 , 7:30 , 8:29 , 9:122 , 24:47-48 , 30:94 , 30:32 , 42:13-14 , 65:02 , 77:04.
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kafireen) is the one who does Kufr as opposed to Momin is the one who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kafir, as is darkness covers everything; A farmer is called Kafir 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, 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. Therefore, in Ayah 2:254- Allah says “O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the Kaafireen – they are the Zalimeen/wrongdoers”. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. For instance, refer 2:39- “And those who do Kufr (Kufr) and deny Our Ayaat – those will be companions of the Fire; they will abide therein eternally”, which shows the meaning of the Kufr as the one who denies/conceal/reject Allah’s Ayaat”. X-Reference – 2:24-28, 2:39 , 2:108 , 2:109 , 2:121 , 2:126 , 2:254 , 4:37 , 4:150-151 , 7:179 , 27:81 , 27:81 , 39:32.
AYAT (آيَاتِنَا) & AYAAT (الْآيَاتِ) – means a sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. For instance, if we are going somewhere, in a distance see smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of the fire at the bottom of that smoke, but by looking at that smoke we realize the existence of the confirmed truth, which is the burning of the fire at the bottom of that smoke. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. For instance, the smoke in the earlier example will remain a smoke only, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our God-given faculties. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mentions Two types of Ayaat. (1) Word of God- the words of Quran itself (2) Work of God- the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind both of these Ayaat. X-Reference – 2:39, 2:118, 2:187, 2:248, 3:41, 3:98, 3:113, 4:140, 5:86, 6:37, 6:98, 6:109, 6:158, 7:37, 7:147, 10:7, 10:92, 13:4, 16:101, 19:10, 22:72, 29:49, 30:21-25.
AZAAB (عَذَابٌ) is used in Quran in different meanings. Azaab means 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. The word is also used as someone’s due right (more on the punishment side) – as penalty or punishment based on what that someone deserves, based on 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 true believers, muttaqueen and successful ones. X-Reference – 7:182 , 4:25 , 2:4-5 & 2:6-7 , 2:114 , 2:126 , 3:105 , 6:65-66 , 17:15-17 , 13:11 , 15:4-5 , 41:15-16 , 29:34 , 7:134-135 , 7:165-166 , 2:66 , 7:182 , 9:26.
AZIZ (عَزِيزٌ) & EZZATU (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. When the same word is used for Allah as ALLAH is AZIZ, its used in the meanings of All-powerful, Almighty, the one to whom all powers, pride, honor belongs. X-Reference – 2:206 , 4:139 , 10:65 , 18:34 , 26:44 , 35:10 , 37:180 , 38:02 , 38:82 , 63:8.
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
SHAYYIN (شَيْءٍ) & MASHIAT – INSHALLAH (إِنْشَاءَاللَّهُ)- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ normally is translated as ‘Will’ – But there is a difference between ‘Will’ and ‘Mashiyyat’. 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 ‘Mashiyyat’ 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. Thus, the Quranic terms “Ma Yasha” and “Mun Yasha” would mean “According to the set of Laws originated by Allah which are unchangeable. “The word Mashiat also means powers, abilities, earnings and it also means fact, event, anything which exists such as in ayah 2:20 إِنَّاللَّهَعَلَىٰكُلِّشَيْءٍقَدِيرٌ means 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. This means that each and everything in this universe is based on these cause-and-effect laws that have been put in place by God Almighty. Therefore, whenever we use the phrase InshaAllah (إِنْشَاءَاللَّهُ), it does not mean that “we will do this ONLY when Allah wills” as is commonly translated; the actual meanings are that “we will do whatever is in our capacity, willingness and ability to do this, and only ALLAH with Allah’s infinite power and ability can stop us”. X-Reference – 2:70, 2:106 , 2:113 , 2:142 , 2:213 , 2:223 , 2:253 , 2:284 , 3:26 , 3:74 , 3:129 , 4:32 , 4:49 , 5:17 , 5:40-42 , 6:39 , 6:101 , 7:156 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.
HIKM & MOHKIMAAT (مُحْكَمَاتٌ) NEW the word Hikm is normally translated as judge or an arbitrator for instance as used in the ayah 4:35. It is also used in the meanings of lawmaker, or a legal decree for instance in the ayah 5:01, it is used for Allah as a lawmaker, or Allah being the one who decrees. Similarly, in the ayah 6:114 “Then it is other than Allah, that you seek as Hikaman while Allah is the one who has revealed to you the Kitaab…” Therefore, the broad scope of the meaning of the word Hikm is in the meanings of lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, laws and regulations. The word Mohkimaat therefore anything that embodies all these meanings of laws, regulations, decree, rulings, verdicts etc. It is also used in the meanings of precisely clear or obvious divine instructions, that have been made clear and obvious for instance as used in the ayah 47:20, “…when a Mohkimaatun surah is revealed,” is used in the meanings of precisely clear and distinctly obvious, as well as identifying the divine commandments, rules, decree, regulations, in precisely clear manner. X-Reference – 3:07 , 4:35 , 5:01 , 6:114 , 47:20.
UMMAT (أُمَّةً) & UMMIYYUN (أُمِّيُّونَ) Ummatun (لَأَمَةٌ)- female – The word has the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath. Thus, is used in meanings of Mother, Foundations, Residence, Abode, Nation, Community etc. for instance in ayah 3:07 it is used in the meaning of the foundation. The word is used in the same meanings in ayah 16:120 where Allah has said Ibrahim was an Ummatan. In this ayah the same word could also have been used in the meaning of the nation, community, since his personality was an embodiment of all the characteristics Allah desires in a nation. Al-UMMI or Ummiyun is normally translated as illiterate or uneducated, which is a wrong translation. But it means a person or people who is/are educated only from their mother or home since birth or innocent or pure. The word Ummatun (for female) is used for Momin woman in similar meanings as the word Abd is used for Momin man in the ayah 2:221. Therefore, it would have the same meanings as that for Aabid. The word Al-Ummi is also used in contrast with Ahle-Kitaab people of the book in the ayah 3:20 meaning those whom the book is not yet revealed before Quran or not yet understood by them. The word is used in the similar meanings in the ayah 3:75. When Allah says in ayah 2:78 “And among them are the Ummiyyuun who do not have knowledge of the Book except through hearsay, and they are only assuming” here the word Ummiyun is used in both meanings of being taught at home only, as well as those who do not understand the book. X-Reference – 2:78, 2:128, 2:134, 2:143, 3:07, 3:20, 3:75, 4:11, 4:23, 5:75, 6:42, 7:38, 7:160, 13:30, 20:38-40, 28:10, 33:4-6, 58:02, 62:02.
TASHABIHA (تَشَابَهَ) & MOHTASHABIHAAT (مُتَشَابِهَاتٌ) NEW is normally translated as doubtful or unclear, which is a wrong translation of the word Mutashabihaat as well as the word Tashabiha. For instance in the ayah 2:70 “They said call upon your Rabb to make Bayyin to us as all cows Tashabiha to us…” is used in the meanings of look-alike or similar. Is used in the similar meanings in the ayah 2:118 with the phrase “…Their Qalobohum is Tashabihat…” that is their Qaloob, resemble, look-alike or similar to each other. Similarly in 13:16 the phrase “Fatashabiha Aul-Khalq…” the creations seemed similar to them. Therefore the term Mohtashabihaat means similar, look-alike, therefore when in the ayah 39:23 Allah says “Allah has revealed to you the Ahsan (the best) Hadith – a kitaab Motashibhan often repeated (Mathani)…” It means that the Kitaab, the Quran, has look-alike, similar ayahs, that resemble each other and are often repeated throughout the Quran. In Quran we find many ayahs that look-alike, similar to each other and often repeated. That is precisely what is stressed in the ayah 3:07 when Allah says that “Allah is the one who has revelated to you the Kitaab, of it are Ayaat Mohkimaat (that is laws, regulations, Hikm, decree made precisely clear) – they are the Ummu (the foundations/the basics) of the Kitaab, and others are Motashabihaat “means look-alike, similar to or resemble these Mohkimaat Ayaat. X-Reference – 2:25 , 2:70 , 2:118 , 3:07 , 6:99 , 6:141 , 13:16 , 39:23 .
ZA’IGHA (زَيْغٌ) NEW 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 mislead. For instance, in the ayah 3:08, the word Tuzigha is used in the meanings of being misled, or deviate from the path of Allah, after having been given the Hidayah. Similarly in the ayah 61:05 when describing the Bani Israel the phrase used by Allah is “…Falama (then they) Zagh’u (deviated, misled from Allah’s path, got diverted)…” X-Reference – 3:07 . 3:08 , 9:117 , 38:63 , 61:05.
QALB (قَلْبِ) & QALOOB (قُلُوبُكُمْ) Normally translated as hearts, this is not the correct translation since the word which is used in the meanings of hearts is Faad for instance in the ayah 6:110 “And we will Nuqalibbu their afa’datuhum (hearts) and their visions, as they refused to have Emaan…” Here both these words are used, therefore the word Qalb is not heart but instead is used in Quran as a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all faculties. Similarly in ayah 2:07 Allah says for the Kaafireen “ Allah has set a seal upon their Qaloob and upon their hearing and vision a veil…” the word is used in the meanings of their understanding that is derived out of conviction of heart and mind and all of human faculties. Similarly, in the ayah 3:103 the phrase “…Allah embedded affection between your Qalobuhum…” here again the word is used in terms of one’s deep conviction and intentions of heart, mind and all of human faculties. The word is used in the same meanings of assurance, tranquility and conviction of one’s heart, mind and all faculties in the ayah 3:126. The word is also further explained in the ayah 5:41 by the phrase “…they say we have Emaan with their mouths but their Qaloob did not have Emaan…” X-Reference – 2:07 , 2:225 , 3:103 , 3:126 , 4:63 , 5:13 , 5:41 , 6:110 , 7:100 , 8:63, 9:87.
FITNA (الْفِتْنَةُ) normally translated as riot, rebellion, uprising, or insurgency. But the word is used in Quran in much broader sense. The basic characteristics of the meanings of the word Fitna is derived from the process of melting gold or silver in hot temperatures to remove impurities from it. Similarly, Al Fatanath is that testing apparatus on which anything made of gold or silver is tested to reveal if it’s pure or not or to identify the level of its purity. Therefore, it means to expose or reveal the purity or real features, characteristics, or qualities of something or someone. Thus, it is used in Quran in the meanings of test or trial in both good and bad ways for instance in the ayah 20:131 where its used in meanings of test and trials through Allah’s blessings. In ayah 6:53, the word is used in the meanings of test and trails so as to distinguish Shaakireen from Kafireen. Similarly, in the ayah 16:110, the word used in the meanings of testing and trials that brings out the best in people, in terms of their ability to do Sabar and do Jihaad. The word is used in the similar meanings in the ayah 9:126 wherein the word is used in the meanings of such testing periods, challenging times, hard and difficult times as well as such trials that could lead to bringing out the best in people, would lead to doing Touba and doing of Zikr. Used in the similar meanings in the ayah 20:90. It’s also used in the meanings of tempting away from, diverting away from or misleading for instance in the ayah 5:49 It’s used in the same meanings in the ayah 7:27 as Shaiytan Yuftenanakum (tempt you away from the Haqq). In addition to this, it’s also used in Quran in the meanings of burning, Azaab, trouble, harm, oppression, opposition or war in Quran. X-Reference – 2:102 , 2:191 , 2:193 , 3:07 , 4:91 , 4:101 , 5:49 , 5:71 , 6:23 , 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.
TAAWELIHI (تَأْوِيلِهِ) & TAWEELAHU (تَأْوِيلَهُ) NEW 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.
AMAN (آمَنَ) EMAAN (الْإِيمَانِ) & MOMIN (مُؤْمِنٌ) Emaanukum (إِيمَانَكُمْ) your Emaan; female Momin (مُؤْمِنَةٌ) & Momineen (لِلْمُؤْمِنِينَ) plural- those who have Emaan. The word Aman means safety, security, contend and tranquility. These words also have the basic characteristics of the meanings such as to be calm and quiet (in one’s heart); to be protected from fear; trustworthiness, and with complete truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction, and to verify something, to rely upon or have confidence in something. The Word Emaan as per Quran means to have strong faith on, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction on something. It’s not a blind faith but is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind. X-Reference – 2:9, 2:85, 2:108, 2:121, 2:126 , 2:143 , 2:254 , 2:257 , 4:136 , 5:10 , 7:179 , 8:21-22 , 10:101 , 25:73 , 27:81 , 29:2-3 , 49:14.
RABB (رَبِّ) & RABBOIBIAT – RABBIHIM (رَبِّهِمْ)- their RABB: The Quality of Rab 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. All the above 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. the Rabb of all the worlds. X-Reference – 1:01, 2:05, 2:112, 2:131, 2:136, 2:139, 2:258, 2:285-286, 3:51, 3:147, 3:193, 5:68, 5:117, 12:39.
ZIKR (اذْكُرُ) The word Zikr has been used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means remembering and being grateful for God’s blessings as well as taking lesson (Ibrat) from previous storied (in Quran). Therefore, when Allah says in chapter no. 54 in multiple ayahs that “Quran is made Simple and easy for Zikr” it means the word “Zikr” is used in all the above meanings including understanding Ayahs of Allah, believing and following these Ayahs has been made simple and easy for each and every one of us by our creator. X-Reference 2:40, 2:47, 2:63, 2:114, 2:122, 2:152, 6:90, 13:28, 16:13, 16:43-44, 20:03, 39:21, 39:23, 43:44, 54:15, 54:17, 54:22, 54:32, 54:40, 76:29.
RAHAM (رَحْمَ) REHMAT (رَحْمَتُهُ)& REHMAN (الرحمن) ARHAAM (أَرْحَامِهِنَّ) Rahman, Raheem, Raham and Rahmat, share the same basic characteristics- Raham is normally translated as the word Mercy- which does not do justice to these words. All these are derived from the characteristics that they all share with the word Arham, which means a mother’s womb during pregnancy. 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 X-Reference 2:64, 2:228, 3:06, 4:01, 6:143-144, 13:08, 22:05, 31:34.