Surah Aal-e-Imran Ayah No. 110 to 117
Surah Aal-e-Imran Ayah #110-117(3:110-3:117)
A- Translation
١١٠ كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ ۗ وَلَوْ آمَنَ أَهْلُ الْكِتَابِ لَكَانَ خَيْرًا لَهُمْ ۚ مِنْهُمُ الْمُؤْمِنُونَ وَأَكْثَرُهُمُ الْفَاسِقُونَ
[Quran 3:110] You are Khaira (خَيْرَ) Ummatin (أُمَّةٍ) emerged for the mankind- you Ta’muruna (تَأْمُرُونَ) with Ma’aroof (بِالْمَعْرُوفِ) and deter from the Munkir (الْمُنْكَرِ) and have Emaan (وَتُؤْمِنُونَ) on Allah. And if the people of the Kitaab (الْكِتَابِ) had Emaan (آمَنَ), then surely it would have been Khairan (خَيْرًا) for them. Among them are the Mominoon (الْمُؤْمِنُونَ) and most of them are the Fasiqoon (الْفَاسِقُونَ).
١١١ لَنْ يَضُرُّوكُمْ إِلَّا أَذًى ۖ وَإِنْ يُقَاتِلُوكُمْ يُوَلُّوكُمُ الْأَدْبَارَ ثُمَّ لَا يُنْصَرُونَ
[Quran 3:111] Never will cause Zarar (يَضُرُّوكُمْ) to you, except Azzan (أَذًى). And if they Qatal (يُقَاتِلُوكُمْ) you, they will turn back the Adbara (الْأَدْبَارَ) then they will not be Yunsarun (يُنْصَرُونَ).
١١٢ ضُرِبَتْ عَلَيْهِمُ الذِّلَّةُ أَيْنَ مَا ثُقِفُوا إِلَّا بِحَبْلٍ مِنَ اللَّهِ وَحَبْلٍ مِنَ النَّاسِ وَبَاءُوا بِغَضَبٍ مِنَ اللَّهِ وَضُرِبَتْ عَلَيْهِمُ الْمَسْكَنَةُ ۚ ذَٰلِكَ بِأَنَّهُمْ كَانُوا يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ ۚ ذَٰلِكَ بِمَا عَصَوْا وَكَانُوا يَعْتَدُونَ
[Quran 3:112] They will be struck by Zillat (الذِّلَّةُ) whenever they S’uq’efu (ثُقِفُوا) except with a rope from Allah and a rope from the people and they incurred with Ghadab (بِغَضَبٍ) from Allah and they will be struck by the Maskanatu (الْمَسْكَنَةُ). That is because they used to do Kufar (يَكْفُرُونَ) with Ayaat (بِآيَاتِ) of Allah and they Qatal (يَقْتُلُونَ) the Anbiya (الْأَنْبِيَاءَ) without Haqq (حَقٍّ). That is because they disobeyed and they used to transgress.
١١٣ لَيْسُوا سَوَاءً ۗ مِنْ أَهْلِ الْكِتَابِ أُمَّةٌ قَائِمَةٌ يَتْلُونَ آيَاتِ اللَّهِ آنَاءَ اللَّيْلِ وَهُمْ يَسْجُدُونَ
[Quran 3:113] Among the people of the Kitaab (الْكِتَابِ) they are all not the same; an Ummatun (أُمَّةٌ) Qaimatun (قَائِمَةٌ) Yatloona (يَتْلُونَ) Ayaat (آيَاتِ) of Allah in the periods of the Layle (اللَّيْلِ) and they Yasjudun (يَسْجُدُونَ).
١١٤ يُؤْمِنُونَ بِاللَّهِ وَالْيَوْمِ الْآخِرِ وَيَأْمُرُونَ بِالْمَعْرُوفِ وَيَنْهَوْنَ عَنِ الْمُنْكَرِ وَيُسَارِعُونَ فِي الْخَيْرَاتِ وَأُولَٰئِكَ مِنَ الصَّالِحِينَ
[Quran 3:114] They have Emaan (يُؤْمِنُونَ) on Allah and the Day of Akhira (الْآخِرِ) and they Ya’murun (يَأْمُرُونَ) with the Ma’roof (بِالْمَعْرُوفِ) and deter from the Munkir (الْمُنْكَرِ) and they hasten in the Khairaat (الْخَيْرَاتِ) and those are from the S’waliheen (الصَّالِحِينَ).
١١٥ وَمَا يَفْعَلُوا مِنْ خَيْرٍ فَلَنْ يُكْفَرُوهُ ۗ وَاللَّهُ عَلِيمٌ بِالْمُتَّقِينَ
[Quran 3:115] And whatever they do of Khair (خَيْرٍ), then never will it be Yukfuru (يُكْفَرُوهُ). And Allah is All-knowing with the Muttaqueen (بِالْمُتَّقِينَ).
١١٦ إِنَّ الَّذِينَ كَفَرُوا لَنْ تُغْنِيَ عَنْهُمْ أَمْوَالُهُمْ وَلَا أَوْلَادُهُمْ مِنَ اللَّهِ شَيْئًا ۖ وَأُولَٰئِكَ أَصْحَابُ النَّارِ ۚ هُمْ فِيهَا خَالِدُونَ
[Quran 3:116] Indeed, those who do Kufr (كَفَرُوا), neither will prevail for them their wealth nor their children against Allah’s will. And they are the ones who will be fuel of the Fire, abiding therein Khalidun (خَالِدُونَ).
١١٧ مَثَلُ مَا يُنْفِقُونَ فِي هَٰذِهِ الْحَيَاةِ الدُّنْيَا كَمَثَلِ رِيحٍ فِيهَا صِرٌّ أَصَابَتْ حَرْثَ قَوْمٍ ظَلَمُوا أَنْفُسَهُمْ فَأَهْلَكَتْهُ ۚ وَمَا ظَلَمَهُمُ اللَّهُ وَلَٰكِنْ أَنْفُسَهُمْ يَظْلِمُونَ
[Quran 3:117] Example of what they spend in this worldly life is that of wind, in it is frost, that strikes the Haras’a (حَرْثَ) of those people who have done Zulm (ظَلَمُوا) on their Nafs (أَنْفُسَهُمْ), and destroys it. Allah does not do Zulm (ظَلَمَهُمُ) on them, but they do Zulm (يَظْلِمُونَ) on their Nufs (أَنْفُسَهُمْ).
B- THE CONCEPT:
These ayahs are basically a repetition as well as further explanation of many of the divine instructions as have been given to us via earlier ayahs of Surah Aal-e-Imran such as ayah 3:10, 3:103 and 3:104. The ayah 3:110 is explicit instructions to us as Ummat-e-Muslimah those who, call themselves Muslims and believe to be a part of the Ummat to follow Allah’s direct commandment as 3:110 “You are Khaira (خَيْرَ) Ummatin (أُمَّةٍ) emerged for the mankind …” Is not talking about us being the best of the best Ummat/nation but specially highlighting that our main purpose is and should be viewed as we have been assigned to be Khair for the mankind, in the meanings of being the sources of what they truly desire and need; being Khaira Ummatin means our aim should be the maximum utilization of human efforts and faculties producing desired results as per the utilized efforts and our actions and deeds should be done for the benefit and wellbeing of all individuals of the community and humanity which is aligned with their most needed and desirable requirements.
Because of this fact the next phrase is “…you Ta’muruna (تَأْمُرُونَ) with Ma’aroof (بِالْمَعْرُوفِ) and deter from the Munkir (الْمُنْكَرِ) and have Emaan (وَتُؤْمِنُونَ) on Allah…” This is a responsibility which has been enjoined upon the whole Khaira Ummatin as a joint responsibility. The phrase Amar with Maroof is a very comprehensive and concise instruction by Allah. It means take care of your matters, enjoin, insist, do things, instruct others and carry out your matters with Ma’roof. The word Ma’roof means what is acceptable and pleasant in accordance with other’s due right, i.e., justice in accordance with someone due right in the meanings of Qist and while remaining within the parameters/boundaries of Deen and without doing any injustice to anyone since the basic foundation of deen is on the parameters of justice (Adal and Qist). Therefore, this is the explicit instructions by Allah to each and every one of us to work jointly as Ummat, in order to uphold the foundations of Deen of justice and equality for everyone in accordance with people’s needs and requirements and to carry out all matters with Ma’roof and enjoin each other to do the same. The next phrase “… and deter from the Munkar…” is again a very comprehensive divine instruction. As per the three-broad definition of the word Munkar, this is a divine instruction to deter, prevent, stop and discourage Munkar in all of its forms and meanings such as (1) Extremely selfish behavior- safeguarding of one’s own interest at the cost of others; deceiving others, basically every wrong doing such as evil, selfishness, hoarding of wealth, deception of others, etc. (2) Denial of Haq & Ayaat, Rejecting, denying, opposing of Allah’s Ayaat. And (3) Acts of Ba’til, unpleasant & unacceptable deeds and behavior that go against other’s due right and justice.
The next phrase is sort of a disappointed statement from Allah for the people of kitaab when Allah says “… And if the people of the Kitaab (الْكِتَابِ) had Emaan (آمَنَ), then surely it would have been Khairan (خَيْرًا) for them…” is not just talking about Khair in terms of being better for them. But the word Khair here is used in all encompassing manner as being the embodiment of all good things, good sayings or good works, including anything that is done or offered for the benefit or wellbeing of individual/s or community which is aligned with his/her/their needs and requirements, which is greatly desired and needed by them. Therefore, Allah is saying that only if the people of the Kitaab had Emaan, it would have surely been Khair for them. The next phrase “… Among them are the Mominoon (الْمُؤْمِنُونَ) and most of them are the Fasiqoon (الْفَاسِقُونَ). Is telling us a bitter and harsh fact that although there are Mominon, those who have Emaan, among the people of the Kitaab but Aksar, most of them are Faasiqoon. As we know Faasiq is a person who does kufur, conceals haq, lies, who is considered unreliable, who is defiantly disobedient and non-compliant, who crosses the boundaries of the rules, laws regulations and commandments given by Allah in Quran, 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 Faasiq as Zalim.
Since the basic intention of such people of the Kitaab who are in the majority, is to cause Fasaad on earth, the next ayah is addressing the Momineen who are in the minority, 3:111 “Never will cause Zarar (يَضُرُّوكُمْ) to you, except Azzan (أَذًى)…” Is telling us that although the attempts of the Faasiquoon are to cause fasaad on Earth, but they will not be able to cause Zarar, i.e., major or intense hurt, harm or torture to the Momineen, although they might be successful in causing Aazzn, that is minor harm or injury but they will not be successful to cause Zarar to the Momineen. The next phrase “…And if they Qatal (يُقَاتِلُوكُمْ) you, they will turn back the Adbara (الْأَدْبَارَ) then they will not be Yunsarun (يُنْصَرُونَ).” Means and if they fight with Momineen, they might reverse, turn back or cut off their resources and powers which they had extended towards the Momineen, but they will not be successful in their endeavors since they will not receive any Nas’eer from Allah’s system. The basic characteristic of the word Nas’eer is like water as a source of life, nourishment, and basic requirement to produce results and S’amaraat. Therefore, without the water, all efforts rendered are useless. Since they will not be Yuns’arun from Allah, the main catalyst, the basis of their efforts and struggle which produces results, is missing, and therefore they will never succeed in their efforts and their efforts will be futile. This is further continued in the next ayah that 3:112 “They will be struck by Zillat (الذِّلَّةُ) whenever they S’uq’efu (ثُقِفُوا)…” Is telling us that whenever and if they gain dominance and power over you, they will be struck with Zillat, i.e., dishonor, disturbance, degradation, humiliation, disgrace, shame, powerlessness, weakness and helplessness.
The next phrase “…whenever they S’uq’efu (ثُقِفُوا) except with a rope from Allah and a rope from the people…” The only solution to be successful for such Faasqiuoon is that if they change their behavior and gain power and dominance with the rope from Allah and from the unity of people. This guidance is aligned with what we have already discussed in the ayah 3:103 “And hold firmly with the rope of Allah, altogether…” Notice here as well that instead of saying except with the rope from Allah, this ayah has added another condition as (1) the rope from Allah and (2) rope from the people. The rope from Allah is basically referred here as the kitaab, the Hidayah, the revelations of Allah. The purpose of any rope is two folds – one to connect two things together and second is to strengthen and gives strength, unity and durability. Taking strength with the rope from Allah, means a strong connection to Allah, which would strengthen the person in his/her Emaan giving the Momin a security, stability and strength. Secondly through the rope from the people, is actually highlighting how Deen is a Na’imat – in the meanings of unity and success. When all the Momineen hold firmly to the rope of Allah altogether, it is uniting the Muslims under the same ambit of Deen, with same set of values and beliefs, therefore here it means that the people can gain lasting dominance and power only with the strength of the rope from Allah and from the people, in terms of showing both unity with people as well as showing the actual meanings of being a Khaira Ummatin, as in working towards the betterment of the mankind. The next phrase is continuation of the discussion related to the Faasiqoon that “…and they incurred with Ghadab (بِغَضَبٍ) from Allah and they will be struck by the Maskanatu (الْمَسْكَنَةُ)…” Incurring Ghadab from Allah means facing failures, embarrassment and humiliations in all walks of life; lawlessness, death, destruction, illness and sufferings; the lowest and most humiliated positions, the ones to be despised and hated and those who are humiliated and the division of people into sects and groups with animosity and hatred with each other. Being struck with Maskanatu means becoming a miskeen, as in someone, who does not have own permanent place to live or Sakoon in life, who is unable to move due to dependency on others or own inabilities or disabilities, who is unable to take care of him/her self; with permanent disability, or someone whose responsibilities such as towards him/herself or his/her family is beyond the means that he/she can afford etc. The next phrase is giving the reasons as to why these Faasiquoon facing such conditions as “…That is because they used to do Kufar (يَكْفُرُونَ) with Ayaat (بِآيَاتِ) of Allah and they Qatal (يَقْتُلُونَ) the Anbiya (الْأَنْبِيَاءَ) without Haqq (حَقٍّ). That is because they disobeyed and they used to transgress.” It is a self-explanatory phrase telling us that, this is all because of their Kufar with Ayaat of Allah and their Qatal of the Anbiya without Haqq and their disobedience and transgression.
The next ayah is telling us clearly that although such people, the Faasiquoon, are in majority among the people of the Kitaab, but all are not the same. 3:113 “Among the people of the Kitaab (الْكِتَابِ) they are all not the same; an Ummatun (أُمَّةٌ) Qaimatun (قَائِمَةٌ) Yatloona (يَتْلُونَ) Ayaat (آيَاتِ) of Allah in the periods of the Layle (اللَّيْلِ) and they Yasjudun (يَسْجُدُونَ). This ayah is now telling us about those who are Momineen, in minority among the people of the Kitaab, who Qaimatun, i.e. establish, put into practice, stand with Allah in justice and Qist, and establish the Ayaat of Allah, the Deen. They are the ones who Yatloona, i.e. follow and obedient of the laws of Deen as given in the Kitaab and they do this while all around them is darkness, retaliation and betrayal, since they are the minority, they are surrounded by Lail and periods of darkness and hardship, but they continue to Qaim and Yatloona the Ayaat of Allah and they remain in Sajda, i.e., they remain submitted to Allah’s laws and commandments with their whole being by following with complete and utter conviction of heart and mind and their Emaan. Thus, the next ayah 3:114 “They have Emaan (يُؤْمِنُونَ) on Allah and the Day of Akhira (الْآخِرِ) and they Ya’murun (يَأْمُرُونَ) with the Ma’roof (بِالْمَعْرُوفِ) and deter from the Munkir (الْمُنْكَرِ) and they hasten in the Khiraat (الْخَيْرَاتِ) and those are from the S’waliheen (الصَّالِحِينَ). Is giving us a gyst of such Momieen who have Emaan on Allah and the Akhira, and they Yamurun the Maroof and deter the Munkir and they are the ones who hasten, compete with each other in doing Khair and Khairatan. This ayah is also telling us that these are the basic characteristics of the Swaliheen i.e. those who do Is’lah, reform, putting things in their rightful place, make corrections, connect people, stand with justice etc. it is because of this that in the next ayah Allah says 3:115 “And whatever they do of Khair (خَيْرٍ), then never will it be Yukfuru (يُكْفَرُوهُ). And Allah is All-knowing with the Muttaqueen (بِالْمُتَّقِينَ). That means that whatever they do of the Khair, it will never be Yukfuru, i.e. hidden or concealed or not exposed since Allah is not only with the Mutaqueen, but is also All-knowing of what they do.
The next ayah comes back on the Faasiquoon and Kaafireen as 3:116 “Indeed, those who do Kufr (كَفَرُوا), neither will prevail for them their wealth nor their children against Allah’s Shayyin (شَيْئًا). And they are the ones who will be fuel of the Fire, abiding therein Khalidun (خَالِدُونَ). This ayah is a word by word similar to the ayahs 3:10 “Indeed, those who do Kufr, neither will prevail for them their wealth nor their children against Allah’s will. And they are the ones who will be fuel of the Fire” Allah is telling us that those who do Kufar, nothing will prevail, benefit them, be it their wealth, property, status, title, etc. or their children, nothing will be able to prevail against the will of Allah and their final abode will be hell. The same message is found in the ayah 26:88 as “The Day when there will not benefit wealth or children”. Their efforts and deeds in this worldly life will remain futile and useless and this is explained through an example in the next ayah as 3:117 “Example of what they spend in this worldly life is that of wind, in it is frost, that strikes the Haras’a (حَرْثَ) of those people who have done Zulm (ظَلَمُوا) on their Nafs (أَنْفُسَهُمْ), and destroys it. Allah does not do Zulm (ظَلَمَهُمُ) on them, but they do Zulm (يَظْلِمُونَ) on their Nufs (أَنْفُسَهُمْ). It means just like a Haras’, a vegetation, a crop of a farmer, would destroyed by a wind containing frost in it, similar is all their efforts and whatever they spend their money, wealth, efforts and time on during this worldly life, since it is full of Kufar, they will not produce any result for them and would be destroyed. As due to their Kufar, they are doing Zulm to their own Nufs by themselves.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 110 to 117 give us the two very important divine guidance that we can practically apply in our day-to-day lives. Firstly we have been instructed to be a Khaira Ummatin, i.e., not only as individual capacity but also jointly as a whole ummath, towards Khair; to Amar with Ma’roof by upholding the foundations of Deen of justice and equality for everyone in accordance with people’s needs and requirements and to carry out all matters with Ma’roof; and to deter Munkir- extremely selfish behavior, deception of others, every wrong doings and evil acts, selfishness, hoarding of wealth, deception of others, etc.; denial of Haq & Ayaat, Rejecting, denying, opposing of Allah’s Ayaat and all acts of Ba’til, that go against each other’s due right and justice. And secondly majority is not the criteria of Haqq and those who are the Momineen since most of the people of the Kitaab are the Fasiquoon. Us as true momineen may be of the minority but we need to keep in mind that the efforts of Fasiquoon to dominate us or cause harm to us would always remain futile as Allah is Nas’eer only to the Momineen and we, as Momineen, have to endeavor to be Khaira Ummatin and to become the Swaliheen.
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/
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 has been used in Quran in many Ayahs in the meanings of money, property, state and wealth for instance in the 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 the relatives, parents and near and dear ones. Similarly, in the ayah 100:03 it is used in the 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 pleasures of life. To give priority or virtue to another, to select or chose someone to give benefits or honor or grace. In the ayah 6:17 it is used in the opposite of Zarree meaning adversity or trouble. In many ayahs in Quran it is used as an opposite of the word Sharr as in ayah 2:216. Sharr basically means death destruction or wastage of human efforts, faculties and potential. As an opposite of the word Sharr means best/good, utilization of human efforts and faculties producing desired results as per the utilized efforts. In the ayah 16:76, the word is used for any and all types of Good things, good sayings or good works etc. Therefore, the word Khair includes anything that is done or there for the benefit or wellbeing of an individual which is aligned with his/her most needed and desired aspects. When the word Khairat is used in ayah 3:114, as in “..they hasten towards Khairatan..”, it’s used in all-encompassing meanings of the word Khair. X-Reference – 2:180, 2:184, 2:197, 2:215-216, 2:220-221, 2:271-273, 3:110, 3:114 , 3:198, 4:46, 4:127-128, 6:17, 7:87, 100:03.
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, the words are 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 refers to people who are educated only from their mother or 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 meaning those whom the Kitaab is not yet revealed before Quran or not yet understood by them. The word is used in similar meanings in the ayah 3:75. Similarly 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” 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.
AMAR (أَمْرً) – Umoor (in plural)- 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 ayah 22:65. – X-Reference – 2:117 , 7:54 , 7:110 , 17:16 , 22:65 , 26:35 , 28:20.
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 – Munkar are those acts which are unacceptable or unpleasant as per the laws of Deen. As an opposite to Munkar, the word 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 the word means something which is more acceptable, more pleasant and desired as per the laws of Deen. In ayah 2:180 the word is used in meanings of 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. 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. 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.
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 wherein the word is used in an all-encompassing meanings of wrongdoings with the exception of Fahashi such as evilness, selfishness, hoarding of wealth, deception etc. (2) Denial of Haq & Ayaat, disapproval or rejection of Haq & Rejecting Allah’s Ayaat for instance in ayah 16:22, 21:50, 40:81 and 22:72 (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 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.
A’EMAAN (الْإِيمَانِ) A’EMANIHIM (أَيْمَانِهِمْ) AMAN (آمَنَ) & MOMIN (مُؤْمِنٌ) those who have Emaan. The word Aman means safety, security, contend and tranquility. These words also have basic characteristics of meanings such as to be calm and quiet (in one’s heart); to be protected from fear, by having complete trust and in truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through reasoning, logic and seeking of information. Thus, it means to have strong faith in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in something being true after due verification and conviction that comes out of knowledge. The word A’emanihim also has the same characteristics as that for Aiman or Emaan i.e., strong conviction and verification but with additional aspects of being committed, being in oath, promises, vows, pledges or undertakings. For instance, in the ayah 2:224-225, and 16:91. – X-Reference – 2:224-225 , 3:77 , 4:3 , 5:10 , 7:179 , 8:22 , 10:101, 16:91 , 17:71 , 25:73, 27:81, 29:3.
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 that has been fard/obligatory to follow and comply with on all Ahle-kitaab. 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. Therefore, Kitaab is the Hidayah by Allah, it’s the same Kitaab that was revealed on all the Rasool and Nabi- which embodies the Kutub. i.e., all the rules and regulations by Allah. X-Reference – 2:44 , 3:78, 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 , 58:22.
FAASIQ & FASOOQ (فُسُوقَ)- FAASIQUEEN (الْفَاسِقِينَ ) plural, who does Fasooq: 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 benefit from these impacts, 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 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.
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.
AZZAN (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 Azzan…” 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 Azzan 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 Azzan.”. In ayah 2:262-264 the word Azzan 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 Azzan”. In the ayah 33:48 “Do not follow the Kafireen and the hypocrites, but let go of their Azzahum (their Azzan 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.
QATAL (الْقَتْلِ) & QITAAL (الْقِتَالُ)- means to Kill or to take the life out of someone physically; It’s also used in the meanings of fighting and also to 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 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 Riz by inventing untruth 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. Therefore, in the ayah when it says 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 nufs inside you and not to let it get strengthened. X-Reference – 2:54 , 2:61 , 2:190-191 , 3:21 , 3:156-157 , 4:29 , 4:66 , 4:74-76 , 4:157 , 5:27-28 , 6:137 , 6:140 , 6:151 , 17:31 , 18:74 , 20:40.
ADBARA (الْأَدْبَارَ) NEW 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 .
NAS’EER & ANS’URNA (فَانْصُرْنَا) 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’s 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 as well as helper or assistance as in ayah 47:7 or to protect/shield and remove harmful impacts for instance in 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. as in ayah 3:160, 3:147 and 2:286. X-Reference – 2:250 , 2:286 , 3:81 , 3:111 , 3:123 , 3:147 , 3:160 , 40:51 , 47:7 , 57:25 , 67:20.
ZILLAT (وَتُذِلُّ) & ZALAL (ضِلُّ) ZALALOON (الضَّالُّونَ), those who are Zalal- 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 Zalal, or 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 meanings 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 , 3:123 , 5:54 , 7:152 , 10:26-27 , 17:111, 58:20 , 63:08 , 68:43 , 70:44.
S’UQ’EFU (ثُقِفُوا) NEW 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.
GHAZAB or 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). 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 , 3:112 , 4:93 , 5:60 , 7:71 , 16:106 , 20:81 , 21:87 , 24:09 , 42:37 , 48:06 , 58:14 , 60:13.
MASAKEEN (وَالْمَسَاكِينِ) ASKAN & MASKANATU (الْمَسْكَنَةُ) – The word Maskan/sakoon 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 a place which is an individuals’ permanent dwelling wherein a person lives. Miskeen is therefore someone, who does not have own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities. The word Miskeen normally translated as needy but as per Quran is someone who is unable on a permanent basis or who does not have the ability to take care of him/her self; either is poor in a permeant poverty situation, or old age person or someone with permanent disability, or someone whose responsibilities such as those towards himself/herself or his/her family is beyond the means that he/she can afford etc. Maskanatu (الْمَسْكَنَةُ) means being in the state of being a miskeen as used in ayah 3:112. X-Reference, 2:248, 3:112, 5:95, 6:96, 7:19, 8:41, 9:103, 89:17-18.
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kaafireen) 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 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 used in Ayah 2:254. 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, in ayah 2:39 the use of the word shows the meaning as the one who denies, conceals, or rejects Allah’s Ayaat”. X-Reference – 2:39 , 2:254 , 4:37 , 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. 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. 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 these Ayaat. X-Reference – 2:248, 3:41, 4:140, 6:98, 7:37, 30:25.
NABI & & NABO’AT (وَالنُّبُوَّةَ)- AN’BIYA (أَنْبِيَاءَ)/ NABIYYUN (النَّبِيُّونَ)– plural. The word Nabi normally translated as prophet- as the person who gives prophecies, which is an incorrect translation, since the word Nabi has nothing to do with the concept of prophecies. Naba as per Quran means to inform, to give news about authentic or confirmed truth, or to move from one place to another. It’s also used in the 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. Nabi as per Quran is someone who communicates such information/naba which is devoid of lies, fabrications or falsehood and which would result in benefits and giving advantage; and on whom Allah has bestowed Nabo’at. The word also has meanings of height, status, pride, stature, elevation, altitude and pinnacle. For instance, the word Annabiyye is that piece of land which is higher than others in height and elevation. Therefore, both the words Nabi and Nabo’at are the combination of both these set of meanings, for instance refer ayah 3:79, 6:89 and 45:16 showing that a Nabi has all the three blessing “Al Kitaab, wa Al Hikm wa An Nabo’at”. X-Reference – 3:79 , 6:89 , 10:53 , 45:16 , 49:06 , 57:26 , 66:3.
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 – 2:61, 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.
QAIMAN (قَائِمًا) & AQAAM is normally translated as standing but in Quran it is used in much deeper and broader context than just standing. For instance, in the ayah 4:05 the word is used in the means of support, strengthen, backing, encouragement, assistance and standing up for justice. Similarly, in ayah 13:33, 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, 62:11 and 70:33. The same meanings of establishing, withholding, standing firm with justice and Qist in accordance with Haqq is used in the ayahs 4:34, 4:135 and 5:08- X-Reference – 3:18 , 4:05 , 4:34 , 4:135, 5:8 , 5:66 , 13:33 , 62:11 , 70:33.
TILLAWAT (تِلَاوَتِهِ) & YATLOO (يَتْلُو) means following or obeying someone, similarly anything that’s left behind or remaining for instance in case of that portion of loan that’s remaining. The basic characteristics of this word is in the meaning of obeying or following or coming behind someone or something for instance in the 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 the ayah 2:102 the word is used in the meaning of following or obeying the Shayateen during the Kingdom of Suleman. 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. 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 of the Kitaab. X-Reference – 2:102, 2:121, 3:101, 5:27, 6:151, 7:175, 8:31, 10:16, 11:17, 62:02, 91:02, 98:02.
LAYL (اللَّيْلِ) NEW 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.
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. 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.
AKHIRA (الْآخِرِ) & AKHIRAT (الْآخِرَةِ). – The word Akhir is the opposite of Awwal– Awwal means the first and Akhir means the last. Basically, it means the last of a continuous series of events, things, people, generation etc. after which there is nothing further of the same series- the last of that particular series after which the next one will be different. 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 in we will abide forever. After the day of Akhira, the life is referred in Quran as the Akhira- i.e., the life hereafter. Another word is taakhir, 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 , 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.
IS’LAAH (إِصْلَاحٌ) & S’WALEHAT (الصَّالِحَاتِ)- noun, MUS’LIHI (الْمُصْلِحِ) who does Is’lah; S’WALIHEEN (الصَّالِحِينَ)- plural, The word is used in meanings of reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier. For instance, in the ayah 5:39, Allah says “But whoever does Touba after the Zulm and does Aslaha, indeed, Allah will accept his Touba and Allah is Ghafoor and Raheem”. Here the meaning of the word becomes very obvious in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. It is also used as an opposite of Fasaad (To create imbalance/corruption etc) – therefore the meanings of the word are to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in the 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. In the phrase of Quran Aml-e-S’walehat with the same meanings would mean such deeds which are Islah and in accordance with Deen. X-Reference – 2:25, 2:62, 2:182, 3:46, 3:82, 4:69, 5:39, 7:73, 8:01 , 11:61, 13:23, 18:82, 24:05, 25:71, 40:8 , 42:40, 49:10.
TAQWA (َاتَّقُوا) MUTTAQI/ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) in plural- those who observe Taqwa. 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. X-Reference – 2:224 , 3:15 , 5:02 , 6:51 , 9:123 , 13:37 , 38:28 , 47:17 , 091:08 , 96:12.
KHALIDON (خَالِدُونَ) it 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 there may not be. 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 opportunity to repent and receive salvation by being transferred to heaven where that person will 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 right side, which referred as good deeds, will be heavier, the person will be inhabitant of Heaven, otherwise will be destined for hell, either of the situation, the place will be their maskan, the eternal residence forever. In these ayahs of Surah Baqara, the same word khalidoon is used for both As’haab e 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.
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.
ZALIM (ظْالَمُ) & ZULM – 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 to go 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 that the one against whom the Zulm takes place. Zulm is also used in Quran in the meanings of darkness for instance in ayah 2:19-20 it is used as an opposite of Noor. Therefore Zulm also could refer to things that are confusing, not clear, being kept in the dark, something not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the daylight- X-Reference – 2:19-20 , 3:117 , 6:122 , 7:44 , 42:22 , 42:45.
NAFS (نَفْسٌ) Nafs is used in Quran for a person, a soul, or an individual basically a combination of an individual’s physically and non-physical aspects. It’s also used in the meaning of the blood as well as to breath, to come into being or to start to exist for instance in ayah 81:18 it’s used for the early morning being come alive. It’s also used in Quran in terms of that part of our being that would be returned to the Rabb after our death in this temporary life here on earth leaving the mortal/physical selves behind and we would be returned to our Rabb for the purpose of accountability. Other than these meanings of the word Nafs, during our day-to-day life, there are three types of Nafs which are within us at all times; (1) Good Nufs or Nafs Al-Mutminna as per ayah 89:27 -This is the nafs 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. (3) Conscience / repentance as in Ayah 75:02 – this part of our Nafs encourages us towards repentance and gives us guilty feeling in case of our bad deeds and mistakes- the ayahs 91:7-10 describe these parts of the same nafs. X-Reference – 2:48, 3:30, 12:53, 75:02, 89:27, 91:07.