Surah Aal-e-Imran Ayah No. 118 to 120
Surah Aal-e-Imran Ayah #118-120(3:118-3:120)
A- Translation
١١٨ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَتَّخِذُوا بِطَانَةً مِنْ دُونِكُمْ لَا يَأْلُونَكُمْ خَبَالًا وَدُّوا مَا عَنِتُّمْ قَدْ بَدَتِ الْبَغْضَاءُ مِنْ أَفْوَاهِهِمْ وَمَا تُخْفِي صُدُورُهُمْ أَكْبَرُ ۚ قَدْ بَيَّنَّا لَكُمُ الْآيَاتِ ۖ إِنْ كُنْتُمْ تَعْقِلُونَ
[Quran 3:118] O you who have Emaan (آمَنُوا)! Do not take Bet’anatan (بِطَانَةً) from other than yourselves, they will not spare you, they love to ruin what A’unettum (عَنِتُّمْ) you. Indeed, apparent is the hatred from their mouths, and what their hearts conceal is greater. Indeed, we have made Bayyinna (بَيَّنَّا) for you the Ayaat (الْآيَاتِ), if you will Ta’qelon (تَعْقِلُونَ).
١١٩ هَا أَنْتُمْ أُولَاءِ تُحِبُّونَهُمْ وَلَا يُحِبُّونَكُمْ وَتُؤْمِنُونَ بِالْكِتَابِ كُلِّهِ وَإِذَا لَقُوكُمْ قَالُوا آمَنَّا وَإِذَا خَلَوْا عَضُّوا عَلَيْكُمُ الْأَنَامِلَ مِنَ الْغَيْظِ ۚ قُلْ مُوتُوا بِغَيْظِكُمْ ۗ إِنَّ اللَّهَ عَلِيمٌ بِذَاتِ الصُّدُورِ
[Quran 3:119] Here you are, those you love them, but they do not love you, and you have Emaan (َتُؤْمِنُونَ) on the Kitaab (بِالْكِتَابِ) all of it. And when they meet you, they say, “We have Emaan (آمَنَّا);” and when they are alone, they bite at you the Anamil (الْأَنَامِلَ) of the Ghaize (الْغَيْظِ). Say, “Die with your Ghaizekum (بِغَيْظِكُمْ)”. Indeed, Allah is All-knowing of what is within the hearts.
١٢٠ إِنْ تَمْسَسْكُمْ حَسَنَةٌ تَسُؤْهُمْ وَإِنْ تُصِبْكُمْ سَيِّئَةٌ يَفْرَحُوا بِهَا ۖ وَإِنْ تَصْبِرُوا وَتَتَّقُوا لَا يَضُرُّكُمْ كَيْدُهُمْ شَيْئًا ۗ إِنَّ اللَّهَ بِمَا يَعْمَلُونَ مُحِيطٌ
[Quran 3:120] If Hasanat (حَسَنَةٌ) touches you, it gives them Sa’auhum (تَسُؤْهُمْ) and if Saiyatan (سَيِّئَةٌ) strikes you, they rejoice at it. And if you do Sabar (تَصْبِرُوا) and observe Taqwa (تَتَّقُوا), their schemes will not Yuzzurrukum (يَضُرُّكُمْ) Shayyin (شَيْئًا). Indeed, Allah is All-encompassing of what they do.
B- THE CONCEPT:
Keeping in view the context of these ayahs more specifically ayah no. 3:110-3:111, which talks about those who are Faasiquoon and Kafiroon being in the majority with their attempts to cause Fasaad on Earth and the Momineen being in the minority among the people of the Kitaab. These ayahs also told us that the Fasiquoon and the Kafirron will not be able to cause any Zarar to the Momineen, i.e., major or intense hurt, harm or torture, although they might be successful in causing Azzan, that is minor harm or injury but will not be successful to cause Zarar to the Momineen. If they fight with you, i.e., in their attempts to fight the Momineen, they might reverse, turn back or cut off their own 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 and therefore they will never succeed in their efforts and their efforts will be futile. These ayahs from 118 to 120 is giving us further details about such attempts by the Kaafireen with explicit instructions to the Momineen.
The ayahs 3:118 “O you who have Emaan (آمَنُوا)! Do not take Bet’anatan (بِطَانَةً) from other than yourselves…” This is a direct divine instruction to those who have Emaan, the Momineen, that we should not take as our intimate and close friends; those with whom we share what is concealed, hidden, not open, secrets and concealed aspects of our life that are not open to the public. We should not take Bet’anatan except from among yourselves, i.e., we as Momin should only take as our most intimate and close friends as from the Momineen only and not other than the Momineen. However, we need to keep in mind that Allah is not instructing us not to take them as friends or be of any help or support to them in any way. These are all allowed and advised, as Allah has given us explicit instructions in Quran to deal with people, everyone with Ahsan. This ayah and phrase is not to say that we can not make them our acquaintances or friends, or help or support people other than the Momineen. All this ayah is saying is to only take people who are Momineen as one’s Bet’anatan, i.e. those with whom we share our intimate secrets and those aspects of our lives which are not known to everyone or to others. The divine instructions is not to trust other than Momineen to an extend whereby you take them as your intimate friends sharing secrets with them.
The reasons for this instruction are mentioned in the next phrase as “…, they will not spare you, they love to ruin what A’unettum (عَنِتُّمْ) you…” Allah is telling us about their intentions and their schemes/planning in terms of two broad aspects (1) they will not spare you and (2) they will ruin what Aunettum you, i.e., what would be of help, aid, or support to you, they will destroy it. Then in the next phrase Allah is telling us about what is apparent and what is hidden in case of these Fasiquoon and Kaafiroon as “… Indeed, apparent is the hatred from their mouths, and what their hearts conceal is greater….” Is telling us that whatever is obvious is only a tip of the iceberg in the sense that what is apparent of their hatred is from their mouths – in terms of what they are saying, but what is concealed within their hearts is much greater and worse in terms of their intentions and planning.
That is why Allah is warning us, as Momineen about them as is beautifully highlighted in the next phrase as “… Indeed, we have made Bayyinna (بَيَّنَّا) for you the Ayaat (الْآيَاتِ), if you will Ta’qelon (تَعْقِلُونَ). Keeping in mind that whenever Allah uses the word Bayyinna as in we have made Bayyina the Ayaat for you, it means Allah is making distinctly clear, separating the right from the wrong, the Kufar from the Emaan, the Baatil from the Haqq; Allah is explaining in detail by giving examples in the form of detailed explanation, speech and declaration as providing clear, distinct evidences and proofs to us. Since one important aspect of Ayaat is to pause, to stop, to think & to reflect as the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. Therefore, one of the key criteria of an ayat is for us to use our Aqal. Therefore in this ayah Allah is saying “We have made Bayyina for you the Ayat, if you will Ta’qaloon” it means we need to use our brain, our reasoning and intellectual faculties to understand things and matters in depth since Quran stresses the importance of using brain and our intellectual faculties of reasonings and logics time and time again so much so that those who do not use their faculties of reasoning and intellect, are termed as worse than animals by Quran.
The next ayah 3:119 “Here you are, those you love them, but they do not love you,…” is telling us about the distinct characteristics and traits of Momineen verse Kaafireen, as Momineen are those who love all of the people around them, whereas Allah is telling us and warning us that they, the Kaafireen and the Fasiiquoon do not love the Momineen. Another clear and distinct trait and characteristics that distinguish a Momin from a Kaafir is described in the next phrase as “… and you have Emaan (َتُؤْمِنُونَ) on the Kitaab (بِالْكِتَابِ) all of it…” This is a beautiful yet comprehensive description of the trait of a Momin, that he/she has Emaan on the Kitaab, all of it, which means that the whole Kitaab, is the Hidayah, the embodiment of Allah’s commandments, the Deen for us. Therefore, the Emaan on the Kitaab, means the Emaan on the Kitaab as all of it, without any exception, including all the Ayaat and all the commandments of Allah as mentioned in the Kitaab. A Kaafir on the other hand is someone who, although may be under the impression that he/she has Emaan on the Kitaab, but he/she has Emaan on part of it and does Kufar on part of it.
The next ayah is now telling us about their hypocrite behavior as “… And when they meet you, they say, “We have Emaan (آمَنَّا);” and when they are alone, they bite at you…” Is telling us that when these people meet the Momineen, they give the impression to them as if they are of the Momineen as well, but when they are alone, they bite you, meanings back bite you, make plans, schemes against you. This phrase is telling us about the hypocrite behavior of such people who on the face of it appear Momin, but they are the ones who are conspiring against you. The next phrase “… they bite at you – the Anamil (الْأَنَامِلَ) of the Ghaize (الْغَيْظِ)….” The word Anamil is normally translated as the finger tips her but this is a wrong translation and does not make sense in this ayah. However, as per classical and medieval Arabic, it means possessed, possession or ownership, i.e., partly or fully owned or possessed by. Hence here Allah is telling us that “when they are alone, they backbite you, make plans against you- possessed by the Ghaize” showing that these acts of these people, in their isolation, is in fact conspiracies, schemes, planning against you, since they are possessed by, owned by and encompassed by their Ghaize. As we know the word Ghaize is an all-encompassing word of having emotions of anger, jealousy, animosity and rage which are hidden in someone hearts against others. The next phrase “…Say, “Die with your Ghaizekum (بِغَيْظِكُمْ). Indeed, Allah is All-knowing of what is within the hearts.” These ayahs are telling us clearly that these are those set of negative emotions, filled with anger, rage, jealousy and animosity, that is hidden within the hearts, which possessed, overpowered and kills the person slowly and gradually from within and that is why the phrase used “die with Ghaizekum”.
The next ayah 3:120 “If Hasanat (حَسَنَةٌ) touches you, it gives them Sa’auhum (تَسُؤْهُمْ)…” As we know the word Hasanat is all-encompassing word depicting meanings of something that looks good/pleasant to your eyes, other faculties, spirit and soul; something that fills the void or lack in/for someone; get something or receive something for someone as Ina’am, i.e. not in expectation of any return & something which is best and most excellent in the meanings of a step up of Adal, that is being able to receive something which is more than one’s haqq-due right. Thus, this ayah is telling us that if Hasanat touches you, it gives them Sa’auhum meaning something that looks ugly, unpleasant and uncomfortable not just physically to their eyes but feels bad to their souls and something which is taken as evil, misfortune, embarrassing, shameful or grief by them. Telling us very clearly that anything Hasanat for us, gives them Sa’uain.
The next phrase “… and if Saiyatan (سَيِّئَةٌ) strikes you, they rejoice at it….” On the contrary if Sa’uain is struck upon the Momineen, that is if the Momineen suffers something that looks ugly, unpleasant and uncomfortable; Fasaad i.e., creation of imbalance and destruction by others; that is any acts of events of evils, Baatil, misfortunes or destructions, then this would rejoice them. The next phrase is a set of instructions by Allah as to what we should do in the face of such people who are Kaafireen, Fasiquoon and their actions and schemes. “… And if you do Sabar (تَصْبِرُوا) and observe Taqwa (تَتَّقُوا), …” Is a very broad and comprehensive divine instruction, in just few words, this is a detailed instruction as to how we should behave if faced with such acts, which is (1) to do Sabar- This word is normally mistranslated as patience- i.e., Allah is not asking us to be patient and not do anything at all. The word Sabar basically means to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach. The characterisitics of S’abireen are explained in details in ayahs 2:153 to 2:157 as “O you who have Emaan Seek help through Sabr and Salat Allah is with the S’abireen. …those who are Yuqtalu in the path of Allah…(those who are steadfast in the face of Balaa from their rabb..) But give Basharat to the S’abireen. Those who, when a calamity afflicts them, say, “To Allah we belong, and to Allah we will return. Those are the ones upon whom are S’alawatun from their Rabb and Rahmatun And they are those who are Mohtaduun- as per Hidayah” These ayahs explain in details the characteristics of who are Sabireen as those who have Emaan; who seek help from Salat and Sabr; who are not even hesitant in getting Qatal in the path of Allah; who remain steadfast on the face of All (Balaa) test and trails where they have to reflect in return with their pure eeman; who when calamity strike them, they know everything including our own selves are from Allah, to Allah we will return, showing their utmost faith and tawakul on Allah and on the certainty of Akhira with this life and all Balaa therein as a temporary trials. These are the ones who are as per Hidayah and these are the ones for whom Allah’s Salawat and Rahmat are destined. (2) to observe Taqwa: is again a very comprehensive term and divine instruction. The word Taqwa basically means to protect you Ai’maan (both in terms of Emaan as in deep and utter conviction as well as Aimaan as in your covenant with Allah), to nurture & grow it by protecting it from anything that can be harmful, to be extra cautious and careful by following the rules and regulations as mentioned Quran in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony and by remaining within the designated boundaries, by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen. The detail characteristics of those who are Muttaquon, who observe Taqwa is described in ayah 2:177 as “The Birra is not to turn your Wajuuha towards the East and the West. But the Birra is the one who have Emaan on Allah, and the day of Akhira, and the Malaik, and the Kitaab, and the Nabiyyin; the one who gives the wealth, in spite of love for it, to the Qurbaa, and the Yataama, and the Miskeen, and the Ibna-s-Sabeel, those who asks, and for the Riqaabi; and they establish Sala’at and commit Zakat, and fulfill their covenant when they make the covenant; and they are the Saabirrina in the Ba’saa and the destruction, and in the times of the Ba’asi. These are those who are the truthful/sincere; and these are the Muttaquun. These are the characteristics of Muttquun and this is observing Taqwa. Thus, Just by saying Observe taqwa, Allah has given us a complete Quranic guidance, which starts from an important aspect that there are no ritual, or physical direction or any requirements for any physical movements etc. as per the concept of Taqwa but basically Taqwa comprise of 5 fundamentals (1) Emaan on Allah, Emaan on All of Allah’s Anbiya and Rasool, Emaan on Allah’s Kitaab, Emaan on Allah’s Malaik and Emaan on Day of Akhira (2) Another important foundation of Deen is the requirement that whatever Allah’s Fadal/bounties & Na’mat Allah has given us, we have to clean it, purify it and tazikiyaah it by spending, utilizing and using it for the benefit of others, be it our wealth, property, valuables, our faculties, our resrouces, or our knowledge – each and everything has to be spent for the benefits of others- the priority on whom these are to be spent on have been highlighted as Qurbaa(الْقُرْبَىٰ, Yataama (الْيَتَامَىٰ), Miskeen (الْمَسَاكِينَ) Ibna-s-Sabeel (ابْنَ السَّبِيلِ), one who asks and Riqaabi. (3) Establishing Salat and Commitment to Zakat – i.e., not only setting up and establishing a system in accordance with permanent and strong connection to and built on the foundations of Deen, with basic pillars of Justice, care and compassion for each member of the society; but also taking care and contributing to the welfare, upkeep and running of this system through one’s own efforts, wealth, valuables, activities within this system, with the basic focus to do Tazkiya- clean Allah’s Fadal by spending for the benefit of others. (4) Being a true Muslim, not only should we always keep our promises, but we also need to honor our covenant with Allah- our Ai’eman (5) Be a Saabir- i.e., persistent in struggle and making efforts (Saabir) is the best solution for any situation.
After becoming a Saabir and Muttaqi, it is impossible for anything to harm a Momin. It is because of this that the next phrase is “…their schemes will not Yuzzurrukum (يَضُرُّكُمْ) Shayyin (شَيْئًا)….”. Zarar is not just any harm or hurt, but is used in Quran in the meanings of a intense form of Azzan i.e. physical and non-physical hurt and harm such as emotional, verbal or psychological hurt or harm, which are much more intense and harsher in nature, in the meanings of intense hurt, harm and/or torture, intense sufferings and hardships, or major losses, hardship or difficulty. Thus, if we as Momineen do Sabar and observe Taqwa, in light of Allah’s commandments as per Quran, then what ever they do will never cause Zarar to us in anything or any matter. The next phrase is aligned with the earlier discussions of those people who are hypocrites and whose basic schemes and plans are against the Momineen as “… Indeed, Allah is All-encompassing of what they do.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 118 to 120 give us the following important divine guidance that we can practically apply in our day-to-day lives.
- We should always keep in mind that we should take only Momineen as our intimate and close friends; those with whom we share what is concealed, hidden, not open, secrets and concealed aspects of our life that are not open to the public, to everyone else. We can not trust any one else, as most of the people of the Kitaab are Kaafir and Fassiquoon and these ayahs have told us in detail about their schemes, and their hypocritic behaviors.
- Emaan on the Kitaab means Emaan on the Kitaab as a whole, i.e., all of it, which means that the whole Kitaab, is the Hidayah, the embodiment of Allah’s commandments, the Deen for us. Therefore, the Emaan on the Kitaab, means the Emaan on the Kitaab as all of it, without any exception, including all the Ayaat and all the commandments of Allah as mentioned in the Kitaab. We cannot choose to have Emaan on part of the Kitaab and ignore any part of it. Therefore, when Allah says in Quran that Quran has been made Fard/obligatory upon you, it means that the whole of Quran is obligatory on us as Momin.
- In the face of any opposition, any difficult situation or any conspiracy/scheme against us we have been advised to do Sabar and observe Taqwa. These are very broad and comprehensive divine instruction, with just few words, these terms embody detailed instructions as to how we should behave if faced with such acts and situations.
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/
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. It is not a blind faith but is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind. The word A’emanihim (أَيْمَانِهِمْ) is normally mistranslated as right side or right hands, but the basic characteristics of Ai’man is in the same meanings of Emaan- i.e., strong conviction and verification but with additional aspects of being committed, being in oath, promises, vows, pledges or undertakings. For instance, in the ayah 2:224-225, the word Aimanekum is used in the meanings of pledges, oaths or promises. Similar meanings are used in many ayahs for instance in ayah 16:91 “And fulfill your covenant with Allah when you have taken it, and do not break the Aimana after their confirmation…” used here in the meanings of oath, promise, pledge, or undertaking. The word is wrongly translated as right hands or slave girls in most of the ayahs of Surah Nissa (Ayah 4:3, 4:24-25, 4:33, 4:36). The words are not used to refer to slave girls or those who are in your right hands but in fact refers to those people for whom one has pledged to take care of, for whom an oath has been undertaken to be responsible for, either as a nikkah/marriage contract or through any other contract or oath. 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.
BET’ANATAN (بِطَانَةً) NEW is normally translated as inmates, but the basic characteristics of the word is as used in Quran as apposite to the word Zahar – i.e., in the meanings of hidden, not apparent, concealed or secret as in the ayahs 7:33 and 6:151 in the phrase “the Fawahish, from what is Zahara (obvious, open) and what is Bat’ana (concealed, hidden)….” Similar meanings are used as in the word Baat’in in ayah 6:120, 57:3 and 57:13. It is also used in the meanings of bellies, hidden inside their bodies as in the ayah 2:174 “they do not Kulu (consume) in their bat’unehim except the fire…” Similar meanings are used in ayah 4:10, 16:66 and 22:20. Similarly in the ayah 3:118 the phrase is “…do not take Bet’anatan except from yourselves…” is referring to those with whom one share what is concealed, hidden, not open, or secrets from the world, the public, therefore used in the meanings of one’s intimate and close friends, with whom one share secrets and concealed aspects of one’s life. Therefore, the ayah 3:118 is asking Momineen not to take Bet’anatan except from among yourselves, i.e., we as Momin should only take as our most intimate and close friends as from the Momineen only. – X-Reference – 2:174 , 3:118 , 4:10 , 6:120 , 6:151 , 7:33 , 15:66 , 22:20 , 57:3 , 57:13.
ANATA (لَأَعْنَتَكُمْ) normally mistranslated as doing sin or putting in difficulty – but the main characteristics of the word ANATA is in the meanings of helping, aiding, or supporting someone or something. For instance, in the ayah 9:128 “There has certainly come to you a Rasool from among yourselves. To him is Aziz what is Antum (that provides support to you/aid/help you) and he is concerned over you and to the Momineen, he is Ra’aof Raheem”. Here the word is used in the meanings of supporting, helping, providing aid or support. When join with word “LA” means no helping, no aiding, or no supporting someone or something. For instance, in the ayah 49:07 “And know that among you Rasool of Allah. If he were to obey you in much of the matter la’antihum (No support to you) but Allah makes it likeable for you the Emaan…” Similarly in the ayah 3:118 “..Do not take friends/supporters other than yourselves, they will not spare you. They wish to ruin what Anatim (support you) but hatred has already appeared from their mouth and what is concealed in their hearts is much greater.” Reference – 2:220, 3:118 , 4:25 , 9:128 , 49:7.
BAYYAN (بَيَّنَّا) & MOBIIN (مُبِينٌ)– basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidences or proofs. Therefore, when used as a noun Mobin, means something which is been made Bayyan, distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil. X-Reference – 2:187, 3:138, 4:176, 5:15, 6:19, 7:89, 8:63, 9:115, 10:29, 16:39, 19:64, 24:59, 43:52, 49:06, 55:04, 75:19.
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 see in a distance smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of fire at the bottom of that smoke, but by looking at that smoke we realize the existence of the confirmed truth, therefore the smoke is the ayat of the fire. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. For instance, the smoke in the earlier example will remain a smoke, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our God-given faculties. 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.
AQAL (عَقَلُ) TA’QALOON (تَعْقِلُونَ) YA”QILOON (يَعْقِلُونَ) verbs in the meanings of using Aqal- the word Aqal means brain, our reasoning and intellectual faculty. Whenever Allah has used the word Taqaloon or Yaqaloon or Aqallo, it means to use brain to understand things and matters. Quran stresses the importance of using brain and our intellectual faculties of reasonings and logics time and time again so much so that those who do not use their faculties of reasoning and intellect, are termed as worse than animals in the ayah 7:179 telling us in no unclear terms that they are destined for hell and all their faculties of, sight, smell, hearing, speaking, are of no use to them if they are not using their intellectual faculties of reasoning and logics. In order to understand Quran and to seek, explore and understand the Ayaat of Allah, the basic pre-requisite is the use of Aqal. Therefore, in the ayah 2:44 when Allah said “Do you order Barre of the people and forget yourselves while you recite the book? Will you not TA’QALOON (تَعْقِلُونَ)?”- means, you ask people to be righteous and Momin but the same teachings are not reflecting in your behaviors and actions because you are not using your brains to understand the book i.e., it is simply limited to recitation only. Similarly, when in ayah 2:75, Allah is telling us about a group of people who listened to the words of Allah, but after they AQALLO (عَقَلُو) it, i.e. after they have understood it, through the use of their intellectual faculties of reasoning and logic, they twisted it for worldly benefits, while they knew what they were doing. In the ayah 2:76 when the same word is used by one group of people towards others, by saying TA’QALOON (تَعْقِلُونَ), they are in fact asking them to use logics and reasoning, in terms of their attempt to influence the other group to keep on concealing Allah’s Ayaat. X-Reference 2:75, 2:76, 2:144, 2:170-171, 3:118, 5:58, 6:151, 7:179, 23:80, 26:28, 29:35, 30:28, 43:3, 67:10.
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.
ANAMIL (الْأَنَامِلَ) NEW is normally mistranslated as the finger tips. The word only appears once in Quran in the ayah 3:119 and mistranslated as finger tips in this ayah, as the phrase “…when they are alone, they bite at you the Anamil of the Ghaize…” Translating this word as finger tips does not make sense in this ayah. However, if we look at the use of this word in the classical/medieval Arabic, it means possession or ownership, i.e., partly or fully owned or possessed by. Hence the correct translation of this phrase would be “when they are alone, they backbite at you, make plans against you – the possessed of the Ghaize” showing that the acts of these people, in their isolation, is in fact conspiracies, schemes, planning against momineen due to the possession of Ghaize-rage and anger in them against momineen. X-Reference – 3:119.
GHAIZE (الْغَيْظِ) & GHAIZEKUM (بِغَيْظِكُمْ) NEW is normally translated as rage, but it is an all-encompassing of having emotions of anger, jealousy, animosity and rage which are hidden in someone hearts against others, which basically possessed, overpowered and control that person. For instance in the ayah 3:118-3:119 “…Indeed what is apparent from their mouths but what is concealed in their hearts is much greater…in isolation they backbite you, make plans to attack on you- the Anamil (possessed or possession/ownership) of the Ghaize, say ‘die with your Ghaizekum’. Indeed, Allah is all-knowing of the entity appearance…” These ayahs are telling us clearly that these are those set of negative emotions, filled with anger, rage, jealousy and animosity, that is hidden within the hearts, which overpowers and kills the person slowly and gradually from within and that is why the word “die with Ghaizekum”. Similar meanings are used in ayah 3:134. In ayah 9:15 “and remove the Ghaize in their Qalobihim..” Similarly in the ayah 33:25 “And Allah turns back those who do Kufar with their Ghaizehim not they obtained any Khair…” telling us that once the hearts and Qaloob are occupied with Ghaize, there is no Khair in it left, and no Khair comes out of it; and also, this is a sign of Kufar. X-Reference – 3:119 , 3:134 , 9:15 , 33:25 .
AHSAAN (بِإِحْسَانٍ) HUSN (أَحْسَنُ), HUSANAN (حَسَنًا) MOHSIN (مُحْسِنٌ) – the one who does Ahsan, MOHSENEEN (الْمُحْسِنِينَ) – in plural: means Ahsaan (1) Something that looks good/pleasant to your eyes, other faculties, spirit and soul; (2) it is also used in Quran as an opposite to the word Fas’ad – therefore it means to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. not in expectation of any return & (4) Best/excellent, a step up of Ad’al – adal means that whatever is owed as an Haqq, you give to that person that Haq and whatever you are owed as your Haqq you take that Haqq. As a step up of Adal, the word Ahsan would mean that you give someone more than what their Haqq is and you take from someone less than what your Haqq is. X-Reference – 2:138 , 3:37 , , 4:69 , 5:50 , 6:154 , 10:26 , 16:96 , 17:07 , 18:31 , 19:74 , 25:76 , 28:77 , 33:52 , 39:10 , 41:34 , 64:03.
SUA’IN (سُوءٍ) & SAIYATAN (سَيِّئَةً) The word is used in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of husn & ahsan’. Husn & Ahsan basically means 4 categories of definition as (1) Something that looks good/pleasant; (2) to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. without an expectation of any return & (4) Best/excellent, a step up of Ad’al. The word SAIYA & SAYYIATAN (سَيِّئَةً) used as an opposite of the word Husn & Ahsan, therefore it means (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself. The word is also used for any deed or saying or anything which is at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Therefore, when in the ayah 2:81 Allah says ‘Indeed! Whoever earns Sayyiatan (سَيِّئَةً)…” means that these people have earned for themselves misfortunes and destructions due to their evil deeds. X-Reference 2:81, 2:169 , 3:120, 4:31, 4:78-79, 4:85, 5:65, 6:160, 7:95, 10:27, 13:22, 17:38, 23:96, 27:46, 27:90, 28:84, 40:09, 40:40, 42:40, 42:48, 45:33, 66:08, 67:27.
SABAR (بِالصَّبْرِ) & S’abireen (الصَّابِرِينَ) those who do Sabar: normally mistranslated as patience, basically means to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach. Its actual meanings are in terms of to strive, to make efforts with one’s whole being, to be persistent in terms of striving towards something, in order to achieve it through persistent efforts day in day out until the objective/the goal is attained. The word S’abireen (الصَّابِرِينَ) are those who do Sabar and their characteristics are explained in details in Quran in the ayahs 2:153 to 2:157 as “O you who have Emaan Seek help through Sabr and Salat Allah is with the S’abireen. …those who are Yuqtalu in the path of Allah…(those who are steadfast in the face of Balaa from their rabb..) But give Basharat to the S’abireen. Those who, when a calamity afflicts them, say, “To Allah we belong, and to Allah we will return. Those are the ones upon whom are S’alawatun from their Rabb and Rahmatun And they are those who are Mohtaduun- as per Hidayah” These ayahs explain in details the characteristics of who are Sabireen as those who have Emaan; who seek help from Salat and Sabr; who are not even hesitant in getting Qatal in the path of Allah; who remain steadfast on the face of All (Balaa) test and trails where they have to reflect in return with their pure eeman; who when calamity strike them, they know everything including our own selves are from Allah, to Allah we will return, showing their utmost faith and tawakul on Allah and on the certainty of Akhira with this life and all Balaa therein as a temporary trials. These are the ones who are as per Hidayah and these are the ones for whom Allah’s Salawat and Rahmat are destined. X-Reference – 2:45 , 2:61 , 2:153-155 , 2:175 , 2:250 , 3:120 , 3:142 , 3:145 , 3:200 , 7:87 , 8:65-66 , 10:109 , 11:11 , 14:21 , 18:28 , 19:65 , 20:132 , 25:42 , 38:06 , 49:05 , 54:27.
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.
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.
SHAYYIN (شَيْءٍ) & YASHA’U- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ or Yashau’u or Tushau’ is normally is translated as Allah’s 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. 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. X-Reference – 2:113 , 2:223 , 3:74 , 4:32 , 5:17 , 6:39 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.