Surah Aal-e-Imran Ayah No. 144 to 150
Surah Aal-e-Imran Ayah #144-150(3:144-3:150)
A- Translation
١٤٤ وَمَا مُحَمَّدٌ إِلَّا رَسُولٌ قَدْ خَلَتْ مِنْ قَبْلِهِ الرُّسُلُ ۚ أَفَإِنْ مَاتَ أَوْ قُتِلَ انْقَلَبْتُمْ عَلَىٰ أَعْقَابِكُمْ ۚ وَمَنْ يَنْقَلِبْ عَلَىٰ عَقِبَيْهِ فَلَنْ يَضُرَّ اللَّهَ شَيْئًا ۗ وَسَيَجْزِي اللَّهُ الشَّاكِرِينَ
[Quran 3:144] And Muhammad is not except a Rasool (رَسُولٌ). Indeed, the Rusul (الرُّسُلُ) have passed away from before him. So, if he dies or gets Qutila (قُتِلَ), will you turn back on your A’aqabekum (أَعْقَابِكُمْ)? And whoever turns back on his/her A’aqibihi (عَقِبَيْهِ), then this will not Yazzura (يَضُرَّ) Allah in Shayyin (شَيْئًا). And Allah gives reward to the Shakireen (الشَّاكِرِينَ).
١٤٥ وَمَا كَانَ لِنَفْسٍ أَنْ تَمُوتَ إِلَّا بِإِذْنِ اللَّهِ كِتَابًا مُؤَجَّلًا ۗ وَمَنْ يُرِدْ ثَوَابَ الدُّنْيَا نُؤْتِهِ مِنْهَا وَمَنْ يُرِدْ ثَوَابَ الْآخِرَةِ نُؤْتِهِ مِنْهَا ۚ وَسَنَجْزِي الشَّاكِرِينَ
[Quran 3:145] And it is not for a Nafs (لِنَفْسٍ) that dies except by Allah’s permission, at a Kitaban (كِتَابًا) Mua’jjalan (مُؤَجَّلًا). And whoever desires the S’awaab (ثَوَابَ) of the world, WE will give him/her thereof; and whoever desires the S’awaab (ثَوَابَ) of the Akhira (الْآخِرَةِ), WE will give him/her thereof; and WE reward the Shakireen (الشَّاكِرِينَ).
١٤٦ وَكَأَيِّنْ مِنْ نَبِيٍّ قَاتَلَ مَعَهُ رِبِّيُّونَ كَثِيرٌ فَمَا وَهَنُوا لِمَا أَصَابَهُمْ فِي سَبِيلِ اللَّهِ وَمَا ضَعُفُوا وَمَا اسْتَكَانُوا ۗ وَاللَّهُ يُحِبُّ الصَّابِرِينَ
[Quran 3:146] And how many from Nabiyyin (نَبِيٍّ) Qatala (قَاتَلَ); with him many Rabbiyyona (رِبِّيُّونَ)? But they did not Wahanu (وَهَنُوا) for what befell them in Sabeel (سَبِيلِ) of Allah, and they did not weaken, nor did they give in. And Allah loves the S’abireen (الصَّابِرِينَ).
١٤٧ وَمَا كَانَ قَوْلَهُمْ إِلَّا أَنْ قَالُوا رَبَّنَا اغْفِرْ لَنَا ذُنُوبَنَا وَإِسْرَافَنَا فِي أَمْرِنَا وَثَبِّتْ أَقْدَامَنَا وَانْصُرْنَا عَلَى الْقَوْمِ الْكَافِرِينَ
[Quran 3:147] And their words were nothing else except that they said, “Our Rabb (رَبَّنَا), Aghfir (اغْفِرْ) for us our sins and our excesses in our Amrena (أَمْرِنَا), and strengthen our foothold, and Ans’urna (وَانْصُرْنَا) us over the Kaafireen (الْكَافِرِينَ) people.”
١٤٨ فَآتَاهُمُ اللَّهُ ثَوَابَ الدُّنْيَا وَحُسْنَ ثَوَابِ الْآخِرَةِ ۗ وَاللَّهُ يُحِبُّ الْمُحْسِنِينَ
[Quran 3:148] So Allah gave them S’awaab (ثَوَابَ) of the world and Husna (حُسْنَ) S’awaab (ثَوَابِ) of the Akhira (الْآخِرَةِ). And Allah loves the Mohsineen (الْمُحْسِنِينَ).
١٤٩ يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ تُطِيعُوا الَّذِينَ كَفَرُوا ْيَرُدُّوكُم عَلَىٰ أَعْقَابِكُمْ فَتَنْقَلِبُوا خَاسِرِينَ
[Quran 3:149] O you who have Emaan (آمَنُوا)! If you Tut’ea’u (تُطِيعُوا) those who do Kufar (كَفَرُوا), they will Yaruddukum (يَرُدُّوكُم) on your A’aqabekum (أَعْقَابِكُمْ), then they will turn you back as extreme losers.
١٥٠ بَلِ اللَّهُ مَوْلَاكُمْ ۖ وَهُوَ خَيْرُ النَّاصِرِينَ
[Quran 3:150] But Allah is your Mo’lakum (مَوْلَاكُمْ) and Allah is Khairu (خَيْرُ) the Nas’ireen (النَّاصِرِينَ).
B- THE CONCEPT:
Keeping in view the context of these ayahs when in ayah 3:137, Allah is telling us about the Sunnan, i.e. the Sunnat of earlier people, the ways, the practice of people, their conspiracies, and the end results – the outcomes of their actions, as a means of Ibrat – the lessons for us with the explicit divine instructions for us to travel the earth, and seek knowledge to see how many nations and communities have been destroyed from the face of the earth. Although we cannot know their Aaqebat, in terms of their compensation for their deeds in the hereafter, but by travelling the earth, we can see their Aaqebat of this worldly life that how many nations have been destroyed by Allah due to their deeds here on earth. The earlier ayahs also tell us that We can enter Jannat/heaven if we are of those who do Jahad and who are Sabireen. With the context of these ayahs the next ayahs from 144 to 150 are telling us more about Aqebaat of earlier nations, giving us divine guidance in order to take ibrat from these Zikar.
Thus, the ayah 3:144 “And Muhammad is no one except a Rasool (رَسُولٌ). Indeed, the Rusul (الرُّسُلُ) have passed away from before him…” The ayah is telling us, the addressees of the Quran, that Mohammad is no one else but Allah’s Rasool and that Rusul, plural/messengers, have passed away from before him. Means a Rasool is here for delivery of the message (plural) only and the same message (plural) have occurred before as well. This clear Commandment of Allah of treating a Rasool as Allah’s Rasool only and nothing more is mentioned time and time again in Quran. For instance, refer to the following ayahs
- [Quran 5:99] “The only duty of the messenger is to deliver the message. And Allah knows what to reveal and what to conceal” Same message in 16:82, 24:54 and 5:92.
- [Quran 69:40-47] It (the Quran) is the speech of a noble Rasool. And it is not the speech of a poet-little do you have Emaan. Nor is it the speech of a fortuneteller -little do you pay attention. It is a revelation from the Rabb of the Worlds. Had he (the Rasool) made up something else from his own on me (Allah), We would have seized him by the right arm. Then slashed his lifeline. And none of you could have restrained Us from him.
As obvious from above ayahs, the sole duty of a Rasool is to deliver the message, Attiu Allah wa Attiur Rasool, obey Allah and Obey Rasool, means obeying the Risaalat, the message, the Kitaab. Considering any Rasool, be it Mohammad or any other Rasool for that matter, above a Rasool of Allah, treating the person as non-human, or alleviating the Rasool in more importance and significance than the rest of Anbiya, is Kufar as per Quran. That is why Allah is telling us in no unclear terms in this ayah that Mohammad is nothing but Allah’s Rasool and Rusul, many messengers have passed away from before him. All the Anbiya has the same duty, i.e. to deliver Allah’s same message to the mankind.
The next phrase “…So, if he dies or gets Qutila (قُتِلَ), will you turn back on your A’aqabekum (أَعْقَابِكُمْ)?…” is a very direct and thought-provoking question to all those who consider themselves Muslims and Momineen. Emaan on Allah’s Rasool means Emaan on All of them without any distinction or differentiation at all. The general Sunnat of people has always been that they Qatal, make fun of, deny, reject, metaphorically Qatal Allah’s Nabi during their lifetime, but after their death, the same people and nations, alleviate the position of their Nabi/Rasool over all other Anbiya and Rusul of Allah, and thus they go against the same Risalat, the same Nobaat, the same Kitaab, that the Nabi had brought to them in the first place, through these acts of Kufar. This important concept of focusing on the Hidayah instead of the Nabi/Rasool, not differentiating between any of Allah’s Nabi and Rasool, and after the death of the Nabi, the same nation/people/quom, turn back on the message itself. This is illustrated through the story of Nabi Yousuf as per the following ayah
[Quran 40:34] “And Indeed, Yousuf had already come to you from before with Bayyinaat, but you remained in doubt until when he died, you said ‘never will Allah raise after him another Rasuool’. Thus, Allah lets go astray the one who is transgressor and doubtful.
The same thing happened with Christians, the Jews and the Muslims. We all know what they did with Nabi Easa, in terms of killing him and crucified him, by doing Qatal of him, and later they started to treat him like God. Even for Nabi Mohammad as well, Quran tells us in no uncertain terms that Rusul have passed away from before him and his duty was only to deliver the message and we need to focus on the Hidayah, the Rosalat and not the Rasool himself as a person. Through these acts of elevating the position of their nabi and Rasool over every other Nabi and Rasool of Allah is in a nutshell, destroyed their Aa’qibat, turning their backs on their own Aaqibat, resulting in negating their deeds that could have resulted best end results for them. Instead through these acts of Kufar, after the death of Nabi and Rasool and elevating his position and significance over other Anbiya, they turned back on their own Aaqebat.
Thus, Allah is telling us in the next phrase that “… And whoever turns back on his/her A’aqibihi (عَقِبَيْهِ), then this will not Yazzura (يَضُرَّ) Allah in Shayyin (شَيْئًا)….” Telling us in clear concise manner that whoever does this, i.e., turns back on his/her own Aa’qibat, then it is not going to cause any harm or injury to Allah in any manner whatsoever- this is going to be a huge loss, a Zarar for the person him/her self only in terms of destroying of his/her Aa’qibat through one’s own hands. The solution, the divine guidance given is to be a Shaakir to Allah at all times, as depicted through the next phrase as “… And Allah gives reward to the Shakireen (الشَّاكِرِينَ).” Allah giving reward to those who are Shakireen, is a very broad and concise divine instructions. As we know the word Shukar refers to actual deeds and actions showing ultimate gratitude which are done as a result of and towards the Fadal, the naimat, the blessings of Allah as huge favors to us as mankind. As a result of these, we need to return the favors through actions, as to show gratitude or being thankful, in terms of the explicit acts and deeds of saying out-loud the feeling of gratitude through actions as per the expectations and return of favors by replying through expected actions as a return and ultimate gratitude. Thus being a Shaakir means one has to follow Allah’s revelation as a return with ultimate gratitude towards Allah’s favors and blessings to us, we always remain grateful to Allah in terms of our obedience and submission to Allah’s commandments, as our payback for all the blessings of Allah and remain firm on Emaan by Avoiding Kufr at all costs.
Before we discuss the next ayah 3:145. It is important to discuss the concept and general misconception of Emaan on Taqdeer, or predetermination of fate. As per general misconception widely prevalent among Muslims, in addition to the 5 fundamentals of Emaan, which is Emaan on Allah, Allah’s Rusul/Nabiyeen, Allah’s Malaik, the Kitaab- book of revelation and the day of Akhira, they added from out of Quran and misconceive that the 6th one is Emaan on Taqdeer, and falsely consider that all of our fate, future, is predetermined and written down and there is only a limited power given in our hands to change this taqdeer, fate of ours. This is an extremely wrong concept not supported by Quran – in fact it directly contradicts Quranic guidance on two important parameters.
- There is no mention of this concept as Emaan on Taqdeer, the likes of which are mentioned in Quran as Emaan on the five fundamentals of Emaan. Wherever these fundamentals are mentioned in Quran such as ayah 4:136, only these five fundamentals are mentioned by Allah. [Quran 04:136] O you who have believed, believe in Allah and His Messenger and the Book that He sent down upon His Messenger and the book which He sent down before. And whoever disbelieves in Allah, His Malaik, His book, His messengers, and the Day of Judgement has certainly gone far astray. When a 6th aspect is added to these five fundamentals of Emaan, its mixing Haqq, the absolute truth with Baatil, from outside Quran, which is prohibited as per Quran, and a direct contradiction of Quranic commandments. And
- This is in direct contradiction to Emaan on the Day of Akhira, which is built on the parameters of everyone being given freewill, freedom to chose and decide, but have to face the consequences of their decisions, in terms of Akhira, the day of judgment. If we assume that everything is predetermined and written down by Allah, then there is nothing in our hands and therefore there is no concept of Emaan on Akhira.
In the light of above discussions, the ayah 3:145 is one of the most mistranslated ayahs in order to support this misconception of Emaan on Taqdeer, predisposition of fate. 3:145 “No it is not for a Nafs (لِنَفْسٍ) that dies except by Allah’s permission, at a Kitaban (كِتَابًا) Mua’jjalan (مُؤَجَّلًا)…” Here the words Kitaban Mua’jjalan is mistranslated as predetermined or written for a specific time or term, but the word Mua’jjalan is not used here in the meanings of Appointed time or predetermined time but more in the meanings of postponed or delayed. Therefore, this ayah is not saying that death for everyone has been predetermined or written beforehand or decreed beforehand by Allah, but what this ayah is actually telling us is that 29:57 “Every soul will taste death. Then to US you will be returned”, since it is a written postponement, a decreed event which would happen sooner or later to every Nafs, and no one can escape death as it is been Kutiba/decreed for everyone. The next phrase “…And whoever desires the S’awaab (ثَوَابَ) of the world, We will give him/her thereof; and whoever desires the S’awaab (ثَوَابَ) of the Akhira (الْآخِرَةِ), We will give him/her thereof…” is a very self-explanatory ayah telling us that whoever desires the S’awaab- compensation, payback, return, and reward of this worldly life, would be given a portion from it, and whoever desires the S’awab- compensation, payback, return, and reward of the Akhira would be given thereof. Notice the last phrase of this ayah “…; and We reward the Shakireen (الشَّاكِرِينَ).” is the same last phrase as that of the ayah 3:144 as “… And Allah gives reward to the Shakireen.” Telling us in clear explicit and concise terms that we need to be Shaakir in all-comprehensive meanings of this world in order to get the S’awaab of both the worlds which would be explained further in the subsequent ayahs.
The next ayah 3:146 “And how many from Nabiyyin (نَبِيٍّ) Qatala (قَاتَلَ); with him many Rabbiyyona (رِبِّيُّونَ)…” Is telling us that many a Nabiyyin and along with them many Rabbiyyona have Qatal, fought, killed, both physically and metaphorically. Here the word Rabbiyyona is normally mistranslated as scholars, which is a wrong interpretation, Allah is not talking about Nabbiyyin along with some scholars, but Allah is talking about Nabbiyyin along with Rabbiyyona, the word is from Rabb and Rabobiat, meaning those who are Abideens, doing Abd of the one, the same Rabb. Thus, here Allah is telling us about many of the earlier Nabiyyin who Qatal (fought, killed metaphorically or physically) and along with them the Rabbiyyona, those who are the Aadideen, doing Abd of the one Rabb. The next phrase “…But they did not Wahanu (وَهَنُوا) for what befell them in Sabeel (سَبِيلِ) of Allah, and they did not weaken, nor did they give in…” But in spite of being faced with such attempts of Qatal, they did not Wahanu, i.e., did not go into their comfort zone, did not stand still, and never rested or be at their ease or comfort; for what befall them in the Sabeel of Allah. Since the Sabeel of Allah was embodied with many Mas’aib, difficulties, problems, conspiracies, threats, attempts of Qatal against them, they did not Wahanu, did not stand still and never went in their comfort zone, when faced with these Mas’aib. They did not weaken, lost courage or strength nor did they give in. These are all the acts of the S’abireen and that is why the next phrase is “…And Allah loves the S’abireen (الصَّابِرِينَ).”
The next ayah 3:147 is basically a self-statements of these Nabbiyyin and Rabbiyyona, when they faced with such adversities of life on the Sabeel of Allah 3:147 “And their words were nothing else except that they said, “Our Rabb (رَبَّنَا), Aghfir (اغْفِرْ) for us our sins and our excesses in our Amrena (أَمْرِنَا), and strengthen our foothold, and Ans’urna (وَانْصُرْنَا) us over the Kaafireen (الْكَافِرِينَ) people.” A sort of a dua, a self-statement depicting the endeavors of these Momineen who used to put their Tawakkul, their trust on Allah as Ghafoor for them, in terms of Aghfir, provide protection and shield against the harmful impacts of sins and excesses in Amoor- matters, their dealings and ways of handling affairs. Another aspect of putting their trust on Allah as being the one who is going to strengthen, make firm their foothold and Ans’urna- of their efforts to produce results, to be protected, from the harmful effects of their choices, to help and assist them as a catalyst to turn efforts & struggles into results and taking them out from a difficult situation- all against the endeavors of the Kaafireen. The next ayah 3:148 “So Allah gave them S’awaab (ثَوَابَ) of the world and Husna (حُسْنَ) S’awaab (ثَوَابِ) of the Akhira (الْآخِرَةِ). And Allah loves the Mohsineen (الْمُحْسِنِينَ).” This is aligned with earlier ayah of 3:145, that whoever desires the S’awab of the Akhira, Allah will be giving him/her the rewards thereof, in fact desires of the S’awab for the Akhira basically gets them S’awab for both the worlds, which is beautifully explained in this ayah. Allah gave the S’awaab to the S’abireen in this worldly life as well as the S’awab for the Akhira for them is Husna, meaning the best of the best, excellent, a step up of Adal, i.e., whatever is they due right, Allah is going to give them much better than that since Allah loves those who do Ahsan, the Mohsineen.
The next ayah 3:149 “O you who have Emaan (آمَنُوا)! If you Tut’ea’u (تُطِيعُوا) those who do Kufar (كَفَرُوا), they will Yaruddukum (يَرُدُّوكُم) on your A’aqabekum (أَعْقَابِكُمْ), then they will turn you back as greatest losers.” Is aligned with and further explanation of earlier ayahs of 3:144 as “So, if he dies or gets Qutila, will you turn back on your A’aqabekum? And whoever turns back on his/her A’aqibihi, then this will not Yazzura Allah in Shayyin….” Which is further explained here. Since the act of making any distinction between any Anbiyaa or Rusul is an act of Kufar, this ayah is also telling us that those who are Momin, who have Emaan, if they follow, obey those who do kufar, then these Kaafireen will Yuruddukum their Aaqebakum and they will be turned back as greatest losers. This means that they, the Kafireen, will make us/momin to futile, useless, negate, rendered useless, or to neglect our Aaqibatat, our end results and the recompense of our deeds, as if we would be closing our eyes on the end-results and turning our backs on our A’aqibat. The next ayah is basically a further explanation of this divine guidance, to the Momineen, that instead of taking these Kaafireen as your Wali/Awilya, know and put your trusts on Allah that 3:150 “But Allah is your Mo’lakum (مَوْلَاكُمْ) and Allah is Khairu (خَيْرُ) the Nas’ireen (النَّاصِرِينَ).”
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 144 to 150 is giving us the following divine instructions that we can apply in our day to day lives.
- Emaan on Allah’s Nabiyyin and Rusul means making no distinction between any of them, treating no one as other than Bashar, a normal human being, and following Allah and following Rasool means following Allah’s Kitaab only, with firm Emaan on Allah, Allah’s Rusul and Allah’s Kitaab- Keeping our focus on Kitaab, Allah’s Hidayah means taking care of our Aa’qibat.
- There is no concept of Emaan on Taqdeer or Emaan on predetermination or predisposition of fate. We have been given freewill, freedom to choose and decide and every action that we take we have to face the consequences of that action as per Allah’s designed rules of the universe. Emaan on Akhira, the concept of accountability and the day of judgment should be our benchmark at all times. By desiring the S’awab, the reward, the payback of the Akhira, we are infact desiring the best of both worlds, being successful here in this worldly life as well as the Ahsan S’waab on the Akhira.
- We need to remain steadfast on the Sabeel of Allah by being a Saabir, when faced with any hardship or attempts of Qatal, we need to put our tawakkul, our trust only on Allah as our Nas’eer and Waliy.
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/
RASOOL (وَالرَّسُولَ) RUSUL (الرُّسُلُ) & RISALAT The word Rusul is plural of Rasool. The word is normally translated as messengers who deliver the Risaalat- the message. The role and duties of the Rasool is described in the ayah 2:129 as “…send from among them a Rasool who will Yatlu (recite) to them your Ayaat and will give them Ilm (knowledge) of the Kitaab and the Hikmat and Yuzakiy them…” Thus, Rasool is the one who deliver Allah’s message/recite Allah’s Ayaat, teach the knowledge (ilm) of the Kitaab, and give Hikmat to people and cleanse, purify, grow them. The same is described in ayahs 7:61-62 by Noha and in ayah 5:67. Thus, the only duty of the Rasool is to deliver the Risaalat. Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in connected manner. Therefore, there is no Nabua’t without Risaalat and vice versa. X-Reference – 2:129, 3:32, 5:67, 5:99, 7:61-62.
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. X-Reference – 2:191 , 3:156-157 , 4:29 , 4:157 , 5:27-28 , 6:137 , 6:140 , 6:151 , 17:31 , 18:74 , 20:40.
A’AQEBATU (عَاقِبَةُ) A’aqabekum (أَعْقَابِكُمْ) – your A’aqibatat; A’aqibihi (عَقِبَيْهِ)- his/her A’aqibat. The word is normally translated as end, but in Quran it is used more in the meanings of the outcome of Emaan and deeds done in this worldly life. The outcome, the end result in this life as well as hereafter which would be announced, given in the day of Akhira, the judgment day. Thus, this is the outcome, the retribution, the payback, the reprisal of whatever was done and is being repaid in just manner in accordance with whatever was done as per Allah’s solid judicial principals and with justice at its best. For instance, in ayah 16:126 “and if you Aqibtum then A’aqibu with the like of what you were A’uqibtum with it, But if you do Sabar, then Khair is for the Sabireen…” Here Allah is saying that if you like, you can give the same outcome, the same payback, retribution in just manner the likes of what you were afflicted with, but Sabr is Khair. In Ayah 3:137 and 6:11 when Allah says “travel in the earth and anzur how was the A’qibatu of the Mukazibeen” Allah is talking about the outcome of their deeds, the end results of what they used to do, a payback based on justice. Similar meanings are used in the ayah 7:84. X-Reference – 3:137 , 6:11 , 7:84 , 16:126.
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 in ayah 10:21 and also as opposite of Na’imat as in the ayah 11:10. X-Reference – 3:111 , 3:134 , 5:76 , 7:188 , 10:21 , 11:10 , 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. It’s also the Mashiyat of Allah to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. 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 also means powers, abilities, earnings, facts, events or anything that exists. X-Reference – 2:223 , 3:74 , 4:32 , 5:17 , 6:39 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.
SHUKAR & SHAAKIR (شَاكِرٌ)– who does Shukar; TASHKAROON (تَشْكُرُونَ) do Shukar: normally translated as thankful or grateful, but it is not simply utterance of words from our mouth or even out of deep conviction of our hearts – this word is used in Quran to refer actual deeds and actions showing ultimate gratitude which are done as a result of and towards acts of kindness, favors and blessings. For instance, Refer to Ayah 34:13- “They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles, اعْمَلُوا آلَ دَاوُودَ شُكْرًا “Work, O family of Dauod, in Shukr.” وَقَلِيلٌ مِنْ عِبَادِيَ الشَّكُورُ and a very few of My Aibadeya (those who do Abd) are As-Shakoor.” Here the meanings of the word Shukr is clarified, whereby one needs to return the favors through actions, as to show gratitude or being thankful – Shukr are therefore the acts of saying out-loud the feeling of gratitude through actions as per the expectations and return of favors by replying through expected actions as a return and ultimate gratitude. Therefore, in the ayah 2:152 when Allah says “..And do Ashkuru (اشْكُرُو) to Me, and do not do Kufr of Me” explains so much in the sense that it’s a complete guidance within one phrase. When the same word is used for Allah as in Ayah 2:185, as Shaakir, it’s used in the meanings of giving increased reward for the good deeds of people. It’s also used as opposite to Kufr which means to conceal or to hide. Therefore, as opposite to the word Kufr, the word Shukar would mean to express the gratitude through striving with full force, in terms of full submission and complete striving and expression. X-Reference 2:152, 2:185, 3:123, 4:147, 5:89, 7:144, 14:05, 17:19, 25:62, 34:13.
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.
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.
MUA’JJALAN (مُؤَجَّلًا) NEW is normally translated as time determined, but the word is not used in the meanings of Appointed time or predetermined time but more in the meanings of postponed or delayed. For instance, in ayah 77:12-13, “For what day was it A’ujelat, for the day of Fas’al/crops cutting/judgement” Here the word A’ujelat is used in the meanings of postponed, or delayed. Similarly in ayah 6:128 the phrase “…certainly we have reached the terms which you have A’jjalat for us…” means postponed delayed for us. Similarly, the word Mua’jjal means deferred income, revenue, payback, liability or deferred contract in the classical/medieval Arabic. Similarly, in ayah 3:145 “and it is not for a Nafs that dies except with the permission of Allah, a Kitaban Mua’jallan” this ayah does not mean that the death has been predetermined or written beforehand or decreed beforehand by Allah, but what this ayah is actually telling us is that 29:57 “Every soul will taste death. Then to US you will be returned”, since it is a written postponement, a decreed event which would happen sooner or later to every Nafs. X-Reference – 3:145 , 6:128 , 77:12-13.
S’AWAAB (ثَوَابِ) & MAS’ABAT (مَثَابَةً) is used in the general characteristics of compensation, payback, return, and reward for instance the word Swaab is used in Ayah 3:145 in the meanings of the “Sawaab of this world…” in the meanings of rewards, returns, compensation or payback. The word is used in the similar meanings in ayah 3:148 and ayah 4:134, for both this world and the Akhira. The word is not always used in the Quran positively as in reward but also used in the general sense of consequences and recompense for instance, in ayah 5:60 the word used is Mas’batan in the meanings of consequences, results and payback in negative connotations i.e., the Mas’batan with Allah is in the form of Azaab and La’nat. Similarly, in ayah 83:36 the phrase S’woob-al-kuffar is used in meanings of recompense for the kafireen for what they used to do. In the Ayah 3:195 the phrase is “with Allah is the Ahsan as Sawaab” meaning with Allah is the best reward, the best return and recompense. The word MAS’ABAT (مَثَابَةً) is used in Quran at one place in the ayah 2:125 with the meaning of the place where one gets the S’awaab. X-Reference – 2:124 , 3:145 , 3:148 , 3:195 , 4:134 , 5:60 , 18:44 , 18:46 , 19:76 , 28:80 , 83:36.
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.
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 “O you who have Emaan, if there comes to you a Faasiq, with Naba, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful”. 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 as in ayah 3:79 with the phrase “Al Kitaab, wa Al Hikm wa An Nabo’at” are all mentioned together as also in ayahs 6:89 and 45:16 showing that a Nabi has all the three blessing. X-Reference – 2:31-33 , 3:79 , 6:89 , 9:94 , 10:53 , 12:37 , 19:56 , 26:69 , 29:27 , 45:16 , 49:06 , 57:26 , 66:3.
RABBIYYONA (رِبِّيُّونَ) NEW is normally translated as scholars, which is a wrong translation. Meaning of this word is from Rabb and Rabibiat, means those who are Abideens, i.e. doing Abd of one & same Rabb. For instance, in ayah 3:79 “It is not for a bashar that Allah gives him the Kitaab and the Hikm and the Noba’at then he says to the people ‘be A’ibadan of me from besides Allah but would say be Rabbayina…” Here the word is used in the meanings of Abd of one Rabb. Similar meanings are used as the word Rabbiyyuun (Abideen of the same Rabb) in ayah 5:44 and 5:63. Similarly in Ayah 3:146 “and how many of the Nabiyyin have fought, with him Rabbiyyon” are used in the meanings of those who are the Abid, doing Abd of the same single Rabb. The word Rabb when used as Arbaban (أَرْبَابًا) is basically plural of Rabb for polytheism as used in 9:31 and 3:80 or as Arbaab (two Rabb) as used in ayah 12:39 – referring to those who take Rabb besides Allah. X-Reference – 3:79 , 3:80 , 3:146 , 5:44 , 5:63 , 9:31 , 12:39.
TAHENU (تَهِنُوا) & WAHANU (وَهَنُوا) is normally translated as weaken, but this is a wrong translation. The word is used in the meanings of getting into one’s comfort zone, or making oneself in ease and comfort, for instance in ayah 47:35 “so do not Tahenu and call for the Salame while you are superior…” if we translate this word as weaken, then the phrase “do not weaken yourself….while you are superior…” does not make sense. The correct translation is that do not go into your comfort zone, do not be at ease, while you are superior, but aim to establish the Salam – the Deen, the Aslamtu in All of its meanings. Similar meanings are used in ayah 4:104 “and do not Tahinu in pursuit of the Quom/people…” In ayah 3:146 “and how many from Nabyin fought with many Rabbyon (religious scholars), but they did not Wahanu for what As’abahum/ befell them in the sabeel of Allah…” This means that the Nabiyyin while fighting with many rabbiyon did not get into their comfort zone, did not rest easy while they face the Mus’ebat, the mas’ahib in the way of Allah. X-Reference – 3:139 , 3:146 , 4:104 , 47:35.
SABEEL (سَبِيلِ) means a way, an option, a route or a path. It’s used in Quran more in the meanings of a metaphoric sense, not a physical path or road to physically walk on it. For instance, in the ayah 2:154 “…in the sabeel of Allah” here the word Sabeel means path or way of Allah. It’s used in the similar meanings in the ayah 2:190, 2:217-218, 2:244, 2:195, 3:13, 4:74-75 etc. In the ayah 4:51 the word Sabeel is referred to the right way “They say the Kafireen are on the Hidayah and Sabeel rather than those who have Emaan..”. Similarly, in the ayah 4:115 the word Sabeel is used in the meanings of methods or ways in the phrase Sabeel lil Momineen – i.e., the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in the ayah 4:15 “..or if Allah would make for them a way” or in the ayah 4:34 “..if they obey then seek no Sabeel..” The word Sabeel is better explained in ayah 4:98 “Except for the oppressed/burdened/ distressed among the Rijaal (strong segments of society) and Nissa (weaker segments) and children who cannot afford a way/a choice nor they are on guided to a Sabeel (way out, exit out)”. X-Reference – 2:154 , 2:159 , 2:177 , 2:190 , 2:215 , 2:217-218 , 2:244 , 2:195 , 3:13 , 4:36 , 4:74-76 , 4:98 , 9:109-110 , 66:11 , 61:4.
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. 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. X-Reference – 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.
RABB (رَبِّ) & RABBOIBIAT the Quality of Rab is Rabobiat. The word RABB cannot be translated in one English word as the quality of Rabobiat covers a wide range of meanings. The word Rabobiat conveys not only the idea of creating, fostering, bringing up or nourishing, but also that of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until the thing- the creation reaches the goal of completion & perfection. All the above processes are called the Rabobiat. And this is the meaning of Allah as Rabb meaning the one who is doing this Rabobiat for each and everything in this world and the universe hence the phrase- Rabb ul Alemeen i.e. Rabb of all the worlds. The word is also used in the meanings of all Abideens of Rabb with the word Rabbaniyyina (رَبَّانِيِّينَ) (singular Rabb) 3:79 or Rabbiyyuun (Abideen of plural Rabb) ayah 5:44, 5:63. The word is also used as Arbaban (أَرْبَابًا) plural of Rabb for polytheism as used in 9:31 and 3:80 or as Arbaab (two Rabb) as used in ayah 12:39- referring to those who take Rabb besides Allah. X-Reference – 1:01, 2:05, 2:112, 2:131, 2:136, 2:139, 2:258, 2:285-286, 3:51, 3:147, 3:193, 5:68, 5:117, 12:39.
GHAFOORUN (غَفُورٌ) & MAGHFIRATI (بِالْمَغْفِرَةِ)- noun, ASTAGHFIR (اسْتَغْفِرُو)- verb; means to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it’s like following the right path which covers/hides/protects the harmful impacts of previously taken wrong path and previously done sins. Just Like one would take a preventive/healthy lifestyle through diet, etc. to ward off/protect against diseases. It’s not a cure, it’s a prevention! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr. The word Maghfirat (بِالْمَغْفِرَةِ) is basically a noun in the meanings of things/aspects/beings that do Ghafr. X-Reference – 2:58 , 2:173-5 , 2:221 , 2:268 , 2:285 , 3:89 , 11:114.
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 with Amar as a distinct commands or step or stage in the creation process. Similar meanings are in ayah 2:117 in the meanings of when Allah decides on Al-Amar, Allah says to it Kun Fa Yakun. Amar is also used in Quran in the meanings of the laws of nature for instance in the ayah 22:65 and 7:54. X-Reference – 2:117 , 7:54 , 7:110 , 9:48 , 17:16 , 18:21 , 18:71 , 22:65 , 24:62-63 , 26:35 , 27:91 , 28:20 , 33:36.
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. It is also used in the meanings of helper or assistance as in the ayah 47:7. Also used in the meanings to protect/shield and remove harmful impacts for instance in the Ayah 2:250. Also used in the meanings of assistance, help, protection, catalyst to turn efforts & struggles into results, taking out from a difficult situation, as well as in the meanings of victory or success, as in the ayah 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.
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.
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.
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 ayah 16:91. 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), which 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 through a contract or oath. X-Reference – 2:224-225 , 3:77 , 4:3 , 5:10 , 7:179 , 8:22 , 10:101, 16:91.
AT’EUU (أَطِيعُوا) TUT’E’UU (تُطِيعُوا) is translated as obey but the word share much broader characteristics of meanings for instance in ayah 41:11 “…come willingly or karhan – they said we come T’a’aeen” here the word T’a’aeen is used as an opposite meanings of word Karhan which means unwillingly, by force, something which is hateful or despised, done as hardship or compulsion. Therefore, as an opposite to Karhan, the word Ta’a’een are those who are obedient followers out of their likes and abilities, without any force or compulsion, due to their own internal inclination, enthusiasm, motivation, eagerness and commitment. Similarly, in ayah 5:112 “…said O Esa son of Maryam, is your Rabb Yast’eeu to us…” the word is used in the meanings of willingness and ability. In ayah 6:35 the word Austat’a’t is used in similar meanings. The word is used as obedient followers in ayah 3:100 as “o you who have Emaan, if you Tut’eyu a Fareeq from those who were given the book, they would turn you back after your Emaan as Kaafireen” thus used here in the meanings of following them as willing, and obedient followers, out of one’s own desires. Therefore, whenever Allah uses the phrase At’eu Allah wa At’eur Rasool, the word At’eu is used in the meanings of being obedient followers of Allah and Rasool out of one own internal inclination and commitment. X-Reference – 3:32 , 3:100 , 5:112 , 6:35 , 41:11.
YARUDDUKUM (يَرُدُّوكُم) NEW is normally translated as they will turn you back, which is a wrong translation, the word is derived from Radd, meaning to reject, to repel, to negate or make futile, or to be rendered useless or waste something for instance in ayah 9:45 “…those who do not have Emaan on Allah and the day of Akhira and are in doubts in their Qalobohum so they in their doubts are Yataraddun” Meaning rejecting, denying, rendering useless, making futile their efforts. Etc. Similar meanings are used in 21:40. In Ayah 6:147 “But if they deny you then say, your rabb is the possessor of vast rahmat, but will not Yuraddu B’as’ahu from the Mujrimeen people” meaning although Allah is vast in his rahmat but for the mujrimeen, the Bas’aa (the consequences of their actions) will not be repelled, or rendered useless. Similar meanings are used in ayah 12:110 as “…OUR Ba’suna cannot be Yuraddu from the Mujrimeen people”. In ayah 3:149 “O you who have Emaan if you Tut’eu those who do Kufar, they will Yuraddukum on A’qabekum…” that means they will make futile, useless, rendered useless, negate or neglecting on your Aaqibatat, your end results and the recompense of your deeds, as if closing one’s eyes on the end-results. X-Reference – 3:149 , 6:147 , 9:45 , 12:110 , 21:40.
WALIYY (وَلِيُّ) AULIYYA (أَوْلِيَاؤُهُمُ) & MO’ULANA (مَوْلَانَا) normally translated as Ally or friend, the word is used in Quran in multiple meanings for instance in the ayah 3:28, the word is used in the meanings of taking as role models/benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants etc. In ayah 3:68 when Allah says “Indeed Aw’liyy for the mankind is Ibrahim – for those who follow him and the Nabi and those who have Emaan and Allah is the Waliyy of the Momineen” here the word Awliyy, the first use of the word is used in the meanings of role model, the bench mark, the ideal, the one whose footsteps we all should follow as Momineen. The second use of the word for Allah as Awliyy of the Momineen is used in the meanings of protector, supporter, guardian, benefactor, defender etc. Similar meanings are in ayah 3:122 as someone, who is a close friend, an Ally, a supporter, protector, defenders, benefactors, a confident, on whom one relies and have complete Tawakkul on. IN ayah 3:175, the same word is used for Shaytan as for those who are the supporters, the endorsers, the allies of Shaitan. Those who take Awliya other than Allah is equated with taking Spider’s web as their homes in the ayah 29:41. On the other hand for those who have Emaan are supported and helped and protected by Allah and Allah’s Malaik as per ayahs 41:30-31. Therefore, when the word Mo’ulana is used for Allah as per the ayah 2:286 it would be in all-inclusive meanings of the word Awliya. X-Reference – 2:257 , 2:286 , 3:28 , 3:122 , 3:175 , 29:41 , 41:31.
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 the meanings of money, property, state and wealth for instance in ayahs 2:180 the word Khair is used to refer to a person’s estate, wealth, property, money etc., whereby the person is advised to write a will to take care of the relatives, parents and near and dear ones. Similarly, in ayah 100:03 it is used in meanings of the wealth. In the ayah 2:61, the word Khair is used as an opposite to Adna as in “…Would you exchange Khair for Adna…” Therefore, it means better or superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life, to give priority or virtue to another or to select/chose someone to give benefits, honor, grace. In the ayah 6:17 it is used as opposite to Zarree meaning adversity or trouble, thus the word means comfort, shielded from adversity or trouble. It is also used as an opposite to the word Sharr as in ayah 2:216. Sharr basically means death destruction or wastage of human efforts, faculties and potential. As an opposite to Sharr, the word Khair means best/good, utilization of human efforts and faculties producing desired results as per utilized efforts. In ayah 16:76, the word is used for any and all types of good things, good sayings or good works etc. When the word Khairaat is used in ayah 3:114, as in “…they hasten towards Khairatan..”, it’s used in all-encompassing meanings including anything that is done for benefit or wellbeing of others, which is aligned with their most needed and desired aspects, the purpose of which is to utilize human potential to maximum. X-Reference – 2:61 , 2:180, 2:216, 3:114 , 6:17, 16:76, 100:03.