Surah Aal-e-Imran Ayah No. 151 to 155
Surah Aal-e-Imran Ayah #151-155(3:151-3:155)
A- Translation
١٥١ سَنُلْقِي فِي قُلُوبِ الَّذِينَ كَفَرُوا الرُّعْبَ بِمَا أَشْرَكُوا بِاللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَانًا ۖ وَمَأْوَاهُمُ النَّارُ ۚ وَبِئْسَ مَثْوَى الظَّالِمِينَ
[Quran 3:151] We cast the Rau’ba (الرُّعْبَ) into the Quloobe (قُلُوبِ) of those who do Kufar (كَفَرُوا), because they do Shirk (َشْرَكُوا) with Allah about which Allah has not sent any authority. And their refuge it the Fire. And Bai’sa (وَبِئْسَ) Mas’wa (مَثْوَى) the Zwalimeen (الظَّالِمِينَ).
١٥٢ وَلَقَدْ صَدَقَكُمُ اللَّهُ وَعْدَهُ إِذْ تَحُسُّونَهُمْ بِإِذْنِهِ ۖ حَتَّىٰ إِذَا فَشِلْتُمْ وَتَنَازَعْتُمْ فِي الْأَمْرِ وَعَصَيْتُمْ مِنْ بَعْدِ مَا أَرَاكُمْ مَا تُحِبُّونَ ۚ مِنْكُمْ مَنْ يُرِيدُ الدُّنْيَا وَمِنْكُمْ مَنْ يُرِيدُ الْآخِرَةَ ۚ ثُمَّ صَرَفَكُمْ عَنْهُمْ لِيَبْتَلِيَكُمْ ۖ وَلَقَدْ عَفَا عَنْكُمْ ۗ وَاللَّهُ ذُو فَضْلٍ عَلَى الْمُؤْمِنِينَ
[Quran 3:152] And Certainly Allah Sadaqakum (صَدَقَكُمُ) Allah’s promise when you Tahussunahum (تَحُسُّونَهُمْ) with Allah’s permission until when Fashiltum (فَشِلْتُمْ) and you fell into dispute concerning the Amar (الْأَمْرِ) and A’s’aitum (عَصَيْتُمْ) from after what Allah has shown what you love. Among you are those who desire the world and among you are those who desire from the Akhira (الْآخِرَةَ). Then Allah diverted you from them so that Leyabtalekum (لِيَبْتَلِيَكُمْ) you. And indeed, Allah Afwa (عَفَا) upon you. And Allah is possessor of Fazalin (فَضْلٍ) for the Mamineen (الْمُؤْمِنِينَ).
١٥٣ إِذْ تُصْعِدُونَ وَلَا تَلْوُونَ عَلَىٰ أَحَدٍ وَالرَّسُولُ يَدْعُوكُمْ فِي أُخْرَاكُمْ فَأَثَابَكُمْ غَمًّا بِغَمٍّ لِكَيْلَا تَحْزَنُوا عَلَىٰ مَا فَاتَكُمْ وَلَا مَا أَصَابَكُمْ ۗ وَاللَّهُ خَبِيرٌ بِمَا تَعْمَلُونَ
[Quran 3:153] When you were Tus’aedona (تُصْعِدُونَ) and not Taluna (تَلْوُونَ) for the ONE and the Rasool (الرَّسُولُ) was Yada’ukum (يَدْعُوكُمْ) from after you, then were As’bakum (فَأَثَابَكُمْ) distress upon distress, so that you would not grieve over what escaped you, neither for what has befallen you. And Allah is All-aware of what you do.
١٥٤ ثُمَّ أَنْزَلَ عَلَيْكُمْ مِنْ بَعْدِ الْغَمِّ أَمَنَةً نُعَاسًا يَغْشَىٰ طَائِفَةً مِنْكُمْ ۖ وَطَائِفَةٌ قَدْ أَهَمَّتْهُمْ أَنْفُسُهُمْ يَظُنُّونَ بِاللَّهِ غَيْرَ الْحَقِّ ظَنَّ الْجَاهِلِيَّةِ ۖ يَقُولُونَ هَلْ لَنَا مِنَ الْأَمْرِ مِنْ شَيْءٍ ۗ قُلْ إِنَّ الْأَمْرَ كُلَّهُ لِلَّهِ ۗ يُخْفُونَ فِي أَنْفُسِهِمْ مَا لَا يُبْدُونَ لَكَ ۖ يَقُولُونَ لَوْ كَانَ لَنَا مِنَ الْأَمْرِ شَيْءٌ مَا قُتِلْنَا هَاهُنَا ۗ قُلْ لَوْ كُنْتُمْ فِي بُيُوتِكُمْ لَبَرَزَ الَّذِينَ كُتِبَ عَلَيْهِمُ الْقَتْلُ إِلَىٰ مَضَاجِعِهِمْ ۖ وَلِيَبْتَلِيَ اللَّهُ مَا فِي صُدُورِكُمْ وَلِيُمَحِّصَ مَا فِي قُلُوبِكُمْ ۗ وَاللَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ
[Quran 3:154] Then after the distress, Allah sent down Amanatan (أَمَنَةً) upon you- slumber overcame T’aifatan (طَائِفَةً) of you. And T’aifatun (طَائِفَةٌ) certainly A’hammamuthum (أَهَمَّتْهُمْ) Anfusahum (أَنْفُسُهُمْ), thinking about Allah without the Haqq (الْحَقِّ) – thought of the Ignorance—saying, “Is there for us any Shayyin (شَيْءٍ) from the Amar (الْأَمْرِ)?” Say, “Indeed, the Amar (الْأَمْرِ) all of it is for Allah.” They hide in Anfusahim (أَنْفُسِهِمْ) what they do not reveal to you. They say, “If it was for us, from the Amar (الْأَمْرِ) any Shayyin (شَيْءٍ), none of us would have been Qutilna (قُتِلْنَا) here.” Say, “Even if you were in your houses, surely would have come at those who were Kutiba (كُتِبَ) upon them the Qatal (الْقَتْلُ) to their beds.” And Allah Layubtala (لِيَبْتَلِيَ) what is in your hearts, and Allah purges what is in your Qaloob (قُلُوبِكُمْ). And Allah is All-aware of what is in the hearts.
١٥٥ إِنَّ الَّذِينَ تَوَلَّوْا مِنْكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ إِنَّمَا اسْتَزَلَّهُمُ الشَّيْطَانُ بِبَعْضِ مَا كَسَبُوا ۖ وَلَقَدْ عَفَا اللَّهُ عَنْهُمْ ۗ إِنَّ اللَّهَ غَفُورٌ حَلِيمٌ
[Quran 3:155] Indeed, those of you who turned back on the day of the meeting of the Jama’an (الْجَمْعَانِ)—it was Shaytan who caused them to slip for some as to what they have earned. And Surely Allah A’faa (عَفَا) upon them. Indeed, Allah is Ghafoorun (غَفُورٌ) Haleem (حَلِيمٌ).
B- THE CONCEPT:
The context of these ayahs especially ayah no. 3:145 and 3:148 wherein Allah is 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; and also that 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.
Thus, in light of the context of these ayahs, the ayahs from 151 to 155 is talking about two distinct groups within the community. In the ayah 3:151 when Allah says “We cast the Rau’ba (الرُّعْبَ) into the Quloobe (قُلُوبِ) of those who do Kufar (كَفَرُوا),…” this ayah Is telling us about the characteristics of those who do Kufar. The word Rau’b is normally translated as terror but is used in the Quran in meanings of being arrogant, proud, intimidating, dominating, or being overconfident as these are the qualities of Shaytaan. These aspects of behavior are embodiment of the Qaloob of Kafireen. With Qaloob used here in the meanings of a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all of their faculties. Due to their Kufar, their hiding and concealing of Allah’s Ayaat, not using their faculties of Aqal, reasoning and intellect, their rejection, what happens is that their Qaloob is filled with Rau’b meanings overconfidence, pride, arrogance, dominating and intimidating to others, as if they are know-it-all. Being arrogant and overconfident people make mistakes, lose their fight, friendships, honor, dignity, power of collective efforts, and end results is always being among the losers. The next phrase is telling us the reasons behind their Qaloob being filled with Rau’b as “…because they do Shirk (َشْرَكُوا) with Allah about which Allah has not sent any authority…” Since Shirk means to associate partners with Allah in areas where no one else is an authority and where Allah has not given any authority to anyone else. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. Therefore, those who divide themselves in sects, groups and beliefs which are not as per the Kitaab, Quran as well as to listen and follow any man-made laws of Deen which are not mentioned in Quran, to divide in sects/groups or beliefs and to associate anyone as partner to Allah in being a lawmaker in Deen are also termed as Shirk. It is because of these acts of Shirk by these Kafireen and Mushrikeen that Allah says that “….And their refuge it the Fire. And Bai’sa (وَبِئْسَ) Mas’wa (مَثْوَى) the Zwalimeen (الظَّالِمِينَ).” It means that not only their refuge, their final abode is going be the Fire of hell but also the state of being in Bai’sa is going to stay with the Zwalimeen, i.e., they would continue to face extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty, as the consequences of these deeds by the Zwalimeen.
The next ayah 3:152 “And Certainly Allah Sadaqakum (صَدَقَكُمُ) Allah’s promise when you Tahussunahum (تَحُسُّونَهُمْ) with Allah’s permission…” this means that Certainly Allah has proven true Allah’s promise. The word Tahassunahum is mostly mistranslated as killing, which is a wrong translation. The word used here is in the meanings of carrying out investigations, asking questions, enquiry, perceiving, seeking the truth etc. “… until when Fashiltum (فَشِلْتُمْ) and you fell into dispute concerning the Amar (الْأَمْرِ)…” This phase is telling us that when you, the addressee of the Quran, the community of Momineen started investigations and asking around concerning a matter, then they Fashiltim – fell apart, entered into disagreements, drift away from each other etc., since the word fashiltum (fall apart) is followed by Tanazatum (dispute, disagreement with each other). And what was the reason of this disagreement and fall out was then mentioned in the next phrase as “…and A’s’aitum (عَصَيْتُمْ) from after what Allah has shown what you love. Among you are those who desire the world and among you are those who desire from the Akhira (الْآخِرَةَ)…” Is telling us that when they were doing the investigations enquiring about the matter, there was a falling out among the members of the community, since Allah made evident as to “what is desired by whom”. The word A’saitum means you understood from after what Allah has shown what you love, since a fraction of you desire this world and others desire the Akhira – telling us clearly the two fractions, the two groups based on what they love. “…Then Allah diverted you from them so that Leyabtalekum (لِيَبْتَلِيَكُمْ) you…” The reason why they went into the phase of investigations, enquiring about the matter, falling out of the unity from each other and entering into disputes, was a sort of Bala from Allah – that is they got surrounded by these situations and conditions, because of which the real characteristic of people become prominent, evident and known to them. Thus, Allah diverted these people, who love the world from the Momineen who desire the Akhira so that is the Bala for the Momineen. The next phrase “…And Indeed, Allah Afwa (عَفَا) upon you. And Allah is possessor of Fazalin (فَضْلٍ) for the Mamineen (الْمُؤْمِنِينَ). Thus Allah Afwa – gives generously and in abundance, to the Momineen beyond their Haqq – their due rights since Allah is the possessor of All Fazal for the Momieen.
The next ayah 3:153 “When you were Tus’aedona (تُصْعِدُونَ) and not Taluna (تَلْوُونَ) for the ONE and the Rasool (الرَّسُولُ) was Yada’ukum (يَدْعُوكُمْ) from after you…” This is describing a situation where they were ascending up high, due to the provision of All the fazal by Allah, they became overconfident and arrogant (Tus’aedona) i.e., when they were climbing, ascending high in the sky, in terms of attitude, arrogance and pride and were not Taluna (Changing that color) for the ONE, meanings they were not paying attention to the Dawa of the Rasool and not getting impacted by the ONE, in fact their pigmentation, coloring, impacts were all went against the ONE, Allah, and they were not changing that color for the ONE, Allah, although the Rasool was calling them, dawa to them from after them, but they were not paying attention. It was because of this that “…, then were As’bakum (فَأَثَابَكُمْ) distress upon distress, so that you would not grieve over what escaped you, neither for what has befallen you. And Allah is All-aware of what you do.” The word Sawab is used here in the meanings of compensation, payback, and return in negative connotations as a consequences of their own actions and deeds, in terms of arrogance and ignorance and not changing that behavior or color for the ONE, Allah, and not paying attention to Allah’s Rasool, their S’awab was distress upon distress, the basic aspect of giving lesson from this episode was so that they do not grieve upon what they had missed, in terms of Hidayah, as well as what has befallen them, as a consequences of their own actions.
The next ayah 3:154, Allah is telling us that “Then after the distress, Allah sent down Amanatan (أَمَنَةً) upon you- slumber overcame T’aifatan (طَائِفَةً) of you…” Is telling us about a period of Aman, peace, security and tranquility that was given to the community, but during this period, slumber, lethargic feelings, overcame upon a T’aifatan among the community. Instead of the word Fareeq the word T’aifatan is used here which means that it is not just any group or fraction of the community that Allah is talking about, but it is that particular group, a party or a section of the society which does the same type of work repeatedly or often. Thus this phrase is telling us about such groups of people who whenever they are in a state of Aman, security and peace, they get over powered by feelings of laziness, slumber and lethargy. “…And T’aifatun (طَائِفَةٌ) certainly A’hammamuthum (أَهَمَّتْهُمْ) Anfusahum (أَنْفُسُهُمْ), thinking about Allah without the Haqq (الْحَقِّ) – thought of the Ignorance….” Again this phrase is talking about such specific group of people who does the same act repeatedly. Thus, this phrase is talking about such T’aifatan who are certainly A’hamamutum, meaning who plan, make schemes, conspire against the fellow community members through their conniving acts and plotting of schemes. They were thinking about Allah ghair al Haqq, meaning other than the Haqq of Allah, what is Allah’s due right, they were going against that Haqq, in terms of their schemes and planning, indeed this is a thought of the Jahalat, that is times of ignorance before the Hidayah came, and before the Kitaab was revealed. What their planning and conspiracy was is then explained in the next phrase “…saying, “Is there for us any Shayyin (شَيْءٍ) from the Amar (الْأَمْرِ)?” Say, “Indeed, the Amar (الْأَمْرِ) all of it is for Allah.” They hide in Anfusahim (أَنْفُسِهِمْ) what they do not reveal to you. They say, “If it was for us, from the Amar (الْأَمْرِ) any Shayyin (شَيْءٍ), none of us would have been Qutilna (قُتِلْنَا) here…” Is telling us that their basic intentions and conspiracy was to shatter the confidence and morale of the Momineen by saying these things and spreading general hopelessness and lack of trust on Allah. Thus they would say, that what is in all of this for us, asking about their own interest and highlighting their selfish ego motives. To them, Allah is saying that the reply should be that “All matters is for Allah” that is whatever we are doing, everything is for Allah, we are not looking for our individual interest in these matters. Their reply would then be that “if it was for us, from these matters anything, then none of us would have got killed in the Sabeel of Allah, and would not have any need to fight in the sabeel of Allah. All of these are their planning and conspiracies to impact Morale and courage of everyone around.
“…Say, “Even if you were in your houses, surely would have come at those who were Kutiba (كُتِبَ) upon them the Qatal (الْقَتْلُ) to their beds…” Allah’s reply to them is “even if you were to stay in your houses, then surely if you are of those for whom the fighting has been decreed by Allah and Rasool, then even if you are in your houses it would came at you to your beds” highlighting that once the fighting is decreed, you have no choice if you call yourself Momineen, as a Momin, your lives, and your efforts are for the Sabeel of Allah, and there can be no question of looking after your individual vested interests in the Sabeel of Allah.
This is how Allah makes evident the Munafiqueen, the hypocrites, who although call themselves Momineen, but their basic intention is to shatter the morale and confidence of the Momineen through these acts and statements. Therefore, the next phrase is “…And Allah Layubtala (لِيَبْتَلِيَ) what is in your hearts, and Allah purges what is in your Qaloob (قُلُوبِكُمْ). And Allah is All-aware of what is in the hearts.” This is how Allah “bala” what is in your hearts, by putting you through such situations and conditions, during which the real characteristics of you would becomes obvious and that is how Allah make obvious what is hidden inside the hearts. And this is how Allah purifies, and purges, what is in your Qaloob, as a combination of your heart and mind, in terms of your intentions. Since Allah is all-aware of what is within the hearts. The next ayah 3:155 “Indeed, those of you who turned back on the day of the meeting of the Jama’an (الْجَمْعَانِ) it was Shaytan who caused them to slip for some as to what they have earned. And Surely Allah A’faa (عَفَا) upon them. Indeed, Allah is Ghafoorun (غَفُورٌ) Haleem (حَلِيمٌ).” Is talking about the meeting of the Jama’an – can be interpreted either as the day of judgment wherein the two forces, the two opposing groups of people will be all gathered together for accountability, one going to heaven and the other to hell. The same expression can also be interpreted to refer to the day where the two opposing forces of Haqq – the Momineen and Baatil – the Kafireen stand face to face with each other in fight, in battle, or in striving against each other. On one hand, the forces of Baatil, who would be caused to slipped under the influence of Shaytan, as consequences of their own actions, as to what they have earned. On the other hand, would be Momineen, with Allah as their Waliy and Nas’eer who would Af’aa upon them, that is Allah would be generously providing them and in abundance as Ghaforun – protection and shield of impacts of all batil and evil forces and Haleem – i.e., of Allah being the embodiment of wisdom, knowledge, care, consideration, kindness and compassion for the Momineen.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 151 to 155 gives us following two important divine instructions that we can apply in our day to day lives.
- We should always keep in mind the qualities and acts of Shaytan in order to stay protected and guarded against such attributes. Kufar is one major attribute- hiding, concealing and rejecting of Haqq and Allah’s Ayaat. The second quality is presence of Rau’b in hearts, meaning being arrogant, proud, intimidating, dominating, or being over confident as these are the qualities of Shaytaan. These aspects of behavior are embodiment of the Qaloob of Kafireen, i.e., a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all of their faculties. Doing of Shirk is third major attribute, i.e., to associate partners with Allah in areas where no one else is an authority and where Allah has not given any authority to anyone else. As per the laws of the Deen, the S’awab the compensation, payback, and return is always in accordance with one’s deeds and Emaan. For Kaafireen, the consequences of their own actions and deeds, in terms of arrogance, being impacted and taken on impact against Allah and not paying attention to Allah’s Hidaya, their S’awab would always be distress upon distress.
- Although we have the freewill to choose, we need to decide and chose on whose side do we want to be on as there is a clear distinction between Jam’aan – the two forces which is based on what they desire. On one had are those who desire this world and on the other are those who desire the Akhira. Whether this is interpreted as the meeting of these forces here in this world as battle, fighting, striving against each other or the day of judgment when the two forces, the two opposing groups of people will be all gathered together for accountability, one going to heaven and the other to hell. The forces of Baatil would be caused to slip and fall under the influence of Shaytan, as consequences of their own actions, whereas the Momineen, with Allah as their Waliy and Nas’eer would Af’aa upon them- generously provide them and in abundance as Ghaforun and Haleem.
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/
RAU’BA (الرُّعْبَ) NEW is normally translated as terror but the word used in the Quran in meanings of being arrogant, proud, intimidating and dominating for instance in the ayah 8:12 “…so Strenghten those who have Emaan, I will cast in the Qaloob of those who do Kufar the Rau’b…” Here it is used in the combination of meanings of being proud, arrogant, dominating and intimidating, being over confident – the qualities of Shaytaan. These aspects of behavior are embodiment of the Qaloob of Kafireen. With Qaloob used in Quran in the meanings of a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all of their faculties. Due to their Kufar, their Qaloob has been filled with Rau’b meanings overconfidence, pride, arrogance, dominating and intimidating to others. Being arrogant and overconfident people always end up making mistakes and thus lose their fights, friendships, honor, dignity, power of collective efforts, and end results are always being among the losers. The same is highlighted in the ayahs 3:151 and 33:26. In the ayah 18:18 “…if you had looked at them, you would have turned from them in flight and been filled with Rau’ban from them…” Used here in the meanings of intimidation. X-Reference – 3:151 , 8:12 , 18:18 , 33:26 , 59:2.
QALB (قَلْبِ) & QALOOB (قُلُوبُكُمْ) Normally translated as hearts, this is not the correct translation since the word which is used in the meanings of hearts is Faad for instance in the ayah 6:110 “And we will Nuqalibbu their afa’datuhum (hearts) and their visions, as they refused to have Emaan …” Here both these words are used, therefore the word Qalb is not heart but instead is used in Quran as a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all faculties. Similarly in ayah 2:07 Allah says for the Kaafireen “ Allah has set a seal upon their Qaloob and upon their hearing and vision a veil…” the word is used in the meanings of their understanding that is derived out of conviction of heart and mind and all of human faculties. Similar meanings are in ayah 3:103 and 3:126. In ayah 5:41 the phrase “…they say we have Emaan with their mouths but their Qaloob did not have Emaan…” X-Reference – 2:07 , 2:225 , 3:103 , 3:126 , 4:63 , 5:13 , 5:41 , 6:110 , 7:100 , 8:63, 9:87.
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.
SHIRK (َشْرَكُو) & MUSHRIK- MUSHRIKEEN (الْمُشْرِكِينَ) plural- who does Shirk- Normally mistranslated as idol worshipers only but it’s much more than that. The word Shirk or Shareek means to become associated, partner, or related with someone, for instance after marriage, one gets related to the family, the plural of which is Shurakaa’. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. Allah can forgive any other sin, but not shirk, shows significance of Shirk as the most sinful act in the eyes of Allah. Therefore, those who divide themselves in sects, groups and beliefs which are not as per Quran are also termed as Shirk- refer Ayah 30:31-32. X-Reference – 2:135, 3:151, 4:48, 5:82, 6:137, 7:191, 12:106, 16:86, 30:31-32, 31:13.
BA’ISA (َبِئْسَ) & BAS’AA (الْبَأْسَاءِ)– normally translated as wretched, evil or punishment, but the word basically means earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as a consequence of one’s actions. This could also be as a test or trial or even to shake someone towards the right path. In ayah 18:02, the phrase “Baas Shadeed/severe” is used as an opposite to “Ahsan Ajar” which means that the word here is used in the meanings of facing extreme hardship, difficulty and problems as consequences of and as a recompense of their wrongful acts and Kufr. Similar meanings are used in 7:04 and 2:214. The word is also used alongside with the word Zarar (Damage & Destruction) as a means to wake up/shake up a nation from their Kufar for instance in the ayah 6:42, 2:214 and 7:94. In the ayah 2:177 the word is also used for those who chose righteous path and face extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, and poverty in the path of Allah- which as ABD (عۡبُدُ)means a combination of hardship & comfort. X-Reference – 2:214 , 6:42 , 7:04, 7:94, 18:02.
MAS’WA (مَثْوَى) NEW is normally translated as abode or final resting place, this is a wrong translation. The real meanings of the word as used in Quran is in terms of “stay” for instance in ayah 12:21 “And said the one who brought him from the city to his wife, make his Mas’wahu comfortable, so perhaps that will benefit us…” Here it is used in the meanings of stay, remain, or hang out. Similar meanings are used in 12:23 as phrase “…Indeed my Rabb will make my stay (Mas’wae’) Ahsan…”. In the ayah 47:19 “Allah knows your movements and your Mas’wakum…” Here used in the meanings of your stay, as stay in this worldly life. In the ayah 6:128 “…the fire is Mas’wakum khalideen..” Means the fire is going to stay with them forever. Similarly in 3:151 “…and bai’sa is Mas’wa the Zwalimeen.” meaning the state of being in Bai’sa is going to stay with the Zwalimeen, i.e., facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty are going to stay with Zwalimeen as a consequence of their actions. X-Reference – 3:151 , 6:128 , 12:21 , 12:23 , 47:19.
ZALIM (ظْالَمُ) & ZULM – Zulm basically means to not put something in its rightful place, or something not used by its rightful owner; or rightful quantity- either increasing it or reducing it beyond the requirements; to imbalance something; to snatch some else’s property or thing by force basically used in the meanings of going against justice, haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. Quran has used Zwalimeen as those who cross the boundaries of laws & rules, those who are oppressors, the wrong doers in terms of going against other’s due rights and haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others; Zulm is also used in Quran in the meanings of darkness as Zulmaat for instance in ayah 2:19-20 as an opposite of Noor. Thus, Zulm also refers to things that are confusing, not clear, kept in dark, something not obvious i.e. not clarified clearly. X-Reference – 2:19-20 , 3:117 , 6:122 , 42:45.
SADAQA (صَدَقَةٍ) & SAADIQ (الصَّادِقِ) normally translated as charity, but as per Quran it is the qualities of the Saadiq, the one who does Sadaqa. The one who is pure in heart and deeds, and whose deeds are the reflections of one’s pure intentions is called Saadiq – the one who is truthful and honest at all times. Therefore, the word Sadaqa is spending in the path of Allah with purest of intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intensions and honesty. For instance, as described in ayah 2:263, 2:264 and 2:271. Sadaqat is not only in the form or wealth or money from one’s Amwaal (wealth, property, resources etc.) but also can be done as efforts, hard work, utilization of one’s abilities, capabilities, talents, knowledge for the benefit of others as per ayah 9:79. X-Reference – 2:263-4, 2:271, 9:79.
HUSSAS & TAHUSSAUNAHUM (تَحُسُّونَهُمْ) NEW is normally mistranslated as you were killing them, as in ayah 3:152. The word Hussu or Tahussu basically means carrying out enquiry or investigation for instance in ayah 12:87 “O my children, for and then Tahassusuu about Yousuf…” Used here in the meanings of carry out investigation, inquire, search for truth etc. Similarly in ayah 3:52 “then when Easa Ahassa from them the Kufar…” means Easa sensed and enquired from them the Kufar. In the Ayah 19:98 “and how many we have destroyed before them of generations, can you Tuhissu (enquire or ask) of them anyone of do you hear any sound from them”. Similarly in the ayah 3:152 as well, the word is used in the meanings of carrying out investigations, enquiry, perceiving, seeking the truth etc. through the phrase “..when you Tuhussunahum with Allah’s permission…” meaning making inquiries, carrying out investigations, asking questions etc. X-Reference – 3:52 , 3:152, 12:87, 19:98.
FASHILTUM (فَشِلْتُمْ) NEW is normally translated as lost courage or lost heart, this is a wrong translation. The correct use of this word in Quran is in the meanings of, fall apart, drift away, or move away from each other for instance in ayah 3:122 “When the Ta’ifatan (two groups that do same acts in repeated fashion) Hammat (Made conspiracies) among you, Indeed, they Tafshala and Allah is the Waliyy…” the word used here in the meanings of fall apart, entered into disagreements, drift away from each other etc. In the ayah 8:43 the phrase “…Surely you would have fashiltum and would have disputed in the matter…” the phrase entering into dispute is followed by the word Fahiltum- meaning fall apart. Similarly in ayah 3:152 the words fashiltum (fall apart) is followed by Tanazatum (dispute, disagreement with each other). In ayah 8:46 “Obey Allah and Obey the Rasool and do not dispute then you would Tafshila (fall apart) and depart your strength (of unity)…” Here it is used as an opposite to unity – fall apart. X-Reference – 3:122 , 3:152 , 8:43 , 8:46.
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. 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 showing Amar as a distinct Commands or step or stage in the creation process. Similar meanings are in ayah 2:117 as Kun Fa Yakun. Amar is also used in Quran in the meanings of the laws of nature for instance in the ayah 22:65. X-Reference – 2:117 , 7:110 , 22:65 , 26:35 , 27:91 , 28:20 , 33:36 , 39:11-12 , 42:15 , 65:06 , 66:06.
A’S’AITUM (عَصَيْتُمْ) NEW is normally translated as disobeyed, this is a wrong translation. The real meanings of the word as used in Quran is in terms of “understood” for instance in ayah 2:93 “…they said Samai’na and As’aina…” meaning we heard and we understood. Similar meanings and usage is in Ayah 4:46. In the ayah 6:15 “Say, Indeed, if I As’aetu my Rabb, I fear the Azaab of the mighty day…” again used here as understand or perceive correctly, understand rightly. Similar meanings and wordings are used in ayah 10:15 as well. In the ayah 10:90-91 describing the situation of drowning of the Firaun, when he had a change of heart in order to survive, the ayah 10:91 “Now?? And Indeed, before you As’eyata (understood well?) and you were of the Mufsideen?”. In ayah 3:152 “…and you A’s’autum (understood) from afater what Allah has shown you of what you love…”. X-Reference – 2:93 , 3:152 , 4:46 , 6:15 , 10:15 , 10:91.
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.
BALA (بَلَاءٌ) & MUBTILA (مُبْتَل) Normally mistranslated as a test or trial. The word basically means being surrounded by a situation or a condition, because of which the real characteristic of the person/persons becomes evident or known. For instance, the word is used in ayah 2:249, in the similar meanings of being surrounded by such conditions/situations that expose or bring out the real characteristics. It’s also used in meanings of extending a great favor to someone and that great favor would make it obvious how that person would react to that favor. For instance, refer the ayahs 8:17, wherein the Momineen was saved through a huge favor. Similarly, in Ayah 37:106, the same word is used for Prophet Ibrahim when he fulfilled his dream. In the ayah 2:49, 7:141 and 14:06, Allah has mentioned this word as a great Bala after mentioning that Bani Israel was saved from people of Pharaoh. X-Reference – 2:49 , 2:124 , 2:249 , 7:141 , 8:17 , 14:06 , 37:106 , 44:33.
AF’UA (الْعَفْوَ) YAFU’NA (يَعْفُونَ) & TA’FUU (تَعْفُوا) normally translated as forgiving or All-Forgiving when used for Allah as in phrase Afowan Ghafurran. The main characteristics of this word is in meanings of giving to someone more than one’s Haqq, given away freely anything excess over one’s own Haqq. For instance in the ayah 2:219 “ ..And they ask you about what they should spend, Say Af’waa” the word is used here in the meanings of giving away freely after keeping own Haqq, that is whatever is there over and above one’s rightful needs & expenses, should be spend for the benefit of others. The word is used in similar meanings in ayah 7:199 “Take what is Af’waa (given freely excess over Haqq) and do Amar of what is Maaroof and turn away from the ignorant.” Therefore, whenever the phrase Af’waan Ghafurran is used for Allah as in the ayahs of 4:43, 22:60 or 58:2, its used as Allah who gives to humanity more than their Haqq as Ghaffurran; who protects/shields us against the impacts of wrong path such as pain, suffering, immorality etc. Therefore, with the phrase Af’waan Ghafurran would means Allah provides this protection freely, generously- way more than our Haqq. Reference – 2:219, 4:43, 4:99, 4:149, 7:199, 22:60, 58:2.
FADAL (الْفَضْلَ) OR FAZAL (فَضْلِهِ) is the opposite of the word Naqs which means insufficiency, deficiency, shortage or inadequacy. The word Fazal is also used as an opposite of problems, and troubles. The basic characteristics of the word Fazal are in terms of expanding or increasing such as used for land, conveying the meanings of vastness. The word is used in Quran for Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property. This word is also used for provision of spouses, the success, the prosperity, the parents, etc as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits and gains. X-Reference – 2:268 , 3:73 , 4:113 , 6:86 , 7:140 , 9:74 , 16:71 , 17:18 , 24:20 , 27:15 , 45:16 , 62:10.
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 most of the ayahs of Surah Nissa (Ayah 4:3, 4:24-25, 4:33, 4:36). In surah Nissa- the words are not used to refer to slave girls or those who are in your right hands but 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 an oath. X-Reference – 2:224-225, 3:77, 4:3, 16:91, 27:81, 29:3.
TUS’AEDONA (تُصْعِدُونَ) NEW is normally translated as you were running uphill, as in ayah 3:153, which is a wrong translation. The actual meanings of the word is in terms of ascending, going up, or climbing high in one’s brains and in attitude, as being arrogant or proud as in flying high in the clouds, for instance in ayah 6:125 “So whoever Allah wants to guide, Allah expands his hearts to Islam and whoever Allah wants to go astray, Allah makes his/her hearts tight restricted and constricted as though he/she is Yus’adu (climbing/ascending) into the sky…” Similar meanings of climbing or ascending mentally and in one’s attitude, arrogance and pride are used in ayah 35:10. Similarly In ayah 3:153 “When you were Tus’adun…” used here in the meanings of when you were climbing, ascending high in the sky, in terms of arrogance and pride. X-Reference – 3:153 , 6:125 , 35:10.
TALUNA (تَلْوُونَ) NEW is normally translated as casting a glance, as in ayah 3:153, which is a wrong translation. Basic characteristics of the word is in terms of, give color to, put color on, or to take color, be dyed, be pigmented, be colored, taking on the color of something to hide the originality, and therefore used in the meanings of distort or changing the meanings of something for instance in the ayah 3:78 “and Indeed, among them is a group who Yalouna with their language in the Kitaab, so you may think that it is from the Kitaab, but it is not from the Kitaab,…” meanings how people say and write things of their own desire in the name of Allah and kitaab by using the similar pattern and appearance of the kitaab so that people think it is from the Allah and kitaab but in reality it is not from the kitaab, it has been faked, changed and distorted with the use of the color and appearance by these people. Similarly in ayah 4:135 when talking about giving witness as custodians of Qist, the phrase is “… And if you Talau’ (change the impact, the color, and the end interpretation) or refrain then indeed Allah is well-aware…” In the ayah 3:153 “When you were ascending and did not Taluna for the ONE (Allah) and the Rasool was dawa to you from after you…” Is telling us about a time when people were arrogant, mentally flying high in the clouds, Not changing their behaviors and attitudes for Allah, the ONE, and not paying attention to the Dawa of the Rasool and not getting impacted by the ONE (Allah). X-Reference – 3:78 , 3:153 , 4:135.
RASOOL (وَالرَّسُولَ) RUSUL (الرُّسُلُ) & RISALAT: The word Rusul is plural of Rasool. It’s 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 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 w.r.t Nabi Noha. In the ayah 5:99 “Not upon the Rasool anything except the Balagha (deliver, convey, communicate) …” Therefore, the only duty of the Rasool is to deliver the Risaalat. Similar meanings are in ayah 5:67. Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in inter-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.
DUA’AN (دُعَاءً) DA’WATA (دَعْوَةَ) noun; DAA’E (الدَّاعِ)who does DUAA: The basic characteristics of the word is in meanings of calling, relying upon, or seeking help in order to fulfill one’s desires or wish. Duaa is normally translated as prayers, calling and understood as uttering of words from one’s mouth, or as Duaa by Muslims to Allah only. This is not the correct interpretation of the word Duaa. For instance, refer the ayah 17:11 “Insaan Yada’u for Shaar and Duaau for Khair..” shows that the duaa could be for Shaar as well as for Khair. Similarly, the ayah 13:14 where the Duaa is by the Kafireen, which shows that the meanings of the word is to seek help, ask for assistance and support. This Duaa by Kafireen is in error since they do not have the support of Allah’s system. Only Allah is the one who implements laws and forces of nature and perfect system; only Allah can make anything possible for us; we can ask duaa (help/rely upon) to anyone, but if someone is helping us it means that the person has been enabled and given the ability by Allah’s system to help us- that’s why Allah says “To Allah is the Duaa of Haq”. As per Quran basic characteristics of the Duaa; making an efforts & struggle in order to achieve a goal, and then being Momin with firm Emaan we seek help from Allah’s system, Allah’s Malaik as Allah’s rules/forces of nature as established and created by Allah to get favorable results. Along with own efforts and striving, we strive for our goal with firm Emaan on Allah. X-Reference – 2:171, 13:14 , 17:11, 25:77 , 27:80 , 30:52 , 35:14 , 40:50 , 41:49 , 41:51 , 46::05 , 71:06.
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 reward, the recompense, the place where one is compensated for all the hard work and the efforts done by the person in just and equitable manner based on the system built on the parameters of Deen. X-Reference – 2:124 , 3:145 , 3:148 , 3:195 , 4:134 , 5:60 , 18:44 , 18:46 , 19:76 , 28:80 , 83:36.
T’AIFEEN (لِلطَّائِفِينَ) T’AWAAF the basic meanings of the word are in meanings of going around, circumambulating or walk around something, or circulating around something or a work someone does repeatedly, i.e., to move around something often or in repetitions. At-tufaan is that trouble or problem which surrounds an individual or a community from all sides for instance in ayah 29:14 the phrase the “the Tufaan seized them from all sides as they were Zalimoon”. The word is used in the same meanings in the ayah 7:201, when Allah says “when an طَائِفٌ touches them from Shaitan” – normally translated as evil thought, the word here means the person’s own desires from shaitan that repeatedly engulfed the person from all sides and there is no room for escape. It is also used in the meanings of that particular group, a party or a section of a society which does the same type of work repeatedly or often, for instance in the ayah 3:122, the phrase طَائِفَتَانِمِنْكُمْ means two parties, or two groups among you who did the same as they did before. Atta’aef is the one who circles around people/ community repeatedly and often to ensure protection and security. X-Reference – 2:125, 3:122, 7:201, 9:66, 22:26, 29:14, 61:14, 68:19.
HAMMAT (هَمَّتْ) is normally translated as courage but this is a wrong translation. For instance, in the ayah 9:74 the phrase “…and they did Kufar after Islam-e-him and Hammu for what they could not attain…” Here the word is used in the meanings of planning, making schemes, conspiring, conniving or plotting. Similar meanings are used in ayah 9:13 “Would you not fight a people who broke their Aimanehim (oaths) and Hammu to drive out the Rasool…” Similarly in ayah 4:113 the phrase “…hammat a Taifathun (group) of them to mislead/weaken (Zalal) you…”. Similar meanings are used in the ayah 5:11 of the word Hamma and in ayah 12:24 the words used are Hammat and Hamma. In ayah 40:5 “…and hammat every nation against their Rasool” also use the word in similar meanings of scheming, plotting, conspiring etc. – X-Reference – 3:122 , 4:113 , 5:11 , 9:13 , 9:74 , 12:24 , 40:5
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.
HAQQ (الْحَقُّ ) The word Haqq is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran for instance in ayah 2:61, the word is used in terms of due right 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities for instance in the ayah 2:180 in terms of writing of Wassiyat is termed Haqqan upon Muttaqueen as in terms of obligation, duty, being made compulsory. X-Reference – 2:61, 2:180, 5:48 , 8:8 , 10:103, 17:81 , 36:07 , 39:19 , 84:2.
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 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 Mashiat also means powers, abilities, earnings, facts, events or anything which exists. 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.
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 used in ayah 6:137 and 6:151. Therefore, in the ayah when it says to Qatal your Nafs, it does not mean to kill your own selves it means to suppress you bad nufs, kill the evil thoughts, hinder the development and growth of that part of your nafs that excite you to do evil deeds, weaken that evil nufs inside you and not to let it get strengthened. X-Reference – 2:54 , 2:61 , 2:190-191 , 3:21 , 3:156-157 , 4:29 , 4:66 , 4:74-76 , 4:157 , 5:27-28 , 6:137 , 6:140 , 6:151 , 17:31 , 18:74 , 20:40.
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.
JAMA’AN (الْجَمْعَانِ) NEW is normally translated as two hosts. The word Jama’an is used in the meanings of Twice of word Jama’a, meanings gatherings, together, all together, assembly etc. Therefore, the word Jama’an basically means two forces or two groups of people. The word is used in Quran to refer to the two distinct groups of people i.e., the habitants of hell and heaven for instance in ayah 3:155 “Indeed those who turn back among you from the day of the meeting of Jama’an…” Is telling us about the day of judgment wherein the two forces, the two opposing groups of people will be all gathered together for accountability, one going to heaven and the other to hell. Similarly in ayah 3:166 And what struck you on the day of the meeting of the Jama’an with the permission of Allah and Allah will give knowledge/make evident the Momineen…” This day could be both the day of judgment as well as any other day where the two opposing forces of Haqq – the Momineen and Baatil – the Kafireen stand face to face with each other in fight or striving against each other. In the ayah 8:41 the day, of the meeting of Jam’aan the two forces, is also called Youm-e- Furqaan, as the day of ultimate criterion, judgment. In ayah 26:61 “Then when the Al-jaman saw each other, said the companions of the Musa, indeed we surely will be overtaken…” Here it is referred to the fighting as in a battle wherein the two opposing forces met each other. X-Reference – 3:155 , 3:166 , 8:41 , 26:61.
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.
HALEEM (حَلِيمٌ) Normally translated as forbearing or patient, but the word has much more depth and wider meanings for instance in the ayah 9:114 “And the request of Istighfar of Ibrahim for his father was only because of the promise he had made to him. But when it became clear (Tabbiyyin) to Ibrahim that his father was an enemy of Allah, he disassociated from him. Indeed, Ibrahim was compassionate and Haleem” shows the characteristics of the meanings of this word, which is in the meanings of someone who is wise, sensible, smart and intelligent yet holds the qualities of being compassionate, caring, kind, and considerate. The word is used in the similar meanings and for Ibrahim as well in the ayah 11:75. Similarly in the ayah 5:101, “O you who have Emaan, do not ask about things, which if they are shown to you, will distress you/cause hardship for you…. Indeed Allah is Ghafurun Haleem”.. Again, shows the meanings of the word in terms of Allah being the embodiment of wisdom, knowledge, care, consideration, kindness and compassion. X-Reference – 2:225 , 3:155 , 4:12 , 5:101 , 9:114 , 11:75 , 17:44 , 33:51 , 37:101 , 64:17.