Surah Aal-e-Imran Ayah No. 156 to 160
Surah Aal-e-Imran Ayah #156-160(3:156-3:160)
A- Translation
١٥٦ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَكُونُوا كَالَّذِينَ كَفَرُوا وَقَالُوا لِإِخْوَانِهِمْ إِذَا ضَرَبُوا فِي الْأَرْضِ أَوْ كَانُوا غُزًّى لَوْ كَانُوا عِنْدَنَا مَا مَاتُوا وَمَا قُتِلُوا لِيَجْعَلَ اللَّهُ ذَٰلِكَ حَسْرَةً فِي قُلُوبِهِمْ ۗ وَاللَّهُ يُحْيِي وَيُمِيتُ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ
[Quran 3:156] O you who have Emaan (آمَنُوا)! Do not be like those who do Kufar (كَفَرُوا), and said about their brethren who they Darabu (ضَرَبُو) in the earth, or they were Ghuzan (غُزًّى), “Had they stayed with us, they would not have died or Qutilu (قُتِلُوا).” So, Allah makes that an Hassratan (حَسْرَةً) in their Quloobehim (قُلُوبِهِمْ). And Allah gives life and causes death. And Allah is Bas’eer (بَصِيرٌ) of what you do.
١٥٧ وَلَئِنْ قُتِلْتُمْ فِي سَبِيلِ اللَّهِ أَوْ مُتُّمْ لَمَغْفِرَةٌ مِنَ اللَّهِ وَرَحْمَةٌ خَيْرٌ مِمَّا يَجْمَعُونَ
[Quran 3:157] And if you are Qutiltum (قُتِلْتُمْ) or die in the Sabeel (سَبِيلِ) of Allah, then indeed, Maghfiratun (َمَغْفِرَةٌ) and Rahmatun (رَحْمَةٌ) from Allah is Khair (خَيْرٌ) than what they accumulate.
١٥٨ وَلَئِنْ مُتُّمْ أَوْ قُتِلْتُمْ لَإِلَى اللَّهِ تُحْشَرُونَ
[Quran 3:158] And if you die, or are Qutiltum (قُتِلْتُمْ) – surely to Allah, you will be Tuhsharoon (تُحْشَرُونَ).
١٥٩ فَبِمَا رَحْمَةٍ مِنَ اللَّهِ لِنْتَ لَهُمْ ۖ وَلَوْ كُنْتَ فَظًّا غَلِيظَ الْقَلْبِ لَانْفَضُّوا مِنْ حَوْلِكَ ۖ فَاعْفُ عَنْهُمْ وَاسْتَغْفِرْ لَهُمْ وَشَاوِرْهُمْ فِي الْأَمْرِ ۖ فَإِذَا عَزَمْتَ فَتَوَكَّلْ عَلَى اللَّهِ ۚ إِنَّ اللَّهَ يُحِبُّ الْمُتَوَكِّلِينَ
[Quran 3:159] So, because Rahmatin (رَحْمَةٍ) from Allah is that you deal gently with them. And if you had been Fazzan (فَظًّا), strong in the Qalbe (الْقَلْبِ), surely, they would have dispersed from around you. So, Fa’afu (فَاعْفُ) on them, and Astighfir (اسْتَغْفِر) for them, and consult them in the Amar (الْأَمْرِ). And when you have Azamtu (عَزَمْتَ), then put your trusts on Allah. Indeed, Allah loves those who put trust.
١٦٠ إِنْ يَنْصُرْكُمُ اللَّهُ فَلَا غَالِبَ لَكُمْ ۖ وَإِنْ يَخْذُلْكُمْ فَمَنْ ذَا الَّذِي يَنْصُرُكُمْ مِنْ بَعْدِهِ ۗ وَعَلَى اللَّهِ فَلْيَتَوَكَّلِ الْمُؤْمِنُونَ
[Quran 3:160] If Allah Yans’urukum (يَنْصُرْكُمُ) you, then none overcome you. And if Allah forsakes you, then, who is there to Yans’urukum (يَنْصُرُكُمْ) you from after that? And upon Allah let the Momineen put their trusts.
B- THE CONCEPT:
In view the context of these ayahs especially ayah 3:155 which talks about the meeting of the Jama’an; either on 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; or, on 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 Baatil and evil forces and Haleem- i.e., of Allah being the embodiment of wisdom, knowledge, care, consideration, kindness and compassion for the Momineen.
Therefore, in light of the above context, these ayahs from 156 to 160 are describing Allah’s guidance and immense wisdom to guide us, in case of such Jama’an, that is meeting of the two forces, as to what our conduct should be, what we should be careful about and what we should be doing. Thus, in ayah 3:156 Allah says “O you who have Emaan (آمَنُوا)! Do not be like those who do Kufar (كَفَرُوا),…” This ayah is telling us about what is in the hearts and minds of those who do Kufar in terms of their deepest desires and intentions, while at the same time, Allah is asking us as Momineen, never to be like the Kaafireen in terms of their behavior and conducts. Their conducts are then described in the next phrase as “… and said about their brethren who they Darabu (ضَرَبُو) in the earth, or they were Ghuzan (غُزًّى), “Had they stayed with us, they would not have died or Qutilu (قُتِلُوا).” So, Allah makes that an Hassratan (حَسْرَةً) in their Quloobehim (قُلُوبِهِمْ)…” As we know the use and meanings of the word Qaloob, heart and mind, 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. Thus, when Allah is describing their conducts and behaviors of the Kaafireen, due to their own Kufar, their faculties are deceiving them, leading them to make flawed decisions and inferences. It is because of this that the Kaafireen were under the wrong impression that they were better off than the Momineen who are Darabu, travelling the earth in search of Rizq or on the Sabeel of Allah, or when they Ghuzzan; the Kaafireen thought and said “Had they stayed with us, they would not have died or Qutilu (needed to fight)”. It means that they had hoped that the Momineen would die, but when they were Daraba (travel on earth in search of Rizq or set forth on the earth), and Ghazzan, i.e., returned alive by conquering, dominating, overcoming their enemies, as a triumph and success, then their internal desire turned into Hasrat for them. This means that they had the feelings of being fatigued, exhausted, tired, embodied with regret, unsuccessful attempts, remorse, guilt, repentance and shame. So, when they saw the Momineen returned from their trip being successful, their initial assumptions of being better off by staying behind, turned into shame and regret.
The next phrase is giving us two undeniable facts that “… And Allah gives life and causes death. And Allah is Bas’eer (بَصِيرٌ) of what you do.” (1) that Allah is the one who gives life and causes death, creation of life and causing of death is ONLY in the hands of Allah and no one else and (2) Whatever is in their hearts and minds, in terms of intentions, planning, estimations and actions- Allah is all aware of it, in terms of the depth of knowledge not just sight, but all across of whatever is done by everyone. This means that those who remain steadfast in the Sabeel of Allah, whether they travel the earth or return from any trip, or fight as victorious or not, not only that Allah is aware of the intentions and actions of everyone but also Allah is the one in whose hands is everyone’s life and death.
The next ayah explains this concept in much greater detail as 3:157 “And if you are Qutiltum (قُتِلْتُمْ) or die in the Sabeel (سَبِيلِ) of Allah, then indeed, Maghfiratun (َمَغْفِرَةٌ) and Rahmatun (رَحْمَةٌ) from Allah is Khair (خَيْرٌ) than what they accumulate.” This ayah is direct clear instructions to the Momineen that in case if they get Qatal, killed physically or metaphorically in the Sabeel of Allah, then this is Indeed Maghfirat (protection and shield from the impacts and endeavors of the Baatil forces) and Rahmat (life line, source of survival, protection, shield, source of miracle like growth and development and selfless love) from Allah, which is not only much better for the Momineen then what the Kaafireen are accumulating by staying behind as Khair for them, that is staying behind may result in accumulating wealth, money, property and state. But what Momineen are getting from Allah is much superior for them in terms of rizq, honor, grace, Fazal or any pleasures of life and it would also be the best utilization of their human efforts and faculties producing the desired results that they desire for both worlds, as per utilized efforts; i.e., any and all types of good things, good sayings or good works in all-encompassing manner.
The next ayah is further explanation of the same concept of Qatal (fighting, being killed physically or metaphorically) in the Sabeel of Allah. 3:158 “And if you die, or are Qutiltum (قُتِلْتُمْ) – surely to Allah, you will be Tuhsharoon (تُحْشَرُونَ).” Here the word Tahsharoon is not just referring to any gathering or assembly, but in fact it is linked specifically with the day of Hashar, the day of gathering of everyone for the purpose of accountability. Thus, when Allah says that if you die or Qutiltum, then surely to Allah you will be Tahsharoon, it means that as Momin, we have firm Emaan and certainty of the day of Akhira, the day when we all will be returned to Allah for the purpose of accountability of our deeds. With this firm Emaan, even if we die or get Qatal – in terms of being metaphorically or physically killed in the Sabeel of Allah, we would rejoice and look forward to the Day of Hashar, the day all of us would be gathered to Allah for the purpose of accountability. Thus, our efforts, our deeds in this world, would be well accounted for in the Akhira, on the day of Hashar, in terms of Allah being the Hikm, the best judge of our deeds.
The next ayah 3:159 is then telling us what our approach should be if we become Ghazzan – victorious, successful in this striving against the Baatil forces – what our treatment should be for the other forces of Jam’aan, the Baatil, the Kaafireen. It is a natural human nature to be vindictive, revengeful but Allah is Rahman and Raheem – all wise and all knowing. Therefore in ayah 3:159 “So, because Rahmatin (رَحْمَةٍ) from Allah is that you deal gently with them….” This ayah describes the Rahmat of Allah – as we know the word Rahmat has four broad meanings (1) The life line/ source of survival (2) The protection/shield (3) The long-term source of nourishment, growth and progress in an unprecedented miracle like manner and (4) The source of self-less love and sacrifice. Therefore, this Ayah is describing the Rahmat of Allah, that even after becoming victorious and dominant over the Kaafireen, you, the Momineen, should deal with them gently. The next phrase is “… And if you had been Fazzan (فَظًّا), strong in the Qalbe (الْقَلْبِ), surely, they would have dispersed from around you. So, Fa’afu (فَاعْفُ) on them, and Astighfir (اسْتَغْفِر) for them, and consult them in the Amar (الْأَمْرِ)….” The word Fazzan means being stern, severe, strict, firm, demanding, unyielding, uncompromising, unsympathetic or hard-hearted. Thus, this phrase is actually saying that this could also be the possibility if you were Fazzan and strong in Qaloob, then they would have dispersed away from you, whereas Allah is giving a better option, in order to make them a part of your team, making you stronger; which is aligned with the first phrase of this ayah- telling the Momineen how Allah’s Rahmat is going to lead Momineen, to deal gently with the kaafireen, the forces of Baatil. Thus, instead of being Fazzan, that is stern, severe, strict, firm, demanding, unyielding, uncompromising, unsympathetic or hard-hearted, the better option is to Fa’afu (give generously and in abundance) and Astighfir (protect and shield them from the impact of their previously conducted sins) and consult with them…As it is through this guidance of Allah’s Rahmat that they should be dealt gently.
The next phrase is “… And when you have Azamtu (عَزَمْتَ), then put your trusts on Allah. Indeed, Allah loves the trusting.” The word Azam means firm determination, being steadfast with firm decision in order to resolve matters in secure, steady, stable, safe and firm manner on solid foundations, as in well founded and well determined state. Therefore, after describing how we as Momineen, should behave with the Kaafireen, in terms of guidance as per Allah’s Rahmat, and when we decide to deal with kaafireen in Allah’s way and have Azamtu, i.e., make firm decisions, determination by being steadfast in order to deal and resolve matters in Allah’s way, secure, steady, stable, safe and firm manner on solid foundations, being well founded and well-determined state, then put your tawakul, put your trusts and rely on Allah, since indeed Allah loved those who rely on Allah, put their Tawakul/trusts on Allah.
The next ayah 3:160 “If Allah Yans’urukum (يَنْصُرْكُمُ) you, then, none overcome you. And if Allah forsakes you, then, who is there to Yans’urukum (يَنْصُرُكُمْ) you from after that?” As we know the meanings of the word Nas’eer as like water being a source of life, nourishment, and basic requirement to produce results and S’amaraat. Without the water, all efforts of farmer are rendered useless. Therefore, it is 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. Nas’eer also reflects the meanings of someone who is a helper, an ally, who protects, a catalyst to turn efforts & struggles into results, taking out from a difficult situation and shields from the harmful effects and as a source of Khair as well as victory or success. Thus, this Ayah is telling us in very clear concise terms that if Allah is Nas’eer for us, as momin, then there is nothing that can overpower us or overcome or defeat us. But if Allah forsakes us, abandons and leaves us, then there can be no Nas’eer that can take us out from this situation. It is because of this that Allah is telling us that “…And upon Allah let the Momineen put their trusts. Is telling us that if we are the Momineen, then it’s incumbent upon us to rely upon, do Twakul on, put our trusts on Allah, meanings be Aslamtu of Allah’s commands as mentioned in the Kitaab, the Quran, being submitted to these laws in letter and spirit in the true meanings of the words Sajda and Aslam. By obeying these commands and following Allah’s rule, we would be relying on and putting our trusts on Allah, to make us successful in both the worlds.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 156 to 160 gives us the following important divine instructions that we can apply in our day to day lives.
- To remain steadfast in the Sabeel of Allah, and to strive with our whole being, be it our Amwaal, or our lives, is going to lead us to Khair in both the worlds. It’s Allah who has the power to give life and cause death and it is Allah to whom we are going to return one day for the purpose of accountability. Our being steadfast in the Sabeel of Allah is the source of Allah’s Maghfirat and Rahmat.
- If we victorious, successful in this striving against the Baatil forces; although it is human nature to be vindictive, revengeful but Allah is Rahman and Hakeem, and therefore the direct instructions by Allah and better approach is to make your foes your friends, to make your opponents your team members, by dealing gently with them. Instead of being stern, strong, unsympathetic or hard-hearted, the better option is to Fa’afu – give generously and in abundance to them; Astighfir- protect and shield them from the impact of their previously conducted sins and consult with them, since it’s through these actions, and approach, you are going to resolve matters in a manner which will make your position much firm and strong.
- We as Momineen, should always do tawakul, put our trusts and rely on Allah at all times. Putting trusts on Allah means to be Aslamtu of Allah’s commands as mentioned in the Kitaab, the Quran, being submitted to these laws in letter and spirit in the true meanings of the words Sajda and Aslam. By obeying these commands and following Allah’s rule, we would be relying on and putting our trusts on Allah, to make us successful in both the worlds. It is only through this that Allah becomes Nas’eer for us, as a source of life, a source of nourishment, the main catalyst on the basis of which our efforts and struggle would produce results; our helper, ally, who protects us, a catalyst to turn our efforts and struggles into results, taking us out from a difficult situation and shielding us from the harmful effects and as a source of Khair, victory and success. Hence nothing and no one can overpower or overcome us.
Footnotes:
D- THE KEY-WORD VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/
A’EMAAN (الْإِيمَانِ) A’EMANIHIM (أَيْمَانِهِمْ) AMAN (آمَنَ) & MOMIN (مُؤْمِنٌ) those who have Emaan. The word Aman means safety, security, contend and tranquility. These words also have basic characteristics of meanings such as to be calm and quiet (in one’s heart); to be protected from fear, by having complete trust and in truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through reasoning, logic and seeking of information. Thus, it means to have strong faith in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in something being true after due verification and conviction that comes out of knowledge. It is not a blind faith but is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind. The word A’emanihim (أَيْمَانِهِمْ) is normally mistranslated as right side or right hands, but the basic characteristics of Ai’man is in the same meanings of Emaan- i.e., strong conviction and verification but with additional aspects of being committed, being in oath, promises, vows, pledges or undertakings. For instance, in the ayah 2:224-225, the word Aimanekum is used in the meanings of pledges, oaths or promises. Similar meanings are used in many ayahs for instance in ayah 16:91 “And fulfill your covenant with Allah when you have taken it, and do not break the Aimana after their confirmation…” used here in the meanings of oath, promise, pledge, or undertaking. The word is wrongly translated as right hands or slave girls in most of the ayahs of Surah Nissa (Ayah 4:3, 4:24-25, 4:33, 4:36). The words are not used to refer to slave girls or those who are in your right hands but in fact refers to those people for whom one has pledged to take care of, for whom an oath has been undertaken to be responsible for, either as a nikkah/marriage contract or through any other contract or oath. X-Reference – 2:224-225 , 3:77 , 4:3 , 5:10 , 7:179 , 8:22 , 10:101, 16:91 , 17:71 , 25:73, 27:81, 29:3.
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.
DARABA (ضْرِبَ ) & ADARABU (اضْرِبُوهُ) MODIFIED is normally translated as to beat or to strike. However, whenever the word is used in the meanings of strike or beat, it is always used along with the word ‘ba’ meaning with – as in strike with your stick, or strike with your feet etc. Therefore the use of this word without the presence of anything to strike it with, the word ba, is wrongly translated as strike for instance in ayah 4:34. But the general characteristics of the word is in the meanings of to set forth, or to advance, to travel or to migrate for earnings/Rizq; to mold, to draw, to modify or to conform; to condemn, to take away or to seal; to disregard or to ignore, to discontinue, to stop, or to disconnect; to travel, to go forth on a journey, to walk, or to cover; to present in detail manner, to explain in detail, or to explain with examples. Since this word is among such words of Quran which has many meanings, therefore which one of the many meanings is applicable will be depends upon the context of the ayah along with the adjacent ayahs in that surah, for instance in Ayah 2:26 “God does not Yazriba (set forth) from making an example…”, the meaning of the word Daraba is to “set forth” or “explain in detail” by giving examples. X-Reference – 2:26 , 3:112 , 4:34 , 5:106 , 13:17 , 14:24 , 16:74 , 66:11.
GHUZZAN (غُزًّى) NEW is normally translated as fighting in the only one time use of the word in Quran in the ayah 3:156. This is a wrong translation. For instance when the word Ghuzzan is mistranslated as fighting, the phrase does not make sense as to how Allah has converted kafereen wishes into Harastan – regrets if their wishes come true. The actual meanings are in terms of “to conquer, dominate, overcame, overpower, triumph over or to be successful and then returned alive”. Therefore, when Allah says in 3:156 that “They say about their brethren who Darabu in the earth, or they were Ghuzan, ‘Had they stayed with us, they would not have died or Qutilu.’ So, Allah makes that an Hassratan…” It means that they had hoped that the others would die, but when they were Daraba (travel on earth in search of Rizq or set forth on the earth), and Ghazzan, i.e., returned alive by conquering, dominating, overcoming their enemies, as a triumph and success, then their internal desire turned into Hasrat for them. X-Reference 3:156.
QATAL (الْقَتْلِ) & QITAAL (الْقِتَالُ)- means to Kill or to take the life out of someone physically; It’s also used in the meanings of fighting and also to degrade, abuse or humiliate someone, to kill confidence; To make someone in-effective dead by destroying the inbuilt faculties & abilities, or not to use or nurture those abilities. Or to deprive someone of knowledge, education & training or block the means in any way; for instance in ayah 6:140, when Allah says that “they Qatal their children out of foolishness without knowledge and prohibited what Allah has given as Rizq for them inventing untruth about Allah”, it does not mean that would kill the children physically but instead it means that they prohibited what is allowed as Riz by inventing untruth about Allah, and in that foolishness would have hindered the ways and means of personality and character development for their Children and hence would have Qatal them out of foolishness without knowledge. The same meanings are there in the ayah 6:137 and in ayah 6:151. Therefore, in the ayah when it says to Qatal your Nafs, it does not mean to kill your own selves it means to suppress you bad nufs, kill the evil thoughts, hinder the development and growth of that part of your nafs that excite you to do evil deeds, weaken that evil nufs inside you and not to let it get strengthened. X-Reference – 2:54 , 2:61 , 2:190-191 , 3:21 , 3:156-157 , 4:29 , 4:66 , 4:74-76 , 4:157 , 5:27-28 , 6:137 , 6:140 , 6:151 , 17:31 , 18:74 , 20:40.
HASSRATAN (حَسْرَةً) NEW is normally translated as regret, but the actual meanings of the words are much deeper as a combination of being fatigued, tired, exhausted along with feelings of regret, remorse and shame for instance in ayah 67:4 “then return your Bas’ar (vision) again twice, it will return to you the bas’ar (the vision) humbled while it is Haseer” it is used here in both the meanings of fatigued, exhausted and tired as well as embodied with regret, unsuccessful attempts, remorse, guilt, repentance and shame. Similar meanings are in ayah 2:167 “And those who followed will say, ‘If only we could go back, we would disown them, as they have disowned us.’ Thus, Allah shows them their deeds, as Hasrat for them, and they will never escape from the fire” In the ayah 36:30 “Ya Hasratan for the A’ibaad, there did not come to them any Rasool except that they used to make fun of/deny/ridicule him” X-Reference 2:167 , 3:156 , 36:30 , 67:4.
QALB (قَلْبِ) & QALOOB (قُلُوبُكُمْ) Normally translated as hearts, this is not the correct translation since the word which is used in the meanings of hearts is Faad for instance in the ayah 6:110 “And we will Nuqalibbu their afa’datuhum (hearts) and their visions, as they refused to have Emaan …” Here both these words are used, therefore the word Qalb is not heart but instead is used in Quran as a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all faculties. Similarly in ayah 2:07 Allah says for the Kaafireen “ Allah has set a seal upon their Qaloob and upon their hearing and vision a veil…” the word is used in the meanings of their understanding that is derived out of conviction of heart and mind and all of human faculties. Similarly, in the ayah 3:103 the phrase “…Allah embedded affection between your Qalobuhum…” here again the word is used in terms of one’s deep conviction and intentions of heart, mind and all of human faculties. The word is used in same meanings of assurance, tranquility and conviction of one’s heart, mind and all faculties in the ayah 3:126. The word is also further explained in the ayah 5:41 by the phrase “…they say we have Emaan with their mouths but their Qaloob did not have Emaan…” X-Reference – 2:07 , 2:225 , 3:103 , 3:126 , 4:63 , 5:13 , 5:41 , 6:110 , 7:100 , 8:63 , 9:87.
BAS’ARAT (الْأَبْصَارِ) & BAS’EER (بَصِيرٌ) is normally translated as Vision or All-Seeing when comes to the expression as Allah is Baseer, but the meanings of these words are much deeper and broader. There is a difference in the meanings of the word Nazar and Bas’ar for instance in the ayah 7:198 “And if you invite them to the Hidayah, they do not hear you and you see them Yunzuroon (looking at you), but they do not Yubs’aron”. Both the words are also used in the ayah 10:43 as well and clearly telling us the difference between these two words of Nazar and Bas’ar. Therefore, the meaning of the word Bas’arat is not seeing or sight but of perceiving, i.e., understanding, or getting the knowledge after the use of all human faculties. Similarly, in the ayah 28:11 “…so she Bas’urat from a distance…” is also used in the same meanings. In the ayah 6:104 “There has come to you Bas’aero from your Rabb, then whoever Abs’ar then it is for his/her own Nafs…” Here the word Bas’aero is used in the meanings of enlightenment, i.e., the knowledge that comes after the use of all faculties, including once rational thinking, open mind, intellectual and reasoning faculties. Therefore, the second use of the same word in this ayah as Abs’ar as an instruction, is basically all encompassing not just in the meanings of seeing, but using all faculties to understand and practically apply the divine guidance. Similarly, in the ayah 3:15 the same word is used for Allah as Baseer for Allah’s Aabid, it means Allah is All-knowing in depth of whatever is being done by the Aabid. X-Reference – 3:13 , 3:15 , 6:104 , 7:198 , 10:43 , 19:38 , 20:96 , 27:54 , 28:11 , 32:12 , 43:51.
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.
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.
RAHAM (رَحْمَ) REHMAT (رَحْمَتُهُ)& REHMAN (الرحمن) ARHAAM (أَرْحَامِهِنَّ) Rahman, Raheem, Raham and Rahmat, share the same basic characteristics- Raham is normally translated as the word Mercy- which does not do justice to these words. All these are derived from the characteristics that they all share with the word Arham, which means a mother’s womb during pregnancy. Therefore, whatever Arham means to a child, is the meaning of the words Raham, Rahman, Rahmat and Raheem, which is in four broad definitions. (1) The life line/ source of survival- the child breathes from the Arham, the child takes all it source of nourishment/survival from the Arham; (2) The protection/shield- it protects the child from anything that can harm the child; (3) The long-term source of nourishment, growth and progress in an unprecedented miracle like manner so much so that a child is created from a single cell to a complete being and (4) The source of Self-less love and sacrifice- the selflessness and sacrifice for the child that a mother has is multiplied many times in case of Arham, so much so that in order to fulfill the requirements for the child, the Arham extracts the required nutrients from the mother’s own blood, bones and body without even letting the mother know. Therefore, whenever the word Rahmat, Rahman, Raham and Raheem are used, they have all these 4 broad definitions X-Reference 2:64, 2:228, 3:06, 4:01, 6:143-144, 13:08, 22:05, 31:34.
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.
HASHAR & TUHSHAROON (تُحْشَرُونَ) NEW is normally translated as gathered or assembled, but these are in fact the meanings of the word Jamah, or Ajmaa’ which are more general in sense and meanings, whereas the word Tushharoon is more linked with the day of Hashar, the day of gathering of everyone for the purpose of accountability. For instance, in ayah 50:44 “The day the earth will be split for them rapidly; that Hashar is easy for us” Similar meanings and linked specifically for the gathering on the day of judgment and accountability is used in ayah 59:2. In the ayah 3:12 “say to those who do Kufar, you will be overpowered and will be Tuhsharoon to hell and Ba’isa is the resting place” Similar meanings are used in ayah 5:96 with the phrase “…and do Taqwa of Allah, the one to whom you will Tuhsharoon” The same meanings are in 3:158, 8:24 and 6:38. X-Reference – 3:12 , 3:158 , 5:96 , 6:72 , 8:24 , 50:44 , 59:2.
FAZZAN (فَظًّا)NEW is normally mistranslated as rude or harsh in the only one time use of this word in Quran in the ayah 3:159, but this meaning does not make sense in the phrase “…And if you had been Fazzan and strong in the Qalbe, then surely, they would have dispersed from around you” if we look at this word in the classical medieval Arabic, the word means being stern, severe, strict, firm, demanding, unyielding, uncompromising, unsympathetic or hard-hearted. Thus, this phrase is actually saying that this could also be the possibility if you were strict, unyielding, uncompromising, unsympathetic and strong in Qaloob, then they would have dispersed away from you. Whereas Allah is giving a better option, in order to make them a part of your team, which is aligned with the first phrase of this ayah as “So, because Rahmatin from Allah is that you deal gently with them………………… So, Fa’afu on them, and Astighfir for them, and consult them in the Amar…” these words gentle, give generously and in abundance, protect and shield, keening in touch with consultation are used against the word FAZZAN, which is clearly giving us the meanings of the word as being stern, severe, strict, firm, demanding, unyielding, uncompromising, unsympathetic or hard-hearted. This ayah 3:159 is basically telling the Momineen how Allah’s Rahmat is going to lead them to deal gently with these Kaafireen among the momineen. Thus, instead of being Fazzan, that is stern, severe, strict, firm, demanding, unyielding, uncompromising, unsympathetic or hard-hearted, the better option is to Fa’afu (give generously and in abundance) and Astighfir (protect and shield them from the impact of their previously conducted sins) and consult with them…As it is through this guidance of Allah’s Rahmat that these Kaafireen among the momineen should be dealt gently. X-Reference 3:159.
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.
AMAR (أَمْرً) – Umoor (in plural)- basic meanings of the word are sign, indication, guidance, consultation, suggestion etc. Therefore, in the ayah 26:35 and 7:110, the word Ta’maroon is used in the meanings of what do you advise, suggest. The word Ya’tamiroon is used in the meanings of consultations, conferring upon and suggestions in the ayah 28:20. The word is used in the meanings of planning, intending or determination to do something. Amar is also used in the meanings of abundance or increase in something as well as in the meanings of matter, case, situation, or affair, or a thing, (with plural as al amoor), commandments, order, enjoin, or command something for instance in the ayah 17:16, it is used in the meanings of command. Therefore, Ameer is the one who commands. Amar is also used in the Quran as a Commands/stage/step/process during the creation of the universe & everything in it by Allah – for instance in the ayah 7:54 the phrase is Al-khalaqu wa Al-Amarru showing Amar as a distinct Commands or step or stage in the creation process. Another use of the word in the same meaning of a creation process is mentioned in the ayah 2:117 in the meanings of when Allah decides on Al-Amar, Allah says to it Kun Fa Yakun. Amar is also used in Quran in the meanings of the laws of nature for instance in the ayah 22:65 “…the ships which run through the sea by Allah’s Amar”. Similarly, in ayah 7:54 “…and the sun, the moon, and the stars, subjected by Allah’s Amar.” 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 , 39:11-12 , 42:15 , 65:06 , 66:06.
AZAMTA (عَزَمْتَ) NEW is normally translated as making a decision, but it is used in Quran in much deeper meanings in terms of firm determination, being steadfast with firm decision leading to resolution of matters in secure, steady, stable, safe and firm manner on solid foundations, as in well founded and well determined state. For instance, in ayah 3:186 the phrase “…and if you do Sabar and observe Taqwa then indeed that is Azam of the Amoor (matters)”. Similar meanings are in ayah 42:42-43 “Only the Sabeel is against those who do Zulm on people and who are rebel on earth without Haqq….and whoever does Sabar and Ghafara, then indeed, that surely is Azam of Amoor” as well as in ayah 31:17. In ayah 20:115 “And indeed We made a covenant with Adam from before, but he forgot and We did not find in him Azaman”. X-Reference – 3:159 , 3:186 , 20:115 , 31:17 , 42:43.
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 harmfull 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, the word is used in the meanings of assistance, help, protection, catalyst to turn efforts & struggles into results, taking out from a difficult situation etc. In the ayah 3:160 “if Allah yans’urkum, then no one can overcome you, overpower you…”- here the word used in the meanings of victory or success, as in the ayah 3:147 where ever the phrase “…and Ans’urna us over the Kaafireen People…” similarly used in the ayah 2:286. It is used in all of these meanings of asking for Allah’s help and assistance, for success, for victory, to produce results of one’s efforts and struggles, as protector, shield, and as a source of Khair. X-Reference – 2:250 , 2:286 , 3:81 , 3:111 , 3:123 , 3:147 , 3:160 , 40:51 , 47:7 , 57:25 , 67:20.