Surah Aal-e-Imran Ayah No. 161 to 168
Surah Aal-e-Imran Ayah #161-168(3:161-3:168)
A- Translation
١٦١ وَمَا كَانَ لِنَبِيٍّ أَنْ يَغُلَّ ۚ وَمَنْ يَغْلُلْ يَأْتِ بِمَا غَلَّ يَوْمَ الْقِيَامَةِ ۚ ثُمَّ تُوَفَّىٰ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
[Quran 3:161] And it is not for a Nabi that he Yaghulla (يَغُلَّ). And whoever Yaghlul (يَغْلُلْ) will bring what he/she Yaghla (غَلَّ) on the day of resurrection. Then every Nafs (نَفْسٍ) will be repaid in full for what it has earned, and they will not be Yuzlamoon (يُظْلَمُونَ).
١٦٢ أَفَمَنِ اتَّبَعَ رِضْوَانَ اللَّهِ كَمَنْ بَاءَ بِسَخَطٍ مِنَ اللَّهِ وَمَأْوَاهُ جَهَنَّمُ ۚ وَبِئْسَ الْمَصِيرُ
[Quran 3:162] So, is the one who pursues Allah’s Rizwaan (رِضْوَانَ) is like the one who draws on Sakhatin (بِسَخَطٍ) of Allah? And his/her final abode is hell, and Bai’sa (وَبِئْسَ) is the destination.
١٦٣ هُمْ دَرَجَاتٌ عِنْدَ اللَّهِ ۗ وَاللَّهُ بَصِيرٌ بِمَا يَعْمَلُونَ
[Quran 3:163] They have Darajaat (دَرَجَاتٌ) with Allah, and Allah is Bas’eer (بَصِيرٌ) of what they do.
١٦٤ لَقَدْ مَنَّ اللَّهُ عَلَى الْمُؤْمِنِينَ إِذْ بَعَثَ فِيهِمْ رَسُولًا مِنْ أَنْفُسِهِمْ يَتْلُو عَلَيْهِمْ آيَاتِهِ وَيُزَكِّيهِمْ وَيُعَلِّمُهُمُ الْكِتَابَ وَالْحِكْمَةَ وَإِنْ كَانُوا مِنْ قَبْلُ لَفِي ضَلَالٍ مُبِينٍ
[Quran 3:164] Certainly, from Allah is upon the Momineen (الْمُؤْمِنِينَ) as Allah raised among them a Rasoolan (رَسُولًا) from their Anfusuhim (أَنْفُسِهِمْ) Yatlu (يَتْلُو) to them Allah’s Ayaat (آيَاتِهِ), and Yuzakihim (وَيُزَكِّيهِمْ) them, and gives knowledge to them of the Kitaab (الْكِتَابَ) and the Hikmata (الْحِكْمَةَ) although they were from before certainly in Zalale (ضَلَالٍ) Mubeen (مُبِينٍ).
١٦٥ أَوَلَمَّا أَصَابَتْكُمْ مُصِيبَةٌ قَدْ أَصَبْتُمْ مِثْلَيْهَا قُلْتُمْ أَنَّىٰ هَٰذَا ۖ قُلْ هُوَ مِنْ عِنْدِ أَنْفُسِكُمْ ۗ إِنَّ اللَّهَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
[Quran 3:165] Or when befalls you a calamity, surely you have caused the like of it, you said ‘From where is this?’; Say ‘this is from your own Anfusakum (أَنْفُسِكُمْ). Indeed, Allah is All-powerful over every Shayyin (شَيْءٍ).
١٦٦ وَمَا أَصَابَكُمْ يَوْمَ الْتَقَى الْجَمْعَانِ فَبِإِذْنِ اللَّهِ وَلِيَعْلَمَ الْمُؤْمِنِينَ
[Quran 3:166] And what befalls you on the day of the meeting of the Jama’an (الْجَمْعَانِ) with the permission of Allah and Allah gives knowledge to the Momineen (الْمُؤْمِنِينَ).
١٦٧ وَلِيَعْلَمَ الَّذِينَ نَافَقُوا ۚ وَقِيلَ لَهُمْ تَعَالَوْا قَاتِلُوا فِي سَبِيلِ اللَّهِ أَوِ ادْفَعُوا ۖ قَالُوا لَوْ نَعْلَمُ قِتَالًا لَاتَّبَعْنَاكُمْ ۗ هُمْ لِلْكُفْرِ يَوْمَئِذٍ أَقْرَبُ مِنْهُمْ لِلْإِيمَانِ ۚ يَقُولُونَ بِأَفْوَاهِهِمْ مَا لَيْسَ فِي قُلُوبِهِمْ ۗ وَاللَّهُ أَعْلَمُ بِمَا يَكْتُمُونَ
[Quran 3:167] And that Allah gives knowledge to the hypocrites. And it was said to them, “Come, Qatilu (قَاتِلُوا) in the Sabeel (سَبِيلِ) of Allah, or defend.” They said, “If we knew how to Qitalan (قِتَالًا), we certainly would have followed you.” They, to Kufar (لِلْكُفْرِ) that day is near to them as the Aiyman (لِلْكُفْرِ). They say with their mouths what is not in their Quloobehim (قُلُوبِهِمْ); but Allah is All-knowing of what they conceal.
١٦٨ الَّذِينَ قَالُوا لِإِخْوَانِهِمْ وَقَعَدُوا لَوْ أَطَاعُونَا مَا قُتِلُوا ۗ قُلْ فَادْرَءُوا عَنْ أَنْفُسِكُمُ الْمَوْتَ إِنْ كُنْتُمْ صَادِقِينَ
[Quran 3:168] Those who said about their brethren, as they sat, “Had they obeyed us, they would not have been Qutilo (قُتِلُوا).” Say, “Then avert death from your Anfusakum (أَنْفُسِكُمُ), if you are S’aadiqueen (صَادِقِينَ).”
B- THE CONCEPT:
Keeping in view the context of these ayahs from ayah 3:155 to 3:160, 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. Additionally, these ayahs also tell us that 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. Whatever is in our 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. It is 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. While warning us about the acts of hypocrites and Kaafireen, we are advised as Momineen to remain steadfast in the Sabeel of Allah and to 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. 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.
The ayahs from 3:161 to 3:168 are describing the situation of Jama’an in this worldly life wherein the two forces of Baatil and Haqq are striving against each other. The ayah 3:161 “And it is not for a Nabi that he Yaghulla (يَغُلَّ). And whoever Yaghlul (يَغْلُلْ) will bring what he/she Yaghla (غَلَّ) on the day of resurrection….” the words Yaghulla, Yaghlul and Yaghla are normally mistranslated as defrauds whereas here Allah is not talking about defrauding or deception but in fact Allah is talking about application of force or compulsion upon others. Since as per Deen there cannot be any force or compulsion in deen, therefore Allah is telling us in this ayah that it is not for Allah’s Nabi, that he exerts any type of force or compulsion, shackles or iron chain (real or metaphoric) in order to bind or create pressure on other persons in deen or any other matter. And whoever binds the other person, through shackles and chains (metaphoric) restricting the freedom of choice of the other person in deen or in any matter, then he/she will bring along that wrong deed on the day of judgment and it will be like the same shackles and chains for that person and everyone will pay in full what they have earned, on the day of judgment. Keeping in mind the context of these ayahs and the day of the meeting of the Jama’an, there cannot be any force or compulsion on anyone to Qatal – fight, strive in the Sabeel of Allah. Allah has given freewill to each and everyone whereby the right to exercise one’s own judgment and decision, is given as a birth right, the Haqq by Allah to everyone. Therefore, even in the perspective of the day of the meeting of the Jama’an, there cannot be any force or any compulsion at all, not even by Nabi, and not by any person at all. Another aspect of this ayah is, when it comes to choose Haqq or Baatil, everyone has the choice with their own free will, and they will be answerable to Allah on the day of judgment based on whatever they chose. A Nabi or anyone cannot force anyone. Similarly in the matters of Deen whatever is in Quran are the final words of Allah, and no one can make any new rules to bind anyone in Deen through their own wishful thinking. If someone makes new rules in Deen and enforced them on others, then that wrong deed will come along with that person for the recompensating on the day of judgment, even if that person is Allah’s Nabi.
The next phrase “… Then every Nafs (نَفْسٍ) will be repaid in full for what it has earned, and they will not be Yuzlamoon (يُظْلَمُونَ). Is telling us about the day of judgment, wherein the accountability for each and every one will be based on Allah’s solid judicial principals, as per justice at its best, whereby everyone will face whatever the person has put forward for his/her nafs/ earned and there will not be any zulm, any injustice. The next ayah 3:162 “So, is the one who pursues Allah’s Rizwaan (رِضْوَانَ) is like the one who draws on Sakhatin (بِسَخَطٍ) of Allah?…” This is a direct question by Allah. As Allah is asking all of us, a very direct and thought-provoking question and through this question, Allah is telling us that how is it possible that one who seeks Allah’s Rizwan could be equal to the one who invites on Sakhatin of Allah? Here the word Sakhatin is used as an opposite to the word Rizwan. Since the meanings of the word Rizwan is approval, content, gratified, pleased, appeased, assured, and satisfied, therefore as an opposite to the word Rizwan, the word Sakhatin means disapproval, dissatisfied, unhappy, ungratified, disliked. Thus Allah is asking a direct question that “So, is the one who pursues Allah’s Rizwaan is like the one who draws on Sakhatin of Allah?” because the one is seeking Allah’s Rizwan, is Aslam to the Deen-e-Islam, would follow and abide by Allah’s commandments in order to seek the approval and pleasure of Allah. Whereas the other one is inviting Allah’s dislike and disapproval by doing Kufar. How is it possible that these two people could be equal? They are not at all equal, in the next ayah Allah is telling us what will happened to the person who is doing Kufar, the next phrase is “… And his/her final abode is hell, and Bai’sa (وَبِئْسَ) is the destination.” That means that not only his/her final abode is going to be hell, but also, for the person bai’sa is his/her destination. The word Bai’sa is 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, which is in this case doing Kufar and inviting Allah’s Sakhatin. The next ayah is then defining the destination for those who seek Allah’s Rizwan as 3:163 “They have Darajaat with Allah, and Allah is Bas’eer (بَصِيرٌ) of what they do. Here the word Darajaat is more aligned with the day of Akhira, the concept of Accountability as “in the eyes of Allah” or “preferences to Allah” as a consequence of one’s Amaal and Emaan, as Allah is the only Hikm, the only lawmaker and the judge in matters of Deen. Therefore, this word is basically the judgment by Allah for someone based on his/her Amaal and Emaan. Since Allah is all aware, seeing and knowing of everything they do, therefore near Allah they have higher preferences/ranks to Allah.
The next ayah 3:164 “Certainly, from Allah is upon the Momineen (الْمُؤْمِنِينَ) as Allah raised among them a Rasoolan (رَسُولًا) from their Anfusuhim (أَنْفُسِهِمْ) Yatlu (يَتْلُو) to them Allah’s Ayaat (آيَاتِهِ), and Yuzakihim (وَيُزَكِّيهِمْ) them, and gives knowledge to them of the Kitaab (الْكِتَابَ) and the Hikmata (الْحِكْمَةَ) …” This ayah is telling us about the greatest Fazal, the favor of Allah upon the Momieen, as Allah has raised a Rasool from ourselves. And then this ayah is also telling us about all the duties of the Rasool, as appointed by Allah. Thus, Rasool is the one who delivers Allah’s message, then leads the way to follow the Ayaat of Allah (Yatlu), teaches them the knowledge (ilm) of the Kitaab, and gives Hikmat to people and (Yuzaki) cleanses and purifies them. This means that the Rasool removes bad habits and bad actions from them, collaborates their heart and minds to commit good deeds, in order to align the hearts to actions so as the intentions are reflected through deeds in terms of purity and sincerity of souls, and he also provides nourishment, development and growth. Also note that the use of the word Hikmat in the meanings of broad scope of laws, judgments, arbitration, decree, rulings, verdicts, wisdom, laws and regulations. It is also used in the meanings of precisely clear or obvious divine instructions, that have been made clear and obvious. Therefore, it is followed by the phrase “…although they were from before certainly in Zalale (ضَلَالٍ) Mubeen (مُبِينٍ).” Here the word Mubeen means, clear, obvious and distinct whereas the word Zillat means dishonor, disturbance, degradation, humiliation, disgrace, shame, disrepute, defame, powerlessness, weakness, helplessness, incapability, notoriety, disrepute, etc. Therefore, this ayah is telling us that before the Rasool, the Momineen were in clear, distinct and obvious Zillat, but it was the Rasool who by Yatlu to them Allah’s Ayaat; Yuzakihim them; gave knowledge to them of the Kitaab and the Hikmata, that the Momineen were able to come out of that utter and complete darkness.
The next ayah 3:165 “Or when befalls you a calamity, surely you have caused the like of it…” This is a very though provoking phrase of the ayah which is telling us about the laws of Allah, what goes around comes around. Since they have caused similar calamity, misfortune and disaster, this is what they have earned, in terms of being now the victims of similar misfortune, calamities and disasters. 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 is also the Mashiyat of Allah to give mankind freedom, freewill to choose and decide, but whatever any person chose to do, has to face the consequences of his/her decision as per Allah’s laws of cause and effect, sooner or later, this includes both worlds as per our basic fundamentals of Emaan. This is precisely what this ayah is telling us, which is further explained by the subsequent phrases of the ayah as “…, you said ‘From where is this?’; Say ‘this is from your own Anfusakum (أَنْفُسِكُمْ). Indeed, Allah is All-powerful over every Shayyin (شَيْءٍ).” When they ask, from where is this calamity, disaster, and misfortune originated from, come from, the answer to them is that ‘this is from your own nafs’ i.e., it was from your own doing, the consequences of which you are now facing. Since Allah is all-powerful over everything in the universe, whatever we do we have to face the consequences of our actions sooner and later, as per the law of cause and effect. Since they were the one who had caused the similar misfortune, calamities and disasters to others, it has now, the result of their own actions, that now disaster, calamity and misfortune has befallen them.
The next ayah 3:166 “And what befalls you on the day of the meeting of the Jama’an (الْجَمْعَانِ) with the permission of Allah and Allah gives knowledge to the Momineen (الْمُؤْمِنِينَ).” This ayah is telling us about the day when 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 as per the term the day of the meeting of the Jama’an. Allah gave knowledge to the Momineen in terms of how to strive against the forces of Baatil, what to do and how to remain steadfast on the sabeel of Allah. So not only Allah has given knowledge to the Momineen, but since those factions of people who are hypocrite, and also were among the Momineen, so have been given opportunity from Allah to use their own free will and to make their own choice, as mentioned in the next ayah 3:167 “And that Allah gives knowledge to the hypocrites. And it was said to them, “Come, Qatilu (قَاتِلُوا) in the Sabeel (سَبِيلِ) of Allah, or defend.” They said, “If we knew how to Qitalan (قِتَالًا), we certainly would have followed you….” Since they were the hypocrites, within the community of the Momineen, their whole approach was to avoid Qatal- fighting in the sabeel of Allah, and they were making excuses as to they did not know how to fight. By saying that ‘had we knew how to fight, we certainly would have followed you’ as an excuse and a lie/fabrication, in spite of the fact that Allah has given knowledge to them to chose a right path just like Allah has given knowledge to the Momineen, but they chose to be hypocrites and kaafireen.
The next phrase “… They, to Kufar (لِلْكُفْرِ) that day is near to them as the Aiyman (لِلْكُفْرِ)…” This phrase is actually telling us that in the eyes of these hypocrites, the kufar, hiding, concealing and rejecting Qatilu in the Sabeel of Allah that day is like Aiyman, faith and conviction to them. That is in the eyes of these Hypocrites, to reject, conceal and hide the day of the meeting of the Jama’an, the two forces, is like Aiyman, faith and conviction to them, although they were given the same knowledge as Allah has given the knowledge to the Momineen, to make it right, but they are doing Kufar that day, in order to avoid the Qatal, the fighting in the sabeel of Allah. Being hypocrites, they are only making excuses. The next ayah “…They say with their mouths what is not in their Quloobehim (قُلُوبِهِمْ); but Allah is All-knowing of what they conceal.” The use of the word Qaloob here shows that their deep conviction and intentions of their heart, mind and all of their human faculties was to avoid Qatal, striving, fighting in the Sabeel of Allah, whereas as per their mouths, they were giving all sorts of excuses. But Allah is well aware of the fact that what they are saying is not what their true intentions are since Allah is all-aware of what they are concealing, which is their hypocrisy. The next ayah 3:168 “Those who said about their brethren, as they sat, “Had they obeyed us, they would not have been Qutilo (قُتِلُوا)…” Here Allah is talking about the same hypocrites, while they sat and did nothing, but they assume, think and say about those who went striving in the Sabeel of Allah that ‘Had they obeyed us, they would not have been Qutilo (fight or killed)’. This is aligned with earlier ayah of 3:156 wherein Allah describes their conducts and behaviors as a result of their misguided decisions, thinking that they were better off than the Momineen who were striving in the Sabeel of Allah and saying “Had they stayed with us, they would not have died or Qutilu (needed to fight)”.
The reply to them is mentioned as per the next phrase as “…Say, “Then avert death from your Anfusakum (أَنْفُسِكُمُ), if you are S’aadiqueen (صَادِقِينَ).” Is telling the hypocrites and kaafireen that if you are sincere and truthful, then avert the death from yourselves? Since every nafs is going to taste the death, sooner or later, escape from death is not possible. So, trying to avoid death by not striving and fighting in the sabeel of Allah is a useless excuse. This reply is aligned with earlier ayah of 3:154 wherein the statement from kaafireen was “…there would not have any need to fight in the sabeel of Allah” as per their planning and conspiracies to impact morale and courage of everyone around- Allah’s reply to them was “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.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 161 to 168 give us the following important divine instructions that we can apply in our day to day lives.
- There cannot be any force or compulsion as per Deen. Even for a Nabi, Allah’s Rasool, even he cannot exert any type of force or compulsion in order to bind or create pressure on other persons. Whoever binds the other person, or restrict freedom of choice of the other person, in whatever shape or form, then this is basically going against the due right, the haqq given by Allah to everyone. Allah has given freewill to each and every one whereby the right to exercise one’s own judgment and decision, is given as Haqq by Allah. No one has the authority to take away this Haqq, or to force or compel anyone to do anything against, his/her will.
- Another aspect of this ayah is, when it comes to choose Haqq or Baatil, everyone has the choice in their own hands, based on their own free will, and they will be answerable to Allah on the day of judgment. Even a Nabi or anyone cannot force anyone. Similarly in the matters of Deen whatever is in Quran are the final words of Allah, and no one can make any new rules to bind anyone in Deen through their own wishful thinking. If someone makes new rules in Deen and enforce these on others, then that wrong deed will come along with that person on the day of judgment as a punishment and a recompense.
- On the Day of Judgment, the accountability for each and every one will be based on Allah’s solid judicial principals, as per justice at its best, whereby everyone will face whatever the person has put forward for his/her nafs/ earned and there will not be any zulm, any injustice. Therefore, our Emaan on Akhira should lead to certainty in our mind that one day we will meet our Rabb and be answerable for each and every deed that we have earned since the person who seeks the Rizwan of Allah cannot be equal to the person who invites the Sakhatin of Allah.
- Rasool is the one who delivers Allah’s message, then leads the way to follow the Ayaat of Allah (Yatlu), teaches them the knowledge (ilm) of the Kitaab, and gives Hikmat to people and (Yuzaki) cleanses, purifies, provides nourishment, development and growth. Following the Risalat, the Kitaab, the Hudayah, would lead us out of the darkness into the light.
- The laws of Allah has been designed and set in motion by Allah whereby what goes around comes around. 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 to do, has to face the consequences of his/her decision as per Allah’s laws of cause and effect, sooner or later, this includes both worlds as per our basic fundamentals of Emaan. Those who do bad deeds and caused the misfortune, calamities and disasters to others, sooner or later, have to face the result of their own actions in similar fashion of disasters, calamities and misfortunes.
Footnotes:
D- THE KEY-WORD VOCABULARY:
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YAGHLUL (يَغْلُلْ) & YAGHLA (غَلَّ) NEW is normally translated as defraud, deceive or cheats, which is a wrong translation, for instance refer ayah 13:5 with the phrase “…Those are the ones who did Kufar on their Rabb and those are the ones who will have the Aghlalu in their necks…” Here the word is used in the meanings of shackles, iron chains, restraints, handcuff, force, compulsion, binding etc. this ayah is telling us about the state of these Kaafireen on the day of judgment when they have iron chains, shackles in their necks like prisoners. Similar context and meanings are used in ayah 34:33 and 40:71. Similarly in ayah 3:161 the word is normally mistranslated as defrauds in all of its three uses in this ayah, “And it is not for a Nabi that he Yaghulla. And whoever Yaghlul will bring what he/she Yaghla on the day of resurrection…” Here Allah is not talking about defrauding or deception but in fact Allah is talking about force or compulsion. Since as per Quran there cannot be any force or compulsion in Deen, therefore Allah is telling us in this ayah that it is not for Allah’s Nabi, that he exert any type of force or compulsion in deen, shackles or iron chain (real or metaphoric) in order to bind or create pressure on other persons. And whoever binds the other person, through shackles and chains (metaphoric) restricting the freedom of choice of the other person in deen or in any matter, then he/she will bring along that wrong deed on the day of judgment and it will be like the same shackles and chains for that person and everyone will pay in full what they have earned, on the day of judgment. X-Reference – 3:161 , 13:5 , 34:77 , 40:71.
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.
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; Mazloom is the one against whom the Zulm takes place. Zulm is also used in Quran in the meanings of darkness as Zulmaat for instance in ayah 2:19-20 it is used as an opposite of Noor. Therefore Zulm also could refer to things that are confusing, not clear, kept in dark, something not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the noor/light- X-Reference – 2:19-20 , 3:117 , 6:122 , 7:44 , 42:22 , 42:45.
RAZEE & RIZWAAN (رِضْوَانَ) NEW is normally translated as approval but in Quran the word is used in much deeper and broader sense for instance in ayah 9:87 “They were Razu to be with those who stay behind…” Used here in the meanings of agreed, happy, content or satisfied. Similarly in ayah 9:100 “Allah is Razee with them and they are Razee with Allah…” Here the words are used in the meanings of happy, contend and pleased. Therefore where ever the word Rizwan is used for Allah as in ayahs 3:162, 5:16, 9:21 and 47:28, the word is used in all these meanings of approval, content, gratified, pleased, appeased, assured, and satisfied. X-Reference – 3:162 , 5:16 , 9:21 , 9:87 , 9:100 , 47:28.
SAKHATIN (بِسَخَطٍ) NEW is normally translated as wrath, anger or fury, which is a wrong translation for instance in ayah 9:58 “and among them is the one who criticizes concerning the sadaqat then if they are given from it, they are Razu (pleased, agreed, satisfied) but if they are not given from it, then they Yaskhatun.” Here the word is used as an opposite to the word Razee or Rizwan. Since the meanings of the word Rizwan means of approval, content, gratified, pleased, appeased, assured, and satisfied, therefore as an opposite to the word Rizwan, the word Sakhatin means disapproval, dissatisfied, unhappy, ungratified, disliked, etc. In ayah 3:162 “So, is the one who pursues Allah’s Rizwaan is like the one who draws on Sakhatin of Allah?” Have used the same meanings of the word Sakhatin as an opposite to the word Rizwan or Razee. Similar meanings are in ayah 5:80 and 47:28. X-Reference – 3:162 , 5:80 , 9:58 , 47:28.
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 “And we have sent Messengers to ummath before you; then we seized them with Baasai and hardship so that perhaps they might humble themselves”. Similar context and meanings are used in the ayah 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 is the basic meaning of ABD (عۡبُدُ) a combined word of Hardship and Comfort. X-Reference – 2:177 , 2:214 , 6:42 , 7:04-05 , 7:94 , 18:02 , 22:13 , 39:72 , 58:08 , 62:05.
DARAJAAT (دَرَجَاتٍ) normally translated as preference as in increased Allah’s bounties by confusing with the word Fadal/fazal or Fazeelat. There are explicit differences between the word Fadal or Fazeelat and Darajaat. On one hand the word Fadal or Fazeelat pertains to all the Allah’s bounties that are needed to live a life in this world, such as Allah’s bounties of spouses, Hidayah, the wealth, children, etc. But on the other hands, the word Darajaat, is more aligned with the day of Akhira, the concept of Accountability. For instance, in the ayah 17:21 “Look how We have given them Fazal (Allah’s Bounties) some of them over others. But the Akhira is greater in Darajaat and greater in Allah’s Bounties”. Thus, the word is used in Quran in the meanings of “in the eyes of Allah” or “preferences to Allah” as a consequence of one’s Amaal and Emaan, as Allah is the only Hikm, the only lawmaker and judge in matters of Deen. Therefore, this word is basically the judgment by Allah for someone based on his/her Amaal and Emaan, for instance in ayah 6:132 “And for all are Darajaat from what they have done (Amaal) and your Rabb is not unaware of what they do”. Similarly in ayah 3:163 “There are Darajaat near (in the eyes of) Allah and Allah is observing of what they do”. The word is used in the similar meanings as preferences or better in the eyes of Allah in Ayah 4:95-96, 20:75 and 8:4. It is also used in the meanings of more in comparison, between the two, in terms of responsibility for instance in the ayah 2:228 when discussing the divorced women’s pregnancy and father’s responsibilities. X-Reference – 2:228, 4:96, 6:132, 8:4, 17:21, 20:75.
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.
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.
RASOOL (وَالرَّسُولَ) RUSUL (الرُّسُلُ) & RISALAT The word Rusul is plural of Rasool. The word is normally translated as messengers who deliver the Risaalat- the message. The role and duties of the Rasool is described in the ayah 2:129 as “…send from among them a Rasool who will Yatlu (recite) to them your Ayaat and will give them Ilm (knowledge) of the Kitaab and the Hikmat and Yuzakiy them…” Thus, Rasool is the one who delivers Allah’s message, then leads the way to follow the Ayaat of Allah (Yatlu), teaches them the knowledge (ilm) of the Kitaab, and gives Hikmat to people and (Yuzaki) cleanses, purifies and grows them. The same is described in ayahs 7:61-62 by Noha as “…I am a Rasool from the Rabb of the Aailmeen, I convey to you Risaalat of my Rabb and I advise you and I know from Allah what you do not know”. 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. Similarly in the ayah 5:67 “O Rasool, Balagha (convey/deliver) what has been revealed upon you from your Rabb and if you do not then you have not balaghat (delivered) Risaalat (Allah’s message) …” Is telling us the meanings, duties and responsibilities of Rasool. Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in connected manner. Therefore, there is no Nabua’t without Risaalat and vice versa. X-Reference – 2:129, 3:32, 5:67, 5:99, 7:61-62.
TILAWAT (تِلَاوَتِهِ) & YATLOO (يَتْلُو) means following or obeying someone, similarly anything that’s left behind or remaining for instance in case of that portion of loan that’s remaining. The basic characteristics of this word is in the meaning of obeying or following or coming behind someone or something for instance in the ayah 91:02, the moon that Talaha (follows) the sun, both in terms of coming after or following the sun as well as in terms of taking light from the sun that it reflects. Therefore, in the ayah 2:102 the word is used in the meaning of following or obeying the Shayateen during the Kingdom of Suleman. When in Ayah 2:121 Allah says that “Those to whom We have given theKitaab, Yatloonahu as is the Haqq of its Tillawat, they are those who have Emaan on it”, means that the Haqq, the due right of the Kitaab is the obligation to follow it and obey it, which shows the firm conviction, the Emaan on the Kitaab. Those who are Momin, who know and have firm Emaan on the Kitaab being the Hidayah from Allah, would not simply blindly follow it, but will read and understand it with full conviction and Emaan, following its commandments as the Haqq of Tillawat of the Kitaab. X-Reference – 2:102, 2:121, 3:101, 5:27, 6:151, 7:175, 8:31, 10:16, 11:17, 62:02, 91:02, 98:02.
AYAT (آيَاتِنَا) & AYAAT (الْآيَاتِ) – means a sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. For instance, if we see in a distance smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of fire at the bottom of that smoke, but by looking at that smoke we realize the existence of the confirmed truth, therefore the smoke is the ayat of the fire. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. For instance, the smoke in the earlier example will remain a smoke, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our God-given faculties. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mentions Two types of Ayaat. (1) Word of God- the words of Quran itself (2) Work of God- the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind these Ayaat. X-Reference – 2:248, 3:41, 4:140, 6:98, 7:37, 30:25.
ZAKAT (الزَّكَاةَ) & YUZAKEHIM (َيُزَكِّيهِمْ) is used in Quran in means of purifying or cleansing of something or someone. As per Quran, whatever Allah’s Fadal/ Allah’s bounties, & Na’mat Allah has given us, we are required to clean it, purify it and Tazikiyaah it by spending, utilizing and using it for the benefit of others, in addition to whatever is beyond our needs. It’s also used in Quran in the meanings of nourishment, and development for instance in ayah 18:19 أَزْكَىٰطَعَامًا phrase is used in the meaning of the food that is most nutritious. In ayah 18:81, the word is used in خَيْرًامِنْهُزَكَاةً in the meanings of abilities, qualities and faculties as well as in ayah 19:19. Therefore the word Zakat means to be clean, to be better in purity, to be nourished and nurtured; to be better in terms of abilities, qualities and faculties; to be clear, to increase; to be pure and innocent, to justify oneself, to progress, grow and develop; and in terms of growth, purification and blessings. The phrase to establish Salat and Commit Zakat- keeping in view the meanings of the word Salat as a system of societal benefits and betterment, the phrase commit Zakat is used soon after, which means to commit one’s resources, wealth, knowledge, faculties and efforts for the establishment, maintenance and contribution to the system of Salat for the benefit of others and the nourishment, purity, progress and development of everyone in that system of Salat. X-Reference – 2:83, 4:162, 9:11, 18:19, 18:81, 19:13, 19:55, 21:73, 22:41, 58:13, 98:5.
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.
HIKM & MOHKIMAAT (مُحْكَمَاتٌ) the word Hikm is normally translated as judge or an arbitrator for instance as used in the ayah 4:35. It is also used in the meanings of lawmaker, or a legal decree for instance in the ayah 5:01, it is used for Allah as a lawmaker, or Allah being the one who decrees. Similarly, in the ayah 6:114 “Then it is other than Allah, that you seek as Hikaman while Allah is the one who has revealed to you the Kitaab…” Therefore, the broad scope of the meaning of the word Hikm and Hakeem is in the meanings of lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, wisdom, laws and regulations. The word Mohkimaat therefore anything that embodies all these meanings of laws, regulations, decree, rulings, verdicts etc. It is also used in the meanings of precisely clear or obvious divine instructions, that have been made clear and obvious for instance as used in the ayah 47:20, “…when a Mohkimaatun surah is revealed,” is used in the meanings of precisely clear and distinctly obvious, as well as identifying the divine commandments, rules, decree, regulations in clear manner. X-Reference – 3:07 , 4:35 , 5:01 , 6:114 , 47:20.
ZILLAT (وَتُذِلُّ) & ZALAL (ضِلُّ) ZALALOON (الضَّالُّونَ), those who are Zalal- The word is normally translated as humiliation. It is used in Quran as an opposite word for Izzat. As we know the word Izzat means honor, pride, status, power or reputation, etc. As an opposite to the word Izzat as used in the ayah 3:26, the word Zalal, or Tazleel or Zillat would mean dishonor, shake (as in Zalzala), disturbance, degradation, humiliation, disgrace, shame, disrepute, defame, powerlessness, weakness, helplessness, incapability, notoriety, disrepute, etc. It is also used in the meanings of humility as used in the ayah 5:54 and 17:24 (in case of behavior with parents). Please note that the meanings of the word used in this ayah is humility not humbleness – the word for Humble in Quran is Ghashyeen. X-Reference – 2:61 , 3:26 , 3:123 , 5:54 , 7:152 , 10:26-27 , 17:111, 58:20 , 63:08 , 68:43 , 70:44.
BAYYIN (بَيَّنَّا) & MOBIIN (مُبِينٌ)– basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidences or proofs. Therefore, when used as a noun Mobin, means something which is been made Bayyan, distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil. X-Reference – 2:187, 3:138, 4:176, 5:15, 6:19, 7:89, 8:63, 9:115, 10:29, 16:39, 19:64, 24:59, 43:52, 49:06, 55:04, 75:19.
SHAYYIN (شَيْءٍ) & YASHA’U- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ or Yashau’u or Tushau’ is normally is translated as Allah’s Will – but there is a difference between ‘Will’ and ‘Mashiyyat’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. It’s also the Mashiyat of Allah to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. 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.
JAMA’AN (الْجَمْعَانِ) 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.
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.
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.
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.
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.
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 in the ayah 2:263 when Allah is defining the spending of Amwaal in the path of Allah, in the earlier Ayah, it is followed by saying that “Maroof speech and Maghfirat is better that Sadaqat followed by Azzyat (Hurt)..” Here the word is used in the meanings of spending of wealth in the path of Allah with purity of intentions, whereby deeds and intentions are aligned without any pretense or faking. This is further explained in the ayah 2:264 as “ O you who have Emaan do not invalidate your Sadakaat with reminders or injury as does the one who spends his/her Amwaal to be seen by the people and does not have Emaan on Allah and the Akhira…” Similarly in the ayah 2:271 “if you disclose your Sadaqaat they are good, but if you conceal it and give it to the Fuqara then its better (khair)..” However, 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. For instance, in the ayah 9:79 “Those who criticize the contributors among the Momineen concerning their Sadaqat and those who do not find anything except their efforts (Jhodahum), so they ridicule them. Allah will ridicule them…” X-Reference – 2:196 , 2:263-264 , 2:271 , 2:276 , 9:58 , 9:60 , 9:79.