Surah Aal-e-Imran Ayah No. 169 to 178
Surah Aal-e-Imran Ayah #169-178(3:169-3:178)
A- Translation
١٦٩ وَلَا تَحْسَبَنَّ الَّذِينَ قُتِلُوا فِي سَبِيلِ اللَّهِ أَمْوَاتًا ۚ بَلْ أَحْيَاءٌ عِنْدَ رَبِّهِمْ يُرْزَقُونَ
[Quran 3:169] And do not consider those Qutilu (قُتِلُوا) in Sabeel of Allah as dead. Nay, they are alive; near their Rabb (رَبِّهِمْ), Yurzaquon (يُرْزَقُونَ).
١٧٠ فَرِحِينَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ وَيَسْتَبْشِرُونَ بِالَّذِينَ لَمْ يَلْحَقُوا بِهِمْ مِنْ خَلْفِهِمْ أَلَّا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
[Quran 3:170] Rejoicing in what Allah bestowed of Allah’s Fazal (فَضْلِهِ), and they receive Basharat (َيَسْتَبْشِرُونَ) about those who have not yet joined them from those Khalfehim (خَلْفِهِمْ); that they have no Khoof (خَوْفٌ) nor will they grieve.
١٧١ يَسْتَبْشِرُونَ بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ وَأَنَّ اللَّهَ لَا يُضِيعُ أَجْرَ الْمُؤْمِنِينَ
[Quran 3:171] They receive Basharat (يَسْتَبْشِرُونَ) with Nai’mat (بِنِعْمَةٍ) from Allah and Fazal (َفَضْلٍ), and that Allah does not waste the reward of the Momineen (الْمُؤْمِنِينَ).
١٧٢ الَّذِينَ اسْتَجَابُوا لِلَّهِ وَالرَّسُولِ مِنْ بَعْدِ مَا أَصَابَهُمُ الْقَرْحُ ۚ لِلَّذِينَ أَحْسَنُوا مِنْهُمْ وَاتَّقَوْا أَجْرٌ عَظِيمٌ
[Quran 3:172] Those who respond to Allah and the Rasool (الرَّسُولِ), from after what befall them the Qarahu (الْقَرْحُ). For those who did Ahsan (َحْسَنُوا) among them and observe Taqwa (اتَّقَوْا), is a great reward.
١٧٣ الَّذِينَ قَالَ لَهُمُ النَّاسُ إِنَّ النَّاسَ قَدْ جَمَعُوا لَكُمْ فَاخْشَوْهُمْ فَزَادَهُمْ إِيمَانًا وَقَالُوا حَسْبُنَا اللَّهُ وَنِعْمَ الْوَكِيلُ
[Quran 3:173] Those to whom the people have said, “Indeed, the people have certainly gathered for you. Then Aghshohum (فَاخْشَوْهُمْ) them”, then it increased them in Aiyman (إِيمَانًا) and they said, “sufficient for us is Allah; and Nai’m (نِعْمَ) the Wakeel (الْوَكِيلُ).”
١٧٤ فَانْقَلَبُوا بِنِعْمَةٍ مِنَ اللَّهِ وَفَضْلٍ لَمْ يَمْسَسْهُمْ سُوءٌ وَاتَّبَعُوا رِضْوَانَ اللَّهِ ۗ وَاللَّهُ ذُو فَضْلٍ عَظِيمٍ
[Quran 3:174] So they returned with Nai’mat (بِنِعْمَةٍ) of Allah and Fazal, and no Suw’aun (سُوءٌ) touched them. And they followed Rizwaan (رِضْوَانَ) of Allah. And Allah is the possessor of great Fazal (فَضْلٍ).
١٧٥ إِنَّمَا ذَٰلِكُمُ الشَّيْطَانُ يُخَوِّفُ أَوْلِيَاءَهُ فَلَا تَخَافُوهُمْ وَخَافُونِ إِنْ كُنْتُمْ مُؤْمِنِينَ
[Quran 3:175] it is only that Shaiytan (الشَّيْطَانُ) Yakhoofu (يُخَوِّفُ) its Awliyaa (أَوْلِيَاءَهُ); so, do not Tukhafuhum (تَخَافُوهُمْ) them, but Khafune (خَافُونِ) Me, if you are Momineen (مُؤْمِنِينَ).
١٧٦ وَلَا يَحْزُنْكَ الَّذِينَ يُسَارِعُونَ فِي الْكُفْرِ ۚ إِنَّهُمْ لَنْ يَضُرُّوا اللَّهَ شَيْئًا ۗ يُرِيدُ اللَّهُ أَلَّا يَجْعَلَ لَهُمْ حَظًّا فِي الْآخِرَةِ ۖ وَلَهُمْ عَذَابٌ عَظِيمٌ
[Quran 3:176] And do not grieve on those who hasten into Kufar (الْكُفْرِ). Indeed, they will never Yuzzurru (يَضُرُّوا) Allah in Shayyin (شَيْئًا). Allah intends to not set for them any share in the Akhira (الْآخِرَةِ). And a great Azaab (عَذَابٌ) is for them.
١٧٧ إِنَّ الَّذِينَ اشْتَرَوُا الْكُفْرَ بِالْإِيمَانِ لَنْ يَضُرُّوا اللَّهَ شَيْئًا وَلَهُمْ عَذَابٌ أَلِيمٌ
[Quran 3:177] Indeed, those who exchange Kufar (الْكُفْرَ) with the Aiymaan (بِالْإِيمَانِ) will not Yazzurru (يَضُرُّوا) Allah in Shayyin (شَيْئًا) and for a great Azaab (عَذَابٌ) is for them.
١٧٨ وَلَا يَحْسَبَنَّ الَّذِينَ كَفَرُوا أَنَّمَا نُمْلِي لَهُمْ خَيْرٌ لِأَنْفُسِهِمْ ۚ إِنَّمَا نُمْلِي لَهُمْ لِيَزْدَادُوا إِثْمًا ۚ وَلَهُمْ عَذَابٌ مُهِينٌ
[Quran 3:178] And do not think those who do Kufar (كَفَرُوا) that we give them respite as Khair (خَيْرٌ) for their Nafs (لِأَنْفُسِهِمْ). We only give respite to them so that they may increase in Is’man (إِثْمًا). A humiliating Azaab (عَذَابٌ) is for them.
B- THE CONCEPT:
In light with the context of these ayahs especially ayahs 3:157-158 wherein Allah gives direct instructions to us, as 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, but it would also be Khair for them, i.e., is much superior for them in terms of rizq, honor, grace, Fazal or any pleasures of both the worlds.
The same context as above, in the ayah 3:169 Allah is telling us that “And do not consider those Qutilu (قُتِلُوا) in Sabeel of Allah as dead. Nay, they are alive; near their Rabb (رَبِّهِمْ), Yurzaquon (يُرْزَقُونَ).” This ayah is aligned with ayah no. 2:154 “And do not say about those who get Qatal on the path of Allah, “They are dead.” Rather, they are alive, but you do not perceive”. Before we understand the concepts behind these ayahs, it is important to understand the concept of “those who get Qatal on the path of Allah being Alive and not dead”. In this regard, refer ayah 35:22, in which Allah Says “And not equal are the living and the dead. Indeed, Allah causes to hear whom He wills, but you cannot make hear those in the graves”. This ayah is clearly telling us that those who are dead and those who are alive are not equal. In this ayah 3:169, Allah is also talking about that those who get Qatal on the path of Allah are not only Alive but they get Rizq. In order to understand this concept, let’s take a look at another ayah – 16:20-21 “And those they invoke other than Allah create nothing, and they are created. They are, dead, not alive, and they do not perceive when they will be resurrected”. This ayah is telling us that those who are invoked as partners with Allah, they did not create anything, not even themselves and they are dead and not alive. All the above ayahs are clearly showing Allah is talking about people who are dead or alive is based in terms of their deeds. So those who do shirk their deeds are dead. Similarly, as per ayah 2:154 and 3:169, those who get Qatal in the path of Allah, remain alive in terms of their deeds and they continue to receive Rizq – means their deeds continue to give them rewards and continue being added to their scales of balance for the day of Akhira even after they died since they get Qatal in the path of Allah. When Allah says they are Alive, it means in the sense of their deeds continuously being added to their scale of justice.
The next ayah explains this concept further as 3:170 “Rejoicing in what Allah bestowed of Allah’s Fazal (فَضْلِهِ), …” Is telling us that not only that they continue to receive Rizq from Allah, but also rejoicing in Allah’s blessings as Fazal of Allah. As we know the basic characteristics of the word Fazal/Fadal are in terms of expanding or increasing such as used for land, conveying the meanings of vastness and including all of Allah’s bounties such as Allah’s wealth, health, property, provisions, spouses, success, prosperity, etc. as well as all the comfort, titles, luxury, benefits and gains. The next phrase “…and they receive Basharat (َيَسْتَبْشِرُونَ) about those who have not yet joined them from Khalfehim (خَلْفِهِمْ);…” Since they are with Allah, they are being informed about those who are still alive, left behind after them, have not yet joined them in hereafter, which means in another way of saying that they will join them later on. When someone is leaving this worldly life, may be the most concerned matter for that person would be the loved ones, friends and family who are going to be left behind. So, this phrase is telling us that since they have got Qatal in the sabeel of Allah, even that particular concern and worry of that person would be taken care of by Allah. Since they would be aware of the good tidings of those who are left behind. The next phrase “… that they have no Khoof (خَوْفٌ) nor will they grieve.” Thus, there will be no Khoof, i.e., no concerns, or worries, or anxieties, apprehensions, disturbance or botheration for them, neither there would be any grief or sadness.
The next ayah 3:171 “They receive Basharat (يَسْتَبْشِرُونَ) with Nai’mat (بِنِعْمَةٍ) from Allah and Fazal (َفَضْلٍ)…” As we know the word BASHAR means the skin or the outer surface of human. Along with the basic meanings of the word Bashar as the skin or the physical aspects, the word ‘BASHARAT” means any news or event that changes the physical expression of the face whether that is good news producing smile and happiness or a sad news producing expressions of grief. So here Allah is talking about those who Qatal in the Sabeel of Allah being given the Basharat with Nai’mat and Fazal from Allah. This means that they are faced with such situations and events, which is full of happiness and glad tidings for them, filled with Nai’mat (success, prosperity, peace, tranquility, etc.) and Fazal (all of Allah’s bounties such as Allah’s wealth, health, property, provisions, spouses, success, prosperity, etc. as well as all the comfort, titles, luxury, benefits and gains). The next phrase “…and that Allah does not waste the reward of the Momineen (الْمُؤْمِنِينَ). These are all the gyst of the recompense, the reward, the ajar for the Momineen.
The next ayah describes the Momineen’s characteristics as 3:172 “Those who respond to Allah and the Rasool (الرَّسُولِ), from after what befall them the Qarahu (الْقَرْحُ)…” Thus the basic characteristics of the Momineen is to respond to Allah and Rasool, means to follow the laws of the deen, as per the Risalat, the Hidayah, the Kitaab, as mentioned in Quran and delivered to us by the Rasool. Not only that they do this in normal circumstances, but more specifically when they are befallen with Qarahu. The word Qarahu is normally mistranslated as wound or an injury, which is a wrong translation. The word is used in the meanings of any internal disease that originates from within like cancer or ulcer and spread across the healthy body. The basic characteristics and meanings of the word are therefore such ulcerous, toxic, carcinomic or cancers cells in one’s body that emerge from within and not easily distinguishable from the healthy cells of the body. Therefore, when used with respect to communities or societies, it refers to such people who are Munafiq, hypocrites among the Momineen, who by wearing the cloak of the Emaan, remain within the Momineen in order to conspire and act against them, they are such internal resistance or rebellion from within whose basic endeavor is to spread the disease – the Kufar across the Momineen and they are not easily distinguishable from the Momineen. When Allah says that they respond to Allah and Rasool after what has befallen them with Qarahu, is highlighting that they follow Allah’s guidance as per Risalat and Kitaab, as already highlighted in verses 3:140-141. Which gives us the divine guidance that in case if we face any conspiracy, an internal resistance or rebelliousness from within, then our handling to that Qarahu (internal resistance and rebelliousness) matter should be as per Allah’s hidayah as ordained in Quran, we should seek knowledge from Allah, by taking witness, seeking evidence, gathering information and mutual discussions among us as Momineen. That is how Allah put to test in order to remove objectionable parts/sections within the Momineen, those aspects that were creating the problems.
The next phrase highlights other characteristics of Momineen as “…. For those who did Ahsan (َحْسَنُوا) among them and observe Taqwa (اتَّقَوْا), is a great reward.” Thus, they are the ones who do Ahsan and observe Taqwa, and they are the ones for whom Allah promises great reward as recompense for them. Further characteristics of Momineen are then mentioned in the next ayah as 3:173 “Those to whom the people have said, “Indeed, the people have certainly gathered for you. Then Aghshohum (فَاخْشَوْهُمْ) them…” If the Momineen are faced by a situation, wherein a group of people gathered for the Momineen, and pressurize them to Ghashu them. As we know the word Ghashu means being submissive, humbled, with heart being softened and respectful of someone’s authority. Since it is human nature to be with the crowd, follow the majority; this ayah is highlighting an intense pressure on the Momineen to follow the majority, being submissive to their rules and respectful of their approach. But instead, the response from the Momineen under such situations is that “…, then it increased them in Aiyman (إِيمَانًا) and they said, “sufficient for us is Allah; and the Nai’m (نِعْمَ) the Wakeel (الْوَكِيلُ).” Not only that such situations of intense pressure to follow the crowd, increased the Momineen in their Aiymaan, their utter and deep conviction, on Allah and all the five fundamentals of Emaan (Emaan on Allah, Kitaab, Rasool/nabi, Malaik and day of Akhira) but their response to such situations is always that Allah is sufficient for them, as Allah is the Nai’m the Wakeel for them. Both these words Nai’m and Wakeel are used here all-encompassing meanings of Nai’m as success, prosperity, peace, tranquility, benchmark, height, etc. and Wakeel as trustee, the guardian, the disposer of affairs, the manager, the custodian, the advocate, the witness, the judge, defender etc. showing that Momineen are the ones, who do Tawakul by putting their trusts on Allah and relying on Allah only and no one else.
It is because of these characteristics of Momineen that in ayah 3:174 “So they returned with Nai’mat (بِنِعْمَةٍ) of Allah and Fazal, and no Suw’aun (سُوءٌ) touched them…” Not only that the Momineen returned with Nai’mat and Fazal of Allah, in all the meanings of these words, but also, they are not touched by Suw’aun in any manner whatsoever. The word Suwaun means (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself. The word is also used for any deed or saying or anything which is at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. The next phrase “… And they followed Rizwaan (رِضْوَانَ) of Allah. And Allah is the possessor of great Fazal (فَضْلٍ).” This ayah is aligned with earlier ayah 3:162, wherein Allah asks all of us a very direct and thought-provoking question as to how it is possible that the one who seeks Allah’s Rizwan could be equal to the one who invites on Sakhatin of Allah? because the one who seeks Allah’s Rizwan, is Aslam to the Deen-e-Islam, following and abiding by Allah’s commandments in order to seek the approval and pleasure of Allah. Whereas on the other hand is the person who is inviting Allah’s dislike and disapproval by doing Kufar. How is it possible that these two people could the same? Since for the person who is doing Kufar his/her final abode is going to be hell whereas for those who seek Allah’s Rizwan will have higher Darajaat near Allah. Therefore, in this ayah Allah is saying that the Momineen follow Allah’s Rizwan and therefore for them Allah is the possessor of great Fazal, in both the worlds.
The next ayah 3:175 is a direct divine Instructions that if we want to be Momineen then what should we keep in mind and do. “ it is only that Shaiytan (الشَّيْطَانُ) Yakhoofu (يُخَوِّفُ) its Awliyaa (أَوْلِيَاءَهُ)…” As we know the meanings of the word Auliya is allies, role models/benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants. And we also know that Shaiytan’s (those who has gone far away from Allah’s Rahmat and Blessings due to rebellion and opposition) Auliyaa are those who rely on, put their trusts on, and take role models as Shayateen. Thus, this ayah is warning us that the major tool of Shaytaan is to have people rely on Shaytan, take shaytan as guardian, protector and role models, through Khoof, that is in terms of people being worried, anxious, apprehensive or disturbed, or concerned about worldly benefits i.e. their own egoistic desires. Thus after telling us about the tools of Shaytan as used for its Auwliya, Allah is telling us how to be of the Momineen “…so, do not Tukhafuhum (تَخَافُوهُمْ) them, but Khafune (خَافُونِ) ME, if you are Momineen (مُؤْمِنِينَ).” To do Khoof of them, is to be concerned about them, the Shaytan and it is Auwliya, is to be anxious and disturbed by their actions and to follow one’s own ego. Instead of doing this, Allah is giving a very explicit instruction, that if you want to be Momineen then do Khoof of Me, i.e., Allah. Being concerned about, anxious, and striving towards the Rizwaan of Allah, is what makes the Momin a Momin.
The next couple of ayahs are then talking about Shaytaan and their Auliya as kaafireen 3:176 “And do not grieve on those who hasten into Kufar (الْكُفْرِ). Indeed, they will never Yuzzurru (يَضُرُّوا) Allah in Shayyin (شَيْئًا). Allah intends to not set for them any share in the Akhira (الْآخِرَةِ). And a great Azaab (عَذَابٌ) is for them” is telling us, as Momineen, not to be saddened by those who rush towards doing Kufar. Since they will never cause any harm to Allah in anything. Allah will not keep any share for them in the Akhira and their destiny on the day of judgement is a great Azaab. The next ayah 3:177 “Indeed, those who exchange Kufar (الْكُفْرَ) with the Aiymaan (بِالْإِيمَانِ) will not Yazzurru (يَضُرُّوا) Allah in Shayyin (شَيْئًا) and for a great Azaab (عَذَابٌ) is for them.” Instead of doing Emaan, they chose to do Kufar, and thus they have exchanged the life of the Akhira for a small worldly benefit. The next ayah 3:178 “ And do not think those who do Kufar (كَفَرُوا) that We give them respite as Khair (خَيْرٌ) for their Nafs (لِأَنْفُسِهِمْ)…” is a statement by Allah to say, that do not assume that Allah has given them any respite which is good/khair for them. The reason for giving this respite is then mentioned in the next phrase “…We only give respite to them so that they may increase in Is’man (إِثْمًا). A humiliating Azaab (عَذَابٌ) is for them.” As we know the word Is’m means such deeds and actions destroying human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others etc. Thus, Allah gives them respite so that they can continue to do Is’m as a humiliating Azaab is awaiting them.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 169 to 178 give us the following important divine instructions that we can apply in our day to day lives.
- Striving in the Sabeel of Allah is embodiment of great Khair from Allah since those who get Qatal- both physically as well as metaphorically, on the Sabeel of Allah are not only Alive but they get Rizq, i.e., their deeds continue to give them rewards and add to their scales of balance for the day of Akhira even after they died. They rejoice with Allah with what Allah bestows on them Allah’s Fazal and Na’imat and they get glad tidings of those who have not yet joined them who were left behind by them. Since they have got Qatal in the sabeel of Allah, even this concern and worry of theirs would not be left. Since they would be aware of the good tidings of those who are left behind and there will be no Khoof, nor will they grieve.
- These ayahs also define various characteristics of Momineen, that we should strive to adopt. For instance,
- The basic characteristics of the Momineen is to respond to Allah and Rasool, means to follow the laws of the deen, as per the Risalat, the Hidayah, the Kitaab, as mentioned in Quran and delivered to us by the Rasool.
- Not only that they do this in normal circumstances, but more specifically when they are befallen with Qarahu i.e., in situations when they face any conspiracy, an internal resistance or rebelliousness from within.
- They are the ones who do Ahsan and observe Taqwa.
- If the Momineen are faced by a situation, wherein a group of people gathered for the Momineen, and want to pressurize them to do Ghashu to them. Since it’s human nature to want to be with the crowd, the majority; in the wake of intense pressure on the Momineen to follow the majority, being submissive to their rules and respectful of their approach; such situations increased the Momineen in their Aiymaan, their utter and deep conviction. Since to them Allah is sufficient as Nai’m the Wakeel.
- They are the ones who follow and seek Allah’s Rizwan, as Aslam to the Deen-e-Islam, following and abiding by Allah’s commandments in order to seek the approval and pleasure of Allah.
- While being mindful of the tools of Shaytan (those who has gone far away from Allah’s Rahmat and Blessings due to rebellion and opposition), if we want to be Momineen, the we should not do Khoof of Shaytan and their Auliya, i.e., should not be anxious and disturbed by their actions and should not follow our own ego desired. Instead, we need to do Khoof of Allah, i.e., being concerned about, anxious, and strive towards the Rizwaan of Allah.
Footnotes:
D- THE KEY-WORD VOCABULARY:
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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.
RABB (رَبِّ) & RABBOIBIAT the Quality of Rab is Rabobiat. The word RABB cannot be translated in one English word as the quality of Rabobiat covers a wide range of meanings. The word Rabobiat conveys not only the idea of creating, fostering, bringing up or nourishing, but also that of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until the thing- the creation reaches the goal of completion & perfection. All the above processes are called the Rabobiat. And this is the meaning of Allah as Rabb meaning the one who is doing this Rabobiat for each and everything in this world and the universe hence the phrase- Rabb ul Alemeen i.e. Rabb of all the worlds. X-Reference – 1:01, 2:05, 2:112, 2:131, 2:136, 2:139, 2:258, 2:285-286, 3:51, 3:147, 3:193, 5:68, 5:117, 12:39.
RIZQ (رَزَقْ ) means anything that gives benefits; any food given by God Almighty for nourishment; any regular income; all and any sources of knowledge; healthy body and mind; our intellectual curiosity to seek knowledge; the Hidayah by Allah; our parents; our spouses etc. Basically, Rizq has been used in Quran to refer to all those sources and means which provide nourishment to us, as human beings, not just physically, but with respect to the growth development and nourishment of all of our faculties and all aspects of our personality and character development. X-Reference 2:25, 2:172 , 3:37, 3:169 , 6:140-142 , 10:31 , 14:37, 16:71-73 , 22:34-35.
FADAL (الْفَضْلَ) OR FAZAL (فَضْلِهِ) is the opposite of the word Naqs which means insufficiency, deficiency, shortage or inadequacy. The word Fazal is also used as an opposite of problems, and troubles. The basic characteristics of the word Fazal are in terms of expanding or increasing such as used for land, conveying the meanings of vastness. The word is used in Quran for Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property. This word is also used for provision of spouses, the success, the prosperity, the parents, etc as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits and gains. X-Reference – 2:268 , 3:73 , 4:113 , 6:86 , 7:140 , 9:74 , 16:71 , 17:18 , 24:20 , 27:15 , 45:16 , 62:10.
BASHAR (بَشِّرِ) & MUBASHIR/MUBASHIREEN (مُبَشِّرِينَ) the word BASHAR means the skin or the outer surface of human. Although the word Bashar is used for Insaan as well in Quran to mean like a human, the slight difference would be the Insaan would be combination of both physical and non-physical aspects, whereas Bashar would mean a human as its obvious to our eyes therefore in Quran whenever the word ‘Bashar’ is used for Inbiya it means humans like everyone else, regardless of their individual personal characteristics for instance in the ayah 23:33 “This is not but a Bashar like yourselves. He eats of that from which you eat and drinks of what you drink”, which means that Nabi is just like other humans in terms of being a human, not in terms of his personal abilities and character. However aside from this minor difference, in Quran both Insaan and Bashar are used in the same meanings for mankind or humans, for instance in the ayahs 15:26 and 15:28, both talking about creation of man from clay, Allah has used Bashar in one ayah and Insaan in another. Keeping in mind the basic meanings of the word Bashar as the skin or the physical aspects, the word ‘BASHARAT” means any news that changes the physical expression of the face whether that is good news producing smile and happiness or a sad news producing expressions of grief. Therefore, the same word is used for giving the news for Azaab a Aleem in ayah 3:21 as well as used for giving good news to the Momineen as in ayahs 2:97 & 2:223. X-Reference – 2:97, 2:118, 2:155, 2:187, 2:223, 3:21, 4:138, 5:19, 9:112, 14:10-11, 15:26-28 , 23:33-34, 48:08, 80:39.
KHALIFA (خَلِيفَةً) & KHALFEHIM (خَلْفِهِمْ)/those left behind- Khalifa means successor or the one who was left behind such as in ayah no. 9:81 “Those who remained behind”. The same meanings are there in Ayah 9:118. It also means one after the other for instance in ayah 25:62 “And it is Allah who has made the night and the day in succession- one after the other”. It also means to take care of the affairs in place of the real caretaker for instance in ayah 7:142 Nabi Mosa, made his brother as Khalifa to look after the affairs in his absence. Keeping in mind that Allah is omnipotent and omnipresent, when in Ayah 2:30 Allah is appointing Adam as Khalifa on Earth, it means Adam has been made as a caretaken of Allah’s creations on Earth, as Khalifa meaning that there was another Creation of Allah who was the caretaker and now Adam has succeeded that creations as the Khalifa on Earth. The Khalifa takes the responsibility of the Creation of Allah in the sense of taking care of them for their safety, security, and freedom and ensuring that these tenets are not violated by the others on earth. X-Reference – 2:30 , 7:142 , 9:81-83 , 9:118 , 25:62 , 35:39 , 38:26 , 43:60 , 48:15-16 , 72:27.
KHOOF (خَوْفٌ) & KHIFTUM (خِفْتُمْ) normally translated as to be afraid of, the word is used in Quran in much broader terms for instance in the ayah 4:03, the word is used twice, the first phrase as “…and if you khiftum that you will not be able to do Qist among the yatama…”; and the second phrase is “…the if you Khiftum that you will not be able to do Adal then one….” Here the word is not used in either of the phrase in the meanings of being afraid or fearful but more in the meanings of concerned, or being worried, anxious, apprehensive, disturbed or bothered. Used in the similar meanings in the ayah 2:229 and 2:239. Similarly, in the ayah 4:35 “If you khiftum dissention between the two, then appoint one hikm…” here again the word is used in the meanings of being concerned or worried. Used in the similar meanings in the ayah 9:28 as well. X-Reference – 2:229 , 2:239 , 4:03 , 4:35 , 9:28.
NA’IMAT (نِعْمَتِي), my Naimat & ANA’MTA (اَنۡعَمۡتَ)- bestowed Na’mat- normally translated as Favors or Blessings of Allah, the word Na’mat has four broad meanings as per Quran (1) Success & Prosperity in all walks of life. (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. (3) Height, Benchmark, Role-model as in Na’mat-khaana. (4) Unity of nations in terms of common purpose and same set of values and beliefs. X-Reference – 2:150 , 3:171 , 5:06-7 , 5:65 , 7:152 , 8:53 , 14:34 , 16:53 , 31:31 , 37:57 , 44:27 , 73:11 , 88:08.
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.
Q’ARAUN(قَرْحٌ) QARAHU(الْقَرْحُ) is normally translated as wound or an injury, but is used in Quran in meanings of any internal disease that originates from within, like cancer or ulcer and spread across the healthy body. The basic characteristics of the word’s meanings are therefore such ulcerous, toxic, carcinomic or cancers cells in one’s body that emerge from within and not easily distinguishable from the healthy cells of the body. Therefore, when used w.r.t. communities or societies, it refers to such people who are Munafiq, hypocrites among the Momineen, who by wearing the cloak of the Emaan, remain within the Momineen in order to conspire and act against them and spread the disease – the Kufar across the Momineen. For instance, in ayah 3:172-173 “those who responded to Allah and the Rasool from after what As’abuhum/befell them the Qara’hu. Those who did Ahsan among them and observe Taqwa, is a great reward. Those who said to them the people, indeed, the people are certainly gathered against them…” Similarly in ayah 3:140 “If a Q’araun touches you, then indeed has touched the people a Q’araun similar to it…” Is talking about such segments of Momineen, such internal resistance or rebellion from within, the Munafiq who conspire by working from within as a form of cancer cells that are not easily distinguishable from healthy ones. X-Reference – 3:140 , 3:172-3:173.
AHSAN (بِإِحْسَانٍ) HUSN (أَحْسَنُ), HUSANAN (حَسَنًا) MOHSIN (مُحْسِنٌ) – the one who does Ahsan, MOHSENEEN (الْمُحْسِنِينَ) – in plural: means Ahsaan (1) Something that looks good/pleasant to your eyes, other faculties, spirit and soul; (2) it is also used in Quran as an opposite to the word Fas’ad – therefore it means to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. not in expectation of any return & (4) Best/excellent, a step up of Ad’al – adal means that whatever is owed as an Haqq, you give to that person that Haq and whatever you are owed as your Haqq you take that Haqq. As a step up of Adal, the word Ahsan would mean that you give someone more than what their Haqq is and you take from someone less than what your Haqq is. X-Reference – 2:138 , 3:37 , , 4:69 , 5:50 , 6:154 , 10:26 , 16:96 , 17:07 , 18:31 , 19:74 , 25:76 , 28:77 , 33:52 , 39:10 , 41:34 , 64:03.
TAQWA (َاتَّقُوا) MUTTAQI/ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) in plural- those who observe Taqwa. The word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. X-Reference – 2:224 , 3:15 , 5:02 , 6:51 , 9:123 , 13:37 , 38:28 , 47:17 , 091:08 , 96:12.
GHASHI & AGHSHOHUM (فَاخْشَوْهُمْ) NEW is normally translated as fear or being afraid. But the word is used in Quran in the meanings of being submissive, humbled, with heart being softened and respectful of someone’s authority and greatness as an opposite of heart being hardened, being arrogant and proud, for instance in ayah 2:74 “Then your Qaloob became hardened after than like the stones, or even stronger. Certainly from some stones, gush forth from it the rivers and indeed, from some of them split, so comes out of it rivers and indeed, some fall down from Ghashiyate of Allah…” . Here the word is used in the meanings of humbly submissive, respectful, being softened in greatness and in obedience of Allah. Similar meanings are used in ayah 4:77 the phrase “…then a fareeq/group of them Yaghshoon people as they Kaghshyta Allah…”. In ayah 2:150 “…so, do not Taghshohum them (the Zwalimeen) but Aghshooni ME…” means do not be submissive, impressed with, respect and obedient to the Zwalimeen but be humbly submissive, respectful and obedient to Allah. X-Reference – 2:74 , 2:150 , 3:173 , 4:77.
WAKEEL (الْوَكِيلُ) NEW the word is used in Quran in all-encompassing meanings of trustee, the guardian, the disposer of affairs, the manager, the custodian, the advocate, the witness, the judge, defender etc. and is connected with doing Tawakul, putting one’s trusts on Allah and relying on Allah for instance as used in ayah 33:3 “and put your trusts on Allah and Allah is sufficient and Wakeelan”. In ayah 28:28 the word is used in the meanings of witness and advocate and in ayah 25:43 as a guardian, or trustee, or defender. In ayah 3:173 the phrase “…Hasbanu Allahu wa Nai’ma ul Wakeel.” means “…sufficient is Allah for us, and the Nai’m – meaning nai’mat of the Wakeel…” Used in this phrase in all these meanings of Allah being guardian, trustee, disposer of affairs, judge, witness, advocate, custodian, defender, etc. X-Reference- 3:173 , 4:81 , 6;66 , 10:108 , 11:12 , 17:2 , 25:43, 28:8 , 33:3.
SUA’IN (سُوءٍ) & SAIYATAN (سَيِّئَةً) The word is used in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of husn & ahsan’. Husn & Ahsan basically means 4 categories of definition as (1) Something that looks good/pleasant; (2) to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. without an expectation of any return & (4) Best/excellent, a step up of Ad’al. The word SAIYA & SAYYIATAN (سَيِّئَةً) used as an opposite of the word Husn & Ahsan, therefore it means (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself. The word is also used for any deed or saying or anything which is at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Therefore, when in the ayah 2:81 Allah says ‘Indeed! Whoever earns Sayyiatan (سَيِّئَةً)…” means that these people have earned for themselves misfortunes and destructions due to their evil deeds. X-Reference 2:81, 2:169 , 3:120, 4:31, 4:78-79, 4:85, 5:65, 6:160, 7:95, 10:27, 13:22, 17:38, 23:96, 27:46, 27:90, 28:84, 40:09, 40:40, 42:40, 42:48, 45:33, 66:08, 67:27.
RAZEE & RIZWAAN (رِضْوَانَ) 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.
SHAYTAN (الشَّيْطَانِ) SHAYATEEN (plural) – means to go very far. It also means rebellion and opposition. Therefore, the word is used for Shaytan, means someone who has gone far away from Allah’s Rahmat and Blessings due to rebellion and opposition. It also means someone who is deprived of or disconnected from the blessings of life and also used for someone who has taken a wrong path leaving the right one, i.e., rebel or the one who is in opposition. Thus, used for someone who has gone against the rules and commandments of Allah, the one who is disobedient. Quran has used the word for all those who work against the rules of Allah as Shaytyaan as well as their associates and partners are also termed as Shayyateen. Shaytan has also been termed as that part of our nafs, which is egoistic and those people who are under the influence of their ego, they are also terms as Shaytaan. X-Reference – 2:14 , 2:102 , 3:155 , 4:76 , 4:119-120 , 5:90-91 , 7:27 , 12:05 , 17:53 , 19:44 , 22:52 , 24:21 , 38:37 , 43:36 , 58:19 , 67:05 , 81:25.
WALIYY (وَلِيُّ) AULIYYA (أَوْلِيَاؤُهُمُ) & MO’ULANA (مَوْلَانَا) normally translated as Ally or friend, the word is used in Quran in multiple meanings for instance in the ayah 3:28 “Let not the Mominoon take the Kaafireen as Awliya..” Here it’s used in the meanings of taking as role models/benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants etc. In the ayah 3:68 when Allah says “Indeed Aw’liyy for the mankind is Ibrahim – for those who follow him and the Nabi and those who have Emaan and Allah is the Waliyy of the Momineen” here the word Awliyy, the first use of the word is used in the meanings of role model, the bench mark, the ideal, the one whose footsteps we all should follow as Momineen. The second use of the word for Allah as Awliyy of the Momineen is used in the meanings of protector, supporter, guardian, benefactor, defender etc. Similarly, when in the ayah 3:122 Allah says “…and Allah is their Waliyy and upon Allah the Mominoon should do Tawakul (reliance)” The meanings of the word become clearer in terms of Waliyy being someone, who is a close friend, an Ally, a supporter, protector, defenders, benefactors, a confident, on whom one relies and have complete Tawakkul on. Similarly, in the ayah 3:175 when Allah uses the same word for Shaytan as “that is only Shaitan who causes concern to you through its Awliyaa…” the word is used for those who are the supporters, the endorsers, the allies of Shaitan. Therefore when in the ayah 7:03 Allah says “Follow what has is revealed to you for your Rabb and do not follow anyone other than Allah as Awliyaa..” here the word is used in ALL the meanings of the Awliyaa. Similar meanings and context is used in Ayah 7:196. Those who take Awliya other than Allah is equated with taking Spider’s web as their homes in the ayah 29:41. On the other hand for those who have Emaan are supported and helped and protected by Allah and Allah’s Malaik as per ayahs 41:30-31. Therefore, when the word Mo’ulana is used for Allah as per the ayah 2:286 it would be in all-inclusive meanings of the word Awliya. X-Reference – 2:257 , 2:286 , 3:28 , 3:122 , 3:175 , 4:89 , 4:139 , 5:55 , 6:70 , 7:3 , 7:196 , 18:50 , 29:41 , 41:31.
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.
ZARAR (ضِرَارًا) & TUZARAR (تُضَارَّ) normally translated as harming or hurting but the word is used in Quran in a much more intense manner. The word that is used to cause minor or moderate harm or injury is “Azzan” which is used in Quran in the meanings of physical and non-physical hurt and harm such as emotional, verbal or psychological hurt or harm. But the word Zarar is used in a much more intense manner as a step up of the word Azzan i.e. in the meanings of intense hurt, harm and/or torture for instance in the ayah 3:111 “They will not cause Zarar to you, except Azzan…”. The word is used in similar meanings of intense sufferings and hardship as used in the ayah 2:214 “They were touched by poverty and Zarar and they were shaken until they called out.…” It’s also used in Quran as an opposite of the word Nafah as in the ayahs 5:76 , 7:188. The word Nafah means benefits, advantages, earnings, profit, and gain. Therefore, as an opposite of the word Nafah, the word Zarar would mean losses, disadvantage, sufferings, etc. The word is also used as an opposite of Sarar as in the ayah 3:134 “ Who spend during As-Sarara’ and Az-Zarara’…”- The word Sarar is used in Quran in the meanings of ease and comfort. Therefore, as an opposite of the word Zarar it would mean hardship and difficulty. Also used as an opposite of Rahmat as in the ayah 10:21 and also as opposite of Na’imat as in the ayah 11:10. X-Reference – 2:214 , 2:231 , 3:111 , 3:134 , 5:76 , 6:42 , 7:94-95 , 7:188 , 10:21 , 10:49 , 11:10 , 13:16 , 20:89 , 72:21.
SHAYYIN (شَيْءٍ) & YASHA’U- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ or Yashau’u or Tushau’ is normally is translated as Allah’s Will – but there is a difference between ‘Will’ and ‘Mashiyyat’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. 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.
AKHIRA (الْآخِرِ) & AKHIRAT (الْآخِرَةِ). – The word Akhir is the opposite of Awwal– Awwal means the first and Akhir means the last. Basically, it means the last of a continuous series of events, things, people, generation etc. after which there is nothing further of the same series- the last of that particular series after which the next one will be different. Similarly, Quran has referred to the day of Akhira as the last of temporary life here on this earth and the start of the hereafter. I.e., Hiyaat-ud-Duniya is the life on this earth and Qayyam Akhira is the life hereafter, where in we will abide forever. After the day of Akhira, the life is referred in Quran as the Akhira- i.e., the life hereafter. Another word is taakhir, means postpone something, to delay, to give respite, to be left behind. Quran has also used this word for future generations as in 26:84. X-Reference – 2:62 , 5:114 , 7:38-39 , 9:18-19 , 9:38 , 15:05 , 17:45 , 22:11 , 26:84 , 27:3-5 , 42:20 , 53:25-27.
AZAAB (عَذَابٌ) is used in Quran as opposite of Na’mat & Bark’aat i.e. harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease. It’s also used in Quran as division in sects – confusion in Deen. The word is also used as someone’s due right, as penalty or punishment based on what that someone deserves, based on justice system. In the ayahs of Surah Baqra no. 2: 6-7, the word is used for those who are kafireen as an opposite of Al-Muflehon in 2:4-5 – Thus Azaab is the word used for those who are unsuccessful in their efforts as a result of a combination of Beliefs (Kufar versus Emaan) & Deeds, as in opposite to those who are Muttaqueen and successful ones. X-Reference – 2:4-5 & 2:6-7 , 3:105 , 6:65-66 , 7:135 , 7:165-166 , 9:26 , 13:11 , 15:4-5 , 17:15-17 , 29:34 , 41:15-16.
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.
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.
IS’M (الْإِثْمِ) & AS’IEM (أَثِيمٍ) normally translated as Sins, the word Is’m means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others. It is also used in Quran in the meanings of such wealth, power or comfort that one gets without earning it or without making any efforts for it, without his/her due right. So, if one gets an inheritance, but that inheritance is received as per the person’s right as written by the deceased as per his/her will, then this would not qualify as an Is’m. But getting such comfort, wealth or money, which a person gets without his/her due right gets without earning it or without making any efforts for it. In ayah 2:85, when Allah uses the phrase “…evict a Fareeqan of your own from their homes; conspiring against them in Al-Ism…” would mean Is’m in both its meanings in terms of destroying human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others etc, due to eviction from their own homes and also by taking over their properties without due right, which is not theirs. The Person who would commit Is’m is called As’iem as in ayah 2:276 or 5:106. X-reference 2:85, 2:182, 2:203, 2:219, 2:276, 3:178, 4:107, 4:112, 5:3, 5:29, 5:106, 6:120, 7:33, 24:11, 33:58, 52:23, 53:32, 56:25, 58:9.