Surah Aal-e-Imran Ayah No. 179 to 184
Surah Aal-e-Imran Ayah #179-184(3:179-3:184)
A- Translation
١٧٩ مَا كَانَ اللَّهُ لِيَذَرَ الْمُؤْمِنِينَ عَلَىٰ مَا أَنْتُمْ عَلَيْهِ حَتَّىٰ يَمِيزَ الْخَبِيثَ مِنَ الطَّيِّبِ ۗ وَمَا كَانَ اللَّهُ لِيُطْلِعَكُمْ عَلَى الْغَيْبِ وَلَٰكِنَّ اللَّهَ يَجْتَبِي مِنْ رُسُلِهِ مَنْ يَشَاءُ ۖ فَآمِنُوا بِاللَّهِ وَرُسُلِهِ ۚ وَإِنْ تُؤْمِنُوا وَتَتَّقُوا فَلَكُمْ أَجْرٌ عَظِيمٌ
[Quran 3:179] It is not for Allah to forsake the Momineen on what they are in until distinguishes the Khabees’a (الْخَبِيثَ) from the Tayyibe (الطَّيِّبِ). And it is not for Allah to inform you of the Ghaib (الْغَيْبِ), but Allah Yajtabi (يَجْتَبِي) from Allah’s Rasool whom Yashau (يَشَاءُ). So, have Emaan (فَآمِنُوا) on Allah and Allah’s Rusul (وَرُسُلِهِ). And if you have Emaan (تُؤْمِنُوا) and observe Taqwa (تَتَّقُوا) then for you is great reward.
١٨٠ وَلَا يَحْسَبَنَّ الَّذِينَ يَبْخَلُونَ بِمَا آتَاهُمُ اللَّهُ مِنْ فَضْلِهِ هُوَ خَيْرًا لَهُمْ ۖ بَلْ هُوَ شَرٌّ لَهُمْ ۖ سَيُطَوَّقُونَ مَا بَخِلُوا بِهِ يَوْمَ الْقِيَامَةِ ۗ وَلِلَّهِ مِيرَاثُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ
[Quran 3:180] And do not assume that those who Yabkhalona (يَبْخَلُونَ) of what Allah has given them from Fazal of Allah, that it is Khair (خَيْرًا) for them. Nay, it is Shar (شَرٌّ) for them. Sayut’awwaquona (سَيُطَوَّقُونَ) with what they Bakhelo (بَخِلُوا) on the day of resurrection. To Allah belongs the inheritance of the skies and the earth, and Allah is All-aware of what you do.
١٨١ لَقَدْ سَمِعَ اللَّهُ قَوْلَ الَّذِينَ قَالُوا إِنَّ اللَّهَ فَقِيرٌ وَنَحْنُ أَغْنِيَاءُ ۘ سَنَكْتُبُ مَا قَالُوا وَقَتْلَهُمُ الْأَنْبِيَاءَ بِغَيْرِ حَقٍّ وَنَقُولُ ذُوقُوا عَذَابَ الْحَرِيقِ
[Quran 3:181] Certainly, Allah has Sama’a (سَمِعَ) the statement of those who said, “Allah is poor, and we are Aghniyau’o (أَغْنِيَاءُ).” We will Sanaktubu (سَنَكْتُبُ) of what they said, and their Qutlahumu (وَقَتْلَهُمُ) of the Anbiyaa (الْأَنْبِيَاءَ) without Haqq (حَقٍّ); and We will say, “Taste the burning Azaab (عَذَابَ).”
١٨٢ ذَٰلِكَ بِمَا قَدَّمَتْ أَيْدِيكُمْ وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِلْعَبِيدِ
[Quran 3:182] “That is because of what sent forth your hands, and that Allah is not with Zalamin (بِظَلَّامٍ) to Allah’s A’beed (لِلْعَبِيدِ).”
١٨٣ الَّذِينَ قَالُوا إِنَّ اللَّهَ عَهِدَ إِلَيْنَا أَلَّا نُؤْمِنَ لِرَسُولٍ حَتَّىٰ يَأْتِيَنَا بِقُرْبَانٍ تَأْكُلُهُ النَّارُ ۗ قُلْ قَدْ جَاءَكُمْ رُسُلٌ مِنْ قَبْلِي بِالْبَيِّنَاتِ وَبِالَّذِي قُلْتُمْ فَلِمَ قَتَلْتُمُوهُمْ إِنْ كُنْتُمْ صَادِقِينَ
[Quran 3:183] Those who said, “Indeed, Allah has taken a covenant from us, that we shall not have Emaan (نُؤْمِنَ) on Rasool (لِرَسُولٍ) unless he brings to us with Qurbanin (بِقُرْبَانٍ) to Takuluhu (تَأْكُلُهُ) the fire.” Say, “Rusulun (رُسُلٌ) have come to you from before me with Bayyinaat (بِالْبَيِّنَاتِ) and with what you asked for; so why did you Qatultumuhum (قَتَلْتُمُوهُمْ) them, if you are Saadiqueen (صَادِقِينَ)?”
١٨٤ فَإِنْ كَذَّبُوكَ فَقَدْ كُذِّبَ رُسُلٌ مِنْ قَبْلِكَ جَاءُوا بِالْبَيِّنَاتِ وَالزُّبُرِ وَالْكِتَابِ الْمُنِيرِ
[Quran 3:184] If they Kazzabuka (كَذَّبُوكَ) you, then certainly, Rusulun (رُسُلٌ) have come to you from before you with Bayyinaat (بِالْبَيِّنَاتِ) and the Zuboore (الزُّبُرِ) and the enlightening the Kitaabe (الْكِتَابِ).
B- THE CONCEPT:
These ayahs from 179 to 184 of Surah Aal-e-Imran address the following important questions and concepts while addressing important divine instructions surrounding each of these aspects, such as how does Allah differentiate Khabeeth from the Tayyibaat? How does Allah inform us about the Ghaib? What does it mean by Emaan on Allah’s Rusul and Nabiyeen and what does it mean by Qatal of Allah’s Anbiya? What does it mean by Bakhal and how is it aligned with the concept of Sadaqat and spending in the sabeel of Allah? And what is accountability on the day of resurrection and what does it mean when Allah says there cannot be any Zulm on Allah’s Aibaad? Therefore, when Allah says in Ayah 3:179 “It is not for Allah to forsake the Momineen on what they are in until distinguishes the Khabees’a (الْخَبِيثَ) from the Tayyibe (الطَّيِّبِ)…” We need to keep in mind the meanings of the word Khabeeth and Tayyibaat, both used in Quran as opposite to each other. The word Tayyib means something or someone who seems pleasant to us, not just to our eyes in terms of beauty or husn but more in terms of all across one’s personality and all our senses; something that one like, is the best and ones’ most favorite and something that is lawful, as per the laws of the land, legally acquired. Similarly opposite to the word Tayyib, the word Khabeeth means something or someone that is unpleasant to our senses, or something or someone who is our most disliked one, or least favorite, or something which has been acquired by going against the law. When Allah says that it is not for Allah to forsake, leave, abandon the Momineen on what they are in – here it is referred to the situations, the events, the Munafiqueen, and the conspiracies surrounding Momineen. This has reference to earlier ayahs of 3:172 and 3:140-141, that refer 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 Allah does not forsake them, leave or abandon them, it is in terms of providing Hidayah to the Momineen so that they respond to Allah and Rasool after what has befallen them with Qarahu; i.e., they follow Allah’s guidance as per Risalat and Kitaab. Thus, this is how Allah put to test in order to remove objectionable parts/sections within the Momineen, those aspects that were creating the problems and this is how Allah differentiates the Khabeeth from the Tayyibaat.
The next phrase “… And it is not for Allah to inform you of the Ghaib (الْغَيْبِ), but Allah Yajtabi (يَجْتَبِي) from Allah’s Rasool whom Yashau (يَشَاءُ)…” This phrase is widely mistranslated to create a misconception that Ghaib means future and Allah has given the knowledge of the Ghaib to the Rasool. This is a wrong interpretation of this verse. The word Ghaib is not used in Quran in the meanings of future but it is used in the meanings of something that one is unaware of. Therefore, when Allah uses the word Rasool here, it is used in the meaning of someone, human or a Malaik, who delivers Allah’s Risalat, the Kitaab, the Hidayah, wherein the elements of Ghaib are mentioned by Allah, those aspects for which humans are not aware of. When Allah says that Allah Yajtibi from Allah’s Rasool, whom Allah’s will, the word Yajtabi is not used here in the meanings of chose or select but more so in much deeper meanings of devised, planned, developed, formulated, conceived, contrived or conceived something from scratch so here Allah is saying that Allah is the one who devises, plans, develops, formulates, contrives the Allah’s Risaalat and Rusul from scratch, as to what is to be shared of the Ghaib with the Mankind, through the system of Risaalat, based on Allah’s will. Therefore, in the next phrase is a direct instruction from Allah “…So, have Emaan (فَآمِنُوا) on Allah and Allah’s Rusul (وَرُسُلِهِ). And if you have Emaan (تُؤْمِنُوا) and observe Taqwa (تَتَّقُوا) then for you is great reward.” Thus, Emaan on Allah’s Rusul, means Emaan on All of Allah’s Rasool, whether they are humans or Malaik, in terms of having Emaan on Allah’s Risalat and message that was delivered by them. Emaan on Allah’s Rusul, also means no distinction between any of them and also having a firm conviction that whatever of Ghaib, the unknown, the knowledge of whatever we as humans are not aware of, have been given to the Rusul via Risaalat is mentioned in the Kitaab. Therefore, there is no possibility of any Rasool having knowledge of the Ghaib, which is not mentioned in the Kitaab. Having firm Emaan and observing Taqwa is a broad divine instructions embodiment of wide range of Emaan and deeds as mentioned in ayah 2:177. 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.
The next ayah 3:180 “And do not assume that those who Yabkhalona (يَبْخَلُونَ) of what Allah has given them from Fazal of Allah, that it is Khair (خَيْرًا) for them…” Here the word Yabkhalona is normally translated as hide, conceal or withhold, but is used in Quran in much deeper and broader context in the meanings of being stingy, miserly or ungenerous in accordance with our responsibility to spend in the Sabeel of Allah. As per the basic parameters of Deen, the divine instructions to us is to spend for the benefit of others and in the Sabeel of Allah, from whatever Allah has given to us of Allah’s Fazal, after keeping our Haqq, due right, requirements. Whatever is in excess and over to our needs are required to be spend for the benefit of others. Those who do not do that, they withheld the Fazal of Allah, as if it is their belonging, their inheritance; they hoard and collect Amwaal – they love the desires of this worldly life, their Amwaal, their resources etc. much more than the benefit of the Akhira and they are the ones who are reflective of this miserly, stingy behavior in direct contradictions of the divine guidance. Therefore, in this ayah Allah is saying that do not assume that those who Yabkhalona, withhold, stingy, being miser, hoard or hide of what Allah has given them from the Fazal of Allah, that this act is going to lead as Khair for them. As we know the word khair is used here in all across board meanings of utilization of human capabilities and efforts at its maximum producing desirable results. The next phrase “…Nay, it is Shar (شَرٌّ) for them…” Here the word Sharr, as an opposite to Khair, which means death, destruction or wastage of human efforts, faculties and potential, basically all-encompassing meanings to include anything that is done to destroy human capability or to waste human efforts, aligned with the most undesirable aspects, the purpose of which is to cause death, destruction and corruption. Thus, not only their act of doing Bukhal with respect to what Allah has given them from Allah’s Fazal, is not only without khair but it is in fact Shar for them. And how it is going to be Shar for them is then explained further in the next phrase as “…Sayut’awwaquon (سَيُطَوَّقُونَ) with what they Bakhalo (بَخِلُوا) on the day of resurrection…” Here the word Tawq is used in the meanings for a sort of a ribbon, wristband, belt or a rope which is used to cause something to go slow, or stop motion of something, acting as a brake, to put a collar on something in order to control thus this ayah is telling us that whatever they used to do Bukhal, would be the same things that would act as Tawq for them, i.e., to control, be used like a belt or a ribbon as a Tawq in order to imprison them on the day of resurrection. And the next phrase is actually a reflection of human psychology – “….To Allah belongs the inheritance of the skies and the earth, and Allah is All-aware of what you do.” Whatever we are given as from Allah’s Fazal, we tend to assume that we have inherited as our ownership, whereas as per the clear commandments of Allah, whatever is given to us from Allah’s Fazal, whatever portion of that is beyond our needs and requirements is basically an Amanat, in trust for others and not our inheritance, ownership but the inheritance of Allah. And Allah asks us to spend the same for the benefit of others in the Sabeel of Allah and is well-aware of whatever we do. Whether we do Bughal or whether we spend for the benefits of others, Allah is All-aware of everything.
The next ayah 3:181 “Certainly, Allah has Sama’a (سَمِعَ) the statement of those who said, “Allah is poor, and we are Aghniyau’o (أَغْنِيَاءُ)…” is again a reflection of another aspect of human psychology, when someone is given from Allah’s Fazal by Allah, in terms of wealth, property, title, Amwaal etc., the person becomes arrogant and proud under the influence of Shaytaan and Nafs-e-Ammara, thinking as if, the person is Ghany, free of all needs and self-sufficient and as if Allah is the one who is needy. This is the height of wishful thinking and is reflective of humans being overpowered by their Nafs-e-Ammara. To such people Allah is saying that “…We will Sanaktubu (سَنَكْتُبُ) of what they said,…” Whatever they think, whatever they say, even if it is to their ownselves, in terms of their feelings of proud and arrogance, is being recorded by Allah. In addition to these thoughts and statements, also their acts which they commit in their proud and arrogance, such as Allah also records their Qatal of their Anbiyaa. “…and their Qutlahumu (وَقَتْلَهُمُ) of the Anbiyaa (الْأَنْبِيَاءَ) without Haqq (حَقٍّ); and We will say, “Taste the burning Azaab (عَذَابَ).” As we know the word Qatal does not mean Killing the Nabiya physically but also used here in terms of the people doing Qatal of their Anbiya in a metaphoric sense – which means fighting, striving against, blocking their ways, degrading, abusing, or humiliating their Anbiya, in order to kill their confidence, so as to make the Anbiyaa in-effective dead by destroying the inbuilt faculties and abilities. Nabi is someone who has been appointed by Allah to deliver the Nabooat, Allah’s Hidaya to the mankind. Allah has mentioned in Quran time and again, the general practice of mankind is to Qatal their Anbiyaa, both physically and metaphorically without haqq. Means if it had been as per their Haqq, their due right, based on whatever they have earned due to their actions, it would have been fine, since Deen is justice as per its height. But this Qatal of Anbiya has been done without Haqq, which is why Allah says to them that ‘taste the burning Azaab’. The next ayah 3:182 is telling us the complete concept of the accountability and the absence of any form of Zulm “That is because of what sent forth your hands, and that Allah is not with Zalamin (بِظَلَّامٍ) to Allah’s A’beed (لِلْعَبِيدِ).” Thus, they have to face the burning Azaab, based on whatever their hands have sent forth for the day of Akhira. Since on the day of accountability there cannot be any Zulm, any injustice whatsoever, it would be justice as per Allah’s solid judicial principals on the basis of which each and very deed would be accounted for.
The next ayah 3:183 “Those who said, “Indeed, Allah has taken a covenant from us, that we shall not have Emaan (نُؤْمِنَ) on Rasool unless he brings to us with Qurbanin (بِقُرْبَانٍ) to Takuluhu (تَأْكُلُهُ) the fire…” Here the word Qurbaan is normally mistranslated as sacrifice, which is a wrong translation. The word “Qurban” means that something or some deed through which one seeks Qurb – closeness with Allah. Therefore, when one seeks’ Qurb of Allah, it does not mean to seek closeness with Allah in terms of distance or physical sense since Allah is everywhere and closer to our jugular vein (50:16). It is in the sense of seeking the hidayah of Allah to be reflected in one’s being and to follow the Allah’s laws as perfected and given by Allah in the form of Deen in Quran. Therefore, here in this ayah, Allah is talking about such people who say in the name of Allah, that Allah has taken a promise from us that we shall only have Emaan on Rasool when he brings something on the basis of which we can seek Allah’s Qurb and which can consume the fire of the hell. Allah’s reply to such people is “…Say, “Rusulun (رُسُلٌ) have come to you from before me with Bayyinaat (بِالْبَيِّنَاتِ) and with what you asked for; so why did you Qatultumuhum (قَتَلْتُمُوهُمْ) them, if you are Saadiqueen (صَادِقِينَ)?” A logical response to them, that there have been many Rusul that have come from before this Nabi with bayyinaat (clear, distinct Ayaat, making clear and distinct the right path from the wrong one, explaining it in details and with examples) as well as what you ask for, which is something that can help them seek the Qurb of Allah which can consume the hell fire so they would not be going to hell. The reply is telling them that even from before many Rasool have come with not only the Bayyinaat but also with what you are asking, then why did you Qatal them, if you are sincere in your intention to seek Qarb of Allah and to avoid the fire (of hell).
The next ayah 3:184 “If they Kazzabuka (كَذَّبُوكَ) you, then certainly, Rusulun (رُسُلٌ) have come to you from before you with Bayyinaat (بِالْبَيِّنَاتِ) and the Zuboore (الزُّبُرِ) and the enlightening the Kitaabe (الْكِتَابِ).” This is a sort of consoling statement to the addresses of the Quran, that if they Kazzabuka you, i.e., deny, reject, make fun of or disrespect you, then the same treatment has been accorded to Rusul, many Rasool, before you, who came to bring Allah’s Hidayah to the mankind, which was embodiment of the following three aspects
- Bayyinaat– means Ayaat making distinctly clear, separating the right path from the wrong, or Kufar from Eeman, Baatil from Haqq and so on so forth; explaining in detail by giving examples, explanation, speech or declaration. Additionally; 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
- Zuboor: the record which contain everything that has happened, or is going to happen; written inscriptions of whatever has happened (in terms of past stories- the Zikar) and whatever is going to happen in the future in terms of accountability on the day of judgment in accordance of our deeds.
- Enlightening Kitaab: The Book of Revelations as revealed by Allah to All of Allah’s Rusul and Anbiyah- that has been fard/obligatory to follow and comply with on all the Ahle-kitaab. It’s the Hidayah, the Deen, the guidance that’s given as blessings 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. The word Muneer is mentioned alongside with the Kitaab, stemming from Noor, this is referring to the objective of the Kitaab to bring the mankind from darkness to light.
C- IMPLEMENTATION IN TODAY’S LIFE:
These ayahs from 179 to 184 of Surah Aal-e-Imran give us the following important divine instructions that we can apply in our day to day lives.
- Allah never forsake the Momineen, as long as we have firm Emaan on Allah and Allah’s Rusul/Anbiyaa, Kitaab and we observe Taqwa, Allah would differentiate Khabeeth from the Tayyibaat, through Allah’s Hidayah.
- Allah is All-Aware of everything in the universe, of what is going to happen (in terms of accountability on the Day of Judgment in accordance of our deeds) and what has happened in the past. Allah has shared some of this knowledge to us in the form of Zuboor, in the kitaab. All we need to do is to do Zikar of Allah’s Kitaab, in all of the meanings of the word Zikar.
- Remaining steadfast on the Sabeel of Allah, spending for the benefits of others from whatever Fazal of Allah we have been blessed with is a direct divine instruction. We cannot do Bukhal, in any shape or form.
- Allah’s Hidayah as communicated to us via many Rusul and Anbiya is embodiment of Qurbaan- telling us about explicit deeds and actions on the basis of which we can seek Allah’s Qurb – in the sense of seeking the hidayah of Allah to be reflected in our whole being and to follow the Allah’s laws as perfected and given by Allah in the form of Deen in Quran. Allah’s Hidayah is a shield and protection against the fire as well as embodiment of Bayyinaat, Zuboor, and Enlightening Kitaab i.e., all the instructions, the mandatory aspects of Allah’s commands that we need to follow in order to seek the Noor, i.e., to come out of darkness into light and to seek success of both the worlds.
Footnotes:
D- THE KEY-WORD VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/
KHABEETH (الْخَبِيثَ) NEW is normally translated as evil, but it is used in Quran as an opposite to the word Tayyib for instance in ayahs 3:179, 24:26, 5:100, 4:2 and 8:37 used as an opposite to the “Tayyib”. Since the word Tayyib means (1) something or someone who seems pleasant to us, not just to our eyes in terms of beauty or husn but more in terms of all across one’s personality and all our senses, (2) something that one like, is the best and ones’ most favorite and (3) something that is lawful, as per the laws of the land, legally acquired. Therefore, as an opposite to the word Tayyib, the word Khabeeth means something or someone that is unpleasant to our senses, or something or someone who is most disliked one to us, or least favorite, or something which has been acquired by going against the law. The whole range of its meanings are beautifully explained in ayah 7:58 “and the land the Tayyibu, some forth from it the Nabadat (the vegetation/crops) with the permission of Allah, but that which is Khabeeth, does not come forth anything except with difficulty...” X-Reference – 3:179 , 4:2 , 5:100, 7:58 , 8:37 , 24:26.
TAYYIBAN (طَيِّبًا) TAYYIBAAT (طَيِّبَاتِ) normally translated as good – the word is much broader in its meanings in three broader categories of definitions. (1) It means something that one like, is the best and ones’ most favorite. (2) It means something that is pleasant to all our senses as well as our soul – nafs. And (3) something that is lawful, as per the laws of the land, legally acquired. In the ayah 3:179 the word is used as an opposite to the “Khabeeth” meaning something or someone that is unpleasant to one’s senses. Hence as an opposite to khabeeth, the word Tayyib would mean something or someone who seems pleasant to us, not just to eyes in terms of beauty but more in terms of all across one’s personality and all our senses. In the ayah 4:02 the word is used in the perspective of wealth, valuables and property. In ayah 5:100 Allah says “…Say’ not equal are Khabeeth and Tayyab although you may find abundance (Kasrat) of Khabith strange (A’jab)” it means an illegal, unlawful, nahaq and unnatural thing cannot be equal to Tayyab. When Allah uses the phrase “Kulu Halalan and Tayyiban” in Quran for instance in the ayahs 2:168, 5:88, 8:69, 16:114, it’s used as a combination of all such things, which are pleasant to someone, in terms of all our senses; the most favorite and valuable to someone and legally acquired and allowed as per the laws of the land and the laws of the deen. X-Reference – 2:57 , 2:168 , 3:179 , 4:02, 5:88 , 8:69 , 16:114.
GHAIB (الْغَيْبِ) NEW is normally translated as future, unseen or hidden. It is used in the meanings of something that one is unaware of for instance as used in ayah 27:74-75 “And indeed your rabb knows what is concealed in their hearts and what they declare. There is nothing Ghaibatin in the skies and the earth but it is in the Mubeen Kitaab”. The word is also used in the meanings of making and spreading assumption with no knowledge of its existence, in short used for backbiting which is unauthentic and without knowledge, as in ayah 49:12 “O you who have Emaan avoid much assumption. Indeed, some of the assumption is Is’m and do not spy and do not Yaghtabu some of you of others…” Here it is used in the meanings of saying things behind someone on his/her back to which the person is not aware of and cannot defend him/her self. Similarly, the word Ghaaib is for someone who is absent, hidden, not present or missing as used in ayahs 7:7 and 27:20 and the word ghayabat is used in the meanings of hidden, bottom, or unseen areas as used in ayahs 12:10 and 12:15. In the ayah 12:52 “That he may know that I did not betray him with Ghaib…” Is used here both in the meanings of in his absence, or him being unaware of. Thus where ever the word Ghaib is used in Quran, it is not used for the knowledge of the future, but used in the meanings of something that we are unaware of, or which is hidden for us as used in ayah 32:6 “Allah is the knower of the Ghaib and the witness, the Aziz the Raheem”. X-Reference – 3:179 , 7:7 , 12:10 , 12:15 , 27:20 , 27:74-75 , 32:6 .
YAJTABI (يَجْتَبِي) NEW is normally translated as choses or selects but it is used in Quran in much deeper meanings of devised, planned, developed, formulated, conceived, contrived or conceived something from scratch for instance in ayah 7:203 “…and when you bring to them an ayat, they say ‘why have you not Ajtabeytaha it…” similarly in ayah 28:57 “And they say ‘if we were to follow the Hidayah with you, we would be swept away from our land’. Have we not established it for them a secure safe haraman and Yujbya to it S’amarat of all things as Rizq from us?…” the word Yujbiya is used here in the meanings of something that has been created, conceived, developed and formulated from scratch. Similar meanings are in ayah 6:87-88 “and from their forefathers and their decedents and brethren, and we Ajtabenahum them and we gave them Hidayah to the straight path.” In ayah 3:179 the phrase “…and it is not for Allah to inform you about the Ghaib, but Allah Yajtabi by/from Allah’s Rusul whom Yashau…” means Allah devises, plans, develops, formulates, contrives the Allah’s Risaalat and Rusul from scratch, as to what is to be shared of the Ghaib with the Mankind, through the system of Risaalat. X-Reference – 3:179 , 6:87-88 , 7:203 , 28:57 , 42:13.
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, and 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. 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 things that exist. X-Reference – 2:113 ,42:24 , 76:30.
A’EMAAN (الْإِيمَانِ) A’EMANIHIM (أَيْمَانِهِمْ) AMAN (آمَنَ) & MOMIN (مُؤْمِنٌ) those who have Emaan. The word Aman means safety, security, contend and tranquility. These words also have basic characteristics of meanings such as to be calm and quiet (in one’s heart); to be protected from fear, by having complete trust and in truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through reasoning, logic and seeking of information. Thus, it means to have strong faith in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in something being true after due verification and conviction that comes out of knowledge. It is not a blind faith but is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind. The word A’emanihim (أَيْمَانِهِمْ) is normally mistranslated as right side or right hands, but the basic characteristics of Ai’man is in the same meanings of Emaan- i.e., strong conviction and verification but with additional aspects of being committed, being in oath, promises, vows, pledges or undertakings. For instance, in the ayah 2:224-225, the word Aimanekum is used in the meanings of pledges, oaths or promises. Similar meanings are used in ayah 16:91 where it used in 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 through a 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.
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 , 47:17.
YABKHALONA (يَبْخَلُونَ) & BAKHLO (بَخِلُوا) NEW is normally translated as hide, conceal or withhold, but it is used in Quran in much deeper and broader context, in the meanings of being stingy, miserly or ungenerous in accordance with our responsibility to spend in the Sabeel of Allah for instance in ayah 47:38 “Here you are, those who invite to spend in the sabeel of Allah, but among you are some who yabkhul, and whoever Yabkhal, then only he/she Yabkhal from his/her Nafs and Allah is free of need while you are the one who are the needy…” In ayah 4:37 “Those who are yabghalona and Amar to the people with Bughal and hide what Allah has given them of Allah’s Fazal…” Same context and meanings are used in ayah 57:24. As per the basic parameters of Deen, the divine instructions to us is to spend for the benefit of others and in the sabeel of Allah, from whatever Allah has given to us of Allah’s Fazal, after keeping our Haqq, due right, requirements. Whatever is in excess or above to our needs are required to be spend for the benefit of others. Those who do not do that, they withheld the Fazal of Allah, as if it is their belonging, their inheritance; they hoard and collect Amwaal – they love the desires of this worldly life, their Amwaal, their resources etc. much more than the benefit of the Akhira and they are the ones who are reflective of this miserly, stingy behavior in direct contradictions of the divine guidance. This behavior is explained further in ayahs 92:8-11 “As for those who Bakhala and consider them free from the need (to spend in the path of Allah), and Kazaba (deny, make fun of, reject) the Ahsaan, then We will ease them towards the difficulty, and not will avail them their wealth when they fall”. X-Reference – 3:180 , 4:37 , 47:38 , 57:24 , 92:8-11.
KHAIR (خَيْرًا) KHAIRAAT (الْخَيْرَاتِ) normally translated as better or good or best, word Khair means anything that one desires or is his/her most favorite. Khair has been used in Quran in meanings of money, property, state and wealth for instance in ayahs 2:180 the word is used to refer to a person’s estate, wealth, property, money etc., whereby the person is advised to write a will. 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 and thus it means better or superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life. In 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. 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 as in ayah 3:114, it’s used in all-encompassing meanings including anything that is done for benefit or wellbeing of others, 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.
SHAR (شَرٌّ) NEW is normally translated as evil, worse or bad, but it is used in Quran as opposite to the word Khair. The word Khair basically means anything that one desires or is his/her most favorite; money, property, state, wealth, something which is 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; comfort, shielded from adversity or trouble etc. In a nutshell, Khair is used in all across the board meanings of utilization of human capabilities and efforts at its maximum and producing desirable results. Therefore, as an opposite to Khair, the word Shar means death destruction or wastage of human efforts, faculties and potential, basically all-encompassing meanings to include anything that is done to destroy human capability or to waste human efforts, aligned with the most undesirable aspects, the purpose of which is to cause death, destruction and corruption For instance in surah 113 “say I seek refuge with the Rabb of the Falaq, from Sharr of what is created, and from Sharr of darkness when it spreads, and from Sharr of the blowers in knots, and from Sharr of the jealous when he/she envies”. X-Reference – 3:180 , 113:1-5.
T’AWQ (سَيُطَوَّقُونَ) NEW is normally translated as encircling their necks as used in ayah 3:180. The word is used in Quran only once in this ayah. If we refer to the classical medieval Arabic, the word Tawq is used in the meanings for a sort of a ribbon, wristband, belt or a rope which is used to cause something to go slow, or stop motion of something, acting as a brake, to put a collar on something in order to control for instance as used in ayah 3:180 “…Nay it is Shar for them and Sawatouwgona of what they bakhal with it on the day or resurrection…” means that something with which they used to do Bukhal, would be the same things that would act as Tawq for them, i.e., to control, be used like a belt or a ribbon as a Tawq in order to imprison them on the day of resurrection. X-Reference – 3:180.
SAMA’ENA (سَمِعْنَا)& ASAMAO (اسْمَعُوا) The word Sama’ is that ability of the ear because of which one is able to listen and hear. Therefore, it is used for the ability to hear and listen as well as for the ear itself. Astama’ aleh means to listen to someone carefully, to give someone undivided attention and focus. The word Sama is not used simply to listen but to listen with complete attention, focus in order to follow and practically apply whatever is being listened to. Therefore, the word is used for the combination of both listen to something with complete focus attention and intellectual presence but also to apply with complete obedience whatever is listened. Therefore, in the ayah 2:93, when Allah asked Bani-Israel Asa’mao (وَاسْمَعُوا) the word is used in both meanings of listen carefully with undivided attention and complete intellectual presence as well as follow- similar meanings are used in Ayah 2:104. X-Reference 2:93 , 2:104 , 3:186 , 5:83 , 5:108 , 6:36 , 8:20-21 , 18:26 , 27:80-81 , 30:52-53 , 37:8 , 41:26 , 63:4 , 64:16 , 67:10.
GHANIY (أَغْنِيَاءُ) NEW is normally translated as rich for instance in ayah 3:181. But the word is used in Quran in the meanings of someone who is devoid of any need, or who is self-sufficient or free of any need for instance in ayah 29:6 “And whoever strives then only he/she strives for him/her self. Indeed, Allah is Ghaniy of the worlds” In ayah 3:181, the word is used as an opposite to Faqeer – meaning someone who is needy or poor. Therefore as an opposite to the word Faqeer, the word Ghany means someone who is free of any need or who is self-sufficient for instance in ayah 4:131 and 22:64 the phrase “…Then indeed, belongs to Allah is whatever is in the skies and the earth and Allah is Ghaniyin Hameedan” Similarly in ayah 6:133 “And your Rabb is the Ghaniy, the possessor of the Rahmat….”. X-Reference – 3:181.
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.
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.
NABI & & NABO’AT (وَالنُّبُوَّةَ)- AN’BIYA (أَنْبِيَاءَ)/ NABIYYUN (النَّبِيُّونَ)– plural. The word Nabi normally translated as prophet- as the person who gives prophecies, which is an incorrect translation, since the word Nabi has nothing to do with the concept of prophecies. Naba as per Quran means to inform, to give news about authentic or confirmed truth, or to move from one place to another. It’s also used in the meanings of information, news, condition, situation, or an expression of actual facts, events and situations. This could be either false or true for instance in the ayah 49:6 “O you who have Emaan, if there comes to you a Faasiq, with Naba, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful”. Nabi as per Quran is someone who communicates such information/naba which is devoid of lies, fabrications or falsehood and which would result in benefits and giving advantage; and on whom Allah has bestowed Nabo’at. The word also has meanings of height, status, pride, stature, elevation, altitude and pinnacle. For instance, the word Annabiyye is that piece of land which is higher than others in height and elevation. Therefore, both the words Nabi and Nabo’at are the combination of both these set of meanings, for instance refer ayah 3:79 “No person to whom Allah has given the Kitaab and the wisdom and the Nabo’at would ever say to the people…” Notice in this ayah the phrase “Al Kitaab, wa Al Hikm wa An Nabo’at” are all mentioned together as also in ayahs 6:89 and 45:16 showing that a Nabi has all the three blessing “Al Kitaab, wa Al Hikm wa An Nabo’at”. X-Reference – 2:31-33 , 3:79 , 6:89 , 9:94 , 10:53 , 12:37 , 19:56 , 26:69 , 29:27 , 45:16 , 49:06 , 57:26 , 66:3.
HAQQ (الْحَقُّ ) The word Haqq is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran for instance in ayah 2:61, the word is used in terms of due right 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities for instance in the ayah 2:180 in terms of writing of Wassiyat is termed Haqqan upon Muttaqueen as in terms of obligation, duty, being made compulsory. X-Reference – 2:61, 2:180 , 3:71 , 4:171 , 5:48 , 6:81 , 7:30 , 8:8 , 10:33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2.
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 .
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.
ABD (عۡبُدُ) & EBAAD (الْعِبَادِ) & A’BIDI (بِالْعَبْدِ)- the one who does abd – the word means submission to someone or someone’s laws with one’s complete being, obedience & following. The concept of Abd has a dual meaning of “efforts & comfort” i.e. one has to do efforts and go through difficulties first in order to achieve true benefits of and comfort later- for example; When a horse is being trained to utilize all its strength and abilities, there is a process of harnessing and breaking that horse wild nature, which is called “Ta’abed” in Arabic. Similarly, Abd is also a plant which has huge benefits for camel in terms of strength, nourishment and increased milk. But when camel eats this plant, it becomes thirsty. Therefore, the consumption of plant although has initial difficulties, efforts but finally leads to strength, nourishment and increase of milk for the camel. Another example is when the road is being made to make it hard, strong and smooth; the whole process that it goes through in order to get strengthened is also called “Ta’beed”. Therefore, Abd is not worship as is generally translated, as it does not involve any hardship or struggle, but the concept of Abd has “efforts and comfort”, to do Abd of Allah basically means to follow Allah’s commandments and rules and regulations as per the Divine guidance, which would follow a temporary period of hardship or struggle followed by long term benefits. X-Reference – 2:21 , 3:79 , 5:60 , 7:70 , 10:104 , 11:62 , 12:40 , 16:36 , 26:71 , 29:17, 34:41 , 36:60 , 51:56.
QUR’BAA (الْقُرْبَىٰ)/ AQABIREEN (الْأَقْرَبِينَ) QAREEB & QURBAAN the basic characteristics are to approach, to go near or to come close. The word ‘Qareeb’ is used as an opposite to ‘Ba’aaed’ in ayah 21:109. Therefore, the word Qurb means being near to someone or something in terms of distance (time/physical distance) as well as status, importance or significance or relation. Thus, the word Qurba would means all close friends, close relatives, important and significant people, near and dear ones. The same word and same meanings would be for the word “Al-Qurban” which means that something or some deed through which one seeks Qurb with Allah. Therefore, when one seeks’ Qurb of Allah, it does not mean to seek closeness with Allah in terms of distance or physical sense since Allah is everywhere. It’s in the sense of seeking the qualities of Allah to be reflected in one’s being and to follow the God-Given Laws as perfected and given by Allah in the form of Deen in Quran. X-Reference – 2:83, 2:180, 3:167, 3:183, 4:07, 4:36, 4:43, 4:135, 5:08, 5:27, 5:82, 5:106, 6:151-152, 9:28, 9:52, 9:113, 11:64, 17:32-34, 18:81, 21:109, 22:13, 26:214, 30:38, 34:37, 34:50-51, 35:18, 51:27.
KULU (كُلُوا) YAKULUUNA (يَأْكُلُونَ) they do Kulu– normally translated as to eat or eating, the word basically means using, utilizing, carrying or consuming, not just through one’s mouth in the form of eating, but using, spending, consuming, within one’ self or for one’s benefits. For instance in the ayah 2:174 “ ..they yakuluuna nothing except fire in their bellies” here the word is used in the meaning of consuming or carrying. Similarly in the ayah 3:49 “…I inform you of what you Ta’kaloon and what you store (tadakhirun – Zagheera)…” here the word is used as opposite of storing or saving or hoarding, in the meanings of consuming, or utilizing. In the ayah 4:02 when Allah is talking about Yateem’s wealth” …and do not Ta’kalu their wealth/properties into your wealth/properties…” Here the word is used in the meanings of mixing, merging or taking over. It is used in the similar meanings in the ayah 4:04 as “…but if they give up willingly to you anything of it, then Fakulu in ease and satisfaction “means in the meaning of taking it over, consuming it, utilizing it or taking it as one’s own. X-Reference – 2:168 , 2:172 , 2:174 , 3:49 , 4:02 , 4:04 , 4:10 , 5:04 , 5:66 , 5:88 , 6:118 , 6:141-142 , 7:31 , 7:161, 8:69 , 15:3 , 16:69 , 16:114 , 20:54 , 20:81 , 22:28 , 22:36 , 23:51.
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.
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.
KAZIBA (الْكَذِبَ) & KAAZEBEEN (الْكَاذِبِينَ)/MUKAZZIBEEN is normally translated as liars or disbelievers, but the word is used in much deeper interpretations in terms of denying, rejecting, lying, making fun of, disrespecting etc. in Quran for instance in the ayah 2:39 “And those who do Kufar and Kazabu our Ayaat, are the companions of Fire…” Here there is a difference in the meanings of Kufar (i.e. the act of concealing, hiding and not using one’s faculties to seek knowledge) and Kazabu – is the act of denying, rejecting, making fun of or ignoring the Haqq, the Ayaat of Allah. Similarly, in the ayah 2:87 “…acted arrogantly with pride, a party of you Kazabtum and a party Taqtuloon” here is used in the meanings of denying, making fun of, rejecting or ignoring. Similarly, in the 3:184 “Then if they Kazzabu, then certainly the Rasool were Kazaba who came before you with Bayyinaate…” thus where ever it is used in Quran it is used in the meanings of denying, rejecting, making fun of, (Takzeeb) or ignoring, the Haqq, the Bayyinaat, the Ayaat of Allah and the Kitaab. It is like they are not listening, reading, seeing, or using their faculties and on the top of that rejecting & making fun of it, are therefore termed as deaf dumb and blind for instance in the 6:39 “and those who Kazabu our Ayaat are deaf and dumb in Zulumaat (Darkness/injustice)” X-Reference – 2: 39 , 2:87 , 3:61 , 3:184 , 6:39 , 7:36 , 16:36 , 43:25 , 52:11 , 83:10.
ZUBOOR (الزُّبُرِ) NEW is normally translated as the name of the book from Allah, like Quran, Turat and Injeel for instance as used in ayah 4:163 after mentioning names of all the other nabiyin such as Nuh, Nabiyeen from after him, Ibrahim, Ismael, Ishaq, Yaqub, Easa, Ayuub, Yunus, Haroon and Sulemain, Allah says “….and we gave Dawood Zaboor”. Here the word Zuboor is used as the name of the Kitaab, Allah’s revelations that was revealed on Nabi Dawood. Similarly in ayah 17:55 “…We gave Dawood Zuboor”. However, in Quran, the word Zuboor, just like the words, Turaat, Injeel and Quran are not just used as names of the Kitaab, but also in their own specific meanings as well. For instance after talking about the day of end of the world in ayah 21:104, in the subsequent ayah 21:105, “and indeed, we have kutabna in the Zuboor from after the Zikar that the earth is inherited by my Swalihoon Aibaady” here the word the Zuboor is not mentioned as the name of Allah’s Kitaab as revealed on Nabi Dawood but in the meanings of the record book that contains everything that has happened (in terms of past stories – the Zikar), or is going to happen in terms of accountability on the day of judgment in accordance of our deeds. Similar meanings are used in ayah 54:52-53 “and everything they did is in the Zuboor and every small or big thing is inscribed”. Thus, it is also used in the meanings of recordings or inscriptions for instance in ayah 23:53 “but they cut off their unity between them, Zuburan each faction in what they have rejoicing”. Wherever it is used alongside with Bayyinaat as used in ayah 3:184, it is used in meanings of the written inscriptions of whatever has happened (in terms of past stories – the Zikar) and whatever is going to happen in the future. Similarly in ayah 16:44 “With Bayyinat and the Zuboor, we send down to you the Zikar…” And in ayah 26:96 “And indeed, it surely is the Zubur of the former people (Awaleen)” X-Reference – 3:184 , 16:44 , 17:55 , 21:104-105 , 23:53 , 26:96 , 54:52-53.