Surah Aal-e-Imran Ayah No. 18 to 25
Surah Aal-e-Imran Ayah #18-25 (3:18 – 3:25)
A- Translation
١٨ شَهِدَ اللَّهُ أَنَّهُ لَا إِلَٰهَ إِلَّا هُوَ وَالْمَلَائِكَةُ وَأُولُو الْعِلْمِ قَائِمًا بِالْقِسْطِ ۚ لَا إِلَٰهَ إِلَّا هُوَ الْعَزِيزُ الْحَكِيمُ
[Quran 3:18] Allah bear witness that there is no deity but Allah. And the Malaik (الْمَلَائِكَةُ), and those endowed with knowledge, Qaiman (قَائِمًا) with Qist (بِالْقِسْطِ ۚ). There is no Allah but the one who is Aziz (الْعَزِيزُ) the All-wise.
١٩ إِنَّ الدِّينَ عِنْدَ اللَّهِ الْإِسْلَامُ ۗ وَمَا اخْتَلَفَ الَّذِينَ أُوتُوا الْكِتَابَ إِلَّا مِنْ بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ ۗ وَمَنْ يَكْفُرْ بِآيَاتِ اللَّهِ فَإِنَّ اللَّهَ سَرِيعُ الْحِسَابِ
[Quran 3:19] Indeed, the Deen (الدِّينَ) near Allah is the Islam. And not differed those who were given the Kitaab (الْكِتَابَ) except from after came to them the knowledge, Baghiyan (بَغْيًا) among themselves. And whoever does Kufar (يَكْفُرْ) in the Ayaat (بِآيَاتِ) of Allah, then indeed, Allah is swift in the Hisaab (الْحِسَابِ).
٢٠ فَإِنْ حَاجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ لِلَّهِ وَمَنِ اتَّبَعَنِ ۗ وَقُلْ لِلَّذِينَ أُوتُوا الْكِتَابَ وَالْأُمِّيِّينَ أَأَسْلَمْتُمْ ۚ فَإِنْ أَسْلَمُوا فَقَدِ اهْتَدَوْا ۖ وَإِنْ تَوَلَّوْا فَإِنَّمَا عَلَيْكَ الْبَلَاغُ ۗ وَاللَّهُ بَصِيرٌ بِالْعِبَادِ
[Quran 3:20] Then if they Haajjuka (حَاجُّوكَ) with you, say, “I have Aslamtu (أَأَسْلَمْتُ) my Wajhaa (وَجْهِيَ) to Allah, and those who follow me.” And say to those who were given the Kitaab (الْكِتَابَ), and to the Ummayyin (وَالْأُمِّيِّينَ), “Have you Aslamtum (أَأَسْلَمْتُمْ ۚ)?” Then if they Aslamu (أَسْلَمُوا), then surely, they are on the Hidayah (اهْتَدَوْا). But if they turn away, then only upon you is the Balaaghu (الْبَلَاغُ). And Allah is Bas’eer (بَصِيرٌ) for Ebaad* (بِالْعِبَادِ).
٢١ إِنَّ الَّذِينَ يَكْفُرُونَ بِآيَاتِ اللَّهِ وَيَقْتُلُونَ النَّبِيِّينَ بِغَيْرِ حَقٍّ وَيَقْتُلُونَ الَّذِينَ يَأْمُرُونَ بِالْقِسْطِ مِنَ النَّاسِ فَبَشِّرْهُمْ بِعَذَابٍ أَلِيمٍ
[Quran 3:21] Indeed, those who do Kufar (يَكْفُرُونَ) on Ayaat (بِآيَاتِ) of Allah, and Qatal (يَقْتُلُونَ) the Nabiyyin (النَّبِيِّينَ) without Haqq (النَّبِيِّينَ), and Qatal (وَيَقْتُلُونَ) those who Ya’maroon (يَأْمُرُونَ) with Qist (بِالْقِسْطِ) among the people, then give them Bashar-hum (فَبَشِّرْهُمْ) of a painful Azaab (بِعَذَابٍ).
٢٢ أُولَٰئِكَ الَّذِينَ حَبِطَتْ أَعْمَالُهُمْ فِي الدُّنْيَا وَالْآخِرَةِ وَمَا لَهُمْ مِنْ نَاصِرِينَ
[Quran 3:22] Those are the ones whose deeds become worthless in this world and in the Akhira (الْآخِرَةِ); and there will not be any Naas’ireen (نَاصِرِينَ) for them.
٢٣ أَلَمْ تَرَ إِلَى الَّذِينَ أُوتُوا نَصِيبًا مِنَ الْكِتَابِ يُدْعَوْنَ إِلَىٰ كِتَابِ اللَّهِ لِيَحْكُمَ بَيْنَهُمْ ثُمَّ يَتَوَلَّىٰ فَرِيقٌ مِنْهُمْ وَهُمْ مُعْرِضُونَ
[Quran 3:23] Have you not considered those who were given an appointment of the Kitaab (الْكِتَابِ), as they were invited to the Kitaab (كِتَابِ) of Allah that it will Hikm (لِيَحْكُمَ) between them; then a Fareeq (فَرِيقٌ) of them turned back, and they were refusing?
٢٤ ذَٰلِكَ بِأَنَّهُمْ قَالُوا لَنْ تَمَسَّنَا النَّارُ إِلَّا أَيَّامًا مَعْدُودَاتٍ ۖ وَغَرَّهُمْ فِي دِينِهِمْ مَا كَانُوا يَفْتَرُونَ
[Quran 3:24] That is because they say, “The Fire will not touch us except for a limited number of days.” And deceived in their Deen (دِينِهِمْ) from what they were inventing.
٢٥ فَكَيْفَ إِذَا جَمَعْنَاهُمْ لِيَوْمٍ لَا رَيْبَ فِيهِ وَوُفِّيَتْ كُلُّ نَفْسٍ مَا كَسَبَتْ وَهُمْ لَا يُظْلَمُونَ
[Quran 3:25] Then how will it be when WE will gather them on a day in which there is no doubt, and each Nafs (نَفْسٍ) will be paid in full for what it has earned, and they will not be Yuzlamon (يُظْلَمُونَ)?
B- THE CONCEPT:
Keeping in mind the context of the earlier ayahs which talks about striving for Allah’s Fadal, and Allah’s bounties in this worldly life as Saabireen, remaining within the boundaries of Deen as Qaneteen, always spending for the benefit of others as Munfaqeen, remaining truthful and supporter of Haqq in all our interactions as Sadiqueen, and remaining protected and on guard as Mustaghfireen against impacts of wrong path & delusions (Sahar). The ayah 3:18 is creating a strong link between the witness/the testimony of no deity but Allah and Qaiman with Qist. 3:18 Allah bears witness that there is no deity but Allah. And the Malaik (الْمَلَائِكَةُ), and those endowed with knowledge, Qaiman (قَائِمًا) with Qist (بِالْقِسْطِ). There is no Allah but the one who is Aziz (الْعَزِيزُ) the All-wise. Notice the phrase that there is no deity but Allah appears twice in this ayah and sandwiching between these two phrases is the phrase that the Malaik and those endowed with knowledge Qaiman with Qist. As we know Qist is justice at its best based on the Haqq, the absolute right of those with whom the justice is being accorded. Therefore, in this ayah the Haqq, the absolute right of Allah is to be considered one and only deity as Allah is the one who is bearing witness to this fact. Therefore, the Malaik, Allah’s forces, powers and processes of nature as well as those who are endowed with knowledge, that is those who know, they would be the ones who would establish, standing firm with Qist with respect to Allah’s haqq of being the one and only deity. When the phrase AZIZ ul Hakim is used as in this ayah, it means Allah is the one who is All-powerful, Almighty, the one to whom all powers, pride, honor belongs and who is supreme in wisdom and knowledge and this acknowledgment and establishment of that fact is Allah’s Haq.
The next ayah 3:19 “Indeed, the Deen (الدِّينَ) near Allah is the Islam. And not differed those who were given the Kitaab (الْكِتَابَ) except from after came to them the knowledge, Baghiyan (بَغْيًا) among themselves….” Is giving us a profound wisdom by Allah, that there is no possibility of any difference in matters of Deen, the Hidayah, the Kitaab. There are only two possibilities whenever people differ in matters of deen. Either (1) they do not have the knowledge, i.e., they have not read, understood the kitaab by themselves, following the hearsay and are not aware of the Hidayah or (2) they have Baghiyan among themselves i.e., they have gone to extreme, in rivalry against each other, and in their extreme rebelliousness, going to extreme in jealousy and animosity by crossing all boundaries, in spite of having knowledge of the Deen, they end up having differences in matters of Deen as well. Therefore, the subsequent phrase “…And whoever does Kufar (يَكْفُرْ) in the Ayaat (بِآيَاتِ) of Allah, then indeed, Allah is swift in the Hisaab (الْحِسَابِ). Is telling all those who do Kufar/Conceal/hide of Allah’s Ayaat. Their acts of not having the knowledge of Deen, or Baghyyin are explicit acts of Kufar and going against Deen. Therefore, to all those who do kufar of Allah’s Ayaat, i.e. those who do not utilize their own faculties of thinking and pondering to understand, seek knowledge, understand and follow Allah’s Ayaat, and not follow Allah’s commandments as given in the Kitaab, Allah is warning them of the day of accountability, when whatever they have earned would be held accountable for.
The next ayah 3:20 “Then if they Haajjuka (حَاجُّوكَ) with you, say, “I have Aslamtu (الْحِسَابِ) my Wajhaa (وَجْهِيَ) to Allah, and those who follow me.” Keeping in mind the meanings of the word Aslam which means to obey, follow, and submit to the laws of Allah in perfect submission, willingness and obedience. If we combined all these meanings to define the word Islam, it is that code of conduct, that way of life, which is given in Quran as per the laws of Deen, a complete submission and obedience of which fills the gap for an individual’s insufficiencies, correct own flaws, to make the person a perfect and pure being whereby an individual’s faculties and abilities are utilized to their maximum, protecting the person through all the troubles, lawlessness, destruction as well as pushing the individual towards new heights ensuring long term success, peace, prosperity, security. Therefore here Allah is giving an explicit instruction to Allah’s Nabi and Rasool, that if they argue with you, then to them you should say ‘I myself as well as those who have followed me, have Aslamtu (in all the meanings of the word Aslam) our direction, our focus and attention towards Allah. The next phrase is “…And say to those who were given the Kitaab (الْكِتَابَ), and to the Ummayyin (وَالْأُمِّيِّينَ), “Have you Aslamtum (أَأَسْلَمْتُمْ)?” Then if they Aslamu (أَسْلَمُوا), then surely, they are on the Hidayah (اهْتَدَوْا). But if they turn away, then only upon you is the Balaaghu (الْبَلَاغُ). And Allah is Bas’eer (بَصِيرٌ) for Ebaad (بِالْعِبَادِ).” In continuation Allah asked Nabi and Rasool to ask those who have been given the Kitaab and to those who have not yet understood the Kitaab, “have you aslamtu”, and if they have, then they are on Hidayah, but if they have not and they had turned back, refusing, then to the Messenger is only the balagha, i.e., the delivery, the conveying of the message of Allah. The messenger is not responsible for them, only the delivery of the message is upon the Messenger as his duty, nothing else and nothing more.
The next two ayahs 3:21-22 “Indeed, those who do Kufar (يَكْفُرُونَ) on Ayaat (بِآيَاتِ) of Allah, and Qatal (يَقْتُلُونَ) the Nabiyyin (النَّبِيِّينَ) without Haqq (النَّبِيِّينَ), and Qatal (وَيَقْتُلُونَ) those who Ya’maroon (يَأْمُرُونَ) with Qist (بِالْقِسْطِ) among the people, then give them Bashar-hum of a painful Azaab (بِعَذَابٍ). Those are the ones whose deeds become worthless in this world and in the Akhira (الْآخِرَةِ); and there will not be any Naas’ireen (نَاصِرِينَ) for them.” Allah is talking about these people who have turned back from the Hidayah, have done Kufar on the Ayaat of Allah and without haqq they have either physically killed or metaphorically killed Nabbiyyin through humiliations, rendering useless in existence and shattering their confidence not only the Nabbiyyin but also those who instruct with Qist. Here the word Qist, is used in all across meanings and applications of establishing absolute justice in accordance with people’s Haqq, unique situations and circumstances/requirements. Therefore, the Kaafireen Qatal the Nabiyyin and the people who instructs Qist without Haqq – i.e. without their right, that is they did not do anything to deserve the treatment accorded to them. To such Kaafireen, who Qatal the Nabyyin and these people without Haqq, Allah is giving them Basharat of a painful Azaab. Not only for the hereafter, but their deeds and actions would be wasted and become completely worthless in both the worlds, this temporary life as well as in the hereafter as they will not have any Naseer to help or support them.
The next ayah 3:23 “Have you not considered those who were given an appointment of the Kitaab (الْكِتَابِ), as they were invited to the Kitaab (كِتَابِ) of Allah that it will Hikm (لِيَحْكُمَ) between them…” Here Allah is telling us about those on whom Allah has given the Kitaab- they were being invited towards the Kitaab of Allah, as they were expected to treat the Kitaab as Hikm between them. As we know the meanings of the word Hikm as lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, laws and regulations. The Kitaab is the embodiment of all regulations, the laws and rules, the boundaries of our restrictions and freedom as commanded for us by Allah, as Allah is the only Hikm in matters of Deen. Therefore, the Kitaab is to be Hikm for matters between people, as Kitaab is the code of life, a complete required conduct of a Muslim. The next phrase and the next ayah are “…then a Fareeq (فَرِيقٌ) of them turned back, and they were refusing?” 3:24 That is because they say, “The Fire will not touch us except for a limited number of days.” And deceived/mis-informed/deluded/involved in wishful thinking in their Deen (دِينِهِمْ) from what they were inventing.” Instead of treating the Kitaab as a Hikm, a Fareeq, a party of the Ahl-e-Kitaab (that is on those the Kitaab was revealed) turned their backs on the Hidayah, as being averse to its guidance, and refusing to pay attention and abide by these commands of Allah. And their behavior is reflective of their wishful thinking that the fire of hell is not going to touch them. Even if they go to hell, it is only going to be for a limited number of days. This is indeed a wishful thinking, a deception, a delusion that they themselves have invented in their Deen through which they are not only involved in self-deception but also causing mis-information and deception to others. Because based on the concept of accountability on the day of judgment, whereby everything will be decided on the basis of absolute scale of justice. If the scale is heavier on the good deeds side, the final abode, will be heaven, otherwise the final abode will be hell wherein they will reside forever. There is no concept of stay for a limited number of days in either place. This is further explained in the next ayah 3:25 “Then how will it be when We will gather them on a day in which there is no doubt, and each Nafs (نَفْسٍ) will be paid in full for what it has earned, and they will not be Yuzlamon (يُظْلَمُونَ)? This is an argument by Allah against their wishful thinking, reminding them about the day of judgment, wherein they will be held accountable for whatever they have put forward, they have earned and there will not be even a slightest Zulm or injustice.
C- IMPLEMENTATION IN TODAY’S LIFE
These Ayahs of Surah Aal-e-Imran from 18 to 25 give us the following important guidance that we can practically apply in our day-to-day lives.
- The Haqq, the absolute right of Allah is to be considered one and only deity as Allah is the one who is bears witness to this fact and Allah is the one who is Aziz ul Hakeem. The duty of the Rasool is only to deliver the Message- the Hidayah the Hikm. The messenger is not responsible for anything else, other than the delivery of Allah’s Kitaab. The basic foundation of Deen-e-Islam, the basic requirement is to do Aslam with our Wajhu towards Allah. That is we follow these laws of Deen with complete submission and obedience. There are only two possibilities whenever people differ in matters of deen- either (1) they do not have the knowledge of the Deen or (2) they have crossed all boundaries in jealousy and animosity against each other.
- Those who stand with Qist, i.e., the absolute justice based on Haqq, face humiliations and resistance from others, even to the extent of them being metaphorically killed in the path of Allah. Those who Qatal the Nabbiyyin and go against those establishing and standing firm with Allah in Qist, are the addresses of the explicit warnings by Allah that their deeds would be worthless, wasted in this worldly life as well as the hereafter.
- There is a wishful thinking prevalent among many Muslims who believe that since they are Muslim, calling themselves Muslims, the fire of hell is not going to touch them. Even if they go to hell, it is only going to be for a limited number of days. This is indeed a wishful thinking, a deception, a delusion that they themselves have invented in their Deen through which they are not only involved in self-deception but also causing mis-information and deception to others. As per Quran, the judgment based on the accountability whether hell or heaven, will be the final abode and they will remain there forever.
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/
MALAIK (لِلْمَلَائِكَةِ): The concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik. It’s therefore important to understand what does it mean by the term Malaik as per Quran. It doesn’t mean Angel’s with wings as widely understood and translated. The word Malaik basically means powers or forces; shares the same characteristics as from the “Maaalik” means the one who has the power, the authority. Therefore, the word Malaik means the powers, processes and forces of nature on the basis of which Allah’s whole universe is kept running. Malaik has also the characteristics from the word “Alak” which means messengers or communicators for instance in ayah 22:75 “Allah chooses from the Malaik messengers and from the people”. Malaik are basically those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah. Refer Ayah 16:49-50, “And to Allah everything does Sajda whatever is in the heavens and whatever is on the earth of creatures, and the Malaik, and they are not arrogant. They fear their Rabb above them, and they do what they are commanded”. This means that after Allah, the Malaik has done Sajda only for Adam on the basis of being taught Names by Allah refer Ayah 2:30-34. X-Reference – 2: 30-34 , 3:124-125 , 6:8-9 , 7:11 , 15:28-30 , 16:32-33 , 17:95 , 25:21-22 , 33:42-43 , 35:01 , 38:71-73 , 41:30-31 , 43:60 , 66:4-6 , 74:31 , 89:22 , 97:04.
QAIMAN (قَائِمًا) & AQAAM NEW is normally translated as standing but in Quran it is used in much deeper and broader context than just standing. For instance, in the ayah 4:05 “Do not give the weak-minded your wealth which Allah has made for you a Qayyaman and Rizq for you…” Here the word is used in the means of support, strengthen, backing, encouragement, assistance and standing up for justice. Similarly, in ayah 13:33, “Allah is the one who is the Qa’imun of every Nafs for what it is has earned…” here the word is used in the meanings of establishing, supporting, strengthening and providing the foundation of justice, the recompense based on what someone has earned. It is also used in the same meanings of establishing justice and Qist in the ayah 3:18 with the phrase “Qaiman with Qist” and 62:11 with the phrase “…they left you Qa’iman..” Similarly, in the Ayah 70:33 “And those who are in their testimonies Qaimoon” that is those who strengthen, support, establish Qist & justice through their testimonies. The same meanings of establishing, withholding, standing firm with justice and Qist in accordance with Haqq is used in the ayahs 4:34 (the word Qawwamoon) and 4:135 (Qawameen). The word is used in the similar meanings in ayah 5:08 “O you who have Emaan, be Qawameen for Allah as witnesses with Qist…” In Quran when the word Aqaam is used, for instance the phrase Aqaam ul Salaat or Aqaam At Tourat and Injeel (5:66) is used, the word Aqaam is used in the similar meanings of establishing, strengthening, upholding, the system and rules based on Qist and justice. X-Reference – 3:18 , 4:05 , 4:34 , 4:135, 5:8 , 5:66 , 13:33 , 62:11 , 70:33.
QIST (أَقْسَطُ) normally translated as justice but there is a difference between Adal – justice and Qist – justice as per Quran. Although the Adal is based on Equal rights being accorded to everyone as per the judicial system, the Qist on the other hand is in accordance with someone’s situation, the deserving conditions, whereby aside from the fact that it may not be justice – adal to accord him/her more than the other person, but in light of the requirement of Qist, the person deserves more based on his/her unique and more deserving conditions and situations. Therefore, the difference between Adal and Qist is actually the difference between equality and equitable. Although both promote fairness and justice, equality achieves this through treating everyone the same regardless of their need, situations and unique conditions, while equity achieves this through treating people differently dependent upon need, situations and conditions. Therefore in 5:8 “O you, who have Emaan, be Qwameen (steadfast, standing firm, establishing) for Allah, witness with Qist, and do not let dislike of people prevent you…”. Similarly, in ayah 6:152 the phrase “…and give full measure and the Meezan with Qist…” is used in the meanings of justice in equitable manner. X-Reference – 2:282 , 3:18 , 3:21 , 4:127 , 4:135 , 5:8 , 5:42 , 6:152 , 7:29 , 10:47 , 11:85 , 21:47 , 55:9 , 57:25.
AZIZ (عَزِيزٌ) & EZZATU (الْعِزَّةُ) the word Izzat basically means honor, pride, status, power or reputation. For instance, in ayah 4:139 “Those who take kafireen as their allies instead of the Momineen. Do they seek with the Izzat? But indeed, the Izzat belongs to Allah entirely”. The word is used in the similar meanings of pride, status, title, reputation, power, honor etc., in ayah 18:34. In ayah 63:08 the word is used as an opposite of Al’Azalla (means those who are humbled, humiliated) – as an opposite would mean those who are elevated in pride, status, power or honor by people. Similarly, in the ayah 2:206 the phrase “When it is said to them, do Taqwa of Allah, then the Izzat overpowers them..” shows that impact, the addiction of power, popularity, pride and reputation on such people who use their impressive speech to destroy Haras and Nasal of others. When the same word is used for Allah as ALLAH is AZIZ, its used in the meanings of All-powerful, Almighty, the one to whom all powers, pride, honor belongs. X-Reference – 2:206 , 4:139 , 10:65 , 18:34 , 26:44 , 35:10 , 37:180 , 38:02 , 38:82 , 63:8.
DEEN (دِّيۡنِ ) Deenukum (دِينِكُمْ)- your Deen & Deenihi (دِينِهِ)- his/her deen- is used in Quran in 4 broad definitions (1) Laws/Rules & Regulations, Boundaries & Parameters. (2) Obligations- under Debt to obey Quran, for a defined period. (3) Rewards and punishment/judgment & (4) Nature & Fitrat. Therefore, Deen is defined by Quran as those rules, regulations, set of instructions, the commandments; a complete code of conduct, a way of life as provided to us by our creator- Allah, which defines the boundaries of our freedom & our restrictions. We need to comply with these God-Given rules as we are indebted for a specified term (until our death) to these rules. On the basis of these God-Given rules, compensation, rewards and punishments are accorded in this world and the hereafter. These Rules are in accordance with our fitrat/nature bringing out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum. In ayah 5:03, Allah has told us that the Deen is perfected by Allah, and given to us Na’imat. When used in the verb form as in Ta-Deen-atum (تَدَايَنْتُمْ) in the ayah 2:282, it means the process of defining laws, boundaries, parameters of the obligation, the debt, the contract. X-Reference – 2:282, 3:19, 4:12, 5:03, 9:36, 12:76, 24:25, 30:30, 37:20, 56:86.
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. 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 , 3:07 , 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 , 58:21-22.
BAGHI & BAGHYAN (بَغْيًا) has been used in Quran in 4 broad categories of definitions- (1) To go to extreme, to cross the boundaries; 2) To seek or strive with full force; (3) Baghawat- rivalry against someone or rebelliousness against laws/system/Rules/Regulations etc. and (4) To abuse, to oppress, to torture someone, to be jealous and envious of someone and to go to extreme against someone due to that jealousy and animosity. Therefore, in the Ayah 2:90, the word is used in all of these meanings in the sense that they went against, as rebellions against the laws of deen, and in jealousy and animosity, they crossed all bounds. X-Reference 2:173 , 3:19 , 3:83 , 4:94 , 5:35 , 6:146 , 6:164 , 7:33 , 7:86 , 9:47 , 16:19 , 18:108 , 19:20 , 19:28 , 28:76-77 , 33:51 , 38:22 , 38:24 , 42:14 , 42:27.
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kafireen) is the one who does Kufr as opposed to Momin is the one who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kafir, as is darkness covers everything; A farmer is called Kafir 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, 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. Therefore, in Ayah 2:254- Allah says “O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the Kaafireen – they are the Zalimeen/wrongdoers”. 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, refer 2:39- “And those who do Kufr (Kufr) and deny Our Ayaat – those will be companions of the Fire; they will abide therein eternally”, which shows the meaning of the Kufr as the one who denies/conceal/reject Allah’s Ayaat”. X-Reference – 2:39 , 2:254 , 27:81 , 39:32.
AYAT (آيَاتِنَا) & AYAAT (الْآيَاتِ) – means a sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. For instance, if we are going somewhere, in a distance see smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of the fire at the bottom of that smoke, but by looking at that smoke we realize the existence of the confirmed truth, which is the burning of the fire at the bottom of that smoke. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. For instance, the smoke in the earlier example will remain a smoke only, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our God-given faculties. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mentions Two types of Ayaat. (1) Word of God- the words of Quran itself (2) Work of God- the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind both of these Ayaat. X-Reference – 2:39, 3:41, 4:140, 5:86, 6:37, 7:37, 10:7, 10:92, 13:4, 16:101, 19:10, 22:72, 29:49, 30:21-25.
HISAAB (حِسَابٍ) YUHASIB-UKUM (يُحَاسِبْكُمْ) & HASEEB normally mistranslated as sufficient or enough in ayah 2:206, 3:173, 5:104, 8:62 etc. which is a wrong translation. The word is used in Quran in the meanings of accounting, counting, estimating, guessing or having an impression of something, or having an idea about something. It’s also used in Quran in the meanings of accounting, accountability, earning as a due right based on one’s deeds and actions, in the meanings of payback, recompense, accountability in just manner as per solid judicial principals. Therefore, in the ayah 2:206 when Allah says that “then hell is Hasbahu for him/her, and Ba’isa is the abode” is in accordance with their actions and deeds, their fair accountability in terms of their due right based on what they have been doing is hell. Similar meanings are used in ayah 3:173 the phrase “..They said Hasbana Allahu and is the best of the Wakeel” as well as ayah 14:41 the phrase “يَوْمَ يَقُومُ الْحِسَابُ “refers to the day of accountability and judgment. X-Reference – 2:206, 2:284, 3:173 , 4:06 , 4:86 , 5:104 , 6:62 , 8:62 , 14:41 , 21:47 , 33:39 , 65:08 , 84:08.
HAJJ (حَجَّ) & HUJJAT & HAJJUKA (حَاجُّوكَ) The word Hajj and Hujjat shares the same common characteristics of meanings as in argument, investigation, enquiry or gathering of information through the use of reasoning and faculties as in the ayah 40:47 where it’s used in the meanings of argue, investigate, enquiry, asking amongst themselves or the ayahs 4:165 where the word is used in the meanings of arguments, evidence etc. Similarly, in the ayah 6:149 the phrase قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ – Say that to Allah belongs the Hujjat Al Baaligha” referring to the Quran as the conclusive, best argument/evidence. The word also means to plan or to make a firm decision, to intend or plan to do something out of respect and gratitude. It’s also used in the meanings of year for instance in the ayah 28:27 “that you serve me for eighth Hajjan” here the word is used in the meaning of the years as in eight years. Therefore, Hajj means a personal firm commitment and dedication of a person to endeavor a learning process by appointing a set/dedicated time, set deadlines for investigations, probing, finding evidence/ truth- a whole process of getting out from darkness to the light of Allah’s Hidayah and to come back to the pure and good fitrat of our nature as per our birth. It is a firm commitment and a process of enquiring, probing, investigation, gathering evidence, Tazkiyaah which brings out a person from the darkness to the light, through the understanding of Hidayah. In that process out of which not only one gets the understanding of the Hikmat/wisdom behind Allah’s Deen, also gets to witness the benefits of it with their own selves, once they truly follow the Hidayah, as referred in the ayah 22:28. X-Reference – 2:158 , 2:189 , 2:196-197 , 3:97, 6:149 , 9:03 , 22:26-28 , 28:27 , 40:47.
ASLAM (أَسْلِمْ) & ISLAAM (السِّلْمِ). Muslim- the one who Aslam- The word is used in four broad meanings (1) the word basically means to get pure and clean from all sorts of impurities, insufficiencies and faults; something that is devoid of any impurities, strains or contaminations. Therefore, in the ayah 2:71 when describing the cow, the word is used to refer to the one free from any faults with no spots or strains upon her. Therefore, to achieve that level where there is no fault, insufficiency or impurity left. (2) to be at peace, save and protected from all sorts of dangers, troubles and incidents in terms of remaining healthy and protected as in the ayah 4:90-91. In describing Allah among many names in the ayah 59:23, one of the names is As Salaamu, which is a combination of both these meanings in terms of Allah being pure and perfect devoid of any impurities as well as Allah being the protection and shield for everything and every being in terms of health and safety and the way Allah’s universe is kept-running with the elements of safety and security and health for all of its inhabitants. (3) It also means ladder as in the ayahs 6:35 & 52:38; that is the source and tool to reach a Height. Therefore, anything on the basis of which a person can reach with safety, security and confidence to the height of health, perfection, purity and success (4) Also used in the meanings of submitting and obeying in complete submission and obedience. Therefore, it means to obey, follow, and submit to the laws of Allah in perfect submission and obedience. If we combined all these meanings to define the word Islam, it’s that code of conduct, that way of life, which is given in Quran as per the laws of Deen, a complete submission and obedience of which fills the gap for an individual’s insufficiencies, correct own flaws, to make the person a perfect and pure being whereby an individual’s faculties and abilities are utilized to their maximum, protecting the person through all the troubles, lawlessness, destruction as well as pushing the individual towards new heights ensuring long term success, peace, prosperity, security not just for the individual but for all the members of the society. X-Reference 2:71, 4:90-91, 6:35, 8:61, 10:25, 16:87, 25:75, 37:103, 52:38, 72:14.
WAJAHU (وَجْهَهُ) & WAJHU (وَجْهُ) WAJHUKUM (وُجُوهَكُمْ) – your Wajhu – means in front of something or in opposite of something. Alwajah is that side or part of something that becomes apparent before other sides or parts. The basic characteristics of its meanings is in terms of something becoming apparent or obvious in the beginning, initially or the first time before anything else. Since the part of the human body that becomes apparent the first before other parts, is the face, the word is also used to mean face and it is also used in the meaning of the whole human body but in terms of turning face towards or tuning complete attention towards something. Therefore, when Allah has mentioned in the ayah 2:112 to say Man Aslam Wajahu Allahhi, means Aslam turning one’s complete attention, focus towards Allah. The word is also used in the meanings of face, countenance, expressions, features or visage, respect, status, title, distinguished, honor, or dignity for instance in the ayah 33:69 the word is used in the same meanings for Nabi Mosa. The word is also used in the meanings of objective, course, purpose, direction or desired destination. Therefore, in Quran whenever the phrase Wajahi lilal Allah is used in Quran it means to turn one’s complete attention and dedication in seeking the desired destination by following and submitting to Allah’s laws. X-Reference – 2:112 , 2:114 , 2:144 , 2:148-150 , 2:150 , 3:45 , 3:72 , 3:106-7 , 5:06 , 6:79 , 10:26-27 , 16:76 , 18:28-29 , 28:22 , 30:38-39 , 33:69 , 67:27 , 80:40.
UMMAT (أُمَّةً) & UMMIYYUN (أُمِّيُّونَ) Ummatun (لَأَمَةٌ)- female – The word has the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath. Thus, is used in meanings of Mother, Foundations, Residence, Abode, Nation, Community etc. for instance in ayah 3:07 it is used in the meaning of the foundation. The word is used in the same meanings in ayah 16:120 where Allah has said Ibrahim was an Ummatan. In this ayah the same word could also have been used in the meaning of the nation, community, since his personality was an embodiment of all the characteristics Allah desires in a nation. Al-UMMI or Ummiyun is normally translated as illiterate or uneducated, which is a wrong translation. But it means a person or people who is/are educated only from their mother or home since birth or innocent or pure. The word Ummatun (for female) is used for Momin woman in similar meanings as the word Abd is used for Momin man in the ayah 2:221. Therefore, it would have the same meanings as that for Aabid. The word Al-Ummi is also used in contrast with Ahle-Kitaab people of the book in the ayah 3:20 meaning those whom the book is not yet revealed before Quran or not yet understood by them. The word is used in the similar meanings in the ayah 3:75. When Allah says in ayah 2:78 “And among them are the Ummiyyuun who do not have knowledge of the Book except through hearsay, and they are only assuming” here the word Ummiyun is used in both meanings of being taught at home only, as well as those who do not understand the book. X-Reference – 2:78, 2:128, 2:134, 2:143, 3:07, 3:20, 3:75, 4:11, 4:23, 5:75, 6:42, 7:38, 7:160, 13:30, 20:38-40, 28:10, 33:4-6, 58:02, 62:02.
HIDAYAH & HADAA (هَدَى) – HADAAKUM (هَدَاكُمْ) & YAHDI (يَهْدِي) give Hidayah; TAHTADUN (تَهْتَدُونَ) you get Hidayah & MOHTADUN (الْمُهْتَدُونَ) those who are on Hidayah. the basic meanings of the word is to make clear and bright, to be ahead of others and to lead the way for others, mainly due to being bright, visible and clear, or something which is bright, clear and obvious as well as someone who leads the way. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. In Quran in the ayah 20:128 Afalam Yahdelam – meaning has it not become clear and apparent for them, as in visible and obvious. The word has three broad meanings (1) a guidance that leads the way, by being ahead of others- leading others (2) something that is obvious, clear and visible and (3) as an hadya, a gift, grant or an offering. Therefore, Hidayah is something that is a guidance, a map, an instruction manual that is clear, obvious, visible and offered as a gift by Allah to lead to the desired destination therefore in ayah 2:02. The word “Huda-lil-muttaqueen” is used for the Kitaab, meanings a guide a map for those who want to reach this destination of becoming a muttaqqi – the highest level of Muslim- to achieve Taqwa. X-Reference – 1:06 , 2:02 , 2:97 , 2:120 , 2:136 , 2:142-143 , 2:150 , 2:213 , 3:08 , 3:86 , 4:88 , 5:16 , 5:104-105 , 6:84 , 7:43 , 10:35 , 10:108 , 14:21 , 16:15-16 , 16:36-37 , 17:15 , 20:128 , 22:24 , 27:92 , 28:56 , 40:28-29 , 42:52 , 61:5-7.
BALAGHU (الْبَلَاغُ) NEW is normally translated as to convey the message or to deliver the Allah’s revelations as in the ayah 3:20 “Upon you is only the Balagha…” and Ayah 5:67 “O you Rasool, Balagha what has been revealed to you from your Rabb”. In the ayah 7:62 and 7:68 “I Ubleghukum the message from my Rabb…” It is also used in Quran in the meanings of reaching a certain milestone for instance in the ayah 4:06 “And test the Yateem until they balaghu the Nikaah…” means until they reach the age of marriage. Similarly, in 12:22 the word is used for reaching age of maturity. In the ayah 6:19 for Quran the phrase is used “this Quran is revealed on me so that I may warn you with it and whoever Balagha…” means whoever it reaches in warning, that is being warned Is the milestone that is reached with the word Balaghu. In the ayah 17:37 “…you will never tear down the earth and will never Tablugha the mountain…” means reach the mountains in height. X-Reference – 3:20 , 4:06 , 5:67 , 6:19 , 7:62 , 12:22 , 17:37 .
BAS’ARAT (الْأَبْصَارِ) & BAS’EER (بَصِيرٌ) is normally translated as Vision or All-Seeing when comes to the expression as Allah is Baseer, but the meanings of these words are much deeper and broader. There is a difference in the meanings of the word Nazar and Bas’ar for instance in the ayah 7:198 “And if you invite them to the Hidayah, they do not hear you and you see them Yunzuroon (looking at you), but they do not Yubs’aron”. Both the words are also used in the ayah 10:43 as well and clearly telling us the difference between these two words of Nazar and Bas’ar. Therefore, the meaning of the word Bas’arat is not seeing or sight but of perceiving, i.e., understanding, or getting the knowledge after the use of all human faculties. Similar meanings are used in ayah 28:11. In Ayah 6:104 “There has come to you Bas’aero from your Rabb, then whoever Abs’ar then it is for his/her own Nafs…” Here the word Bas’aero is used in the meanings of enlightenment, i.e., the knowledge that comes after the use of all faculties, including once rational thinking, open mind, intellectual and reasoning faculties. Therefore, the second use of the same word in this ayah as Abs’ar as an instruction, is basically all encompassing not just in the meanings of seeing, but using all faculties to understand and practically apply the divine guidance. Similarly, in the ayah 3:15 the same word is used for Allah as Baseer for Allah’s Aabid, it means Allah is All-knowing in depth of whatever is being done by the Aabid. X-Reference – 3:13 , 3:15 , 6:104 , 7:198 , 10:43 , 19:38 , 20:96 , 27:54 , 28:11 , 32:12 , 43:51.
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, keeping in mind, the concept of “efforts and comfort”, to do Abd of Allah basically means to follow Allah’s commandments and rules and regulations as per the Divine guidance. X-Reference – 2:133 , 2:138 , 3:79 , 5:60 , 7:70 , 10:104 , 11:62 , 12:40 , 16:35-36 , 26:70-71 , 29:17, 34:40-41 , 36:60-61 , 51:56-57.
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 -2:190-191 , 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, which is an incorrect translation, since it has nothing to do with the concept of prophecies or the person who gives 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 news, condition, situation, or an expression of actual facts, events and situations. This information 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 the 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, “Be my Aabid rather than Allah’s.” Rather, would say, “Be people of the Rabb, according to the book you learn and study.”Notice in this ayah the phrase “Al Kitaab, wa Al Hikm wa An Nabo’at” are all mentioned together as in the ayahs 6:89, as well as the ayah 45:16, whereas in the ayahs 29:27 and 57:26, only the two words of this phrase “An Nabo’at wa Al Kitab” are mentioned showing that Kitaab includes Hikmat, means a NABI has all the three blessing “Al Kitaab, wa Al Hikm wa An Nabo’at”. X-Reference – 2:91 , 2:136 , 2:246-247 , 3:79-81 , 6:89 , 9:94 , 10:53 , 12:36-37 , 19:56 , 26:69 , 29:27 , 45:16 , 54:4 , 57:26 , 58:6-7 , 64:5 , 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 , 2:144 , 2:146 , 2:180 , 2:228 , 2:247 , 3:71 , 4:170-171 , 5:48 , 5:107 , 6:81 , 7:30 , 7:44 , 8:7-8 , 10:32-33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2-5.
AMAR – AMRIHI (بِأَمْرِهِ)- verb- does the Amar- Umoor (in plural): The basic meanings of the word are sign, indication, guidance, consultation, suggestion etc. Therefore, in the ayah 26:35 and 7:110, the word Ta’maroon is used in the meanings of what do you advise, suggest. The word Ya’tamiroon is used in the meanings of consultations, conferring upon and suggestions in the ayah 28:20. The word is used in the meanings of planning, intending or determination to do something. Amar is also used in the meanings of abundance or increase in something as well as in the meanings of matter, case, situation, or affair, or a thing, (with plural as al amoor), commandments, order, enjoin, or command something for instance in the ayah 17:16, it is used in the meanings of command. Therefore, Al’Ameer is the one who commands. Amar is also used in the Quran as a Commands/stage/step/process during the creation of the universe & everything in it by Allah – for instance in the ayah 7:54 the phrase is Al-khalaqu wa Al-Amarru showing Amar as a distinct Commands or step or stage in the creation process. Another use of the word in the same meaning of a creation process is mentioned in the ayah 2:117 in the meanings of when Allah decides on Al-Amar, Allah says to it Kun Fa Yakun..Amar is also used in Quran in the meanings of the laws of nature for instance in the ayah 22:65 “…the ships which run through the sea by Allah’s Amar”. Similarly, in ayah 7:54 “…and the sun, the moon, and the stars, subjected by Allah’s Amar.” meaning Allah’s established natural laws of the universe. Similarly, the laws of cause and effect in this world, the phrase what goes around comes around, are also used in the meanings of the word Amar, as well as Allah’s defined laws of nature and laws and regulations by Allah. For instance for Allah’s messenger, Allah has said in the ayah 3:128 “You do not have any decision/control on Amar “ X-Reference – 2:117 , 3:128 , 7:54 , 17:16 , 18:21 , 18:71 , 22:65 , 26:35 , 28:20 , 39:11-12 , 42:15 , 65:06 , 66:06.
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, 2:223 , 3:21, 15:26, 15:28, 23:33-34, 48:08, 80:39.
AZAAB (عَذَابٌ) is used in Quran in different meanings. Azaab means 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 (more on the punishment side) – 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 true believers, muttaqueen and successful ones. X-Reference – 2:4-5 & 2:6-7 , 3:105 , 13:11 , 15:4-5 , 41:15-16.
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. that 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 the day of Akhira as the last of the 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 – 2:203 , 5:114 , 7:39 , 9:19 , 26:84 , 27:5 , 42:20 , 53:27.
NAS’EER & ANS’URNA (فَانْصُرْنَا) The word Naseer is normally translated as “Help us” but it is used in Quran in much broader and deeper meanings. The basic characteristic of the word is like water as a source of life, nourishment, and basic requirement to produce results and S’amaraat. Therefore, without the water, the efforts of the farmer are rendered useless. Therefore, it’s used for anyone or anything, that is required as a source of life, a source of nourishment, the main catalyst on the basis of which one’s efforts and struggle would produce results. Therefore, when in the ayah 3:111 Allah says “They will not be Yuns’aron” the word here is not only used in terms of they will not be aided or helped, but also in the meanings of their efforts will not produce results, and they will not be protected, from the harmfull effects of their choices and will not be taken out of it. It is also used in the meanings of the source of Khair (in all its meanings of the word Khair), gift, bestowment or contribution of any kind. It is also used in the meanings of helper or assistance as in the ayah 47:7. Also used in the meanings to protect/shield and remove harmful impacts for instance in the Ayah 2:250, the word is used in the meanings of assistance, help, protection, catalyst to turn efforts & struggles into results, taking out from a difficult situation etc. In the ayah 3:160 the word used in the meanings of victory or success, as in the ayah 3:147 and 2:286- that is asking for Allah’s help and assistance, for success, for victory, to produce results of one’s efforts and struggles, as protector, shield, and as a source of Khair. X-Reference – 2:250 , 2:286 , 3:81 , 3:111 , 3:123 , 3:147 , 3:160 , 40:51 , 47:7 , 57:25 , 67:20.
HIKM & MOHKIMAAT (مُحْكَمَاتٌ) the word Hikm is normally translated as judge or an arbitrator for instance as used in the ayah 4:35. It is also used in the meanings of lawmaker, or a legal decree for instance in the ayah 5:01, it is used for Allah as a lawmaker, or Allah being the one who decrees. Similarly, in the ayah 6:114 “Then it is other than Allah, that you seek as Hikaman while Allah is the one who has revealed to you the Kitaab…” Therefore, the broad scope of the meaning of the word Hikm is in the meanings of lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, laws and regulations. The word Mohkimaat therefore anything that embodies all these meanings of laws, regulations, decree, rulings, verdicts etc. It is also used in the meanings of precisely clear or obvious divine instructions, that have been made clear and obvious for instance as used in the ayah 47:20, “…when a Mohkimaatun surah is revealed,” is used in the meanings of precisely clear and distinctly obvious, as well as identifying the divine commandments, rules, decree, regulations, in precisely clear manner. X-Reference – 3:07 , 4:35 , 5:01 , 6:114 , 47:20.
FARAQ (فَرَقْنَا) & FURQAN (وَالْفُرْقَانَ), & FAREEQ (فَرِيقًا)-noun; NUFFARIQU (نُفَرِّقُ)-verb we do Faraq- means to make distinctly clear and separated in terms of distinct differences. Therefore, in the ayah 2:136 the phrase “we Nuffariqu” would mean “we do not create any farq, any distinction, any difference, any separation or division between any of the Nabi- we consider all as equal in importance and significance”. The word is also means to distinctly separate the right from the wrong as in Furqan; or to make evident the right path from the wrong one; Alfarq is used for a scale, a criterion; Alfareeq word is therefore used for those who are distinct or separated as a group from the rest, as in the meanings of a party or a group; Quran is called Furqan, that is the ultimate criterion that makes distinctly evident the right from the wrong, the right path from the wrong path, the Haqq from the Baatil, the Kufr from the Emaan etc. those who divide and create divisions is also called the term Yufriqoon as in 2:102 and have been asked not to be divided as in La tufraqo as in ayah 3:103 X-Reference – 2:50 , 2:53 , 2:75 , 2:102 , 2:136 , 2:146, 2:185 , 3:04 , 3:84 , 3:103-105 , 4:150 , 5:25 , 5:70 , 6:159 , 7:30 , 8:29 , 9:122 , 24:47-48 , 30:94 , 30:32 , 42:13-14 , 65:02 , 77:04.
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; this is a sort of a scenario in Quran when all the creations of Allah wake up early in the morning and thus the morning comes alive. It’s also used 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. In fact, ayahs 91:7-10 beautifully describe these conflicting parts of the same nafs. X-Reference – 2:48, 2:83, 2:109, 2:123, 2:130, 3:28, 3:30, 3:61, 3:185, 5:116, 12:53-54, 17:14-15, 39:70, 40:17, 45:22, 75:02, 75:14, 81:18, 86:27, 89:27-28, 91:07.
ZALIM (ظْالَمُ) & ZULM – ZWALIMOON (ظَالِمُونَ) / ZWALIMEEN (الظَّالِمِينَ) plural & AZLAMU verb: means to go 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. 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. Zwalim or Zwalimeen are those people who go against someone due rights or who take over by force someone else’s property or things; those people who do not give people their due right as per their entitlement and Mazloom is that the one against whom the Zulm takes place; For instance in the ayah 3:117 “The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have done Zulm on themselves and destroys it…” Zulm also means darkness for instance in ayah 2:19-20 it is used as an opposite of Noor. Therefore Zulm also could refer to things that are confused, not clear, kept in the dark, not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the daylight; 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; X-Reference – 2:19-20 , 2:35 , 2:91 , 2:114 , 2:124 , 2:140 , 2:229 , 2:272 , 2:281 , 3:86 , 3:117 , 6:122 , 7:44 , 7:148 , 10:27 , 14:05 , 14:34 , 17:33 , 18:33 , 27:14 , 33:72 , 36:37 , 36:54 , 42:21-22 , 42:44-45 , 76:31.