Surah Aal-e-Imran Ayah No. 185 to 190
Surah Aal-e-Imran Ayah #185-190(3:185-3:190)
A- Translation
١٨٥ كُلُّ نَفْسٍ ذَائِقَةُ الْمَوْتِ ۗ وَإِنَّمَا تُوَفَّوْنَ أُجُورَكُمْ يَوْمَ الْقِيَامَةِ ۖ فَمَنْ زُحْزِحَ عَنِ النَّارِ وَأُدْخِلَ الْجَنَّةَ فَقَدْ فَازَ ۗ وَمَا الْحَيَاةُ الدُّنْيَا إِلَّا مَتَاعُ الْغُرُورِ
[Quran 3:185] Every Nafs (نَفْسٍ) will taste the Mauthe (الْمَوْتِ), and indeed, what you will get paid in full, your reward on the day of resurrection. Then whoever stays away from the fire and admitted to the heaven, then surely is successful. And not is the life of earth except Mata’a (مَتَاعُ) of Ghuroor (الْغُرُورِ).
١٨٦ لَتُبْلَوُنَّ فِي أَمْوَالِكُمْ وَأَنْفُسِكُمْ وَلَتَسْمَعُنَّ مِنَ الَّذِينَ أُوتُوا الْكِتَابَ مِنْ قَبْلِكُمْ وَمِنَ الَّذِينَ أَشْرَكُوا أَذًى كَثِيرًا ۚ وَإِنْ تَصْبِرُوا وَتَتَّقُوا فَإِنَّ ذَٰلِكَ مِنْ عَزْمِ الْأُمُورِ
[Quran 3:186] You will certainly be Mubtala (َتُبْلَوُنَّ) from your wealth and your Nafs (أَنْفُسِكُمْ); and you have certainly Sama’a (لَتَسْمَعُنَّ) from those who were given the Kitaab (الْكِتَابَ) from before you and from those who did Shirk (أَشْرَكُوا) much Aazzn (أَذًى). And if you do Sabar (تَصْبِرُوا) and observe Taqwa (تَتَّقُوا), then indeed, that is Azam (عَزْمِ) of the Amoor (الْأُمُورِ).
١٨٧ وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ الَّذِينَ أُوتُوا الْكِتَابَ لَتُبَيِّنُنَّهُ لِلنَّاسِ وَلَا تَكْتُمُونَهُ فَنَبَذُوهُ وَرَاءَ ظُهُورِهِمْ وَاشْتَرَوْا بِهِ ثَمَنًا قَلِيلًا ۖ فَبِئْسَ مَا يَشْتَرُونَ
[Quran 3:187] And when Allah took Mes’aaqa (مِيثَاقَ) from those who were given the Kitaab (الْكِتَابَ): “You will certainly make it Bayyin (لَتُبَيِّنُنَّهُ) to the mankind, and not conceal it.” Then, they threw it, Wara’a (وَرَاءَ) their Zuhuruhum (ظُهُورِهِمْ), and they exchanged it for a small price. Then Bai’sa (فَبِئْسَ) is what they exchanged.
١٨٨ لَا تَحْسَبَنَّ الَّذِينَ يَفْرَحُونَ بِمَا أَتَوْا وَيُحِبُّونَ أَنْ يُحْمَدُوا بِمَا لَمْ يَفْعَلُوا فَلَا تَحْسَبَنَّهُمْ بِمَفَازَةٍ مِنَ الْعَذَابِ ۖ وَلَهُمْ عَذَابٌ أَلِيمٌ
[Quran 3:188] Do not Tahsabanna (تَحْسَبَنَّ) about those who rejoice in what they were given and they love to Yahmadu (يُحْمَدُوا) for what they did not do. So, do not Tahsubunuhum (تَحْسَبَنَّهُمْ) that they can evade from the Azaab (الْعَذَابِ). And for them is a painful Azaab (عَذَابٌ).
١٨٩ وَلِلَّهِ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ
[Quran 3:189] And for Allah belongs the Mulku (مُلْكُ) of the skies and the earth. And Allah is upon all Shayyin (شَيْءٍ) Qadeer (قَدِيرٌ).
١٩٠ إِنَّ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ وَاخْتِلَافِ اللَّيْلِ وَالنَّهَارِ لَآيَاتٍ لِأُولِي الْأَلْبَابِ
[Quran 3:190] Indeed, in the creation of the skies and earth, and Ukhtilaafe (اخْتِلَافِ) of the Layl (اللَّيْلِ) and the Nahar (النَّهَارِ) are the Ayaat (لَآيَاتٍ) for owners of the understanding.
B- THE CONCEPT:
In light of the context of these ayahs especially the earlier ayah of 3:184 which tells us that Allah’s Hidayah to the mankind is full of (1) 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 (2) Zuboor: the record which mentions 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) and (3) 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 is the Hidayah, the Deen, the guidance that is given to us as blessings by Allah. It is 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 out from darkness to light.
Therefore, the ayahs from 185-190, tells us about the concept of accountability and our firm Meesaq, covenant with Allah as taken by each of us as Ahl-e-Kitaab. The ayah 3:185 “Every Nafs (نَفْسٍ) will taste the Mauthe (الْمَوْتِ), and indeed, what you will get paid in full, your reward on the day of resurrection….” This ayah is telling us in no uncertain terms that each and every one of us will die one day and will be resurrected for the purpose of accountability, wherein each of us will face the recompense of all of our deeds. Wherever the word Ajar used in Quran, is in terms of rewards and positive recompense, in terms of results of Amal-e-Swalehaat and Firm Emaan, similarly it is also used in this ayah. It is further explained in the next phrase as “…Then whoever stays away from the fire and admitted to the heaven, then surely is successful…” Wherever the word An-Naar- the fire is used in Quran, it refers to the fire of hell. Therefore, here the reference is to those deeds and Emaan which ensured that they stayed away from the fire, would therefore be admitted to Jannat – the heaven. The next phrase gives us a very thought provoking reality of life that “…. And not is the life of earth except Mata’a (مَتَاعُ) of Ghuroor (الْغُرُورِ).” Here the word Mata’a means all the necessities of life, the provisions, the requirements to take care of one’s needs and requirements, in order to live life in this world with comfort, ease and one’s satisfaction, such as food, clothing, shelter, provisions, etc. the word Ghuroor means deception, wishful thinking, delusions, and something which is not true. Therefore, this phrase is telling us that the life here on the earth is nothing but a Mata’a of Ghuroor, therefore as Momineen our focus, our attention should be on the life of Akhira, wherein we will abide forever.
As we all know that the purpose of our creation is for two major reasons, (1) to do abd of Allah and (2) as test and accountability, Therefore the next ayah 3:186 is then telling us how we would be tested and tried in this worldly life. 3:186 “You will certainly be Mubtala (َتُبْلَوُنَّ) from your wealth and your Nafs (أَنْفُسِكُمْ)…” As we know the word Mubtila or Bala’a means being surrounded by such situation, conditions or aspects, because of which the real characteristics of the person become evident and surfaced. Therefore, this ayah is telling us two major sources of Bala’a for us (1) Amwaal i.e. our wealth, property, title, money, resources etc. through which we will be tested in order to bring the real characteristics of our real personality to the surface. As we know both the scarcity of Amwaal as well as excess of Amwaal calls for specific actions as per Deen and how we react to each of these situations would determine and bring out what we really are for the purpose of Bala’a, test and trial in this worldly life. And (2) Our Nafs – As we know there are three types of Nafs in every human which remain within us all times during this wordly life; A – Good Nufs or Nafs Al-Mutminna (89:27) which is at play when we feel peace, contentment, joy and tranquility after having done acts of kindness and selfless acts for the benefit of others; B – Acts of Shaytan – or Evil Nafs – Nafs Al-Ammara (12:53), which prompts us to do acts of Shaytan under the influence of our bad Nafs and egoistic desires and; C – Conscience / repentance – Nafs Al-Lavvam (75:2) – this part of our Nafs encourages us towards repentance and gives us guilty feeling in case of our bad deeds and mistakes. Whichever of these of our Nafs, would we continue to feed and pay attention to, would become stronger and prevalent. Hence, we would be tested by our own Nafs.
In the next phrase when Allah says that “…and you have certainly Sama’a (لَتَسْمَعُنَّ) from those who were given the Kitaab (الْكِتَابَ) from before you…” is telling us about all the Zaboor, i.e., record of the previous stories as mentioned in Quran as Zikr and Ibrat for us to take lessons of those who were given the kitaab from before us and how they react, responded to the Kitaab. Since we know most of those who were given the Kitaab were misled by their own Nafs, therefore the next phrase is telling us that “… and from those who did Shirk (أَشْرَكُوا) much Aazzn (أَذًى)…” As we know the word Shirk means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen which are not in Quran, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. Shirk will not be forgiven by Allah mentioned in Quran, shows significance of Shirk as the most intolerable sin and act in the eyes of Allah. Thus, to those who were given the Kitaab, instead of following the kitaab, the Hidayah, if they follow other laws in matters of Deen, that is a Shirk and as per this ayah it is much Aazzn – a harm and injury, to no one else but their own nafs.
The next phrase is then a direct divine instruction to the Momieen as “…. And if you do Sabar (تَصْبِرُوا) and observe Taqwa (تَتَّقُوا)…” which is extremely concise and comprehensive divine instructions in just two phrase (1) to do Sabar: to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach in the Sabeel of Allah through persistent efforts day in day out until the objective is attained. Quran explains in detail the characteristics of Sabireen, those who do Sabr as those who have Emaan; who seek help from Salat and Sabr; who are not even hesitant in getting Qatal in the path of Allah; who remain steadfast on the face of All (Balaa) test and trails where they have to reflect in return with their pure Emaan; who when calamity strike them, they know everything including their own selves are from Allah, to Allah we all are to return, showing their utmost faith and Tawakul on Allah and on the certainty of Akhira with this life and all Balaa therein as a temporary trials only. The second divine instruction is (2) Observe Taqwa: As we know the Taqwa means to protect Aimaan- the promise oath with Allah, the Emaan of Momin, to nurture & grow it by protecting it from anything that can be harmful, to be extra cautious and careful by following the rules and regulations of Deen-e-Islam in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Thus, observing 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. Thus, through these two phrases do Sabar and observe Taqwa, this is a very comprehensive and concise divine instruction ensuring what is mentioned in the next phrase as “…then indeed, that is Azam (عَزْمِ) of the Amoor (الْأُمُورِ).” Therefore, by doing Sabar and observing Taqwa we can ensure that all matters are Azam i.e., firmly determined, by us remaining steadfast on the path of Allah with firm decision leading to resolution of matters in secure, steady, stable, safe and firm manner on solid foundations, as in well founded and well determined state.
The next ayah 3:187 is reminding us about the covenant by us as Ahl-e-Kitaab that has now become Meesaq. 3:187 “And when Allah took Mes’aaqa (مِيثَاقَ) from those who were given the Kitaab (الْكِتَابَ): “You will certainly make it Bayyin (لَتُبَيِّنُنَّهُ) to the mankind, and not conceal it…” Is telling us about an important aspect of our covenant with Allah, especially for us as Ahl-e-Kitaab which is a Meesaq – unbreakable, solid and strong contract, which cannot be broken. And the most important aspects of this Meesaq is not only to make the Kitaab Bayyin, clearly communicated as it is, explain in detail, distinguishing the haqq from the Baatil, Emaan from Kufar, the right path from the wrong one etc. to the whole of mankind but also never to hide or conceal it or any aspect of it. It is our responsibility as Ahl-e-kitaab to communicate it to the mankind, and Bayyin the Kitaab and not to hide or conceal any part of it. But in spite of this covenant with Allah being a Meesaq, most of the Ahl-e-Kitaab do not honor this Meesaq as obvious from the next phrase as “…Then, they threw it, Wara’a (وَرَاءَ) their Zuhuruhum (ظُهُورِهِمْ)…” then after the covenant becomes the Meesaq, the Ahl-e-Kitaab threw it, as in ignored it, went behind it, broke it by Wara’a their Zuhuruhum. This phrase is wrongly translated as by going behind their backs, which is not only a wrong translation of this phrase, it also does not make sense. As we know the word Zuhuruhum means support, assistance, protection etc. and Wara’a means to go against, in opposition to, not in favor of, hostile towards or in contradiction of. Therefore, the Ahle kitaab, threw their meesaq, broke it, by Wara’a (going against, in direct contradiction, in hostility, as opposition to) their Zurhurum (support, assistance and ally) of the Kitaab. The next phrase “…and they exchanged it for a small price…” is referring to the fact that most people of the Kitaab, use the kitaab, and exchange the divine guidance in order to get the small price, the benefits of this worldly life, which as mentioned in earlier ayahs are nothing but a Mata’a of Gharar. It is because of this that Allah says in the next phrase “….Then Bai’sa (فَبِئْسَ) is what they exchanged.” As we know the word Bai’sa means earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as a consequence of one’s own actions which in this case is a recompense of their wrongful acts, Kufr and their exchange of Allah’s Kitaab and Meesaq for a little price – the Mata’a of Ghuroor of this worldly life.
The next ayah 3:188 is then addressing the Momineen who are witnessing Allah’s Fazal of this worldly life on such Kaafireen, 3:188 “Do not Tahsabanna (تَحْسَبَنَّ) about those who rejoice in what they were given and they love to Yahmadu (يُحْمَدُوا) for what they did not do…” is a directly addressing the Momineen that we should not assume and estimate by looking at such people who are given these worldly benefits based on what they have not earned, since they like to be praised for something that they did not do, meaning that they like Hamd and Praise for something that they were given by Allah of this worldly life but for which they did not earn it by doing Aml-e-Swalehaat or by living up to the Meesaq, and also on some acts of Emaan which they did not do and on the contrary they are making fun out if it. They have earned all this by exchanging Allah’s Kitaab for the little price. So we, as Momineen, should not assume or estimate in their rejoicing of this temporary worldly life knowing that this exchange is Ba’isa for them as explained in the next phrase “…So, do not Tahsubunuhum (تَحْسَبَنَّهُمْ) that they can evade from the Azaab (الْعَذَابِ). And for them is a painful Azaab (عَذَابٌ).
In the next Ayah 3:189, Allah says “And for Allah belongs the (مُلْكُ) of the skies and the earth. And Allah is upon all Shayyin (شَيْءٍ) Qadeer (قَدِيرٌ).” Means that whatever is in the skies and the earth is the Mulk of Allah- sovereignty, powers, authority and dominion of Allah. Since Allah is Qadeer over everything and every matter. In order to really understand the next ayah, we need to keep in mind the meanings of the word Ayaat as per Quran. Ayat means a sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. 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. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mentions Two types of Ayaat. (1) Word of Allah – the words of Quran itself (2) Work of Allah – the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind these Ayaat. Therefore when in the next ayah 3:190, Allah says “Indeed, in the creation of the skies and earth, and Ukhtilaafe (اخْتِلَافِ) of the Layl (اللَّيْلِ) and the Nahar (النَّهَارِ) are the Ayaat (لَآيَاتٍ) for owners of the understanding.” The Aayaat which are referred here for those who possess understanding, intelligence, thinking and pondering, are basically of two types (1) creation of everything that is in the skies and the earth – this refers to all of Allah’s creations not just on the earth but also in the skies – the solar system, the universe – which are basically Aayaat for those of understanding. Thinking, pondering, seeking knowledge of All of Allah’s creations are the basic foundations of Deen and stressed time and time again in Quran. And (2) Ukhtilafee of the Layl and the Nahar: Here the word Ukhtilafe is used in terms of coming after another, in the meanings of succeeded or succession or alteration. The words Layl and Nahar, is referred here both in the meanings of day and night, as well as the inherent meanings of Layl and Nahar. As the alteration of day and night, is one of the most amazing natural phenomena of Allah’s creations and hence one of the most important Ayaat of Allah. Additionally, Layl can also be interpreted in this ayah as periods of darkness and hardship, during which one can seek the help from revelations, trying to bring everyone out from the darkness to light, until the emergence of the light, the Noor (as per Surah 97). Nahar on the other hand can also be interpreted as a state of being on the Hidayah – the peace, tranquility and self-actualized state, where all those things that we crave for, desire for ourselves such as peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health, are amply provided in abundance. Therefore, when Allah says that in the Akhtilafe (succession, coming one behind the other, in alteration) of the Layl and the Nahar are Ayaat for people of understanding, this is in direct reference to the foregoing discussion of being Mubtila, as a test and trail through one’s Nafs and Amwaal, of doing Sabr in the Sabeel of Allah and observing Taqwa as a means of attaining success, peace and tranquility. Thus, the periods of hardship, struggle as well as period of self-actualization always occur in succession, as long as one follows the Hidayah, the Nahar, is not far off.
C- IMPLEMENTATION IN TODAY’S LIFE:
These ayahs from 185 to 190 of Surah Aal-e-Imran give us the following important divine instructions that we can apply in our day to day lives.
- Each and every one of us will die one day and will be resurrected for the purpose of accountability, when we will face the recompense of all of our deeds. We should focus on our deeds and Emaan by doing Sabr and observing Taqwa that can save us from the fire and admit us to heaven. Then and only then we could be successful in both the worlds- this temporary one as well as the Akhira.
- During this worldly life, we will be tested through our Amwaal our wealth, property, title, money, resources etc. as well as our own Nafs. Since we know most of those who were given the Kitaab were misled by their own Nafs, we need to follow the Millat of Ibrahim by avoiding Shirk at all costs as this is much Azzan.
- As ahl-e-Kitaab- we have to fulfill our Meesaq- unbreakable sold and strong contract with Allah, which is to make the Kitaab Bayyin and never to hide or conceal it or any part of it.
- Quran asks us to think, ponder, seek knowledge and follow both types of Ayaat of Allah- (1) Word of Allah – the words of Quran itself (2) Work of Allah – the many creations of Allah scattered all around us in science and universe as people of understanding.
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/
NAFS (نَفْسٌ) Nafs is used in Quran for a person, a soul, or an individual basically a combination of an individual’s physically and non-physical aspects. It’s also used in the meaning of the blood as well as to breath, to come into being or to start to exist for instance in ayah 81:18 it’s used for the early morning being come alive. It’s also used in Quran in terms of that part of our being that would be returned to the Rabb after our death in this temporary life here on earth leaving the mortal/physical selves behind and we would be returned to our Rabb for the purpose of accountability. Other than these meanings of the word Nafs, during our day-to-day life, there are three types of Nafs which are within us at all times; (1) Good Nufs or Nafs Al-Mutminna as per ayah 89:27 -This is the nafs at play when we feel peace, contentment, joy and tranquility after having done acts of kindness and selfless acts for the benefit of others (2) Acts of Shaytan- or Evil Nafs- Nafs Al-Ammara as in Ayah 12:53- through our own Nafs. (3) Conscience / repentance as in Ayah 75:02 – this part of our Nafs encourages us towards repentance and gives us guilty feeling in case of our bad deeds and mistakes- the ayahs 91:7-10 describe these parts of the same nafs. X-Reference – 2:48, 3:30, 12:53, 75:02, 89:27, 91:07.
MAI’TATA (الْمَيْتَةَ) MAYYIT (الْمَيِّتِ) & MOUTHE (الْمَوْتِ) The word Mai’tata or Mayyit is normally translated as dead or dead animal in the ayah 2:173, the word animal is not mentioned in the ayah. The word Mouthe is used in Quran as opposite of life. For instance, in the ayah 6:122 the word is used for people who were lifeless and then Allah gave them life. In the ayah 25:48-49, the word is used for everything on earth, both living and non-living things, including plants, animals and human beings in “ …and We send down water from the sky that we may bring to life thereby mayyatan and provides satisfaction from it to those We created of numerous An’amta (Na’mat) and Insaan” In the ayah 49:12 the word is used in the meanings of dead people/brother as in “..would you like to kulu the flesh of your Mayyatan brother?…” In the ayah 50:11 the word is used for the land as in “ …We gave life from it to the Mayyatan land…” metaphorically it is also used in Quran for those people who do not reflect and act upon the guidance for instance in the ayah 27:80 “ you cannot make the dead (Mauty) hear nor will you make the deaf hear the call when they have turned their backs retreating” Therefore it’s used in Quran for such people as well who have become kaafir, dead in terms of paying no attention to Allah’s Hidayah and therefore metaphoric dead in terms of their moral and ethical values as well. X-Reference – 2:173 , 6:122 , 25:49 , 27:80 , 36:33 , 43:11 , 49:12 , 50:11.
MATA’A (مَتَاعًا) & MATTIUHUNNA (مَتِّعُوهُنَّ) is used in Quran in the meanings of the necessities of life, the provisions, the requirements to take care of one’s needs and requirements, in order to live life in this world with comfort, ease and one’s satisfaction, such as food, clothing, shelter, provisions, etc. as used in the ayah 4:102 or 12:17. Therefore, the earth is called Mata’a in the ayah 2:36 the phrase is “for you is the earth as a place of settlement and Mata’a for a time”. Here the word is used in the meanings of all those things, the ways and means and requirements which required for our lives physically as the necessities of life. In the ayah 3:14 when describing all the aspects of Zeyyan/Zeenat, Allah says “..these are the Mat’aa of this worldly life.. ”shows that all aspects of Zeenat are also Mata’a that is anything that looks good to us, that we need in order to live life comfortably in this world such as aspects of Zeenat, which look good to us not just physically but also in regards to all aspects of our nature, is also regarded as Mata’a by Quran. Similarly, in the ayah 3:185 the word Mataa is used along with delusion to describe the worldly life, i.e. in the meanings of enjoyment, pleasure, satisfaction or amusement in this worldly life. X-Reference – 2:36 , 2:236 , 2:240-241 , 3:14 , 3:185 , 3:197 , 4:102 , 9:38 , 10:70 , 12:17 , 16:80 , 21:111 , 28:60 , 43:35 , 80:32.
GHUROOR (الْغُرُورِ) NEW is used in Quran in the meanings of deception, wishful thinking, delusions, and something which is not true or far from Haqq (absolute truth) for instance in ayah 8:49 “when said the hypocrites and those in whose Quloob is disease ‘Deen of these people is Ghara’ and whoever put their trusts/Tawakul in Allah…” Here it is used in the meanings of something which is opposite to Haqq (absolute truth), thus the word Ghuroor means falsehood, delusions, deceptions etc. in this ayah the word is also used as something which is opposite to Tawakkul (trust or trust worthy). Therefore as an opposite, the word would mean something that deceives or cannot be trusted. Similar meanings are used in ayah 82:6 “O mankind, what has Gharraka you concerning your Rabb the Kareem” Used here in meanings of deceive or mistrust, on whom one cannot do tawakul or put their trusts on or rely on. X-Reference – 3:185 , 8:49 , 82:6.
BALA (بَلَاءٌ) & MUBTILA (مُبْتَل) Normally mistranslated as a test or trial. The word basically means being surrounded by a situation or a condition, because of which the real characteristic of the person/persons becomes evident or known. For instance, the word is used in ayah 2:249, in the similar meanings of being surrounded by such conditions/situations that expose or bring out the real characteristics. It’s also used in meanings of extending a great favor to someone and that great favor would make it obvious how that person would react to that favor. For instance, refer the ayahs 8:17, wherein the Momineen was saved through a huge favor. Similarly, in Ayah 37:106, the same word is used for Prophet Ibrahim when he fulfilled his dream. In the ayah 2:49, 7:141 and 14:06, Allah has mentioned this word as a great Bala after mentioning that Bani Israel was saved from people of Pharaoh that would make Bani Israel under big debt of Allah’s favors. X-Reference – 2:49 , 2:124 , 2:249 , 7:141 , 8:17 , 14:06 , 37:106 , 44:33.
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.
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.
SHIRK (َشْرَكُو) & MUSHRIK- MUSHRIKEEN (الْمُشْرِكِينَ) plural- who does Shirk- Normally mistranslated as idol worshipers only but it’s much more than that. The word Shirk or Shareek means to become associated, partner, or related with someone, for instance after marriage, one gets related to the family, the plural of which is Shurakaa’. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. Allah can forgive any other sin, but not shirk, shows significance of Shirk as the most sinful act in the eyes of Allah. As per ayah 31:13, Shirk is termed as great Zulm. As per Quran, Deen is only one- as mentioned in Quran. Therefore, those who divide themselves in sects, groups and beliefs which are not as per Quran are also termed as Shirk- refer Ayah 30:31-32. Therefore, it’s also Shirk to listen and follow any man-made laws of Deen which are outside of Quran, to divide in sects/groups or beliefs and to associate anyone as partner to Allah in being a lawmaker in Deen. Thus, those who call themselves Muslims can also be Mushrikeen. It’s because of this that Allah says in Ayah 12:106 “And most of them do not have Emaan on Allah except while they do Shirk”. In ayah 6:137, the word ‘Shuraka’ is used for such influencers or scholars, who are taken as a Shareek of Allah and who have made pleasing to Qatal their children by causing confusion in Deen. X-Reference – 2:135, 3:151, 4:48, 5:82, 6:137, 7:191, 12:106, 16:86, 30:31-32, 31:13.
AAZZN (أَذًى) Normally translated as being hurt, harmed or even being dirty as in ayah 2:222, but the meanings of this word, although includes physical hurt and harm as well, but are more on the emotional, verbal or psychological sense and nothing to do with being impure or dirty as it is normally mistranslated in ayah 2:222. For instance, in the ayah 2:262 “those who spend their wealth in the Sabeel of Allah, and then do not follow up with what they have spent and do not Azzan…” Here it’s used in the meanings of statements/acts causing verbal, emotional or physiological hurt such as hurtful comments or any such words or acts which is hurtful to the recipients of these wealth or sadaqat. The word is used in similar meanings in the ayah 33:53 advising people going to the Nabi’s house without invitation or overstaying afterwards, cause Azzan to the Nabi. It is also used in Quran as a step down of the word Zarar – used in the meanings of much intense hurt, harm and torture for instance in the ayah 3:111 “They will not cause Zarar to you, except Azzan..”. In ayah 2:262-264 the word Azzan is used as an opposite of Ma’roof words and Mughfirat to others, as in the phrase “Ma’roof words and Maghfirat are better than Sadaqat followed by Azzan”. In the ayah 33:48 “Do not follow the Kafireen and the hypocrites, but let go of their Azzahum (their Azzan on you) and do tawakul of Allah..” The same meanings and context are used in the ayahs 3:186. X-Reference – 2:196 , 2:222 , 2:262-264 , 3:111 , 3:186 , 4:102 , 33:48.
SABAR (بِالصَّبْرِ) & S’abireen (الصَّابِرِينَ) those who do Sabar: normally mistranslated as patience, basically means to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach. Its actual meanings are in terms of to strive, to make efforts with one’s whole being, to be persistent in terms of striving towards something, in order to achieve it through persistent efforts day in day out until the objective/the goal is attained. The word S’abireen (الصَّابِرِينَ) are those who do Sabar and their characteristics are explained in details in Quran in the ayahs 2:153 to 2:157 as “O you who have Emaan Seek help through Sabr and Salat Allah is with the S’abireen. …those who are Yuqtalu in the path of Allah…(those who are steadfast in the face of Balaa from their rabb..) But give Basharat to the S’abireen. Those who, when a calamity afflicts them, say, “To Allah we belong, and to Allah we will return. Those are the ones upon whom are S’alawatun from their Rabb and Rahmatun And they are those who are Mohtaduun- as per Hidayah” These ayahs explain in details the characteristics of who are Sabireen as those who have Emaan; who seek help from Salat and Sabr; who are not even hesitant in getting Qatal in the path of Allah; who remain steadfast on the face of All (Balaa) test and trails where they have to reflect in return with their pure eeman; who when calamity strike them, they know everything including our own selves are from Allah, to Allah we will return, showing their utmost faith and tawakul on Allah and on the certainty of Akhira with this life and all Balaa therein as a temporary trials. These are the ones who are as per Hidayah and these are the ones for whom Allah’s Salawat and Rahmat are destined. X-Reference – 2:45 , 2:61 , 2:153-155 , 2:175 , 2:250 , 3:120 , 3:142 , 3:145 , 3:200 , 7:87 , 8:65-66 , 10:109 , 11:11 , 14:21 , 18:28 , 19:65 , 20:132 , 25:42 , 38:06 , 49:05 , 54:27.
TAQWA (َاتَّقُوا) MUTTAQI/ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) in plural- those who observe Taqwa. The word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. X-Reference – 2:224 , 3:15 , 5:02 , 6:51 , 9:123 , 13:37 , 38:28 , 47:17 , 091:08 , 96:12.
AZAM (عَزْمِ) & AZAMTA (عَزَمْتَ) the word Azamta normally translated as making a decision, but it is used in Quran in much deeper meanings in terms of firm determination, being steadfast with firm decision leading to resolution of matters in secure, steady, stable, safe and firm manner on solid foundations, as in well founded and well determined state. For instance, in ayah 3:186 the phrase “…and if you do Sabar and observe Taqwa then indeed that is Azam of the Amoor (matters)”. Similar meanings are in ayah 42:42-43 “Only the Sabeel is against those who do Zulm on people and who are rebel on earth without Haqq….and whoever does Sabar and Ghafara, then indeed, that surely is Azam of Amoor” as well as in ayah 31:17. In ayah 20:115 “And indeed We made a covenant with Adam from before, but he forgot and We did not find in him Azaman”. X-Reference – 3:159 , 3:186 , 20:115 , 31:17 , 42:43.
AMAR (أَمْرً) – Amoor (in plural)- basic meanings of the word are sign, indication, guidance, consultation, suggestion etc. Therefore, in the ayah 26:35 and 7:110, the word Ta’maroon is used in the meanings of what do you advise, suggest. The word Ya’tamiroon is used in the meanings of consultations, conferring upon and suggestions in the ayah 28:20. The word is used in the meanings of planning, intending or determination to do something. Amar is also used in the meanings of abundance or increase in something as well as in the meanings of matter, case, situation, or affair, or a thing, (with plural as al amoor), commandments, order, enjoin, or command something for instance in the ayah 17:16, it is used in the meanings of command. Therefore, Ameer is the one who commands. Amar is also used in the Quran as a Commands/stage/step/process during the creation of the universe & everything in it by Allah – for instance in the ayah 7:54 the phrase is Al-khalaqu wa Al-Amarru showing Amar as a distinct Commands or step or stage in the creation process. Another use of the word in the same meaning of a creation process is mentioned in the ayah 2:117 in the meanings of when Allah decides on Al-Amar, Allah says to it Kun Fa Yakun. Amar is also used in Quran in the meanings of the laws of nature for instance in the ayah 22:65 “…the ships which run through the sea by Allah’s Amar”. Similarly, in ayah 7:54 “…and the sun, the moon, and the stars, subjected by Allah’s Amar.” X-Reference – 2:117 , 7:54 , 7:110 , 9:48 , 17:16 , 18:21 , 18:71 , 22:65 , 24:62-63 , 26:35 , 27:91 , 28:20 , 33:36 , 39:11-12 , 42:15 , 65:06 , 66:06.
MEESAQ (مِيثَاقِهِ) & WUSQA (الْوُثْقَىٰ) means any rope or anything that is used to tie up something strongly; making something robust, sturdy & strong that is reliable & unbreakable. Therefore, as per Quran, Meesaq means any sturdy, strong, solid reliable and stable contract with solid foundations which is unbreakable. In Ayah 2:27 when Allah says that they break the covenant (ahad) with Allah after that covenant has been honored by Allah by giving them what was in that covenant and made it a Messaq (a firm and strong binding). X-Reference – 2:27 , 2:83-84 , 2:256 , 3:81 , 4:21 , 4:154-155 , 5:07 , 5:12-14 , 12:66 , 12:80 , 13:25 , 31:22 , 33:07 , 57:08 , 89:26.
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.
WARA’A (وَرَاءَ) NEW is normally translated as “behind” which is a wrong translation. The correct meanings of the word are “against, besides, in contradiction of, anti, in opposition to, not in favor of, hostile to, or opposed to”, for instance in ayah 2:91 “and when it is said to them have Emaan on what Allah has revealed, they say ‘we have emaan on what was revealed to us’ and they do Kufar with what Wara’hu it while it is the Haqq confirming what is with them…” here the word is used in meanings of “besides, against, opposite to”. It means they do kufar/Conceal/hide with the commandments what is opposite/against to their believes, while these Hidayah and commandments are absolute truth and telling them the same Hidayah as mentioned in their own scriptures from Allah’s previous revelations. The word is used in similar meanings in ayah 4:24 the phrase is “…and not lawful to you Wara’a…”. In ayah 23:5-7 “And those who are the guardians of their modesty, except their Zouj…Then whoever seeks Wara’a then those are the transgressors”. Whenever the word is used alongside with Zuhuruhum, as Wara’a Zuhuruhum as used in ayah 3:187, it is wrongly translated as behind their backs, the word Zuhuruhum means support, assistance, protection etc. therefore the phrase is referring to those who Wara’a (go against, in opposition to, not in favor of, hostile towards) their Zuhuruhum (support, assistance and help). Similarly in ayah 2:101 “And when came to them a Rasool from Allah confirming what is with them to those who were given the Kitaab, a Fareeq of them threw it away, Wara’a Zuhurhum as if they do not know” i.e., they went against, in contradiction of this support/assistance/protection (of Allah’s Hidayah/Kitaab). X-Reference – 2:91 , 2:101, 3:187 , 4:24 , 23:7.
ZUHURUHUM (ظُهُورِهِمْ) NEW is normally translated as “backs” but this is a wrong translation. Its actual meanings are in terms of “support, assistance, help or allies”, for instance in ayah 28:48 the phrase “…they Tazhara (Supporting each other) and said ‘Indeed, we are all Kafiroon”. Similarly in ayah 9:33 “Allah is the one who send all Rusul with the Hidayah and the Haqq Deen to Yazhirahu it over all (kulihi) Deen…” which means that this Deen, Deen-e-Islam, is Haqq from Allah and is support, assistance, help and ally to all the Deen of the world. Similar meanings and context are used in ayah 61:9. Whenever the word is used alongside with Wara’a, as Wara’a Zuhuruhum as used in ayah 3:187, it is wrongly translated as behind their backs, the word Wara’a means besides, against, in contradiction on hostile to etc. therefore the phrase is referring to those who Wara’a (go against, in opposition to, not in favor of, hostile towards) their Zuhuruhum (support, assistance and help). Similarly in ayah 2:101 “And when came to them a Rasool from Allah confirming what is with them to those who were given the Kitaab, a Fareeq of them threw it away, Wara’a Zuhurhum as if they do not know” i.e., they went against, in contradiction of this support/assistance/protection (of Allah’s Hidayah/Kitaab). Similarly in Ayah 2:189 “…it is not Barre that you give the Bayoot (the house of Allah) of Zahuriha but it is Barre who does taqwa (of Allah) and give the Bayoot of Abwaabiha (their main entrance) and observe Taqwa…” Is telling us that simply working as assistance, support or ally for the Bayoot of Allah is not barre, but Barre is actually to observe Taqwa and aim to become the main entrance the main force of the Bayoot. X-Reference – 2:101, 2:189 , 3:187 , 9:33 , 28:48 , 61:9.
BA’ISA (َبِئْسَ) & BAS’AA (الْبَأْسَاءِ)– normally translated as wretched, evil or punishment, but the word basically means earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as a consequence of one’s actions. This could also be as a test or trial or even to shake someone towards the right path. In ayah 18:02, the phrase “Baas Shadeed/severe” is used as an opposite to “Ahsan Ajar” which means that the word here is used in the meanings of facing extreme hardship, difficulty and problems as consequences of and as a recompense of their wrongful acts and Kufr. Similar meanings are used in 7:04 and 2:214. The word is also used alongside with the word Zarar (Damage & Destruction) as a means to wake up/shake up a nation from their Kufar for instance in the ayah 6:42 “And we have sent Messengers to ummath before you; then we seized them with Baasai and hardship so that perhaps they might humble themselves”. Similar context and meanings are used in the ayah 2:214 and 7:94. In the ayah 2:177 the word is also used for those who chose righteous path and face extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, and poverty in the path of Allah- which is the basic meaning of ABD (عۡبُدُ) a combined word of Hardship and Comfort. X-Reference – 2:177 , 2:214 , 6:42 , 7:04-05 , 7:94 , 18:02 , 22:13 , 39:72 , 58:08 , 62:05.
HISAAB (حِسَابٍ) YUHASIB-UKUM (يُحَاسِبْكُمْ) & HASEEB normally mistranslated as sufficient or enough in the ayah 2:206, 3:173, 5:104, 8:62 and many other ayahs. This 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. Similarly in the ayah 3:173 the phrase “..They said Hasbana Allahu and is the best of the Wakeel” Here the word is not used in the meanings of sufficient, but in the meaning of the being who is going to give us the fair accountability based on our actions and deeds since Allah is the best of Wakeel. Therefore, in the ayah 14:41 the phrase “يَوْمَ يَقُومُ الْحِسَابُ “refers to the day of Akhira- the day of accountability and judgment. When used for Allah as in the ayah 4:86 “Indeed Allah is over all things Haseeban” is used in the meanings of accountant, judge, who would be the decision maker in terms of payback, recompense to everyone based on their due rights as per Allah’s solid judicial principals. Used in the similar meanings in the ayah 33:39. 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.
HAMD (اَلۡحَمۡدُ) & HAMEED (حَمِيدٌ) means acknowledging and praising something or someone upon its completion, after acquiring complete knowledge, identification, understanding, authentication, and a firm conviction for that accomplishment. Hollow words of praise to anything or anyone, without having these parameters of knowledge and conviction is not Hamd. HAMD can only be done for any accomplishment that has reached a certain level of perfection, without any flaws, deficiencies, drawbacks, mistakes. The benefits & beauty of such accomplishment must be felt, ascertained and convinced by one’s whole being, then and only then the praise, that comes out of one’s heart and mind would qualify as HAMD. When the word Hameed is used for Allah, it’s an all-encompassing term- that All Hamd, all perfection only belongs to Allah and therefore Hamd is only for Allah as Allah is Hameed. Also, one can do hamd of the creation, the creator and the benefits one received from such creation as well as the creator- hence All Hamd belongs to Allah. X-Reference 1:01, 2:30, 3:188, 6:01, 7:43, 9:112, 13:13, 16:75, 17:44, 17:111, 27:59, 30:18, 64:01.
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.
MALAIK (لِلْمَلَائِكَةِ) & MULK (مُلْكُ): 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 does not mean Angel’s with wings as widely understood and translated since how can you have Emaan on something, without knowledge. The word Malaik shares the same characteristics as from the Mulk which means sovereignty, powers, authority and the word “Maaalik” which means the one who has the power, the authority, the sovereignty. 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 share 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”. Thus, Malaik are 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”. After Allah, the Malaik has done Sajda only to Adam, i.e., us as mankind as Khalifa on earth, on the basis of being taught Names by Allah- knowledge- refer Ayah 2:30-34. X-Reference – 2: 30-34 , 15:30 , 16:49-50 , 22:75 , 25:22 , 33:43 , 35:01 , 38:73 , 41:31 , 66:4 , 74:31 , 89:22 , 97:04.
SHAYYIN (شَيْءٍ) & YASHA’U- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ or Yashau’u or Tushau’ is normally is translated as Allah’s Will – but there is a difference between ‘Will’ and ‘Mashiyyat’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. It’s also the Mashiyat of Allah to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. Thus, the Quranic terms “Ma Yasha” and “Mun Yasha” would mean “According to the set of Laws originated by Allah which are unchangeable. “The word Mashiat also means powers, abilities, earnings, facts, events or anything which exists.. X-Reference – 2:113 , 2:223 , 3:74 , 4:32 , 5:17 , 6:39 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.
QADEER (قَدِيرٌ) QAADIR & TAQDEER- The word Qadeer is normally translated as All-Powerful but the word is used in Quran in much broader meanings and depth. For instance, in ayah 22:74 “They have not Qadaru Allah the Haqqa Qadrihi…” here the word is used in the meanings of valuation, ability, estimation, measure, appraisal or assessment. Similarly, in ayah 2:236 the word Qadarhu means as per his/her ability, measure, resources and means. The word Qaadir is also used in the meanings of ability or power for instance in the ayah 6:37 “...Indeed Allah is Qaadir to send down an Ayaat…” here the word used in the meanings of power, capability or ability. Similar meanings are used in the ayah 6:65 & 17:99. The word Taqdeer is normally mistranslated as fate, or decree or determination – but the meanings of the word Taqdeer is power, ability, capability etc. as in the ayah 41:12 and 6:96 with the phrase “…that is the Taqdeer of the Aziz the All-knower”. Whenever the word Qadeer is used for Allah in the phrase “Allah is Qadeer over all things” it means that Allah is capable, powerful, and resourceful over all things. Allah has created the universe, and All Malaik are performing their duties as determined by Allah, once Allah has given humanity Freewill and Hidayah, then Although Allah is Capable, All-powerful over all things, but Allah does not intervene during this worldly life. Everything is determined as per the cause and effect of the natural laws, whatever one decides, based on one’s freewill, will face the consequences of one’s decisions, in this worldly life as well as in the hereafter. X-Reference – 2:236 , 3:26 , 3:29 , 6:37 , 6:65 , 6:96 , 17:99 , 22:74 , 41:12.
KHALIFA (خَلِيفَةً) & UKHTILAAFE (اخْتِلَافِ)- KHALFEHIM (خَلْفِهِمْ)/those left behind- Khalifa means successor or the one who was left behind such as in ayah no. 9:81 “Those who remained behind”. The same meanings are there in Ayah 9:118. It also means one after the other for instance in ayah 25:62 “And it is Allah who has made the night and the day in succession- one after the other”. It also means to take care of the affairs in place of the real caretaker for instance in ayah 7:142 Nabi Mosa, made his brother as Khalifa to look after the affairs in his absence. Keeping in mind that Allah is omnipotent and omnipresent, when in Ayah 2:30 Allah is appointing Adam as Khalifa on Earth, it means Adam has been made as a caretaken of Allah’s creations on Earth, as Khalifa meaning that there was another Creation of Allah who was the caretaker and now Adam has succeeded that creations as the Khalifa on Earth. The Khalifa takes the responsibility of the Creation of Allah in the sense of taking care of them for their safety, security, and freedom and ensuring that these tenets are not violated by the others on earth. X-Reference 2:30 , 7:142 , 9:81-83 , 9:118 , 25:62 , 35:39 , 38:26 , 43:60 , 48:15-16 , 72:27.
LAYL (اللَّيْلِ) is normally translated as night, but it is not meant in the meanings of night in all of its usages in Quran for instance refer ayah 10:27 the word is used in the meanings of periods of darkness and hardship. Similarly in the ayahs of chapter 97 “Indeed, we have revealed in the Lailate the Qadar (power/decree) and what can you know ‘what is a lailat of the Qadar. Lailatu of the Qadar is Khair than a thousand Shahar (periods/durations). Descend the Malaik and the Roohu therein with the permission of their rabb for every amar. Salamun in it until the emergence of the Fajar” Is not talking about one particular night, but the whole duration of darkness and hardship, during which the revelations started and brought everyone from darkness to light, until the emergence of the light, the Noor. Similar meanings are used in ayah 3:113 as “…they Qaim yatloon the Ayat of Allah and during the hours/periods of Layl, and they do Sajda.” Is talking about that particular Ummat of the Ahle Kitaab who Qaim/establish and Yatoona/follow the ayaat of Allah during hours of layl, the darkness and hardship times and they do sajda/follow Allah’s commandments as per Kitaab. X-Reference – 3:113 , 10:27 , 97: all ayahs.
NAHAR (بِنَهَر) & NAHAR (النَّهَارِ) MODIFIED the word Nahar is normally translated as day, but in Quran the word is not used as day in all of its usages. The word Nahar is also translated as streams, or rivers, but the real meanings of the word is truly reflected in the ayah 71:12 as “And give you increase in wealth and children and provide for you Jannat and provide for you Nahar.” Therefore, Nahar are all those things that we crave for, desire for in addition to wealth, children and Jannat (that is a serene and comfortable environment to live in). Would include all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health. The word is used in the similar meanings in the ayah 7:43 “And we will remove whatever is within their hearts of the resentment, flowing from it, Nahar…” here it is used in the meanings of peace, tranquility, self-actualized state. It is used as a means of getting Hidayah through ways and means as in the ayah 16:15 “…and Allah has made therein (the earth) the sabeel and the nahar, so that you may get Hidayah”. Therefore, in the ayahs wherever Allah is describing the Jannat, in addition to Jannat the phrase is “Tajri min Thethehol Al-Anhar (plural of Nahar)” meanings where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply. Similarly in the ayah 2:249, the Nabi is warning his nation, the phrase is “Indeed, Allah will be Mubtala-utum you with a Nahar…” Includes all those things which would be provided as a situation or condition, that one craves for and desires such as peace, popularity, spouse, prestige, etc. through which the person would be tested and tried in terms of bringing out the real characteristics of the person. X-Reference – 2:249 , 3:15 , 3:198 , 4:13 , 5:85 , 7:43 , 9:100 , 16:15 , 71:12.
AYAT (آيَاتِنَا) & AYAAT (الْآيَاتِ) – means a sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. For instance, if we see in a distance smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of fire at the bottom of that smoke, but by looking at that smoke we realize the existence of the confirmed truth, therefore the smoke is the ayat of the fire. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. For instance, the smoke in the earlier example will remain a smoke, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our God-given faculties. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mentions Two types of Ayaat. (1) Word of God- the words of Quran itself (2) Work of God- the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind these Ayaat. X-Reference – 2:248, 3:41, 4:140, 6:98, 7:37, 30:25.