Surah Aal-e-Imran Ayah No. 191 to 200
Surah Aal-e-Imran Ayah #191-200(3:191-3:200)
A- Translation
١٩١ الَّذِينَ يَذْكُرُونَ اللَّهَ قِيَامًا وَقُعُودًا وَعَلَىٰ جُنُوبِهِمْ وَيَتَفَكَّرُونَ فِي خَلْقِ السَّمَاوَاتِ وَالْأَرْضِ رَبَّنَا مَا خَلَقْتَ هَٰذَا بَاطِلًا سُبْحَانَكَ فَقِنَا عَذَابَ النَّارِ
[Quran 3:191] Those who Qayaman (قِيَامًا) Zikar (يَذْكُرُونَ) of Allah, and Qua’udan (قُعُودًا) and on Junubehim (جُنُوبِهِمْ) and they reflect on the creation of the skies and the earth. ‘Our Rabb (رَبَّنَا), what You have created this is not Bat’elan (بَاطِلًا). Subhanka (سُبْحَانَكَ) to You so save us from the fire of Azaab (عَذَابَ).”
١٩٢ رَبَّنَا إِنَّكَ مَنْ تُدْخِلِ النَّارَ فَقَدْ أَخْزَيْتَهُ ۖ وَمَا لِلظَّالِمِينَ مِنْ أَنْصَارٍ
[Quran 3:192] “Our Rabb (رَبَّنَا), indeed, YOU admit whomever to the Fire, then surely, YOU have disgraced him/her and not for the Zwalimeen (ِلظَّالِمِينَ) any Ans’aar (أَنْصَارٍ).”
١٩٣ رَبَّنَا إِنَّنَا سَمِعْنَا مُنَادِيًا يُنَادِي لِلْإِيمَانِ أَنْ آمِنُوا بِرَبِّكُمْ فَآمَنَّا ۚ رَبَّنَا فَاغْفِرْ لَنَا ذُنُوبَنَا وَكَفِّرْ عَنَّا سَيِّئَاتِنَا وَتَوَفَّنَا مَعَ الْأَبْرَارِ
[Quran 3:193] “Our Rabb (رَبَّنَا), indeed, we have Same’na (سَمِعْنَا) of Duaa (مُنَادِيًا) of Yunadey (يُنَادِي) to the Aiymaan (لِلْإِيمَانِ): `Have Emaan (آمِنُوا) in your Rabb (بِرَبِّكُمْ),’ so we have Emaan (فَآمَنَّا). Our Rabb (رَبَّنَا)! So Aghfir (فَاغْفِرْ) for us our sins and Kaffir (كَفِّرْ) from us our Sayyatina (سَيِّئَاتِنَا) and Tuwafana (تَوَفَّنَا) along with the Abraare (الْأَبْرَارِ).”
١٩٤ رَبَّنَا وَآتِنَا مَا وَعَدْتَنَا عَلَىٰ رُسُلِكَ وَلَا تُخْزِنَا يَوْمَ الْقِيَامَةِ ۗ إِنَّكَ لَا تُخْلِفُ الْمِيعَادَ
[Quran 3:194] “Our Rabb (رَبَّنَا), and grant us what You have promised us through Your Rusuleka (رُسُلِكَ) and do not disgrace us on the day of resurrection. Indeed, YOU do not break the Ma’iyaad (الْمِيعَادَ).”
١٩٥ فَاسْتَجَابَ لَهُمْ رَبُّهُمْ أَنِّي لَا أُضِيعُ عَمَلَ عَامِلٍ مِنْكُمْ مِنْ ذَكَرٍ أَوْ أُنْثَىٰ ۖ بَعْضُكُمْ مِنْ بَعْضٍ ۖ فَالَّذِينَ هَاجَرُوا وَأُخْرِجُوا مِنْ دِيَارِهِمْ وَأُوذُوا فِي سَبِيلِي وَقَاتَلُوا وَقُتِلُوا لَأُكَفِّرَنَّ عَنْهُمْ سَيِّئَاتِهِمْ وَلَأُدْخِلَنَّهُمْ جَنَّاتٍ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ ثَوَابًا مِنْ عِنْدِ اللَّهِ ۗ وَاللَّهُ عِنْدَهُ حُسْنُ الثَّوَابِ
[Quran 3:195] Then responded to them their Rabb (رَبُّهُمْ): “Indeed, I will not waste deeds of the doer among you, whether male or female. Some of you from some of others. So those who migrated and were driven out from their homes and were Aa’zu (أُوذُوا) in My Sabeel (سَبِيلِي), and were Qatalu (قَاتَلُوا) and were Qutelu (قُتِلُوا) – Surely, I will Akfirranna (لَأُكَفِّرَنَّ) for them their Siyaatehim (سَيِّئَاتِهِمْ) and will admit them to the heaven beneath which flows the Anhaar (الْأَنْهَارُ) – a reward from near Allah. And with Allah is the Husnu (حُسْنُ) reward.”
١٩٦ لَا يَغُرَّنَّكَ تَقَلُّبُ الَّذِينَ كَفَرُوا فِي الْبِلَادِ
[Quran 3:196] Do not be Yaghurrannaka (يَغُرَّنَّكَ) of movement of those who do Kufar (كَفَرُوا) in the land.
١٩٧ مَتَاعٌ قَلِيلٌ ثُمَّ مَأْوَاهُمْ جَهَنَّمُ ۚ وَبِئْسَ الْمِهَادُ
[Quran 3:197] A little Mata’a (مَتَاعٌ), then their abode is Hell. And Bai’sa (بِئْسَ) is the Mehadu (الْمِهَادُ).
١٩٨ لَٰكِنِ الَّذِينَ اتَّقَوْا رَبَّهُمْ لَهُمْ جَنَّاتٌ تَجْرِي مِنْ تَحْتِهَا الْأَنْهَارُ خَالِدِينَ فِيهَا نُزُلًا مِنْ عِنْدِ اللَّهِ ۗ وَمَا عِنْدَ اللَّهِ خَيْرٌ لِلْأَبْرَارِ
[Quran 3:198] But for those who observe Taqwa (اتَّقَوْا) of their Rabb (رَبَّهُمْ), for them is heaven beneath which flows the Anhaar (الْأَنْهَارُ), wherein they will Khalidoona (خَالِدِينَ) – a revelation from Allah. And what is near Allah is Khair (خَيْرٌ) for the Abraar (لِلْأَبْرَارِ).
١٩٩ وَإِنَّ مِنْ أَهْلِ الْكِتَابِ لَمَنْ يُؤْمِنُ بِاللَّهِ وَمَا أُنْزِلَ إِلَيْكُمْ وَمَا أُنْزِلَ إِلَيْهِمْ خَاشِعِينَ لِلَّهِ لَا يَشْتَرُونَ بِآيَاتِ اللَّهِ ثَمَنًا قَلِيلًا ۗ أُولَٰئِكَ لَهُمْ أَجْرُهُمْ عِنْدَ رَبِّهِمْ ۗ إِنَّ اللَّهَ سَرِيعُ الْحِسَابِ
[Quran 3:199] And indeed, among the people of the Kitaab (الْكِتَابِ) are those who have Emaan (يُؤْمِنُ) on Allah and what was revealed to you and what was revealed to them. They Ghashyeen (خَاشِعِينَ) to Allah, and they do not sell the Ayaat (بِآيَاتِ) of Allah for a little price. For those, near Allah is a reward for them. Indeed, Allah is precise in the Hisaab (الْحِسَابِ).
٢٠٠ يَا أَيُّهَا الَّذِينَ آمَنُوا اصْبِرُوا وَصَابِرُوا وَرَابِطُوا وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ
[Quran 3:200] O you who Emaan (آمَنُوا)! Do Sabar (اصْبِرُوا) and be Saabir (صَابِرُوا) and be connected, and observe Taqwa (اتَّقُوا) of Allah so that you may be successful.
B- THE CONCEPT:
The context of these ayahs especially earlier ayah of 3:190 wherein Allah says that Allah’s Ayaat (both the creations of Allah as well as words of Kitaab) are basically for those who possess understanding and intelligence. Thinking, pondering and seeking knowledge of Allah’s all the creations are the basic foundations of Deen and stressed time and time again in Quran. In ayah 3:191, a further explanation of the characteristics of those who are the people of understanding. 3:191 “Those who Qayaman (قِيَامًا) Zikar (يَذْكُرُونَ) of Allah, and Qua’udan (قُعُودًا) and on Junubehim (جُنُوبِهِمْ)…” is normally mistranslated as those who do Zikar of Allah while standing and sitting and on their sides, which does not make sense. The word Qayaman, clearly mistranslated as standing, but the word basically used in the meanings of those who establish, support, strength and provide the foundation of Allah’s Zikar in order to establish it. As we know Zikr as per Quran means both the Quran, the Kitaab itself as well as understanding, practically following and distributing to others the Ayaat of Allah. Therefore, in this ayah, the characteristics of those people of understanding include those who establish (Qayaman) the Zikar of Allah “…and Qu’udan and on Junubehim…” which means establish the Zikar of Allah out of their own accord and with complete willingness without any force or compulsion and by being steadfast and persistent, no matter what difficulties and hardships may come in their way. Since the foundation of all this is Ayaat of Allah, the basic criteria of which is thinking and pondering on Allah’s Ayaat, therefore the next phrase is “… and they reflect on the creation of the skies and the earth…” The next phrase “Our Rabb (رَبَّنَا), what you have created this is not Bat’elan (بَاطِلًا). Subhanka (سُبْحَانَكَ) to you so save us from the fire of Azaab (عَذَابَ).” The word Bat’il, does not mean in “vain” as it is normally mistranslated in this ayah. The word Baatil is an exact opposite of Haqq in all its meanings. If Haq is absolute truth, Baatil is absolute falsehood. Similarly, if Haqq is constructive forces/efforts and intentions, then Baatil as an opposite of Haqq are those destructive forces, efforts and intentions the basic aim of which is to create lawlessness and destruction, death and sufferings, Fasaad and to destroy human faculties and capabilities. Thus, in this ayah, the characteristics and approach of the people of understanding is that they establish the Zikar of Allah and reflect on everything that Allah has created in the skies and the earth, since Allah has not created all of this in Baatil, that is it is not created to create lawlessness and destruction, death and sufferings, Fasaad and for the destruction of human faculties and capabilities but everything is created as Haqq and as Nai’mat, the basic aim of which is to create law and order, peace and contentment and to utilize human faculties to its maximum. Therefore, the phrase ‘Subhanka to you’ is used at the end of this ayah to illustrate the striving with full force, through persistent efforts and perseverance in order to establish the Zikar of Allah and to be saved from the fire of Azaab.
The next ayah 3:192 “Our Rabb (رَبَّنَا), indeed, you admit whomever to the Fire, then surely, you have disgraced him/her and not for the Zwalimeen (ِلظَّالِمِينَ) any Ans’aar (أَنْصَارٍ).” Shows the treatment which is going to be accorded to the Zwalimeen, that is those who do Zulm, as they would be disgraced in both the worlds, to be admitted to the fire of hell and there will not be any Nas’eer for them. The next ayah 3:193 “Our Rabb (رَبَّنَا), indeed, we have Same’na (سَمِعْنَا) of Duaa (مُنَادِيًا) of Yunadey (يُنَادِي) to the Aiymaan (لِلْإِيمَانِ)…” is telling us that these people of understanding have paid attention with their whole being, to the Dawaa’ of the one who was calling Duaa towards the Aimaan, means when someone is asking people to reflect on Quran, Allah’s Kitaab, Allah’s Hidayah, then people of understating always responsd positively and think and ponder over Allah’s ayahs to make firm conviction of Emaan, so when the caller says “Have Emaan (آمِنُوا) in your Rabb (بِرَبِّكُمْ),…” then the people with thinking, pondering and intellect understanding always respond as “…so we have Emaan (فَآمَنَّا) on our Rabb…” The phrase ‘Emaan on Rabb’ is a very detailed concept and explained within these few words the whole idea of the Aimaan as firm conviction out of seeking knowledge as well as entering into the covenant with Rabb. The next phrase “…So Aghfir (فَاغْفِرْ) for us our sins…” means, give us protection, shield us, and protect us from our sins “…and Kaffir (كَفِّرْ) from us our Sayyatina (سَيِّئَاتِنَا)…” Means conceal, hide for us, both in this world as well as the hereafter, our Sayyatina. What this phrase depicting is, the balance of good and bad deeds, by doing good deeds to such a large extent that the bad deed gets hidden and concealed under the cover of the good deeds. The next phrase “…and Tuwafana (تَوَفَّنَا) along with the Abraare (الْأَبْرَارِ).” The word Afuw means give generously in abundance and the Abraar are those who do Birra. For the basic characteristics of Birra in terms of broad, comprehensive, and expanded which are all-encompassing Quranic guidance is illustrated in ayah 2:177 which clearly explain Birra. Therefore when the Duaa of the people of understanding is ‘Tuwafana along with the Abraar’, it means give us generously and in abundance by making us as one of Abraar- those who do Birra.
The next ayah 3:194 “Our Rabb (رَبَّنَا), and grant us what You have promised us through YOUR Rusuleka (رُسُلِكَ) and do not disgrace us on the day of resurrection. Indeed, You do not break the Ma’iyaad (الْمِيعَادَ).” is talking about the Hidayah which is given to the mankind through Allah’s Rusul, and Allah’s promise of giving this via Kitaab and the accountability on the day of resurrection. The next ayahs are then in response to these duaa by the people of understanding – ayah 3:195 “Then responded to them their Rabb (رَبُّهُمْ): Indeed, I will not waste deeds of the doer among you, whether male or female. Some of you from some of others…” This ayah is telling us that none of the deeds of the doer of those, whether male or female, will go to waste. However, with the phrase ‘some of you from some of others’ is telling us that there is a possibility of some deeds going to waste, depending upon the intention, for instance Quran tells us that those who do Sadaqat for the pretense or done for public approval and pleasure will be futile. The next phrase “…So those who migrated and were driven out from their homes and were Aa’zu (أُوذُوا) in My Sabeel (سَبِيلِي), and were Qatalu (قَاتَلُوا) and were Qutelu (قُتِلُوا)…” is talking about specifically to all those who Qatal (fight/strive) in the Sabeel of Allah, who were evicted from their homes, or were Aazn (harm or injured in any manner), then “…Surely, I will Akfirranna (لَأُكَفِّرَنَّ) for them their Siyaatehim (سَيِّئَاتِهِمْ)…” means their Sins and bad deeds will be hidden and concealed by Allah under their heavy loads of good deeds “… and will admit them to the heaven beneath which flows the Anhaar (الْأَنْهَارُ) – a reward from near Allah. And with Allah is the Husnu (حُسْنُ) reward.” Word Nahar means 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. Thus, the phrase “Tajri min Thethehol Al-Anhar (plural of Nahar)” means where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in abundance. This is the reward from Allah, since Allah is Husn (in all of its meanings) in reward. The next ayah 3:196 -197 “Do not be Yaghurrannaka (يَغُرَّنَّكَ) of those who do Kufar (كَفَرُوا) in the land. A little Mata’a (مَتَاعٌ), then their abode is Hell. And Bai’sa (بِئْسَ) is the Mehadu (الْمِهَادُ).” When Allah says do not Gharar of those who do Kufar, means that do not be deceived regarding those who do Kufar in land, since this is a Mataa (luxuries of life) for a brief term only, thereafter their final abode will be hell, such is the Bai’sa, the consequences of their own actions (of kufr and sins) that their habitat is going to be hell.
The next ayah 3:198 “But for those who observe Taqwa (اتَّقَوْا) of their Rabb (رَبَّهُمْ), for them is heaven beneath which flows the Anhaar (الْأَنْهَارُ), wherein they will Khalidoona (خَالِدِينَ) – a revelation from Allah. And what is near Allah is Khair (خَيْرٌ) for the Abraar (لِلْأَبْرَارِ).” is a self-explanatory ayah and the response of Allah for the Duaa of those with thinking, pondering and understanding as per Ayah 3:195. The next ayah 3:199 “And indeed, among the people of the Kitaab (الْكِتَابِ) are those who have Emaan (يُؤْمِنُ) on Allah and what was revealed to you and what was revealed to them…” is telling us about the importance and the significance of the Emaan on the Kitaab – the same Kitaab, Allah’s Hidayah as revealed to all Rusul and Nabiyeen. The next phrase “…They Ghashyeen (خَاشِعِينَ) to Allah, and they do not sell the Ayaat (بِآيَاتِ) of Allah for a little price. For those, near Allah is a reward for them. Indeed, Allah is precise in the Hisaab (الْحِسَابِ)” They are Ghashyeen to Allah, means they are humbly submissive, respectful, being softened in obedience to and greatness of Allah. And they do not exchange the Ayaat of Allah for a small price, means the worldly benefits of fame and wealth etc. And Allah is precise in the Hisaab for everyone. The next ayah 3:200 “O you who Emaan (آمَنُوا)! Do Sabar (اصْبِرُوا) and be Saabir (صَابِرُوا) and be connected, and observe Taqwa (اتَّقُوا) of Allah so that you may be successful.” By saying do Sabar and observe Taqwa is an all-encompassing divine instruction to those who have Emaan. It means to remain 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; i.e., to strive towards something, in order to achieve Taqwa and observe Taqwa through persistent efforts day in day out.
C- IMPLEMENTATION IN TODAY’S LIFE:
These ayahs from 191 to 200 of Surah Aal-e-Imran give us the following important divine instructions that we can apply in our day to day lives.
- Emaan on Allah, is the basic foundations of deen, which cannot be achieved without Emaan on Allah’s Ayaat, both the words of Allah as well as the works of Allah. We should establish, strengthen and lay the foundations of Allah’s Zikar, the Kitaab and Allah’s Ayat, reflecting on the ayahs of All of Allah’s creations as well as the Ayaat of the Kitaab, the basic aim of which should be such constructive efforts and deeds, in order to utilize human potential to its maximum.
- Striving to remain protected from the impacts of the wrong path, our endeavor should be to become one of those of understanding and those who do Birra (Abraar). We should not get deceived from the acts and the resultant luxuries of this worldly life on those who do Kufar, but remain steadfast on the path of Allah. Being Saabir, doing Sabar and observing Taqwa at all times, is going to give us success of both the worlds. We should always remain steadfast on the path of Allah, even if that means we get Qatal.
- Emaan on Allah’s Kitaab, includes as a bare minimum to know for certain that this Kitaab, is the Hidayah from our Rabb, and following it means being Ghasyeen to Allah at all times and never to sell Ayaat of Allah in order to get any worldly benefits.
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/
QAIMAN (قَائِمًا) & AQAAM is normally translated as standing but in Quran it is used in much deeper and broader context than just standing. For instance, in ayah 4:05, the word is used as means of support, strengthen, backing, encouragement, assistance and standing up for justice. In ayah 13:33 the word is used in meanings of establishing, supporting, strengthening and providing the foundation of justice, the recompense based on what someone has earned. It is also used in same meanings of establishing justice and Qist in ayah 3:18, 5:08, 4:34, 70:33, 4:135 and 62:11. In Quran when 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.
ZIKR (اذْكُرُ) The word Zikr has been used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also means remembering and being grateful for God’s blessings as well as taking lesson (Ibrat) from previous storied (in Quran). Therefore, when Allah says in chapter no. 54 in multiple ayahs that “Quran is made Simple and easy for Zikr” it means the word “Zikr” is used in all the above meanings including understanding Ayahs of Allah, believing and following these Ayahs has been made simple and easy for each and every one of us by our creator. X-Reference 2:114, 6:90, 13:28, 16:13, 20:03, 43:44, 54:15 & more, 76:29.
QUA’UDAN (قُعُودًا) NEW is normally translated as sitting, but it is used in Quran in the meanings of “willingly or without any compulsion or without any force at all”. For instance, in ayahs 85:4-7 “Destroyed were the companions of the pit/trench, the fire full of fuel, when they were Qau’udun by it, and they over what they were doing – with Momineen as witness” Here the word Qau’udun is normally mistranslated as sitting which does not make sense. These people whether sitting or standing there, it does not matter to Allah, but their willingness of being there to be a part of against Momineen does matter to Allah. Therefore, the meanings of this word are used here in terms of willingly and out of one’s own accord, without any external force or compulsion. Similar meanings are used in ayah 9:83 “Then if Allah returns to you a T’aifatan (those who do the same things in repeated manner) of them and then they ask you to go out, then say ‘never will you go out with me ever and never will you Qatal (fight) with me an enemy, indeed earlier you were Raazi (satisfied, happy) with Qa’aud…” it means earlier you were happy and satisfied with not being with me and fighting with enemy, without any force or compulsion, out of your own accord and willingness. In ayah 3:191 and 4:103 the phrase “…then Qaym (establish) the Zikar of Allah and Qu’udan…” which means establish the Zikar of Allah out of your own accord and with complete willingness without any force or compulsion. X-Reference – 3:191 , 4:103 , 9:83 , 85:4-7.
JUNUBEHIM (جُنُوبِهِمْ) NEW is normally mistranslated as “on their sides” for instance in ayah 3:191 and 4:103 which is a wrong translation. The word is used in Quran in the meanings of ‘being steadfast and persistent’. For instance, in ayah 32:16 “…Junubuhum from their resting places, they make Duaa to their Rabb in Khouf and Hope…” This means that from their resting places/their permeant residence of Sakoon and peace and tranquility, they make Duaa persistently and being consistent, to their Rabb in Khoof, being worried and concerned as well as in hope, they have been persistent. In ayah 3:191 and 4:103 the phrase “…then Qaym (establish) the Zikar of Allah and Qu’udan and upon Junubehim” which means establish the Zikar of Allah out of your own accord and with complete willingness without any force or compulsion and by being steadfast and persistent. Similar meanings are in ayah 4:36 “…and do Ahsan to…. the neighbor who is Aqraba (near and dear one) and the neighbor who is the Junube and the companion with Janabe…” means that do Ahsan behavior to your neighbor who has been among the Aqraba to you i.e., near and dear ones as well as the neighbor who has been there persistently for a long time. X-Reference- 3:191 , 4:36 , 4:103 , 28:11 , 32:16.
RABB (رَبِّ) & RABBOIBIAT the Quality of Rab is Rabobiat. The word RABB cannot be translated in one English word as the quality of Rabobiat covers a wide range of meanings. The word Rabobiat conveys not only the idea of creating, fostering, bringing up or nourishing, but also that of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until the thing- the creation reaches the goal of completion & perfection. X-Reference – 1:01.
BAATIL (بَاطِلِ), is used in Quran as an opposite of Haqq as in ayah 2:42 or 17:81 in all its meanings. If Haq is absolute truth, Baatil is absolute falsehood. If Haqq is constructive forces/efforts and intentions the basic aim of which is to create law and order, peace and contentment and to utilize human faculties to its maximum, then Baatil as an opposite of Haqq are those destructive forces, efforts and intentions the basic aim of which is to create lawlessness and destruction, death and sufferings, Fasaad and to destroy human faculties and capabilities. The word Baatil is also used as an opposite of Na’mat as in ayah 16:72 or 29:67. Therefore the word Ba’til means death, destruction, disability and sufferings; failures and disappointments in all walks of life; depths of decline, hatred and dislike by others; and divisions and animosity/fights amongst nations. Baatil is also the destruction of human faculties, abilities and resources, or the wastage of human senses, faculties, abilities or resources rendering these null and void or ineffective as in 10:81 or 2:264. X-Reference 2:42 , 16:72 , 17:81 , 29:67 .
SABAH (سُبْحَ) & TASBIH: the word is normally translated as to glorify and praise Allah, but the basic meanings of the word is “to make quick successive movements with hands and/or legs in air or in water so as to swim; to make efforts with your whole being; to work hard in a quick persistent effort with full force; to struggle; to strive towards something or someone with your whole being”. Therefore, in Ayah 37:143-144, as used in the word “Mussabiheen” with reference to Nabi Younus, Allah is saying that even the Nabi has to struggle, strive with his full force and strength in order to get out of the fish and swim to the shore, otherwise he would have stayed in the belly until the day of resurrection. When describing Sun, Earth and Moon in Quran, the same word is used to tell us these astronomical bodies are doing Subah, striving with their being, swimming in their orbits as defined by Allah’s laws of the nature. X-Reference 2:30 , 2:116 , 33:42-43 , 37:143-144.
AZAAB (عَذَابٌ) is used in Quran as opposite of Na’mat & Bark’aat i.e. harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease. It’s also used in Quran as division in sects – confusion in Deen. The word is also used as someone’s due right, as penalty or punishment based on what that someone deserves, based on justice system. In the ayahs of Surah Baqra no. 2: 6-7, the word is used for those who are kafireen as an opposite of Al-Muflehon in 2:4-5 – Thus Azaab is the word used for those who are unsuccessful in their efforts as a result of a combination of Beliefs (Kufar versus Emaan) & Deeds, as in opposite to those who are Muttaqueen and successful ones. X-Reference – 2:4-5 & 2:6-7 , 3:105 , 6:65-66 , 7:135 , 7:165-166 , 9:26 , 13:11 , 15:4-5 , 17:15-17 , 29:34 , 41:15-16.
ZALIM (ظْالَمُ) & ZULM – Zulm basically means to not put something in its rightful place, or something not used by its rightful owner; or rightful quantity- either increasing it or reducing it beyond the requirements; to imbalance something; to snatch some else’s property or thing by force basically used in the meanings of going against justice, haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. Zulm is also used in Quran in the meanings of darkness as Zulmaat for instance in ayah 2:19-20 it is used as an opposite of Noor. Therefore Zulm also could refer to things that are confusing, not clear, kept in dark, something not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the noor/light- X-Reference – 2:19-20 , 3:117 , 6:122 , 7:44 , 42:22 , 42:45.
NAS’EER & ANS’AAR (أَنْصَارٍ) The word Naseer is normally translated as “Helper” but it is used in Quran in much broader meanings. 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, all efforts of 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 harmful 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) and as helper or assistance as in ayah 47:7. Also used in the meanings to protect/shield and remove harmful impacts for instance in 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 ayah 3:160. 2:286 and 3:147 the word means victory or success. X-Reference – 2:250 , 2:286 , 3:111, 3:147, 47:7.
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. 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.
DUA’AN (دُعَاءً) DA’WATA (دَعْوَةَ) MANADIYAN (مُنَادِيًا) DAEE (الدَّاعِ)- The basic characteristics of the word Duaa is in meanings of calling, relying upon, or seeking help in order to fulfill one’s desires or wish. Duaa is normally translated as prayers, calling and understood as uttering of words from one’s mouth, or as Duaa by Muslims to Allah only. This is not the correct interpretation of the word Duaa. For instance, the ayah 17:11 shows that the duaa could be for Shaar as well as for Khair and in ayah 13:14, the Duaa is by the Kafireen; depicts that the meanings of the word is to seek help, ask for assistance and support from Allah’s system. This Duaa by Kafireen is in error since they do not have the support of Allah’s system. As per Quran basic characteristics of the Duaa; making an efforts & struggle in order to achieve a goal, and then being Momin with firm Emaan we seek help from Allah’s system, Allah’s Malaik as Allah’s rules/forces of nature as established and created by Allah to get favorable results. Along with own efforts and striving, we strive for our goal with firm Emaan on Allah. X-Reference – 13:14 , 17:11 , 19:04 , 71:06.
A’EMAAN (الْإِيمَانِ) A’EMANIHIM (أَيْمَانِهِمْ) AMAN (آمَنَ) & MOMIN (مُؤْمِنٌ) those who have Emaan. The word Aman means safety, security, contend and tranquility. These words also have basic characteristics of meanings such as to be calm and quiet (in one’s heart); to be protected from fear, by having complete trust and in truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through reasoning, logic and seeking of information. Thus, it means to have strong faith in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in something being true after due verification and conviction that comes out of knowledge. It is not a blind faith but is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind. The word A’emanihim (أَيْمَانِهِمْ) is normally mistranslated as right side or right hands, but the basic characteristics of Ai’man is in the same meanings of Emaan- i.e., strong conviction and verification but with additional aspects of being committed, being in oath, promises, vows, pledges or undertakings. For instance, in the ayah 2:224-225, the word Aimanekum is used in the meanings of pledges, oaths or promises. Similar meanings are used in many ayahs for instance in ayah 16:91. X-Reference – 2:224-225 , 3:77 , 4:3 , 5:10 , 7:179 , 8:22, 29:3.
GHAFOORUN (غَفُورٌ) & MAGHFIRATI (بِالْمَغْفِرَةِ)- noun, ASTAGHFIR (اسْتَغْفِرُو)- verb; means to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it’s like following the right path which covers/hides/protects the harmful impacts of previously taken wrong path and previously done sins. Just Like one would take a preventive/healthy lifestyle through diet, etc. to ward off/protect against diseases. It’s not a cure, it’s a prevention! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr. The word Maghfirat (بِالْمَغْفِرَةِ) is basically a noun in the meanings of things/aspects/beings that do Ghafr. X-Reference – 2:58 , 2:173-5 , 2:221 , 2:268 , 2:285 , 3:89 , 11:114.
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kaafireen) who does Kufr as opposed to Momin who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kaafir, as its darkness covers everything; A farmer is called Kaafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, non-utilization of one’s faculties and intellect or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available as used in Ayah 2:254. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. For instance, in ayah 2:39 the use of the word shows the meaning as the one who denies, conceals, or rejects Allah’s Ayaat”. X-Reference – 2:39 , 2:254 , 4:37 , 7:179 , 27:81 , 27:81 , 39:32.
IS’M (الْإِثْمِ) SAYYATINA (سَيِّئَاتِنَا) & AS’IEM (أَثِيمٍ) normally translated as Sins, the word Is’m means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others. It is also used in Quran in the meanings of such wealth, power or comfort that one gets without earning it or without making any efforts for it, without his/her due right. So, if one gets an inheritance, but that inheritance is received as per the person’s right as written by the deceased as per his/her will, then this would not qualify as an Is’m. But getting such comfort, wealth or money, which a person gets without his/her due right gets without earning it or without making any efforts for it. In ayah 2:85, when Allah uses the phrase “…evict a Fareeqan of your own from their homes; conspiring against them in Al-Ism…” would mean Is’m in both its meanings in terms of destroying human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others etc, due to eviction from their own homes and also by taking over their properties without due right, which is not theirs. The Person who would commit Is’m is called As’iem as in ayah 2:276 or 5:106. X-reference 2:85, 2:182, 2:203, 2:219, 2:276, 3:178, 4:107, 4:112, 5:3, 5:29, 5:106, 6:120, 7:33, 24:11, 33:58, 52:23, 53:32, 56:25, 58:9.
AF’UA (الْعَفْوَ) YAFU’NA (يَعْفُونَ) & TA’FUU (تَعْفُوا) normally translated as forgiving or All-Forgiving when used for Allah as in phrase Afowan Ghafurran. The main characteristics of this word is in meanings of giving to someone more than one’s Haqq, given away freely anything excess over one’s own Haqq. For instance in the ayah 2:219 “ ..And they ask you about what they should spend, Say Af’waa” the word is used here in the meanings of giving away freely after keeping own Haqq, that is whatever is there over and above one’s rightful needs & expenses, should be spend for the benefit of others. The word is used in similar meanings in ayah 7:199. Thus, whenever the phrase Af’waan Ghafurran is used for Allah as in ayahs of 4:43, 22:60 or 58:2, its used as Allah who gives to humanity more than their Haqq as Ghaffurran; who protects/shields us against the impacts of wrong path such as pain, suffering, immorality etc. Reference – 2:219, 4:43, 4:99, 4:149, 7:199, 22:60, 58:2.
BIRRA (الْبِرَّ) TABARRU (تَبَرُّوا) ABRAARE (الْأَبْرَارِ)- Those who do Birra- The word Birra is normally translated as righteousness, good conduct or behavior, but the word is much more than that. The basic characteristics of this word are in terms of broad, comprehensive and expanded which are all-encompassing in terms of including a broad range of Quranic guidance for instance the definition of the word is given in Quran as per Ayah 2:177 which shows that the word consists of a whole comprehensive definition which includes not just the basic fundamentals of Emaan, but also of establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr (Struggle) and spending out of wealth and efforts in order to help others. Therefore, the word Barre and Taqwa are highlighted aligned and kept in the same importance by Quran for instance in 2:177 as well as 5:02. In Ayah 3:92 Allah has linked the prerequisite to attain Barre with the most important requirement by saying “Never will you attain the Barre until you spend from that which you love”. Due the broad scope of its meanings, it also used in the Quran for ‘land’ and also used alongside with Raheem for Allah in Ayah 52:28. X-Reference – 2:177, 3:92 , 5:02 , 6:59 , 17:67.
RASOOL (وَالرَّسُولَ) RUSUL (الرُّسُلُ) & RISALAT the word Rusul is plural of Rasool. The word is normally translated as messengers who deliver the Risaalat- the message. The role and duties of the Rasool is described in the ayah 2:129 as Rasool is the one who delivers Allah’s message, then leads the way to follow the Ayaat of Allah (Yatlu), teaches them the knowledge (ilm) of the Kitaab, and gives Hikmat to people and (Yuzaki) cleanses, purifies and grows them. The same is described in ayahs 7:61-62. Therefore, the only duty of the Rasool is to deliver the Risaalat. Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in connected manner. Therefore, there is no Nabua’t without Risaalat and vice versa. X-Reference – 2:129, 3:32, 5:67, 5:99, 7:61-62.
MA’IYAAD (الْمِيعَادَ) NEW is normally mistranslated as promise in ayah 3:194. The word is used in Quran in meanings of appointment of day of accountability or the accountability itself for instance in ayah 34:29-30 “They say ‘when is the promise of Allah if you are S’aadiqueen’. Say ‘for you is the Ma’iyaad of a day, which you cannot postpone even for an hour after it reached nor you can precede it” Here the word is used in meanings of appointed or appointment specifically for accountability. Similar meanings are used in ayah 39:20. In ayah 13:31 the phrase is “…until comes the promise of Allah, Indeed Allah does not go against Ma’iyaad”. In ayah 3:09 “Our Rabb, indeed, you will gather the mankind on a day in which there is no doubt, indeed, Allah does not go against/break the Ma’iyaad” In ayah 3:194, “Our Rabb, grant us what you promised us through your Rusul and do no disgrace us on the day of resurrection, indeed, you do not go against the Ma’iyaad”. X-Reference – 3:09 , 3:194 , 13:31 , 34:29-30 , 39:20.
AAZN (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 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 Aazn…” 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. 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 Aazn…”. X-Reference – 2:196 , 2:222 , 2:262-264 , 3:111 , 3:186 , 4:102 , 33:48.
SABEEL (سَبِيلِ) means a way, an option, a route or a path. It’s used in Quran more in the meanings of a metaphoric sense, not a physical path or road to physically walk on it. For instance, the Sabeel of Allah means path or way of Allah as used in ayahs 2:190, 2:217-218, 2:244, 2:195, 3:13, 4:74-75 etc. In the ayah 4:51 the word Sabeel is referred to the right way. Similarly, in the ayah 4:115 the word Sabeel is used in the meanings of methods or ways in the phrase Sabeel lil Momineen – i.e., the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in the ayah 4:15. X-Reference – 2:190 , 2:218 , 2:244 , 3:13 , 4:51 , 4:74-76 , 61:4.
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. X-Reference – 2:54 , 6:140 , 6:151 , 17:31 , 18:74 , 20:40.
NAHAR (بِنَهَر) & ANHAAR (الْأَنْهَارُ) – plural. 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) 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. In ayah 7:43 the word is used 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. In the phrase “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. X-Reference – 2:249 , 3:15 , 3:198 , 4:13 , 5:85 , 7:43 , 9:100 , 16:15 , 71:12.
AHSAN (بِإِحْسَانٍ) HUSN (أَحْسَنُ), HUSANAN (حَسَنًا) MOHSIN (مُحْسِنٌ) – the one who does Ahsan, MOHSENEEN (الْمُحْسِنِينَ) – in plural: means Ahsaan (1) Something that looks good/pleasant to your eyes, other faculties, spirit and soul; (2) it is also used in Quran as an opposite to the word Fas’ad – therefore it means to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. not in expectation of any return & (4) Best/excellent, a step up of Ad’al – adal means that whatever is owed as an Haqq, you give to that person that Haq and whatever you are owed as your Haqq you take that Haqq. As a step up of Adal, the word Ahsan would mean that you give someone more than what their Haqq is and you take from someone less than what your Haqq is. X-Reference – 2:138 , 3:37 , , 4:69 , 5:50 , 6:154 , 10:26 , 16:96 , 17:07 , 18:31 , 19:74 , 25:76 , 28:77 , 33:52 , 39:10 , 41:34 , 64:03.
GHARAR & GHUROOR (الْغُرُورِ) 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). Thus, 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.
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 and includes all those things, the ways and means and requirements which are 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, 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. In 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 – 3:185, 4:102 , 12:17.
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 as in ayah 6:42, 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 – 2:214 , 6:42 , 7:04, 7:94.
MAHDE (الْمَهْدِ) is normally translated as bed or cradle or softness or childhood, but the word is used in the meanings of habitat. For instance, in the ayah 43:10, “Allah is the one who has made for you the earth as Mahdan and made for you therein roads so that you may be guided” Here if we translated the word as is normally translated as bed, or resting place, it does not make sense. The better meanings and application of this word is in terms of habitat, community, home, dwelling, residence, perfect environment for survival and living etc. It is used in the similar meanings of habitat in ayah 20:53. Similarly when describing Nabi Easa in ayahs 3:46 and 5:110, the phrase “he will kallimu to people in the Mahde” here the word used is in the meanings of habitat, community, i.e., he will talk to people living on the earth, on his habitat, surrounding him, in his community and surrounding. X-Reference – 3:46 , 5:110 , 19:29 , 20:53 , 43:10.
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.
KHALIDON (خَالِدُونَ) it means ‘Everlasting’, ‘Forever’, ‘Immortality’ or ‘Eternally’. This concept is normally misinterpreted by most translators, according to many, the hell or hellfire does not necessarily convey the idea of a never-ending state by mistranslating these terms as a long, continuous but definite period of time, indicating that although the Hell itself is eternal, but a person’s time there may not be. As per Quran the accountability in the hereafter is based on scale of justice; if the right side, which referred as good deeds, will be heavier, the person will be inhabitant of Heaven, otherwise will be destined for hell, either of the situation, the place will be their maskan, the eternal residence forever. X-Reference 2:81 , 3:15, 4:13, 5:80, 10:52, 20:120, 21:34, 32:14, 41:28, 50:34.
KHAIR (خَيْرًا) KHAIRAAT (الْخَيْرَاتِ) normally translated as better or good or best- the word Khair basically means anything that one desires or is his/her most favorite. Khair has been used in Quran in the meanings of money, property, state and wealth for instance in ayahs 2:180 the word Khair is used to refer to a person’s estate, wealth, property, money etc., whereby the person is advised to write a will to take care of the relatives, parents and near and dear ones. Similarly, in ayah 100:03 it is used in meanings of the wealth. In the ayah 2:61, the word Khair is used as an opposite to Adna as in “…Would you exchange Khair for Adna…” Therefore, it means better or superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life, to give priority or virtue to another or to select/chose someone to give benefits, honor, grace. In the ayah 6:17 it is used as opposite to Zarree meaning adversity or trouble, thus the word means comfort, shielded from adversity or trouble. It is also used as an opposite to the word Sharr as in ayah 2:216 and therefore means best/good, utilization of human efforts and faculties producing desired results as per utilized efforts. In ayah 16:76, the word is used for any and all types of good things, good sayings or good works etc. When the word Khairaat is used in ayah 3:114, it’s used in all-encompassing meanings including anything that is done for benefit or wellbeing of others, which is aligned with their most needed and desired aspects, the aim of which is to utilize human potential to maximum. X-Reference– 2:61, 2:180, 2:216.
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, 6:38 , 7:156.
GHASHYEEN (خَاشِعِينَ) & AGHSHOHUM (فَاخْشَوْهُمْ) is normally translated as fear or being afraid. But the word is used in Quran in the meanings of being submissive, humbled, with heart being softened and respectful of someone’s authority and greatness as an opposite of heart being hardened, being arrogant and proud, for instance in ayah 2:74 “Then your Qaloob became hardened after than like the stones, or even stronger. Certainly from some stones, gush forth from it the rivers and indeed, from some of them split, so comes out of it rivers and indeed, some fall down from Ghashiyate of Allah…” . Here the word is used in the meanings of humbly submissive, respectful, being softened in greatness and in obedience of Allah. Similar meanings are used in ayah 4:77 the phrase “…then a fareeq/group of them Yaghshoon people as they Kaghshyta Allah…”. In ayah 2:150 “…so, do not Taghshohum them (the Zwalimeen) but Aghshooni ME…” means do not be submissive, impressed with, respect and obedient to the Zwalimeen but be humbly submissive, respectful and obedient to Allah. X-Reference – 2:74 , 2:150 , 3:173 , 4:77.
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.
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 ayah 3:173 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. 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.
SABAR (صَّبْرِ) & S’abireen (الصَّابِرِينَ) the word Sabar is normally mistranslated as patience- The word Sabar does not mean patient or not to do anything for instance in ayah 2:175 “Those are the ones who have exchanged the Hidayah for error and Azaab for Maghfirat, so what As’barahum towards the Fire” Here the word does not mean that they are patient towards the fire, it means that they are persistently through their deeds and actions, striving towards the fire of hell. Thus, the word Sabar 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; i.e., to strive towards something, in order to achieve it through persistent efforts day in day out until that objective and goal is attained. The word S’abireen (الصَّابِرِينَ) are those who do Sabar and their characteristics are explained in details in Quran in ayahs 2:153 to 2:157, therefore Saabireen are those who have Emaan; who seek help from Salat and Sabar; who are not even hesitant in getting Qatal in the Sabeel of Allah; who remain steadfast on the face of All Balaa (tests, tribulations & trails) where they have to reflect in return with their pure Emaan; who when calamity strikes them, they know everything including their 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 – 2:153-157 , 2:175.