Surah Aal-e-Imran Ayah No. 26 to 30

Surah Aal-e-Imran Ayah #26-30 (3:26 – 3:30)

A-   Translation

٢٦  قُلِ اللَّهُمَّ مَالِكَ الْمُلْكِ تُؤْتِي الْمُلْكَ مَنْ تَشَاءُ وَتَنْزِعُ الْمُلْكَ مِمَّنْ تَشَاءُ وَتُعِزُّ مَنْ تَشَاءُ وَتُذِلُّ مَنْ تَشَاءُ ۖ بِيَدِكَ الْخَيْرُ ۖ إِنَّكَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

[Quran 3:26] Say, “O Allah, the master of the sovereignty, You give sovereignty whom Tashaau (تَشَاءُ), and take away sovereignty whom You Tashaau (تَشَاءُ), You give Izzat (وَتُعِزُّ) whom You Tashaau (تَشَاءُ), and You give Zillat (وَتُذِلُّ) whom You Tashaau (تَشَاءُ)You’re your hands is the Khair (الْخَيْرُ). Indeed, You are Qadeer (قَدِيرٌ) over all Shayyin (شَيْءٍ).”

 

٢٧  تُولِجُ اللَّيْلَ فِي النَّهَارِ وَتُولِجُ النَّهَارَ فِي اللَّيْلِ ۖ وَتُخْرِجُ الْحَيَّ مِنَ الْمَيِّتِ وَتُخْرِجُ الْمَيِّتَ مِنَ الْحَيِّ ۖ وَتَرْزُقُ مَنْ تَشَاءُ بِغَيْرِ حِسَابٍ

[Quran 3:27] “You cause to enter the night into the day, and You cause to enter the day into the night; and You bring forth the living from the Mayyit (الْمَيِّتِ), and You bring the Mayyit (الْمَيِّتِ) from the living; and You give Rizq (تَرْزُقُ) whom You Tashaau (تَشَاءُ) without Hisaab (حِسَابٍ).”

 

٢٨  لَا يَتَّخِذِ الْمُؤْمِنُونَ الْكَافِرِينَ أَوْلِيَاءَ مِنْ دُونِ الْمُؤْمِنِينَ ۖ وَمَنْ يَفْعَلْ ذَٰلِكَ فَلَيْسَ مِنَ اللَّهِ فِي شَيْءٍ إِلَّا أَنْ تَتَّقُوا مِنْهُمْ تُقَاةً ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَإِلَى اللَّهِ الْمَصِيرُ

[Quran 3:28] The Mominoon (الْمُؤْمِنُونَ), do not take the Kafireen (الْكَافِرِينَ) as Auliya (أَوْلِيَاءَ) instead of from the Momineen (الْمُؤْمِنِينَ). And whoever does not do that, then is not Allah’s Shayyin (شَيْءٍ) except that you do Taqwa (تَتَّقُوا) among them in prudence. And Allah warns you of his/her Nafs (نَفْسَهُ) and to Allah is the final return.

 

٢٩  قُلْ إِنْ تُخْفُوا مَا فِي صُدُورِكُمْ أَوْ تُبْدُوهُ يَعْلَمْهُ اللَّهُ ۗ وَيَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

[Quran 3:29] Say, “Indeed, if you conceal what is in your hearts, or disclose it, Allah knows it.” And Allah knows what is in the skies and what is in the earth. And Allah is Qadeer (قَدِيرٌ) over all Shayyin (شَيْءٍ).

 

٣٠  يَوْمَ تَجِدُ كُلُّ نَفْسٍ مَا عَمِلَتْ مِنْ خَيْرٍ مُحْضَرًا وَمَا عَمِلَتْ مِنْ سُوءٍ تَوَدُّ لَوْ أَنَّ بَيْنَهَا وَبَيْنَهُ أَمَدًا بَعِيدًا ۗ وَيُحَذِّرُكُمُ اللَّهُ نَفْسَهُ ۗ وَاللَّهُ رَءُوفٌ بِالْعِبَادِ

[Quran 3:30] Day when every Nafs (نَفْسٍ) will find what it did of Khair (خَيْرٍ), and will be presented what it did of Suwa’in (سُوءٍ), it will wish there were a great distance between itself and them. And Allah warns you of his/her Nafs (نَفْسَهُ). And Allah is Rau’f (رَءُوفٌ) for his Ebaad (بِالْعِبَادِ).

 

B-   THE CONCEPT:

 

The ayah 3:26 is informing us about the concept of Mashiyat. Allah is the Sovereign over everything and all creations, 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 created, designed and ordained by Allah. All phenomena of nature are bound by a set of laws which never change. Thus, the Quranic terms “Ma Yasha” and “Mun Yasha” or “Mun Tasha” would mean “According to the set of Laws originated by Allah which are unchangeable. 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 to humanity. A 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. Therefore this Ayah is telling us about the consequences of one’s choice as 3:26 “Say, “O Allah, the master of the sovereignty, You give sovereignty whom Tashaau (تَشَاءُ), and take away sovereignty whom You Tashaau (تَشَاءُ), You give Izzat (وَتُعِزُّ) whom You Tashaau (تَشَاءُ), and You give Zillat (وَتُذِلُّ) whom You Tashaau (تَشَاءُ)…” Whatever we choose to do, based on our free will, whether we choose, the path of Haqq in accordance with the Hidayah, Allah’s Kitab, or whether we choose to ignore, do kufar of it and choose the path of Baatil, we would face the consequence of these actions, as is highlighted in the last phrase of the previous ayah 3:25 that “…that every Nafs will be paid in full as per what it has earned and they will not be Yuzlimoon”.  Therefore, although dominion, sovereignty, Izzat or Zillat, all are in the hands of Allah and as per Allah’s Mashiyat. But everything is built on the basis of cause of effect and hence are the consequences of our own decisions and actions. The important phrase to note here is that “…In Your hands is the Khair (الْخَيْرُ)…”  Very explicitly telling us that the source of All khair is Allah – Allah has given us the Kitaab, the Hidayah, with complete guidance, our parts of Nafs as Nafs-e-Mutmaenna and our Regret/conscience self constantly pushes us to do Khair, whereas the source of all Sharr is our own ego, our choice to take the Baatil path, which leads humanity to Sharr.

 

The last phrase of this ayah “…Indeed, You are Qadeer (قَدِيرٌ) over all Shayyin (شَيْءٍ).”  Whenever the word Qadeer is used for Allah in the phrase “Allah is Qadeer over all things” it means that Allah is capable, powerful, 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.

 

The next ayah 3:27 is telling us about different aspects of Allah’s powers and capabilities, Allah’s Taqdeer – 3:27 “YOU cause to enter the night into the day, and You cause to enter the day into the night; and you bring forth the living from the Mayyit (الْمَيِّتِ), and You bring the Mayyit (الْمَيِّتِ) from the living…”  is telling us Allah’s immense powers including, turning night into day and day into night. Creating a living being from dead/lifeless thing and causing dead to the life. The next phrase is very thought provoking, when it says “…and You give Rizq (تَرْزُقُ) whom You Tashaau (تَشَاءُ) without Hisaab (حِسَابٍ).” As we know Rizq is all those sources and means of personality and character development which is needed for us to survive and grow during this worldly life, which includes, not just food or wealth or money, but also all sources of knowledge and information, all requirements such as food, clothing, shelter, spouses, knowledge, training, information, uses and grooming of our faculties and talents etc. Therefore, what this phrase is telling us that it is Allah who gives Rizq to whomever Allah wills. When the term “without Hisaab” is used, it means that Allah gives Rizq without any preference and accountability, i.e. the Rizq is not given in accordance with one’s deeds or Emaan- therefore we find examples of people like Firau’n for instance who was given the sovereignty, riches and powers on earth. These Rizq of Allah although is not in accordance with one’s Emaan or Deeds, but is to be given as a test – how one responds to these Allah’s blessings is what matters, whether one spends them for the benefit of others as a Shaakir or one becomes proud and arrogant as a Mutakabir, the resultant behavior is to be held accountable for. The provision of Rizq however is without Hisaab by Allah.

 

The next ayah 3:28 is giving us an important wisdom – keeping in view the context of the ayah, which talked about giving Rizq without Hisaab to any one as per the Mashiyaat of Allah – the next ayah 3:28 is telling us that at times we might come across people with status, wealth, resources, prestige, power who may be amongst the Kaafireen. Allah says in 3:28 “The Mominoon (الْمُؤْمِنُونَ), do not take the Kafireen (الْكَافِرِينَ) as Auliya (أَوْلِيَاءَ) instead of from the Momineen (الْمُؤْمِنِينَ)…”. Keeping in mind the meaning of the word Auliya as role models, benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants, the ideal, the one whose footsteps one follows, on whom one relies and have complete Tawakkul on. Therefore, Allah is saying that Momineen should not take the Kaafireen as Auliya instead of Momineen, as at times we might comes across people who inspire us due to the Rizq that they have been bestowed by Allah on them without Hisaab, but we must be mindful of taking Auliya only as from Momineen. Keep in mind Kafireen could be among believers and non believers both, those who hides haqq, truth and hidayahs. The next phrase “…And whoever does not do that, is not Allah’s Shayyin (شَيْءٍ) except that you do Taqwa (تَتَّقُوا) among them in prudence…” Allah is telling us that whoever takes Auliya from Kaafireen, then this is not in accordance with Allah’s Shayyin/will, except that after taking the kaafireen as Auliya, you do Taqwa among them in prudence, i,e, follow the laws of Allah by being extra-careful and remaining extra vigilant and prudent among them.  The last phrase of the ayah “… And Allah warns you of his/her Nafs (نَفْسَهُ) and to Allah is the final return” is telling us about our Nafs which is going to be returned to Allah for the purpose of accountability, reminding us and giving us warning about our own Nafs, which propels us towards wrong path and to do wrong deed. Since in the company of Kaafireen, one may be inclined to do wrong deeds due to their influence, not only Allah is asking us to do Taqwa by being extra careful, extra vigilant and prudent under such situations since we had taken Kaafireen as Auliya but also warning us about our own Nafs, which is going to be returned to Allah for the purpose of accountability.

 

The next two ayahs are thus informing us about Allah’s immense knowledge and wisdom as aligned with the concept of accountability as 3:29 “Say, “Indeed, if you conceal what is in your hearts, or disclose it, Allah knows it.” And Allah knows what is in the skies and what is in the earth. And Allah is Qadeer (قَدِيرٌ) over all Shayyin” 3:30 “Day when every Nafs (نَفْسٍ) will find what it did of Khair (خَيْرٍ), and will be presented what it did of Suwa’in (سُوءٍ), it will wish there were a great distance between itself and them….” Is giving us a scenario of the day when everything will be presented as to whatever we have done as a concept of accountability. Since this ayah is not specifically referring to The Day of Judgment, it can be interpreted in both ways, i.e., the concept of cause and effect in this worldly life as well as the concept of accountability on the day of Akhira. In both these situations, whatever we chose to go with, whatever our deeds are, whether they are Khair or of Sua’in, will be presented in front of us. As we know Sua’in means all our deeds, which ugly, unpleasant and uncomfortable not just physically to eyes but in terms of all human faculties and feelings; that create fasaad – imbalance and destruction, causing imbalance in something or in the society; done with selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others and those deeds which are termed as worst behavior towards others, i.e. not giving them or suppressing their due rights. These are such deeds and statements, which are at such a worst level that, if known, would be extremely embarrassing and shameful for those who are committing such deeds or saying such words. Therefore, in this Ayah Allah is telling us that people would wish that there could be a huge distance between their Sua’in and their Nafs.

 

The next phrase is the repetition of the same phrase as in the earlier ayah 3:28 as “…And Allah warns you of his/her Nafs (نَفْسَهُ)…” again warning us about our own Nafs which compels us to do such deeds and actions as Sua’in and reminding us about that part of our Nafs which is going to return to Allah for the purpose of accountability. The next phrase is therefore “…And Allah is Rau’f (رَءُوفٌ) for his Ebaad (بِالْعِبَادِ). As we know the Allah is Ra’uf only as a result of Emaan and Abd, if our Emaan is firm with utter and complete conviction and is in accordance with Allah’s defined Deen/laws as mentioned in Quran, and we are the follower of these Laws as utter and complete obedience as Aabid, then and only then Allah would be Ra’uff – in terms of making sure that our Emaan remains fruitful and will never go to waste i.e. Allah is Rau’f being most kind, most compassionate and most caring in the sense of removing troubles, problems, blockages, obstacles, obstructions, difficulties, harms etc, warning us about bad choices and taking of wrong path.

 

C-     IMPLEMENTATION IN TODAY’S LIFE

 

These Ayahs of Surah Aal-e-Imran from 26 to 30 gives us the following important guidance that we can practically apply in our day-to-day lives.

  1. These ayahs teach us about the concept of Allah’s Mashiyat – as everything in the universe is bound by a set of laws which never change. Allah has given us freewill i.e., freedom of choice as well as Hidayah – Allah’s Kitaab and guidance. Therefore whatever we choose to do, base on our free will, whether we choose the path of Haqq in accordance with this Hidayah, or we choose to ignore the Hidayah, do kufar of it and choose the path of Baatil, we would face the consequence of these actions in accordance with these choices. “Allah is Qadeer over all things” means that Allah is capable, powerful, resourceful over all things, but everything is determined as per the cause and effect of the natural laws as implemented and established by Allah, 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.
  2. Allah gives Rizq without any preference and accountability. These Rizq by Allah although is not in accordance with one’s Emaan or Deeds, but is to be given as a test – how one responds to these Allah’s blessings is what matters. Whether being Shakireen, we spend them for the benefit of others or being Kaafireen, we become proud and arrogant- That is the resultant behavior of ours is what will be held accountable for.
  3. At times we might come across people with status, wealth, resources, prestige, power who may be amongst the Kaafireen, but we must not take them as Auliya – our role models, benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants, the ideal, the one whose footsteps one follows, on whom one relies and have complete Tawakkul on. Even if we have to in a certain situation, then we must do Taqwa, i.e. follow the laws of Allah by being extra careful- remain extra vigilant and prudent when we are among them.
  4. At all times, we need to keep in mind that one day we will be returned to Allah for the purpose of accountability where both the Khair done by us as well as any Sua’in done by us will be presented. We should avoid at all costs Sua’in, that is such acts and deeds that if known publicly would cause us great embarrassment so that we pay attention to Allah’s warnings to us as given in the Kitaab as Allah is Ra’uf for us, the most kind and compassionate only if we are true Ebaad of Allah, that is follow Allah’s laws with complete and utter obedience, only then we would be able to pay attention to Allah’s warnings of wrong choice and Guidance towards the right path.

 

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/

 

SHAYYIN (شَيْءٍ) & YASHA’U- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ normally is translated as ‘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. 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 and it also means fact, event, anything which exists. 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. X-Reference – 2:20, 2:113 , 2:223 , 3:74 , 4:32 , 5:17 , 6:39 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.

 

AZIZ (عَزِيزٌ) & IZZATU (الْعِزَّةُ) the word Izzat basically means honor, pride, status, power or reputation. For instance, in ayah 4:139 “Those who take kafireen as their allies instead of the Momineen. Do they seek with the Izzat? But indeed, the Izzat belongs to Allah entirely”. The word is used in the similar meanings of pride, status, title, reputation, power, honor etc., in ayah 18:34. In ayah 63:08 the word is used as an opposite of Al’Azalla (means those who are humbled, humiliated) – as an opposite would mean those who are elevated in pride, status, power or honor by people. Similarly, in the ayah 2:206 the phrase “When it is said to them, do Taqwa of Allah, then the Izzat overpowers them..” shows that impact, the addiction of power, popularity, pride and reputation on such people who use their impressive speech to destroy Haras and Nasal of others. When the same word is used for Allah as ALLAH is AZIZ, its used in the meanings of All-powerful, Almighty, the one to whom all powers, pride, honor belongs. X-Reference – 2:206 , 4:139 , 10:65 , 18:34 , 26:44 , 35:10 , 37:180 , 38:02 , 38:82 , 63:8.

 

ZILLAT (وَتُذِلُّ) NEW is normally translated as humiliation. It is used in Quran as an opposite word for Izzat. As we know the word Izzat means honor, pride, status, power or reputation, etc. As an opposite to the word Izzat as used in the ayah 3:26, the word Zalal, or Tazleel or Zillat would mean dishonor, degradation, humiliation, disgrace, shame, disrepute, defame, powerlessness, weakness, helplessness, incapability, notoriety, disrepute, etc. It is also used in the meanings of humility as used in the ayah 5:54 and 17:24 (in case of behavior with parents). Please note that the meanings of the word used in this ayah is humility not humbleness – the word for Humble in Quran is Ghashyeen. X-Reference – 2:61 , 3:26 , 3:112 , 3:123 , 5:54 , 7:152 , 10:26-27 , 17:111, 58:20 , 63:08 , 68:43 , 70:44.

 

KHAIR (خَيْرًا) normally translated as better or good, the word Khair basically means anything that one desires or is his/her most favorite. Khair has been used in Quran in many Ayahs in the meanings of money, property, state and wealth for instance in the 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 the ayah 100:03 it is used in the 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, to select or chose someone to give benefits or honor or grace. In the ayah 6:17 it is used in the opposite of Zarree meaning adversity or trouble. In many ayahs in Quran it is used as an opposite of the word Sharr as in ayah 2:216. Sharr basically means death destruction or wastage of human efforts, faculties and potential. As an opposite of the word Sharr means best/good, utilization of human efforts and faculties producing desired results as per the utilized efforts. In the ayah 16:76, the word is used for any and all types of Good things, good sayings or good works etc. Therefore, the word Khair includes anything that is done or there for the benefit or wellbeing of an individual which is aligned with his/her most needed and desired aspects. X-Reference – 2:61, 2:103, 2:180, 2:184, 2:197, 2:215-216, 2:220-221, 2:271-273, 3:110, 3:198, 4:46, 4:127-128, 6:17, 7:87, 100:03.

 

QADEER (قَدِيرٌ) QAADIR & TAQDEER NEW 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.

 

MAI’TATA (الْمَيْتَةَ) & MAYYIT (الْمَيِّتِ) normally translated as dead or dead animal in the ayah 2:173, the word animal is not mentioned in the ayah. The word Mayyat 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.

 

RIZQ (رَزَقْ ) Razaqnakum(رَزَقْنَاكُمْ) verb- as in provided rizqmeans anything that gives benefits; any food given by God Almighty for nourishment; any regular income; all and any sources of knowledge; healthy body and mind; our intellectual curiosity to seek knowledge; the Hidayah by Allah; our parents; our spouses etc. Basically, Rizq has been used in Quran to refer to all those sources and means which provide nourishment to us, as human beings, not just physically, but with respect to the growth development and nourishment of all of our faculties and all aspects of our personality and character development. X-Reference 2:25, 2:172 , 3:37,  3:169 , 6:140-142 , 10:31 , 14:37, 16:71-73 , 22:34-35.

 

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.

 

AMAN (آمَنَ) EMAAN (الْإِيمَانِ) & MOMIN (مُؤْمِنٌ) female Momin (مُؤْمِنَةٌ) & Momineen (لِلْمُؤْمِنِينَ) plural- those who have Emaan. The word Aman means safety, security, contend and tranquility. These words also have the basic characteristics of the meanings such as to be calm and quiet (in one’s heart); to be protected from fear; trustworthiness, and with complete truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction, and to verify something, to rely upon or have confidence in something. The Word Emaan as per Quran 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. It’s 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. X-Reference – 2:9, 2:85, 2:108, 2:121, 2:126 , 2:143 , 2:254 , 2:257 , 4:136 , 5:10 , 7:179 , 8:21-22 , 10:101 , 25:73 , 27:81 , 29:2-3 , 49:14.

 

KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kaafireen) is the one who does Kufr as opposed to Momin is the one who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kafir, as its darkness covers everything; A farmer is called Kafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available. Therefore, in Ayah 2:254- Allah says “O you who have believed, spend from that which We have provided for you before there comes a Day…”. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. For instance, refer 2:39- “And those who do Kufr (Kufr) and deny Our Ayaat – those will be companions of the Fire; they will abide therein eternally” shows the meaning of the Kufr as the one who denies, conceals, or rejects Allah’s Ayaat”. X-Reference – 2:24-28, 2:39 , 2:108 , 2:109 , 2:121 , 2:126 , 2:254 , 4:37 , 4:150-151 , 7:179 , 27:81 , 27:81 , 39:32.

 

WALIYY (وَلِيُّ) AULIYYA (أَوْلِيَاؤُهُمُ) & MO’ULANA (مَوْلَانَا) normally translated as Ally or friend, the word is used in Quran in multiple meanings for instance in the ayah 3:28 “Let not the Mominoon take the Kaafireen as Awliya..” Here it’s used in the meanings of taking as role models/benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants etc. In the ayah 3:68 when Allah says “Indeed Aw’liyy for the mankind is Ibrahim – for those who follow him and the Nabi and those who have Emaan and Allah is the Waliyy of the Momineen” here the word Awliyy, the first use of the word is used in the meanings of role model, the bench mark, the ideal, the one whose footsteps we all should follow as Momineen. The second use of the word for Allah as Awliyy of the Momineen is used in the meanings of protector, supporter, guardian, benefactor, defender etc. Similarly, when in the ayah 3:122 Allah says “…and Allah is their Waliyy and upon Allah the Mominoon should do Tawakul (reliance)” The meanings of the word become clearer in terms of Waliyy being someone, who is a close friend, an Ally, a supporter, protector, defenders, benefactors, a confident, on whom one relies and have complete Tawakkul on. Similarly, in the ayah 3:175 when Allah uses the same word for Shaytan as “that is only Shaitan who causes concern to you through its Awliyaa…” the word is used for those who are the supporters, the endorsers, the allies of Shaitan. Therefore when in the ayah 7:03 Allah says “Follow what has is revealed to you for your Rabb and do not follow anyone other than Allah as Awliyaa..”  here the word is used in ALL the meanings of the Awliyaa – Similar meanings and context of relying only on Allah and through following Allah’s Hidayah is used in Ayah 7:196. Those who take Awliya other than Allah is equated with taking Spider’s web as their homes in the ayah 29:41. On the other hand for those who have Emaan are supported and helped and protected by Allah and Allah’s Malaik as per ayahs 41:30-31. Therefore, when the word Mo’ulana is used for Allah as per the ayah 2:286 it would be in all-inclusive meanings of an Ally, a supporter, protector, defenders, benefactors, a confident, on whom one relies and have complete Tawakkul on. X-Reference – 2:257 , 2:286 , 3:28 , 3:122 , 3:175 , 4:89 , 4:139 , 5:55 , 6:70 , 7:3 , 7:196 , 16:63 , 17:97, 18:50 , 29:41 , 41:31.

 

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: 21 , 2:44 , 2:123 , 2:177 , 2:180 , 2:224 , 3:15 , 3:101-102 , 3:114 , 5:02 , 5:93 , 6:51 , 6:153 , 9:123 , 13:34-37 , 38:28 , 47:15-17 , 91:08 , 92:17-18 , 96:12.

 

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, 2:83, 2:109, 2:123, 2:130, 3:28, 3:30, 3:61, 3:185, 5:116, 12:53-54, 17:14-15, 39:70, 40:17, 45:22, 75:02, 75:14, 81:18, 86:27, 89:27-28, 91:07.

 

SAIYA (سَعْيً) SUA’IN (سُوءٍ) & SAIYATAN (سَيِّئَةً) The word is used in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of husn & ahsan’. Husn & Ahsan basically means 4 categories of definition as (1) Something that looks good/pleasant; (2) to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. without an expectation of any return & (4) Best/excellent, a step up of Ad’al. The word SAIYA & SAYYIATAN (سَيِّئَةً) used as an opposite of the word Husn & Ahsan, therefore it means (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself.  The word is also used for any deed or saying or anything which is at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Therefore, when in the ayah 2:81 Allah says ‘Indeed! Whoever earns Sayyiatan (سَيِّئَةً)…” means that these people have earned for themselves misfortunes and destructions due to their evil deeds. X-Reference 2:81, 2:169 , 3:120, 4:31, 4:78-79, 4:85, 5:65, 6:160, 7:95, 10:27, 13:22, 17:38, 23:96, 27:46, 27:90, 28:84, 40:09, 40:40, 42:40, 42:48, 45:33, 66:08, 67:27.

 

RAU’F (رَءُوفٌ) & RA’UFFUN (لَرَءُوفٌ) normally translated as most kind, most compassionate or most caring. It has the same set of meanings as Rahmat. For instance in the ayah 57:27, the phrase وَجَعَلْنَا فِي قُلُوبِ الَّذِينَ اتَّبَعُوهُ رَأْفَةً وَرَحْمَةً , meanings that “we instill in the hearts of those who followed him compassion/kindness and Rahmat” .Therefore the word is used in the meanings of Allahs blessings as (1) Source of survival/lifelines (2) protection/shield, (3) Source of selfless sacrifice, care and kindness and (4) Source of enhance growth progress and development. The definition of Allah as Rauffun is also highlighted in the ayah 2:143 “..Never will Allah cause your Emaan to go waste as Allah is Ra’uffun Raheem”. Which shows that Allah’s Ra’uffun and Raheem only as a result of Emaan, if and only if our Emaan is firm with utter and complete conviction and is in accordance with Allah’s defined Deen/laws as mentioned in Quran, then Allah would be Ra’uffun and Raheem, in terms of making sure that our Emaan remain fruitful and will never go to waste. Also, Allah’s Rahmat is applicable as Allah being Rauffun Raheem. The word is also used in the meanings of being most kind, most compassionate and most caring in the sense of removing troubles, problems, blockages, obstacles, obstructions, difficulties, harms etc. For instance, in the ayah 2:207 the phrase وَاللَّهُ رَءُوفٌ بِالْعِبَادِ Allah is Ra’uff on Allah’s Ibaad- i.e Raheem as well as Kind and compassionate. The word is used in the similar meanings in the ayah 24:02 the phrase بِهِمَا رَأْفَةٌ فِي دِينِ اللَّهِ , means let there be no kindness, no pity, no compassion overcome you in the application of Allah’s Deen. X-Reference – 2:143 , 2:207 , 9:128 , 3:30 , 16:7 , 22:65 , 24:02 , 57:09 , 57:27 , 59:10.

 

ABD (عۡبُدُ) & EBAAD (الْعِبَادِ) & A’BIDI (بِالْعَبْدِ)- the one who does abd – the word means submission to someone or someone’s laws with one’s complete being, obedience & following. The concept of Abd has a dual meaning of “efforts & comfort” i.e. one has to do efforts and go through difficulties first in order to achieve true benefits of and comfort later- for example; When a horse is being trained to utilize all its strength and abilities, there is a process of harnessing and breaking that horse wild nature, which is called “Ta’abed” in Arabic. Similarly, Abd is also a plant which has huge benefits for camel in terms of strength, nourishment and increased milk. But when camel eats this plant, it becomes thirsty. Therefore, the consumption of plant although has initial difficulties, efforts but finally leads to strength, nourishment and increase of milk for the camel.  Another example is when the road is being made to make it hard, strong and smooth; the whole process that it goes through in order to get strengthened is also called “Ta’beed”. Therefore, keeping in mind, the concept of “efforts and comfort”, to do Abd of Allah basically means to follow Allah’s commandments and rules and regulations as per the Divine guidance. X-Reference – 2:21 , 2:23 , 2:83 , 2:90 , 2:133 , 2:138 , 3:79 , 5:60 , 7:70 , 10:104 , 11:62 , 12:40 , 16:35-36 , 26:70-71 , 29:17, 34:40-41 , 36:60-61 , 51:56-57.

 

 

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