Surah Aal-e-Imran Ayah No. 35 to 41
Surah Aal-e-Imran Ayah #35-41 (3:35 – 3:41)
A- Translation
٣٥ إِذْ قَالَتِ امْرَأَتُ عِمْرَانَ رَبِّ إِنِّي نَذَرْتُ لَكَ مَا فِي بَطْنِي مُحَرَّرًا فَتَقَبَّلْ مِنِّي ۖ إِنَّكَ أَنْتَ السَّمِيعُ الْعَلِيمُ
[Quran 3:35] When Amra’t (امْرَأَتُ) of Imran said, “My Rabb (رَبِّ), Indeed, I have vowed to You what is in Muharar (مُحَرَّرًا) in my womb, so accept from me. Indeed, You are the Same’y (السَّمِيعُ) All-knowing.”
٣٦ فَلَمَّا وَضَعَتْهَا قَالَتْ رَبِّ إِنِّي وَضَعْتُهَا أُنْثَىٰ وَاللَّهُ أَعْلَمُ بِمَا وَضَعَتْ وَلَيْسَ الذَّكَرُ كَالْأُنْثَىٰ ۖ وَإِنِّي سَمَّيْتُهَا مَرْيَمَ وَإِنِّي أُعِيذُهَا بِكَ وَذُرِّيَّتَهَا مِنَ الشَّيْطَانِ الرَّجِيمِ
[Quran 3:36] Then when she delivered her, she said, “My Rabb (رَبِّ), Indeed, I have delivered a female, and Allah knows of what is delivered and the male is not like the female, and I have named her Maryam, and I seek refuge for her in You and her descendants from Shaytan (الشَّيْطَانِ) the Rajheem (الرَّجِيمِ).”
٣٧ فَتَقَبَّلَهَا رَبُّهَا بِقَبُولٍ حَسَنٍ وَأَنْبَتَهَا نَبَاتًا حَسَنًا وَكَفَّلَهَا زَكَرِيَّا ۖ كُلَّمَا دَخَلَ عَلَيْهَا زَكَرِيَّا الْمِحْرَابَ وَجَدَ عِنْدَهَا رِزْقًا ۖ قَالَ يَا مَرْيَمُ أَنَّىٰ لَكِ هَٰذَا ۖ قَالَتْ هُوَ مِنْ عِنْدِ اللَّهِ ۖ إِنَّ اللَّهَ يَرْزُقُ مَنْ يَشَاءُ بِغَيْرِ حِسَابٍ
[Quran 3:37] Then her Rabb (رَبُّهَا) accepted her with a Hasanin (حَسَنٍ) acceptance, and brought her up a Hasanan (حَسَنًا) upbringing, and entrusted her to the care of Zakariya. Whenever Zakariya entered upon her in the chamber, he found her with Rizq (رِزْقًا). He said, “O Maryam, from where did you get this?” She said, “This is from Allah. Indeed, Allah gives Rizq (يَرْزُقُ) to whom Yasha’u (يَشَاءُ) without Hisaab (حِسَابٍ).”
٣٨ هُنَالِكَ دَعَا زَكَرِيَّا رَبَّهُ ۖ قَالَ رَبِّ هَبْ لِي مِنْ لَدُنْكَ ذُرِّيَّةً طَيِّبَةً ۖ إِنَّكَ سَمِيعُ الدُّعَاءِ
[Quran 3:38] Thereupon Zakariya made Duaa (دَعَا) to his Rabb (رَبَّهُ). He said, “My Rabb (رَبِّ), grant me from Yourself Tayyibatan (طَيِّبَةً) offspring. Indeed, You are Same’y (سَمِيعُ) of the Duaa (الدُّعَاءِ).”
٣٩ فَنَادَتْهُ الْمَلَائِكَةُ وَهُوَ قَائِمٌ يُصَلِّي فِي الْمِحْرَابِ أَنَّ اللَّهَ يُبَشِّرُكَ بِيَحْيَىٰ مُصَدِّقًا بِكَلِمَةٍ مِنَ اللَّهِ وَسَيِّدًا وَحَصُورًا وَنَبِيًّا مِنَ الصَّالِحِينَ
[Quran 3:39] Then called upon the Malaik (الْمَلَائِكَةُ), when he Qaim (قَائِمٌ) Yus’alli (يُصَلِّي) in the chamber: “Indeed, Allah gives you Bashara (يُبَشِّرُكَ) of Yahya confirming a word from Allah- and a Syeddan (سَيِّدًا) and a Has’uran (حَصُورًا) and a Nabi (نَبِيًّا) from the Swaliheen (الصَّالِحِينَ).”
٤٠ قَالَ رَبِّ أَنَّىٰ يَكُونُ لِي غُلَامٌ وَقَدْ بَلَغَنِيَ الْكِبَرُ وَامْرَأَتِي عَاقِرٌ ۖ قَالَ كَذَٰلِكَ اللَّهُ يَفْعَلُ مَا يَشَاءُ
[Quran 3:40] He said, “My Rabb (رَبِّ), how can be for me a boy, when old age has Balagha (بَلَغَنِيَ), and my Amra’at (امْرَأَتِي) is infertile?” They said, “Thus, Allah does what Yasha’u (يَشَاءُ).”
٤١ قَالَ رَبِّ اجْعَلْ لِي آيَةً ۖ قَالَ آيَتُكَ أَلَّا تُكَلِّمَ النَّاسَ ثَلَاثَةَ أَيَّامٍ إِلَّا رَمْزًا ۗ وَاذْكُرْ رَبَّكَ كَثِيرًا وَسَبِّحْ بِالْعَشِيِّ وَالْإِبْكَارِ
[Quran 3:41] He said, “My Rabb (رَبِّ), make for me an Ayat (آيَةً).” Allah said, “Your Ayat (آيَتُكَ) is that you shall not speak to the people for three days, except by gestures. And do Zikr (اذْكُرْ) of your Rabb (رَبَّكَ) much, and Sabbeh (سَبِّحْ) in the evening and the morning.”
B- THE CONCEPT:
The context of these ayahs, the earlier ayahs, reminded us that whatever is mentioned in the Kitaab is Haqq and we must know and follow it, and whatever is not mentioned in the Kitaab with respect to these Anbiya and Rasool is not for us to know and we must not seek through assumptions or hearsay. Therefore, we should have Emaan on Allah’s Rasool and Anbiya by having firm Emaan on Allah’s Kitaab and knowing that whatever Allah has told us in the Kitaab is the Haqq, the absolute truth, as it is a part of Allah’s immense knowledge that Allah has revealed to us as humans. Whatever is not mentioned, is therefore not needed for the Ibrat/the lesson that Allah wants to tell us through this Hidaya. These ayahs from 3:35 and onwards are thus telling us about the story of Imran, Zakariya and Maryam- therefore we have to take whatever Allah is telling us as is, with no assumptions or additions- otherwise it will be mixing haqq with baatil.
One noticeable thing is that in these ayahs Allah is telling us that the wives of Nabi Imran as well as Nabi Zakariya are Amra’at and not Azwaaj. As we know the difference between wife as Amra’at and wife as Zouj. A Zouj means the same type, kind, part of same Nafs, part of Zoujaan, whereby one cannot exists/survives, grows without the other and where there is perfect harmony, alignment, and synchronization between the spouses. However, the use of the word Amra’at instead of Zouj, shows that they do not share the same characteristics, who are not at the same level of strength, means of survival and pillar of support for each other, that is they are not interconnected as strongly with their spouses as a Zouj would be. If we look at the ayah 3:44 where Allah is giving us the reason of no harmony, alignment, and synchronization between Nabi Imran and his wife, Allah says 3:44 “That from news of the Unseen, which WE reveal to you. You were not with them when they cast their pens as to which of them would take charge of Maryam; nor were you with them as they quarreled.” It is very clear and obvious that wife of Nabi Imran did not accept the birth of a girl and she put her up for adoption and Allah accepted her decision and entrusted her to the care of Zakariya for her Ahsan upbringing.
Therefore, when Quran is referring to the wife of Nabi Imran in Ayah 3:5, the word Amra’at is used. 3:35 “When Umra’t (امْرَأَتُ) of Imran said, “My Rabb (رَبِّ), Indeed, I have vowed to You what is Muharar (مُحَرَّرًا) in my womb, dedicated, so accept from me. Indeed, You are the Same’y (السَّمِيعُ) All-knowing.” This ayah is telling us that the wife of Nabi Imran dedicated the life in her womb to Allah. The next ayah 3:36 “Then when she delivered her, she said, “My Rabb (رَبِّ), Indeed, I have delivered a female, and Allah knows of what is delivered and the male is not like the female…” Is a self-talk by her at the time of delivery of the child. That is when her child was born, she was telling Allah that the child is a female and then out of self-reflection, she realized that Allah knows what is born, and also the fact that male is not like a female, and therefore she decided to put her female child – Maryam up for adoption and ask to Allah. “…and I have named her Maryam, and I seek refuge for her in YOU and her descendants from Shaytan (الشَّيْطَانِ) the Rajeem (الرَّجِيمِ).” Is a duaa by the mother of Maryam, to give Maryam in the protection of Allah against the Shaytan the Rajeem, here the word Rajeem, is used in both its meanings in terms of Shaytan being disconnected from Allah’s blessings, rejected and reprimanded as well as in the meanings of all such things of Shaytan, which are detrimental, destructive, harmful and evil. So here the duaa is to keep Maryam as well as her decedents save and protected from the Shaytan Rajeem.
The next ayah 3:37 “Then her Rabb (رَبُّهَا) accepted her with a Hasann (حَسَنٍ) acceptance, and brought her up a Hasanan (حَسَنًا) upbringing, and entrusted her to the care of Zakariya…” Here the point to note is that Although Maryam was the daughter of Nabi Imran, but there was a non-acceptance from her mother as referred in the ayah 3:44 shows that there was a dispute in the matter of Kifalat of Maryam as her adoption/kifalat was being handed over, there were disputes. Allah has given Maryam in the care/Kifalat of Nabi Zakariya, as a means of her Ahsan upbringing and the best of the best care and upbringing being provided to her by Nabi Zakariya and his wife. What is the relationship between Zakariya and Imran, Quran is silent on that, and therefore we should take whatever is mentioned in Quran without any assumption. The next ayah “… Whenever Zakariya entered upon her in the chamber, he found her with Rizq (رِزْقًا). He said, “O Maryam, from where did you get this?” She said, “This is from Allah. Indeed, Allah gives Rizq (يَرْزُقُ) to whom Yasha’u (يَشَاءُ) without Hisaab (حِسَابٍ).” Here normally the word Rizq is translated as food and this ayah is misinterpreted as saying that whenever Zakariya used to enter Maryam’s Chambers, he would find food and drinks there. The word used in this ayah is Al-Mahrab, translated as the chamber, not her chamber. Thus, the Mahrab is the private, house of Zakariya and his wife, in which Maryam is also residing with them as adopted daughter. Therefore, this ayah is talking about Nabi Zakayiyh entering his own chambers, his residence and finding Rizq – All means of personality and character development, including food, drink, knowledge etc. Food part could have been given to her by the neighbors, by someone they know, made by her etc. We know the source of all Rizq, is Allah, the God Amighty who provides Rizq to everyone. And rather than responding to Nabi Zakariya’s question as to where did the rizq come from, she responded by saying that All Rizq is from Allah, and Indeed Allah provides Rizq without Hisaab to anyone as per his Mashiyaat.
Impressed by this response from Maryam, Zakariya ask Allah 3:38 “Thereupon, Zakariya made Duaa (دَعَا) to his Rabb (رَبَّهُ). He said, “My Rabb (رَبِّ), grant me from Yourself Tayyibatan (طَيِّبَةً) offspring. Indeed, You are Same’y (سَمِيعُ) of the Duaa (الدُّعَاءِ).” Looking at the clarity of the concepts of Maryam, and her response full of Emaan, prompted in Zakariya the wish and desire to have an offspring who is Tayyib, i.e., someone, who would be most favorite and valuable to the Nabi, as well as legally acquired and allowed. Therefore, the next ayah 3:39 “Then called upon the Malaik (الْمَلَائِكَةُ), when he Qaim (قَائِمٌ) Yus’alli (يُصَلِّي) in the chamber…” it is normally mistranslated as saying that the Malaik called upon the Zakariya when he was standing for ritual prayers in his prayer chambers. The phrase Qaim Yusalli means that Nabi Zakariya was busy in his Mahrab- the residence, the private chamber, in Qaim- establishing, supporting, strengthening and providing the foundation of justice- for Yusalli- i.e., establishing and supporting Sala’t- through a permanent and strong connection with Deen as a part of carrying out his day-to-day activities. The next phrase “…Indeed, Allah gives you Bashara (يُبَشِّرُكَ) of Yahya confirming a word from Allah- and a Syeddan (سَيِّدًا) and a Has’uran (حَصُورًا) and a Nabi (نَبِيًّا) from the Swaliheen (الصَّالِحِينَ).” Here the Malaik are giving the Basharat of a son – Yahya and informing Zakaria his qualities as Syeddan (سَيِّدًا) chief, master, as someone who will govern or dominate or rule or lead; Has’uran (حَصُورًا) who will be restraining, abstaining as in self-control and discipline; Nabi- on whom Allah will be bestowed Nabo’at; and will be among the S’waliheen (الصَّالِحِينَ), that is those who do Is’lah- reform or rectify, correct mistakes, rectify lack of something or to correct the errors done, getting things back in order, putting them in their right full place, create the balance, to restore peace, law & order, to resume the situation back to its correct place by removing all lacks, deficiencies & mistakes and those who work within the parameters of Deen-e-islam always doing amle S’walehaat.
The response of Nabi Zakariya for this Basharat is 3:40 “He said, “My Rabb (رَبِّ), how can be for me a boy, when old age has Balagha (بَلَغَنِيَ), and my Umra’at (امْرَأَتِي) is infertile?” They said, “Thus, Allah does what Yasha’u (يَشَاءُ).” Nabi Zakariya is responded by saying how is it possible when both of us, myself as well as my wife have already reached oldage, therefore my wife is infertile. The Malaik replied that Allah does as per Allah’s Mashiyaat and nothing is impossible for Allah. In the ayah 3:41 “He said, “My Rabb (رَبِّ), make for me an Ayat (آيَةً).” Allah said, “Your Ayat (آيَتُكَ) is that you shall not speak to the people for three days, except by gestures. And do Zikr (اذْكُرْ) of your Rabb (رَبَّكَ) much, and Sabbeh (سَبِّحْ) in the evening and the morning.” When Zakariya asked for an Ayat, as in sign for this hidden truth, as in how will it be possible, the response from Malaik was to him that, avoid talking to people, and not to tell anyone about this news, interact with people as little as possible, and only through gestures for the next three days. Do as much Zikr of Allah, in the meanings of remembering and being grateful for the many blessings of Allah, in terms of reading, understanding and following the Ayaat of Allah, and reminding and taking lessons from previously told stories in the Kitaab. In addition to Zikr, the Malaik told Nabi Zakariya to Sabbeh in the evening and morning. The meaning of the word Sabbeh 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, here in this ayah, this is what the Malaik was advising the Nabi Zakariya in order to bring the Basharat of the son Yahya into the reality.
C- IMPLEMENTATION IN TODAY’S LIFE
These Ayahs of Surah Aal-e-Imran from 35 to 41 give us three important guidance that we can practically apply in our day-to-day lives.
- The most important lesson to be learned from these ayahs is that whatever we get in our life from Allah’s Fazal, it is best for us even if we think this not what I want. Sometime we think something we got is not Khair for us but it may be Khair for in the long run similarly sometime we think something we got is Khair for us but it may not be Khair for us in the long run. So whatever we get from Allah’s Fazal we must accept it with pure heart and work with it. Nabi Imran’s wife got an opportunity of her life to upbring Maryam, but she gave her away – her own daughter Maryam to Zakarya and lost a big opportunity to raise a child who has been elevated by Allah over all the woman of the world and she became mother of Nabi Essa.
- We have to realize that the source of everything that we receive as Rizq, any ways and means of our personality and character development, be it food, drink, knowledge, spouse, or any thing at all, is Allah. Whenever we seek for help, we have to seek for help ONLY from Allah, as is reiterate in surah fatiha that “we seek help ONLY from you”. Once we realize that the source of ALL Rizq is Allah, our dependence and Tawakkul is only towards Allah at all times, we should keep our Emaan strengthened and firm with Emaan on Allah.
- The concept of Duaa, Sa’aiy and Sabbah – Keeping in mind that for Allah, nothing is impossible. Duaa as per Quran is not just utterance of words from our mouth but the whole concept of “Duaa” as per Quran means asking for help and results of one’s efforts from the system of Allah, the whole universe in accordance with Deen. Only the Duaa of Haq by a Momin reaches Allah and will be answered. Quran’s basic focus behind the word Duaa is on doing Sa’aiy i.e., making a firm determination, a firm objective in your mind to achieve something with firm and solid conviction that you will achieve it with the help of Allah and no one else; then making efforts with your whole being, utilizing all of your resources, faculties and capabilities to its maximum with your full force, attention, energy and strength to achieve that goal because to a man is only what he/she strives for/ does Sa’aiy for. Just Imagine that even Allah’s esteemed Nabi and Rasool has to struggle, strive with his full being, in order to get what was desired in a simple Duaa. The way we as Muslims are accustomed about Duaa nowadays, hollow utterly words from mouths with no efforts at all, it will not work, it neither worked for any prophet nor it will work for any normal Muslims like us.
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/
AMRAAT (امْرَأَتَ) is normally translated as woman for instance in the ayah 27:23. It is also used in the meanings of wife, but there is a difference between wife as Amraat and wife as Zouj. As we all know Zouj, means of the same type, kind, part of same Nafs, part of Zoujaan, whereby one cannot exists/survives, grows without the other. However, Amraat on the other hand is that spouse, which is not Zouj, and does not share the same characteristics of strength, means of survival, pillar of support for the spouse, in fact in most of the places where the word is used, it is used in the meanings of spouses or wives, who are not interconnected as strongly with their husbands as a Zouj would be, who would have differences in terms of Emaan and deeds. In the ayah 33:50 wherein Allah is describing how is permitted for the Nabi, both words of Zouj and Amraat is used – Zouj whom you have given their due right…& a Momin Amraat if she dedicate her Nafs to the Nabi…” Therefore, there is a marked difference between the use of the word Zouj and the word Amraat by Quran. For instance, Quran has called the wife of Fira’un as Aumraatu in the ayah 28:9. Similarly the wife of Nabi Lut in the ayah 11:81, 15:60, 29:33 and 7:83 is termed as his Amaatuhu (his wife), who also faced Azaab along with the nation of lut as “So, we saved him and his household, except his Amraatuhu, she was of those who stayed behind.” Similarly, with respect to Nabi Yousuf, the wife of the respected one who tried to seduce the Nabi, is termed as Amratu of the Aziz in the ayah 12:30 and 12:51. Therefore the word Amraateen as used in the ayah 28:23 is not used in the meanings of wives, but such people who are not aligned, interconnected or interdependent. Similarly in Ayah 2:282 “..And call for witness two witnesses from among your Rijaal. But you not have two Rijaal, then one Rijaal and two Amrataan…” The word Amrataan is used in the similar meanings of not as women, but as opposite to Rijaal (stronger people), it means two such persons, who although are not strong and influenced like the Rijaal, but the important requirement is that they are not interconnected, interdependent or aligned like a Zouj would. X-Reference – 2:282 , 7:83 , 11:81 , 12:30 , 12:51 , 15:60 , 27:23 , 28:9 , 28:23 , 29:33.
RABB (رَبِّ) & RABBOIBIAT – RABBIHIM (رَبِّهِمْ)- their RABB: 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. All the above processes are called the Rabobiat. And this is the meaning of Allah as Rabb meaning the one who is doing this Rabobiat for each and everything in this world and the universe hence the phrase- Rabb ul Alemeen i.e. the Rabb of all the worlds. X-Reference – 1:01, 2:05, 2:112, 2:131, 2:136, 2:139, 2:258, 2:285-286, 3:51, 3:147, 3:193, 5:68, 5:117, 12:39.
HURRU (الْحُرُّ) & MUHARRAR (مُحَرَّرًا) normally translated as free. The word means warm and heat as in the meanings of Hararat – for instance in the ayah 9:81 the word Al Harar is used to describe heat and warmth as “…they said ‘do not go in the harar” say “ the fire of the hell would be more intense in harrar….” Thus here the word is used in the meanings of warmth, heat and temperature. The word is used in similar meanings in the ayah 16:81 and 35:21. Basically it means anything which is warm, and alive as in the ayah 3:35 “ when the wife of Imran said ‘my Rabb indeed I have pledged to you what is Muharar (Alive, warm) in my womb…” Here the word is used in meanings of anything which is alive as in a life. It is used in similar meanings in the ayah 2:178 as in a life for a life. X-Reference – 2:178 , 3:35 , 9:81 , 16:81 , 35:21.
SAMA’ENA (سَمِعْنَا)& ASAMAO (اسْمَعُوا) The word Sama’ is that ability of the ear because of which one is able to listen and hear. Therefore, it is used for the ability to hear and listen as well as for the ear itself. Astama’ aleh means to listen to someone carefully, to give someone undivided attention and focus. The word Sama is not used simply to listen but to listen with complete attention, focus in order to follow and practically apply whatever is being listened to. Therefore, the word is used for the combination of both listen to something with complete focus attention and intellectual presence but also to apply with complete obedience whatever is listened. Therefore, in the ayah 2:93, when Allah asked Bani-Israel Asa’mao (وَاسْمَعُوا) the word is used in both meanings of listen carefully with undivided attention and complete intellectual presence as well as follow- similar meanings are used in Ayah 2:104. X-Reference 2:93 , 2:104 , 3:186 , 5:83 , 5:108 , 6:36 , 8:20-21 , 18:26 , 27:80-81 , 30:52-53 , 37:8 , 41:26 , 63:4 , 64:16 , 67:10.
SHAYTAN (الشَّيْطَانِ) SHAYATEEN (plural)- means to go very far. It also means rebellion and opposition. Therefore, the word is used for Shaytan, means someone who has gone far away from Allah’s Rahmat and Blessings due to rebellion and opposition. It also means someone who is deprived of or disconnected from the blessings of life and also used for someone who has taken a wrong path leaving the right one, i.e., rebel or the one who is in opposition. Thus, used for someone who has gone against the rules and commandments of God Almighty, the one who is disobedient. Quran has used the word for all those who work against the rules of God as Shaytyaan as well as their associates and partners are also termed as Shayyateen. Shaytan has also been termed as that part of our nafs, which is egoistic and those people who are under the influence of their ego, they are also terms as Shaytaan. X-Reference 2:14 , 2:102 , 3:155 , 4:76 , 4:119-120 , 5:90-91 , 7:27 , 12:05 , 17:53 , 19:44 , 22:52 , 24:21 , 38:37 , 43:36 , 58:19 , 67:05 , 81:25.
RAJEEM (الرَّجِيمِ) NEW is normally translated as rejected, but is used in Quran in two broad categories of meanings as (1) Someone or something, which is damaging, evil, harmful, destructive or unsafe for instance in the ayah 15:16-17 when Allah is describing the creation of Skies and earth “And we have protected it (the skies/earth) from all Shytan Rajeem”. Here it is used in the meanings of all sorts of destruction, damage, harmful, destructive things, that could have harmed/damaged the earth/skies & (2) To disconnect relations with someone, someone who is deprived of Allah’s blessings, to Separate someone or something, to reject or distance someone, to sever and cut all ties & contact as used in the ayah 15:34 Allah Said “then depart from it, for indeed you are Rajeem” Used here in the meanings of expelled, or disconnected from all ties. X-Reference – 3:36 , 15:16-17 , 15:34 , 16:98 , 38:77 , 81:25 .
AHSAAN (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 – 2:58 , 2:83 , 2:112 , 2:138 , 2:195 , 3:37 , 3:14 , 3:172 , 4:69 , 4:128 , 5:50 , 5:93 , 6:154 , 10:26 , 16:96-97 , 17:07 , 17:34-35 , 18:31 , 19:73-74 , 23:14 , 25:76 , 28:77 , 32:07 , 33:52 , 35:08 , 39:10 , 40:64 , 41:33-34 , 46:15 , 55:76 , 57:18, 64:03.
RIZQ (رَزَقْ ) Razaqnakum(رَزَقْنَاكُمْ) verb- as in provided rizq– means 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.
SHAYYIN (شَيْءٍ) & YASHA’U- The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ or Yashau’u or Tushau’ is normally is translated as Allah’s Will – but there is a difference between ‘Will’ and ‘Mashiyyat’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. 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 – 2:113 , 2:223 , 3:74 , 4:32 , 5:17 , 6:39 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30.
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.
DUA’AN (دُعَاءً) DA’WATA (دَعْوَةَ) noun; DAA’E (الدَّاعِ)who does DUAA: The basic characteristics of the word 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, refer the ayah 17:11 “Insaan Yada’u for Shaar and Duaau for Khair..” shows that the duaa could be for Shaar as well as for Khair. Similarly, the ayah 13:14 where the Duaa is by the Kafireen, which shows that the meanings of the word is to seek help, ask for assistance and support. This Duaa by Kafireen is in error since they do not have the support of Allah’s system. Only Allah is the one who implements laws and forces of nature and perfect system; only Allah can make anything possible for us; we can ask duaa (help/rely upon) to anyone, but if someone is helping us it means that the person has been enabled and given the ability by Allah’s system to help us- that’s why Allah says “To Allah is the Duaa of Haq”. 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 – 2:171, 2:186 , 3:38 , 13:14 , 14:39 , 14:40 , 17:11 , 19:04 , 19:48 , 21:45 , 24:63 , 25:77 , 27:80 , 30:52 , 35:14 , 40:50 , 41:49 , 41:51 , 46::05 , 71:06.
TAYYIBAN (طَيِّبًا) TAYYIBAAT (طَيِّبَاتِ) normally translated as good – the word is much broader in its meanings in three broader categories of definitions. (1) It means something that one like, is the best and ones’ most favorite. (2) It means something that is pleasant to all our senses as well as our soul – nafs. And (3) something that is lawful, as per the laws of the land, legally acquired. In the ayah 3:179 the word is used as an opposite to the “Khabeeth” meaning something or someone that is unpleasant to one’s senses. Hence as an opposite to khabeeth, the word Tayyib would mean something or someone who seems pleasant to us, not just to eyes in terms of beauty but more in terms of all across one’s personality and all our senses. In the ayah 4:02 the word is used in the perspective of wealth, valuables and property, when Allah says “…give the Yateem their wealth/properties and do not exchange your Khabeeth with their Tayyab” here the word is used although again as an opposite of Khabeeth but has meanings more in terms of what one values or considers more valuable personally within the wealth and properties. In the ayah 5:100 Allah says “…Say’ not equal are Khabeeth and Tayyab although you may find abundance (Kasrat) of Khabith strange (A’jab)” it means an illegal, unlawful, nahaq and unnatural thing cannot be equal to Tayyab. When Allah uses the phrase “Kulu Halalan and Tayyiban” in Quran for instance in the ayahs 2:168, 5:88, 8:69, 16:114, it’s used as a combination of all such things, which are pleasant to someone, in terms of all our senses; the most favorite and valuable to someone and legally acquired and allowed as per the laws of the land and the laws of the deen. X-Reference – 2:57 , 2:168 , 2:172 , 2:267 , 3:179 , 4:02-4 , 4:43 , 5:4-5 , 5:88 , 5:100 , 7:32 , 7:157 , 8:69 , 16:114 , 24:26 , 35:10 , 40:64 , 45:16.
MALAIK (لِلْمَلَائِكَةِ): The concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik. It’s therefore important to understand what does it mean by the term Malaik as per Quran. It does not mean Angel’s with wings as widely understood and translated since how can you have Emaan on something, without knowledge. The word Malaik shares the same characteristics as from the “Maaalik” means the one who has the power, the authority. Therefore, the word Malaik means the powers, processes and forces of nature on the basis of which Allah’s whole universe is kept running. Malaik has share the characteristics from the word “Alak” which means messengers or communicators for instance in ayah 22:75 “Allah chooses from the Malaik messengers and from the people”. Thus, Malaik are those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah. Refer Ayah 16:49-50, “And to Allah everything does Sajda whatever is in the heavens and whatever is on the earth of creatures, and the Malaik, and they are not arrogant. They fear their Rabb above them, and they do what they are commanded”. After Allah, the Malaik has done Sajda only to Adam, i.e., us as mankind as Khalifa on earth, on the basis of being taught Names by Allah- knowledge- refer Ayah 2:30-34. X-Reference – 2: 30-34 , 15:30 , 16:49-50 , 22:75 , 25:22 , 33:43 , 35:01 , 38:73 , 41:31 , 66:4 , 74:31 , 89:22 , 97:04.
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 the ayah 4:05 “Do not give the weak-minded your wealth which Allah has made for you a Qayyaman and Rizq for you…” Here the word is used in the means of support, strengthen, backing, encouragement, assistance and standing up for justice. Similarly, in ayah 13:33, “Allah is the one who is the Qa’imun of every Nafs for what it is has earned…” here the word is used in the meanings of establishing, supporting, strengthening and providing the foundation of justice, the recompense based on what someone has earned. It is also used in the same meanings of establishing justice and Qist in the ayah 3:18 with the phrase “Qaiman with Qist” and 62:11 with the phrase “…they left you Qa’iman..” Similarly, in the Ayah 70:33 “And those who are in their testimonies Qaimoon” that is those who strengthen, support, establish Qist & justice through their testimonies. The same meanings of establishing, withholding, standing firm with justice and Qist in accordance with Haqq is used in the ayahs 4:34 (the word Qawwamoon) and 4:135 (Qawameen). The word is used in the similar meanings in ayah 5:08 “O you who have Emaan, be Qawameen for Allah as witnesses with Qist…” In Quran when the word Aqaam is used, for instance the phrase Aqaam ul Salaat or Aqaam At Tourat and Injeel (5:66) is used, the word Aqaam is used in the similar meanings of establishing, strengthening, upholding, the system and rules based on Qist and justice. X-Reference – 3:18 , 4:05 , 4:34 , 4:135, 5:8 , 5:66 , 13:33 , 62:11 , 70:33.
S’ALAT (صَّلَاةَ) MUS’ALLI (مُصَلًّى)- basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not a temporary connection that could be disconnected and then connected again. The ministry or a department of communication is called “الاتصالات” (Al itti Salaat) in most Arabic countries & name of this ministry or institution is “مواصلات” (Mawa Salaat)- both these words are derived from the word (Salaah). Therefore, communications, connecting, connections, relations, telecommunication, traffic, circuit and connectivity all come under the meanings of these words. In ayah 75:28-36, the basic meaning of the word is to ‘Connect with, commit to, reach out or turn towards’, because it is contrasted with i.e. put opposite to the word “Tavalla” meaning ‘turned away from, disobeyed, disconnected from’. Another word is Mussalli- In a horse race when the second horse follows the first one so closely that its head always overlaps the first horse’s body that horse is called AL-MUSSALLI (i.e. the one who follows closely or remains attached). This shows the meanings of the word as follow closely, walk/follow behind closely. Therefore, the word Salaāt” means to connect (permanently & Strongly) to and turn towards Deen with our whole being, to follow and be obedient of these rules and commandments, committing to, turning towards, contributing to establishing these rules of Deen as given by Allah in Quran. When the word Establish Salat is used by Quran, it means establishing a permanent connection with Deen strongly as we carry out our day-to-day activities. X-Reference – 2:238 , 4:102 , 9:103 , 10:87 , 11:87 , 14:29 , 22:40 , 33:43 , 38:56 , 48:23 , 63:10 , 70:22 , 74:40-47 , 75:31-31 , 82:14-15 , 107:7.
BASHAR (بَشِّرِ) & MUBASHIR/MUBASHIREEN (مُبَشِّرِينَ) the word BASHAR means the skin or the outer surface of human. Although the word Bashar is used for Insaan as well in Quran to mean like a human, the slight difference would be the Insaan would be combination of both physical and non-physical aspects, whereas Bashar would mean a human as its obvious to our eyes therefore in Quran whenever the word ‘Bashar’ is used for Inbiya it means humans like everyone else, regardless of their individual personal characteristics for instance in the ayah 23:33 “This is not but a Bashar like yourselves. He eats of that from which you eat and drinks of what you drink”, which means that Nabi is just like other humans in terms of being a human, not in terms of his personal abilities and character. However aside from this minor difference, in Quran both Insaan and Bashar are used in the same meanings for mankind or humans, for instance in the ayahs 15:26 and 15:28, both talking about creation of man from clay, Allah has used Bashar in one ayah and Insaan in another. Keeping in mind the basic meanings of the word Bashar as the skin or the physical aspects, the word ‘BASHARAT” means any news that changes the physical expression of the face whether that is good news producing smile and happiness or a sad news producing expressions of grief. Therefore, the same word is used for giving the news for Azaab a Aleem in ayah 3:21 as well as used for giving good news to the Momineen as in ayahs 2:97 & 2:223. X-Reference – 2:97, 2:118, 2:155, 2:187, 2:223, 3:39, 3:47, 3:79, 3:170-171, 4:138, 5:19, 9:112, 14:10-11, 15:33, 15:53-55, 16:58-59, 16:103, 17:93-94, 23:33-34, 48:08, 80:39.
SYEDDAN (سَيِّدًا) NEW is normally translated as noble, but is used in Quran in the meanings of chief, master, as someone who governs or dominates or rules or leads for instance in the ayah 33:67 “And they will say ‘Our Rabb we obeyed our Sadatna and great man (Kubrana) and they mislead us from the way” here the word is used in the meanings of those people who are leaders, the chiefs, those who lead or rule others. Similarly, in ayah 12:25 the word Syedaha (her Syed) normally mistranslated as her husband is in fact used in meanings of her master, chief or someone who dominates, leads or rules. X-Reference – 3:39 , 12:25 , 13:67.
HAS’URAN (حَصُورًا) NEW is normally translated as chaste, the word is used in Quran in the meanings of restraining oneself, confining, detaining, restricting, limiting or holding back. For instance in the ayah 2:196 the phrase “...then if you are Ahs’irtum…” is used here in the meanings of being restricted, held back, prevented etc. Similar meanings are used in 2:273 “for the Fuqara who have been Ahs’iru in the sabeel of Allah…” Similarly in the ayah 4:90 “...they come to you with their hearts has’arat…” The word is used here in meanings of being restricted, trapped, prevented etc. Similar meanings are used in ayah 9:05 with the word AuHas’ruhum. In ayah 3:39, the word is used for Nabi Yahya as he will be Has’uran i.e., will be restraining, abstaining as in self-control and discipline. X-Reference – 2:196 , 2:273 , 3:39 , 4:90 , 9:05.
NABI & NABO’AT (وَالنُّبُوَّةَ)- AN’BIYA (أَنْبِيَاءَ)/ NABIYYUN (النَّبِيُّونَ)– plural. The word Nabi normally translated as prophet, which is an incorrect translation, since it has nothing to do with the concept of prophecies or the person who gives prophecies. Naba as per Quran means to inform, to give news about authentic or confirmed truth, or to move from one place to another. It’s also used in the meanings of news, condition, situation, or an expression of actual facts, events and situations. This information could be either false or true for instance in the ayah 49:6 “O you who have Emaan, if there comes to you a Faasiq, with Naba, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful”. Nabi as per Quran is someone who communicates such information/naba which is devoid of lies, fabrications or falsehood and which would result in benefits and giving advantage; and on whom Allah has bestowed Nabo’at. The word also has meanings of height, status, pride, stature, elevation, altitude and pinnacle. For instance, the word Annabiyye is that piece of land which is higher than others in height and elevation. Therefore both the words Nabi and Nabo’at are the combination of both these set of meanings – for instance refer the ayah 3:79 “No person to whom Allah has given the Kitaab and the wisdom and the Nabo’at would ever say to the people, “Be my Aabid rather than Allah’s.” Rather, would say, “Be people of the Rabb, according to the book you learn and study.”Notice in this ayah the phrase “Al Kitaab, wa Al Hikm wa An Nabo’at” are all mentioned together as in the ayahs 6:89, as well as the ayah 45:16, whereas in the ayahs 29:27 and 57:26, only the two words of this phrase “An Nabo’at wa Al Kitab” are mentioned showing that Kitaab includes Hikmat, means a NABI has all the three blessing “Al Kitaab, wa Al Hikm wa An Nabo’at”. X-Reference – 2:31-33 , 2:61 , 2:91 , 2:136 , 2:246-247 , 3:79-81 , 6:89 , 9:94 , 10:53 , 12:36-37 , 19:56 , 26:69 , 29:27 , 45:16 , 54:4 , 57:26 , 58:6-7 , 64:5 , 66:3.
IS’LAAH (إِصْلَاحٌ) & S’WALEHAT (الصَّالِحَاتِ)- noun, MUS’LIHI (الْمُصْلِحِ) who does Is’lah; AS’LAHU (وَأَصْلَحُوا) verb;. The word is used in meanings of reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier. For instance, in the ayah 5:39, Allah says “But whoever does Touba after the Zulm and does Aslaha, indeed, Allah will accept his Touba and Allah is Ghafoor and Raheem”. Here the meaning of the word becomes very obvious in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. It is also used as an opposite of Fasaad (To create imbalance/corruption etc) – therefore the meanings of the word are to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in the meanings to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair. In the phrase of Quran Aml-e-S’walehat with the same meanings would mean such deeds which are Islah and in accordance with Deen. X-Reference – 2:25, 2:62, 2:182, 3:46, 3:82, 4:69, 5:39, 7:73, 8:01 , 11:61, 13:23, 18:82, 24:05, 25:71, 40:8 , 42:40, 49:10.
BALAGHU (الْبَلَاغُ) is normally translated as to convey the message or to deliver the Allah’s revelations as in the ayah 3:20 “Upon you is only the Balagha…” and Ayah 5:67 “O you Rasool, Balagha what has been revealed to you from your Rabb”. Similarly, in the ayah 7:62 and 7:68 “I Ubleghukum the message from my Rabb…” It is also used in Quran in the meanings of reaching a certain milestone for instance in the ayah 4:06 “And test the Yateem until they balaghu the Nikaah…” means until they reach the age of marriage. Similarly, in 12:22 the word is used for reaching age of maturity. In the ayah 6:19 for Quran the phrase is used “this Quran is revealed on me so that I may warn you with it and whoever Balagha…” means whoever it reaches in warning, that is being warned Is the milestone that is reached with the word Balaghu. Similarly, in the ayah 17:37 “…you will never tear down the earth and will never Tablugha the mountain…” means reach the mountains in height. X-Reference – 3:20 , 4:06 , 5:67 , 6:19 , 7:62 , 12:22 , 17:37.
AYAT (آيَاتِنَا) & AYAAT (الْآيَاتِ) – means a sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. For instance, if we are going somewhere, in a distance see smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of the fire at the bottom of that smoke, but by looking at that smoke we realize the existence of the confirmed truth, which is the burning of the fire at the bottom of that smoke. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. For instance, the smoke in the earlier example will remain a smoke only, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our God-given faculties. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mentions Two types of Ayaat. (1) Word of God- the words of Quran itself (2) Work of God- the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind both of these Ayaat. X-Reference – 2:39, 2:118, 2:187, 2:248, 3:41, 3:98, 3:113, 4:140, 5:86, 6:37, 6:98, 6:109, 6:158, 7:37, 7:147, 10:7, 10:92, 13:4, 16:101, 19:10, 22:72, 29:49, 30:21-25.
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 2:40, 2:47, 2:63, 2:114, 2:122, 2:152, 6:90, 13:28, 16:13, 16:43-44, 20:03, 39:21, 39:23, 43:44, 54:15, 54:17, 54:22, 54:32, 54:40, 76:29.
SABAH/TASBIH; SUBHANAHU (سُبْحَانَهُ), NUSSABAH (نُسَبِّحُ) & SUBHANKA (سُبْحَانَكَ): the word “Sabbah” and also the word tasbih, is normally translated as to glorify and praise Allah, but in addition to glorify and praise Allah, the other 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 efforts 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. X-Reference 2:30 , 2:116 , 33:42-43 , 37:143-144.