Surah Aal-e-Imran Ayah No. 42 to 47
Surah Aal-e-Imran Ayah #42-47 (3:42 – 3:47)
A- Translation
٤٢ وَإِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ اصْطَفَاكِ وَطَهَّرَكِ وَاصْطَفَاكِ عَلَىٰ نِسَاءِ الْعَالَمِينَ
[Quran 3:42] And when the Malaik (الْمَلَائِكَةُ) said, “O Maryam, Indeed, Allah As’t’afaake (اصْطَفَاكِ) you and Taharake (طَهَّرَكِ) you and As’t’afaake (اصْطَفَاكِ) you over Nisaa (نِسَاءِ) of the worlds.
٤٣ يَا مَرْيَمُ اقْنُتِي لِرَبِّكِ وَاسْجُدِي وَارْكَعِي مَعَ الرَّاكِعِينَ
[Quran 3:43] “O Maryam, be Uqnuti (اقْنُتِي) to your Rabb (ِرَبِّكِ), and do Sajda (اسْجُدِي), and do Rakoh (ارْكَعِي) with those who do Rakoh (الرَّاكِعِينَ).”
٤٤ ذَٰلِكَ مِنْ أَنْبَاءِ الْغَيْبِ نُوحِيهِ إِلَيْكَ ۚ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يُلْقُونَ أَقْلَامَهُمْ أَيُّهُمْ يَكْفُلُ مَرْيَمَ وَمَا كُنْتَ لَدَيْهِمْ إِذْ يَخْتَصِمُونَ
[Quran 3:44] These are the Naba (َنْبَاءِ) of the hidden, which we reveal to you. And you were not with them when they wrote with their pens as to which of them would foster Maryam; and you were not with them when they were disputing.
٤٥ إِذْ قَالَتِ الْمَلَائِكَةُ يَا مَرْيَمُ إِنَّ اللَّهَ يُبَشِّرُكِ بِكَلِمَةٍ مِنْهُ اسْمُهُ الْمَسِيحُ عِيسَى ابْنُ مَرْيَمَ وَجِيهًا فِي الدُّنْيَا وَالْآخِرَةِ وَمِنَ الْمُقَرَّبِينَ
[Quran 3:45] When the Malaik (الْمَلَائِكَةُ) said, “O Maryam, Indeed, Allah gives you Yubasshiruka (ُبَشِّرُكِ) with Kalematin (بِكَلِمَةٍ) from Allah, his name is the Massihu, Easa, son of Maryam, Wajehan (وَجِيهًا) in this worldly life and the Akhira (وَالْآخِرَةِ), and of the Muqrabeen (الْمُقَرَّبِينَ).
٤٦ وَيُكَلِّمُ النَّاسَ فِي الْمَهْدِ وَكَهْلًا وَمِنَ الصَّالِحِينَ
[Quran 3:46] And he will Yukallimu (وَيُكَلِّمُ) to the people in the Mahde (الْمَهْدِ), and will be mature and will be of the Swaliheen (الصَّالِحِينَ). ”
٤٧ قَالَتْ رَبِّ أَنَّىٰ يَكُونُ لِي وَلَدٌ وَلَمْ يَمْسَسْنِي بَشَرٌ ۖ قَالَ كَذَٰلِكِ اللَّهُ يَخْلُقُ مَا يَشَاءُ ۚ إِذَا قَضَىٰ أَمْرًا فَإِنَّمَا يَقُولُ لَهُ كُنْ فَيَكُونُ
[Quran 3:47] She said, “My Rabb (رَبِّ), how is it for me a boy, when a Bashar (بَشَرٌ) has not touched me?” Allah said, “Thus, Allah creates what he Yashau (يَشَاءُ). When Allah decrees an Amaran (أَمْرًا), then only Allah says Kun (كُنْ) to it and then it Yakoon (فَيَكُونُ).”
B- THE CONCEPT:
With reference to the context of these ayahs, the earlier ayahs reminded us about the Quranic guidance of how to make sure our Duaa gets answered. After telling us about the next to impossible situation of Nabi Zakariya having a son, these ayahs from 3:42 and onwards are now telling us another such situation of Maryam.
The ayah 3:42 “And when the Malaik (الْمَلَائِكَةُ) said, “O Maryam, Indeed, Allah As’t’afaake (اصْطَفَاكِ) you and Taharake (طَهَّرَكِ) you and As’t’afaake (اصْطَفَاكِ) you over Nisaa (نِسَاءِ) of the worlds” the meaning of the word Aus’tafa which is normally mistranslated as chosen, but the actual meaning of the word is elevated, given preference, preferred, or raised in status. Therefore, in this ayah Allah is telling Maryam not only that she has been raised in status, elevated, preferred by Allah, but infact she has been raised in status, elevated and preferred over all the women of the worlds. Additionally, when Allah said that Allah has Taharake (طَهَّرَكِ) Maryam, it does not mean that Allah has cleansed or purified Maryam, as is normally translated. It means that she has been made lawful, legal, acceptable and permitted as per the laws of the Deen, i.e., her life is going to be led within the boundaries of Deen, that is she is going to be lawful and abiding by the laws of Deen. And the way Allah has made her Mutahira is explained in the next ayah.
The next ayah 3:43 “O Maryam, be Uqnuti (اقْنُتِي) to your Rabb (ِرَبِّكِ), and do Sajda (اسْجُدِي), and do Rakoh (ارْكَعِي) with those who do Rakoh (الرَّاكِعِينَ).” Shows the three ways she is going to be a Mutahira, i.e., the one who has been tahara by Allah- is (1) Uqnati to her Rabb – i.e., to establish Allah’s Laws & Rules; To guard abilities & resources & to use these to establish and follows Allah’s Rules and systems, remaining within the boundaries of Allah’s defined rules and parameters, to carry out one’s responsibilities by remaining within the boundary of instructions and guidelines as established by Allah; (2) Do Sajda, i.e., to submit with the whole being, to follow with complete and utter conviction of heart and mind the commandments of Allah and (3) Rakoh with the Rakieen – Rakoh means bowing one’s head in complete submission with respect, willingness and obeying someone’s authority, order and rules. Allah says Rakoh and Sajood it means by respecting and accepting Allah’s ultimate authority with humility, willingness and humbleness, to completely submit with one’s whole being through obeying and following Allah’s given rules, regulations and commandments as ordained in the Kitaab – the Hidayah, Quran. As per the explicit instructions of saying do Rakoh with Rakieen, Allah is giving us an explicit message and a direct instruction to Maryam and to Momineen, to unite in submission and following of Deen, to support one another, to stand with each other and to strengthen each other (the Rakieen) who all are doing Rakoh wherever they are in the world.
The next ayah is a directly addressed to the addressee of the revelation – the Quran, in ayah 3:44 “These are the Naba (َنْبَاءِ) of the hidden, which we reveal to you. And you were not with them…”. By saying this phrase as telling the addressee, that you are unaware of the Ghayeb, the hidden, the unseen, the stories of the past, since you were not there, this ayah is explicating telling us that whatever is haqq, is in Quran, the absolute truth is mentioned and told to us via Quran. What is not mentioned in the Quran, is not Haqq and no one knows, not even the Rasool or Nabi, on whom the Quran was being revealed. Therefore, instead of trying to fill in the blanks, making any assumptions, mixing haqq with Baatil, we should be focusing what exactly is in the Quran – the Haqq and try to identify what is the lesson, the Ibrat Allah is telling us through these Ayahs and Zikr.
When we were discussing the ayahs 3:37 as to why Maryam, daughter of Nabi Imran, was entrusted in the foster and care of Nabi Zakariya, and why Allah has called the wives of Nabi Imran and Nabi Zakariya as Umra’at and not Azwaaj, refer ayahs 3:35-41, this ayah 3:37 answers these two questions. “…when they wrote with their pens as to which of them would foster Maryam; and you were not with them when they were disputing”. Thus, this phrase is telling us that the birth of a girl Maryam was unacceptable by the wife of Nabi Imran and she disowned her and put her up for the adoption, and there was a dispute as to who would foster the girl Maryam. This phrase is also telling us, in that dispute, among all other people, both the Nabi Imran and Zakariya and their wives were also involved. Disowned Maryam by both the wives is the reason behind that Allah calling them Umra’at and not Azwaaj to the Anbiya. Recalling the ayah 3:36, the self talk of the wife of Nabi Imran, clearly show her disappointment that a girl is born. She was under the impression that since she has dedicated the life in her womb to Allah, she will be given birth of a son. Instead, when Maryam was born, she was confused and disappointed and hence this ayah is telling us the reason of adoption and the disputes between Nabi Imran and his Wife and Nabi Zakariya and his wife. After all the disputes, they wrote her adoption, and foster care to Nabi Zakariya.
The next ayah 3:45 and 3:46 “When the Malaik said, “O Maryam, Indeed, Allah gives you Yubasshiruka (ُبَشِّرُكِ) with Kalematin (بِكَلِمَةٍ) from Allah, his name is the Massihu, Easa, son of Maryam, Wajehan (وَجِيهًا) in this worldly life and the Akhira (وَالْآخِرَةِ), and of the Muqrabeen (الْمُقَرَّبِينَ)” And he will Yukallimu (وَيُكَلِّمُ) to the people in the Mahde (الْمَهْدِ), and will be mature and will be of the Swaliheen (الصَّالِحِينَ). ” These two ayahs are telling us about the Easa son of Maryam and his 5 qualities as (1) Wajehan in this worldly life and the Akhira, i.e., he will be given respect, status, title, distinguished, honored, and dignified not only in this worldly life but also in the hereafter; (2) he will be of the Muqrabeen, i.e., he will be among the most successful ones, the winners, the conquerors, the champions and the front-runners; (3) He will Yukallimu to the people in the Mahde – that is his speech to the people will be full of wisdom, knowledge and awareness and he will be speaking with such knowledge and wisdom to the people in the habitat, the earth, the people living in his surroundings and community; (4) he will be Mature and sensible and (5) He will be of the Swaliheen, i.e., he will one of those who will correct the damage done by others and Zulm, to get things back in order- putting them in their right full place and give the compensation of whatever harm was done, create the balance, to restore peace, law & order, to resume the situation back to its correct place and to make sure everyone is 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.
The next ayah 3:47 “She said, “My Rabb (رَبِّ), how is it for me a boy, when a Bashar (بَشَرٌ) has not touched me?….” This ayah mirrors the counter statement by Nabi Zakariya in ayah 3:40 when he was given basharat of the son, his response was that how is it possible as we both are old now and my wife is infertile. Conceiving a child by Zakariya’s wife who is infertile and by the couple who has already reached their old age, may seems impossible to us as humans, but to Allah, nothing is impossible. The explicit instructions by Allah to Nabi Zakariya was aligned with Quranic instructions as to how to do Duaa. Duaa as per Quran is not just utterance of words from our mouth but the whole concept of “Duaa” has very specific meanings of asking for help and results of one’s efforts from the system of Allah which is implemented by Allah in this universe. And as per Quran, 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 or does Sa’aiy for. Thus, even Allah’s esteemed Nabi and Rasool Zakariya, was asked to do Sabbah – to struggle, strive with his full being, in order to get what was desired, morning and evening.
Therefore, in these ayahs as well, we need to keep in mind that conceiving a child by Maryam is not going to happen as a miracle but by remaining within the boundaries of Deen and laws of nature. Also this ayah 3:45 is the Basharat of something going to be happen in the future to Maryam, therefore, Maryam response by saying that no man has touched me, is the statement of the fact for whatever has happened up until that point of time, not for the future. That is why in ayah 3:42 by saying that Maryam has been Tahira by Allah, means that she is going to do everything which is lawful and acceptable as per Deen and laws of Allah. Therefore, her conceiving of a child is a news of the future, whereby she would be entering into a legal marriage and there is no possibility of her or any Bashar or even Nabi, to go against the laws of the nature, neither Zakariya and his wife could conceive a child without making any efforts for it, nor Maryam could conceive Easa without entering into a Nikaah and legal and allowed way of Allah.
Therefore, the next phrase “…Allah said, “Thus, Allah creates what he Yashau (يَشَاءُ). When Allah decrees an Amaran (أَمْرًا), then only Allah says Kun (كُنْ) to it and then it Yakoon (فَيَكُونُ).” As we know the phrase Kun Fa Ya Kuun, is used in Quran for specific meanings and interpretations, none of which has any bearing whatsoever of a miracle or going against the laws of the nature – for instance, in the ayah 3:59, Allah says “Surely, the example of ‘Isa (Easa) in the sight of Allah is the same as that of Adam whom Allah formed from clay, then said Kun Fa YaKun”- This phrase is basically describing the process of creation of humans from clay and then the final step before it is made alive, or cause to exist is Allah’s Saying Kun Faya Kuun. This is also supported from another example, the ayah 40:68 “Allah is the One Who gives life and causes death. Then when Allah Amar a thing, He says Kun Fa YaKun”. Again, showing the steps of Kun as the final step of causing any creation to come into existence by Allah. Similarly, in all the other ayahs of the use of the phrase and the word ‘Kun’ is basically the steps of creation i.e., when Allah decides to create an ‘Amar’, meaning at this stage the thing/being has not taken on any live form, and once Allah cause it to exist by saying ‘Kun” then it is caused to exist, takes the live form.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 42 to 47 give us important guidance that we can practically apply in our day-to-day lives as follows.
- The basic idea to make oneself Tahir/Tahira or Mutahar/Mutahira, i.e., lawful as per the laws of the Deen, has to follow three important steps as (1) become Qaneteen and Qanetaat – i.e. establish Allah’s Laws & Rules; guard abilities & resources & use these to establish and follows Allah’s Rules and systems, remaining within the boundaries of Allah’s defined rules and parameters (2) Do Sajda, i.e., submit with the whole being, to follow with complete and utter conviction of heart and mind and (3) Rakoh with the Rakieen – i.e., bow one’s head in complete submission with respect to and obedience of Allah’s authority, order and rules. Doing Rakoh with Rakieen means to unite in submission and following of Deen, to support one another, to stand with each other and to strengthen each other’s (the Rakieen) who all are doing Rakoh no matter where they are in the world.
- Only Allah is aware of Ghayeb, the hidden, the unseen, the stories of the past, the Haqq, the absolute truth, we as human beings have been given this knowledge via the Kitaab, the Quran. What is not mentioned in the Quran, is not Haqq and no one knows, not even the Nabi Mohammad, on whom the Quran was being revealed. Therefore, instead of trying to fill in the blanks, making any assumptions, mixing haqq with Baatil, we should be focusing on the Haqq only as given in the Quran. Our whole endeavor is to try to identify and learn from the lesson, the Ibrat , the Zikr, Allah is telling us through these Ayahs.
- Although for Allah, nothing is impossible, conceiving a child by Zakariya’s wife who is infertile and by the couple who has already reached their old age, or conceiving a child by Maryam, who has not been touched by a man until the time when she was given that Basharat – All of these may seem impossible to us as humans, but to Allah, nothing is impossible, but Allah never goes against the Malaik, the forces, the processes of nature and the explicit Quranic instructions by Allah to us is to make a firm determination, a firm objective in our mind to achieve something with firm and solid conviction that we will achieve it with the help of Allah and no one else; then making efforts with our whole being, utilizing all of our resources, faculties and capabilities to its maximum with full force, attention, energy and strength to achieve that goal and then and only then our Duaas get answered by Allah in terms of positive results of our efforts.
Footnotes:
D- THE KEY-WORD VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/
MALAIK (لِلْمَلَائِكَةِ): The concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik. It’s therefore important to understand what does it mean by the term Malaik as per Quran. It 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.
AUS’T’AFAA (اصْطَفَىٰ) normally mistranslated as chosen or to choose, but the word is not used in the meanings of chosen for instance in the ayah 27:59 “ Say “all Hamd is for Allah and Salam upon Allah’s Ebaad those Allah has Aus’t’fa…” Here if we take the meaning of the word as chosen, it does not make sense, since we as humans have to choose the right path first with our free will, then Allah help us to stay on the right path and elevate us being Momin. Actual meaning of the word is elevated, given preference, preferred, or raised in status for instance in the ayah 2:130 “…indeed Allah has Aus’t’afeenahu (the Ibrahim) in this world and indeed in the Akhira would among the swaleheen” Similar meanings of being preferred, raised in status, or elevated is used in the ayah 2:132 as “...Indeed Allah has Aus’t’afa for you this Deen…” since Allah has only one Book one Deen, there is no logic to choose one from one, therefore it means Allah has elevated the Deen for us. Similarly, it is used in the ayah 3:42 “…O Maryam Indeed Allah has Aus’tafake (elevated) you and Taharake you and Aus’t’afake (elevated) you over the Nissa (women) of the worlds” Similarly, in the ayah 7:144 the same word and meanings are used “O Musa Indeed I have Aus’t’fatuka over the people with my Risalaat and my Kalamaat…” Shows not only the meanings of the words as elevated, preferred, raised in status but also how that was done, i.e., through Allah’s Risaalat and Kalamat. Similar meanings are used in the 22:75 as “Allah Yus’t’afa from the Malaik and the Mankind Rasool…”. X-Reference – 2:130, 2:132, 3:33, 3:42, 7:144 , 22:75 , 27:59.
TAHARAT/ATHARU (وَأَطْهَرُ) & MUTATAHIREEN (الْمُتَطَهِّرِينَ) Normally mistranslated as pure or clean, but the word is not used in Quran in these meanings for instance in the ayah 2:232 when Allah is talking about allowing the remarriage of divorcee, the phrase is “…that is Zaka (Tazkiyaa) for you and Atharu..”. As we know the work Tazkiya or Zaka means cleansing, purity of souls, but the word Atharu or taharat in Quran is not used in the meanings of cleansing or purity but in the meanings of lawful, legal, acceptable or permitted as per the laws of the Deen. Similarly, in ayah 33:53 when Allah is giving instructions to the people asking for something in the house of the Nabi they need to ask them from behind a Hijaab, the phrase is “…it is more Atharu..”. It’s used in similar meanings in ayah 11:78, when talking about the nation of Lut that “…he said’ o my people, these are my daughters, they are more Atharu for you” Here again its used in the meanings of lawful, allowed, legal, permitted or permissible. Similarly, in the ayah 58:12 “O you who have Emaan, when you privately consult with the Rasool, then before your consultation, do Sadaqa. That is Khair for you and Atharu”. Again, it’s used in the meanings of lawful. Mutahireen are those who remain within the laws of the deen and follow the laws as used in the ayah 2:222 and 9:108 as “Allah loved those who are Mutahireen. X-Reference – 2:222 , 2:232 , 9:108 , 11:78 , 33:53 , 58:12.
NISSA (نِسَاءَ) In Quran the word is normally translated as wives or women as in the ayah 2:187. It also means, that segment of community which is devoid of strength or the weaker segments of the society such as orphans, oppressed, Yateem, elderly, etc. including men and women both. For instance, in ayah 4:127 “they ask you about Nissaa..” when the matter under discussion is the rulings related to Nissa, it means weaker segments of society such as oppressed, Yateem, elderly, orphans etc., because the ruling that follows relates to oppressed children, orphans etc. How is it possible that the ayah would start with the rules related to women and then include children, orphans, Yateem, oppressed or weaker segments of the society? This proves that the word Nissa in this ayah is used in an all-comprehensive manner for the weaker segments of the society such as orphans, oppressed, Yateem, elderly etc. Similarly, in Ayah 2:49 if the word Abnaakum means Sons/ males only, then it means that the nation’s males were being slaughtered and females/women were kept alive, meaning that if any nation’s males are killed in routine; the nation would disappear from the face of the earth after a certain passage of time. Therefore, this translation of slaughtering sons and sparing females/girls/women does not make sense. The correct translation of Abnaakum would be as an opposite to Nissaukum in Ayah 2:49 i.e. “slaughtering your strong people and sparing your weaker ones”. X-Reference – 2:49 , 2:178 , 2:187 , 2:223 , 3:61 , 4:34 , 4:75 , 4:98 , 4:127 , 7:127 , 7:141 , 28:04 , 33:55 , 49:11.
QANETEEN (قَانِتِينَ) QANETAAT normally translated as obedient, the word basically means to establish God’s Laws & Rules; To guard one’s abilities & resources & To Use these abilities to establish and follows Allah’s Rules and systems, remaining within the boundaries of Allah’s defined rules and parameters, to carry out one’s responsibilities by remaining within the boundary of instructions and guidelines as established by Allah. Therefore, in the ayah 33:35 one of the characteristics of those who will have great reward with Allah is Qaneteen wa Qanetaat, meaning those men and women who guard their abilities & resources & by using them to establish and follows Allah’s Rules and systems, remaining within the boundaries of Allah’s defined rules and parameters. X-Reference – 2:116 , 2:238 , 3:43 , 3:117 , 4:34 , 16:120 , 30:26 , 33:31 , 33:35 , 39:9 , 66:05 , 66:12.
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. 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.
SAJDA (اسْجُدُو) & MASJID (الْمَسْجِدِ) – The word Sajd, Sajood or Sajda is used in Quran in terms of meanings which are more than simple physical movements. As per Quran the word means submitted with one’s whole being, to follow with complete and utter conviction of heart and mind. The word Masjid or Masaajid (plural of Masjid) is used in Quran, it means a place, an area of a community, a city, a land where Sajda is being done, that is everyone is establishing and submitted to the law’s rules and regulations of Deen e Islam. X-Reference – 2:58 , 7:11-12 , 9:107-110 , 15:31-32 , 16:48 , 17:61 , 18:50 , 20:70 , 25:60 , 38:72 , 41:37 , 48:29 , 68:43 , 96:19.
RAKOH (ارْكَعُو) & RAKA’EEN (الرَّاكِعِينَ) means to bend or to fall in such a manner that the head is bend or bowed in submission, humility and respect, acceptance with complete willingness. This is basically used both for physically bending the head & body, with or without the feet touching the ground as well as in spiritual and psychological sense which is full of humility, humbleness, obedience, respect and modesty towards something or someone. Therefore, Rakoh means bowing one’s head in complete submission with respect and obeying someone’s authority, order and rules. When we say Rakoh and Sajood as per Quran it means respecting and accepting Allah’s Authority with humility, humbleness, willingness and submitting with one’s whole being, and then obeying and following the rules, regulations and commandments of Allah as ordained in Quran. X-Reference – 2:43 , 2:125 , 3:43 , 5:55 , 9:112 , 22:26 , 22:77 , 38:24 , 48:29 , 77:48.
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.
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.
WAJHAU (وَجْهَهُ) & WAJHU (وَجْهُ) – Alwajah is that side or part of something that becomes apparent before other sides or parts- something becoming apparent or obvious in the beginning, initially or the first time before anything else. Since the part of the human body that becomes apparent the first before any other part, is the face- the word is also used to mean face and it is also used in the meaning of the whole human body but in terms of turning face towards or tuning complete attention towards something. Therefore, when Allah says in ayah 2:112 the phrase ‘Say Man Aslam Wajahu Allahhi’, means Aslam turning one’s complete attention, focus towards Allah. The word is also used in the meanings of face, countenance, expressions, features or visage. It is also used in the meanings of respect, status, title, distinguished, honor, or dignity for instance in ayah 33:69 the word is used in the same meanings for Nabi Mosa as “And he, in the sight of Allah , was honorable, worthy, distinguished, dignified”. The word is also used in the meanings of objective, course, purpose, direction or desired destination for instance in Quran whenever the phrase Wajahi Illa Allah is used for instance in ayah 2:112, it means to turn one’s complete attention and dedication in seeking the desired destination by following and submitting to Allah’s laws. Similar Meanings are used in ayah 30:39 “So give the relative Haqqhi , as well as the Miskeen and the traveler. That is Khair for those who desire the Wajahi Allah, and it is they who will be the successful”- X-Reference – 2:112 , 2:114 , 3:45 , 5:06 , 6:79 , 10:27 , 16:76 , 18:29 , 28:22 , 30:39 , 33:69 , 67:27 , 80:40.
AKHIRA (الْآخِرِ) & AKHIRAT (الْآخِرَةِ). – The word Akhir is the opposite of Awwal– Awwal means the first and Akhir means the last. Basically, it means the last of a continuous series of events, things, people, generation etc. after which there is nothing further of the same series- the last of that particular series after which the next one will be different. Similarly, Quran has referred the day of Akhira as the last of the temporary life here on this earth and the start of the hereafter. I.e., Hiyaat-ud-Duniya is the life on this earth and Qayyam Akhira is the life hereafter, where in we will abide forever. After the day of Akhira, the life is referred in Quran as the Akhira- i.e., the life hereafter. Another word is taakhir, means postpone something, to delay, to give respite, to be left behind. Quran has also used this word for future generations as in 26:84. X-Reference – 2:62 , 5:114 , 7:38-39 , 9:18-19 , 9:38 , 15:05 , 17:45 , 22:11 , 26:84 , 27:3-5 , 42:20 , 53:25-27.
MUQRABEEN (الْمُقَرَّبِينَ) NEW is normally translated as nearest to Allah, but the definition of Muqrabeen is given in Quran in the ayahs from 56:07 to 56:13 “and you will become of three types, then the companions of the right- what are the companions of the right; Then the companions of the left- what are the companions of the left; and the Saibequoon, the Sabiquoon- those are the Muqraboon, in Jannat Unna’eem- a company from the Awaleen and few from the Aakireen” is describing the third types of those who would be segregated as Muqrabeen which are described as Sabiquoon that is those who are the winners, the conquerors, the champions, the most successful ones, the front-runners etc. Used in the similar meanings in the ayah 26:42 & 7:114 when the magician of Firaun asked him, is there a reward for us if we are the victorious? The reply “he said ‘yes Indeed, you will then be surely the Muqrebeen” Here if we translate the word Muqrebeen as nearest to Allah, it does not make sense, here magicians are called Muqrebeen by Firaun. This is not the correct translation – the word is used here as well as in rest of the usages in Quran in meanings of champions, winners, conquerors, front-runners etc. X-Reference – 3:45 , 4:172 , 7:114 , 26:42 , 56:11 , 56:88 , 83:21 , 83:28.
KALEMAT (بِكَلِمَةٍ) & YUKALLIMU (وَيُكَلِّمُ) NEW the word Kalemaat is normally translated as words and Yukaalimu is translated as said, but the word in Quran for “said” is “Qul or Qaalat”. The word Kalemat is used in Quran 7 times and all usages refers to Allah’s communication. Similarly, the word Kalemat is used in the ayah 4:164 for instance when Allah is communicating with Mosa and in the ayah 3:77 “…Allah will not Yukalemohum…” That is Allah will not communicate with them. The word is used in the similar meanings in the ayah 42:51 “and it is not for a Bashar that Allah Yukalimuhu except through Wahi – revelation, or from behind a Hijaab, or sending Risalat through a Rasool then he reveals with the permission of Allah”. Word Kalemat when used in reference of Allah is in the reference of confirming Allah’s amar, knowledge, communication and wisdom which is other than Wahi – revelations and Hidayah. When used for communication by humans, such as Allah’s Nabi and Rasool as in the ayah 3:41 & 3:46, it is not just normal communication, but communication full of knowledge and wisdom. Similar meaning are used in the ayah 36:65 “That day we will seal their mouths, and their hands will tukallimuna to us and will give witness their feet about they used to do” Here again the word is used in the meanings of communication with knowledge and awareness. X-Reference – 3:41 , 3:46 , 3:77 , 4:165 , 36:65 , 42:51.
MAHDE (الْمَهْدِ) NEW 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.
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.
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.
AMAR (أَمْرً) – Umoor (in plural)- basic meanings of the word are sign, indication, guidance, consultation, suggestion etc. Therefore, in the ayah 26:35 and 7:110, the word Ta’maroon is used in the meanings of what do you advise, suggest. The word Ya’tamiroon is used in the meanings of consultations, conferring upon and suggestions in the ayah 28:20. The word is used in the meanings of planning, intending or determination to do something. Amar is also used in the meanings of abundance or increase in something as well as in the meanings of matter, case, situation, or affair, or a thing, (with plural as al amoor), commandments, order, enjoin, or command something for instance in the ayah 17:16, it is used in the meanings of command. Therefore, Ameer is the one who commands. Amar is also used in the Quran as a Commands/stage/step/process during the creation of the universe & everything in it by Allah – for instance in the ayah 7:54 the phrase is Al-khalaqu wa Al-Amarru showing Amar as a distinct Commands or step or stage in the creation process. Another use of the word in the same meaning of a creation process is mentioned in the ayah 2:117 in the meanings of when Allah decides on Al-Amar, Allah says to it Kun Fa Yakun. Amar is also used in Quran in the meanings of the laws of nature for instance in the ayah 22:65 “…the ships which run through the sea by Allah’s Amar”. Similarly, in ayah 7:54 “…and the sun, the moon, and the stars, subjected by Allah’s Amar.” X-Reference – 2:117 , 7:54 , 7:110 , 9:48 , 17:16 , 18:21 , 18:71 , 22:65 , 24:62-63 , 26:35 , 27:91 , 28:20 , 33:36 , 39:11-12 , 42:15 , 65:06 , 66:06.
KUN (كُنْ) & Then IT KUN- FYAKUN (فَيَكُونُ) The concept of the word as in the phrase Kun-Fa ya-Kun in ayah 2:117 is used in Quran 8 times. For instance, in the ayah 3:59, Allah says “Surely, the example of ‘Isa (Easa) in the sight of Allah is the same as that of Adam whom Allah formed from clay, then said Kun Fa YaKun”- Describes the process of creation of humans from clay and then the final step before it’s made alive, or cause to exist is Allah Saying Kun and it Kun. Similarly, in the ayah 40:68 “Allah is the One Who gives life and causes death. Then when Allah Amar a thing, He says Kun Fa YaKun”. Again, showing the steps of Kun as the final step of causing any creation to come into existence by Allah. Similarly in all the other ayahs of the use of the phrase and the word ‘Kun’ is basically the steps of creation, refer ayahs 2:117, 3:47, 3:59, 6:73 ; 16:40 and 36:82. The Ayah 2:117 and 19:35 are similar in the sense that both are arguments given by Allah against Allah taking Waladun by saying that Subhanahu (All Subhan is for Allah) and that Allah’s Immense power and capabilities of causing anything to exist simply by saying Kun shows causing something to exist out of nothing, steps in the creation process. When Allah decides to create an ‘Amar’, meaning at this stage the thing/being has not taken on any physical/live form, and once Allah cause it to exist by saying ‘Kun” then it’s caused to exist, takes the physical/live form. X-Reference – 2:117, 3:47, 3:59, 6:73 ; 16:40 ; 19:35 ; 36:82 ; 40:68.