Surah Aal-e-Imran Ayah No. 75 to 80
Surah Aal-e-Imran Ayah #75-80 (3:75 – 3:80)
A- Translation
٧٥ وَمِنْ أَهْلِ الْكِتَابِ مَنْ إِنْ تَأْمَنْهُ بِقِنْطَارٍ يُؤَدِّهِ إِلَيْكَ وَمِنْهُمْ مَنْ إِنْ تَأْمَنْهُ بِدِينَارٍ لَا يُؤَدِّهِ إِلَيْكَ إِلَّا مَا دُمْتَ عَلَيْهِ قَائِمًا ۗ ذَٰلِكَ بِأَنَّهُمْ قَالُوا لَيْسَ عَلَيْنَا فِي الْأُمِّيِّينَ سَبِيلٌ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ
[Quran 3:75] And from the People of the Kitaab (الْكِتَابِ) is the one, who, if you entrust him/her with a heap of wealth, he/she will return it back to you. And from them, is the one, who, if you entrust him/her with a single coin, he/she will not return it back to you, unless you constantly Qaiman (قَائِمًا) over him/her. That is because they say, “There is nothing on us concerning Sabeel (سَبِيلٌ) of the Ummyeen (الْأُمِّيِّينَ).” And they say about Allah the Kazaba (الْكَذِبَ) while they know.
٧٦ بَلَىٰ مَنْ أَوْفَىٰ بِعَهْدِهِ وَاتَّقَىٰ فَإِنَّ اللَّهَ يُحِبُّ الْمُتَّقِينَ
[Quran 3:76] Without doubt, whoever fulfills his/her covenant and does Taqwa (وَاتَّقَىٰ), then Indeed, Allah loves the Muttaqueen (الْمُتَّقِينَ).
٧٧ إِنَّ الَّذِينَ يَشْتَرُونَ بِعَهْدِ اللَّهِ وَأَيْمَانِهِمْ ثَمَنًا قَلِيلًا أُولَٰئِكَ لَا خَلَاقَ لَهُمْ فِي الْآخِرَةِ وَلَا يُكَلِّمُهُمُ اللَّهُ وَلَا يَنْظُرُ إِلَيْهِمْ يَوْمَ الْقِيَامَةِ وَلَا يُزَكِّيهِمْ وَلَهُمْ عَذَابٌ أَلِيمٌ
[Quran 3:77] Indeed, those who exchange covenant of Allah, and their A’emanihim (أَيْمَانِهِمْ), for a small price, there will not be any share for them in the Akhira (الْآخِرَةِ) and Allah will not Yukalamuhum (يُكَلِّمُهُمُ) to them and will not Yanzuru (يَنْظُرُ) at them on the day of Resurrection and will not Yuzakihim (يُزَكِّيهِمْ) them. And for them is a painful Azaab (عَذَابٌ).
٧٨ وَإِنَّ مِنْهُمْ لَفَرِيقًا يَلْوُونَ أَلْسِنَتَهُمْ بِالْكِتَابِ لِتَحْسَبُوهُ مِنَ الْكِتَابِ وَمَا هُوَ مِنَ الْكِتَابِ وَيَقُولُونَ هُوَ مِنْ عِنْدِ اللَّهِ وَمَا هُوَ مِنْ عِنْدِ اللَّهِ وَيَقُولُونَ عَلَى اللَّهِ الْكَذِبَ وَهُمْ يَعْلَمُونَ
[Quran 3:78] And indeed, among them is a Fareeq (لَفَرِيقًا) who distort the Kitaab (بِالْكِتَابِ) with their tongues, so that you may think it is from the Kitaab (الْكِتَابِ), while it is not from the Kitaab (الْكِتَابِ). And they say, “It is from Allah,” when it is not from Allah. They say about Allah the Kaziba (الْكَذِبَ) while they know.
٧٩ مَا كَانَ لِبَشَرٍ أَنْ يُؤْتِيَهُ اللَّهُ الْكِتَابَ وَالْحُكْمَ وَالنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُوا عِبَادًا لِي مِنْ دُونِ اللَّهِ وَلَٰكِنْ كُونُوا رَبَّانِيِّينَ بِمَا كُنْتُمْ تُعَلِّمُونَ الْكِتَابَ وَبِمَا كُنْتُمْ تَدْرُسُونَ
[Quran 3:79] It is not for a Bashar (لِبَشَر ) to whom Allah has given the Kitaab (الْكِتَابِ), and the Hikmat (الْحُكْمَ) and the Nabo’at (النُّبُوَّةَ) that he would ever say to the people, “Be Ebadan (عِبَادًا) of me from besides Allah.” Rather, “Be Rabbaniyyina (رَبَّانِيِّينَ) because you have been taught the Kitaab (الْكِتَابَ) and because you have been Tadrusoon (تَدْرُسُونَ).”
٨٠ وَلَا يَأْمُرَكُمْ أَنْ تَتَّخِذُوا الْمَلَائِكَةَ وَالنَّبِيِّينَ أَرْبَابًا ۗ أَيَأْمُرُكُمْ بِالْكُفْرِ بَعْدَ إِذْ أَنْتُمْ مُسْلِمُونَ
[Quran 3:80] And not he will Ya’murukum (يَأْمُرَكُمْ) that you take the Malaik (الْمَلَائِكَةَ) and the Nabiyyin (النَّبِيِّينَ) as Arbaban (أَرْبَابًا). Would he Ayamurukum (أَيَأْمُرُكُمْ) to the Kufar (بِالْكُفْرِ) after when you have become Muslimoon (مُسْلِمُونَ)?
B- THE CONCEPT:
The earlier ayahs guide us the concepts of unity of mankind under the same umbrella, the same Kitaab, the same Hidyaha; the specific instructions to the people of the Kitaab is to remain on the Hidayah, how to stay united, and how to treat the Kitaab as the source of unity for mankind. Keeping this context in mind, these ayahs from Ayah 3:75 and onwards, highlight how some people from the people of Kitaab treat this great amanat, a trust by Allah.
The ayah 3:75 “And from the People of the Kitaab (الْكِتَابِ) is the one, who, if you entrust him/her with a heap of wealth, he/she will return it back to you. And from them, is the one, who, if you entrust him/her with a single coin, he/she will not return it back to you, unless you constantly Qaiman (قَائِمًا) over him/her…”. Through the example of heaps up wealth and single coin, Allah is explaining the behavior and the level of trust worthiness of an individual. Since the Kitaab, Allah’s revelation, the Hidayah is in fact a great trust, an Amaanat, entrusted on the people of the Kitaab, with huge responsibility so not only to read, understand and practically apply its guidance but also to distribute and communicate the Kitaab as it is, without any change at all. This has been stressed time and time again also as a part of our covenant with Allah as Ahl-e-Kitaab. Therefore, this ayah highlights the difference between the approach of two types of people from the Ahl-e-Kitaab, one who is highly trust worthy, that even if you entrust him/her with heaps and huge wealth and money, he/she will return it back to you without any change whatsoever. While on the other hand there is such kind of a person, who is also from the Ahl-e-Kitaab, but when entrusted with even a single coin, you would have to constantly stand over him/her, to make that person to return that coin back to you.
Thus the next phrase highlights the reason behind the behavior of such people. “…That is because they say, “There is nothing on us concerning Sabeel (سَبِيلٌ) of the Ummyeen (الْأُمِّيِّينَ)…” Their behavior of not treating the Kitaab as great trust by Allah is based on their lack of responsibility by them saying that they are not responsible for the Sabeel of the Ummiyeen. Here the word Ummiyeen is used in contrast with Ahle-Kitaab i.e., the people of the Kitaab VS those on whom the Kitaab was not yet revealed or not yet understood by them. This could be explained in two ways. Firstly, since the Nabi Mohammad was neither from the Yahood nor the Nasara, i.e., he was not from those on whom the Kitaab was revealed before Quran, therefore because of the jealousy and animosity, they conspired against the Ummiyeen and shrug off any responsibility as to the Sabeel, the way, the methods, the rout of the Ummiyeen, and towards the Quran, leading to immoral and unethical ways and means of handling the Kitaab and Allah’s Hidayah. Secondly, the word Ummiyeen could also refer to those who have not yet understood the Kitaab and therefore they are relying on these Ahl-e-Kitaab, but the approach of these Ahl-e-Kitaab is that they are least concerned about their way, their route, their methods. They have concealed the Hidayah and mislead the Ummiyeen, through distorted of Allah’s words for a small price. The next phrase is then highlighting what they are doing “…And they say about Allah the Kazaba (الْكَذِبَ) while they know.” That is although they are well aware of the Kitaab, as to what Allah has said in the Kitaab, even then they are being second type of untrustworthy people, and distort Allah’s words in spite of the fact that they know the Haqq, and they know that they are distorting Allah’s words. This is like making fun of the Kitaab which is the great Amanat, the trust by Allah bestowed on the people of the Kitaab.
The next ayah 3:76 elaborates the first types of highly trustworthy people as highlighted in the earlier ayah as 3:76 “ Without doubt, whoever fulfills his/her covenant…” Here the utmost importance aspect of the covenant with Allah which Allah has taken from the Ahl-e-Kitaab is highlighted in the following ayahs:
- Al-Ma’idah 5:15-5:16- O People of the Kitaab, there has come to you Our Rasool making Bayyain to you much of what you used to conceal of the Kitaab and overlooking much. There has come to you from Allah a light and a clear Book. by which Allah guides those who pursue Allah’s approval to the ways of Aman and brings them out from darkness into the light, by Allah’s permission, and guides them to a straight path.
- Aal-e-Imran 3:187 And when Allah took a covenant from those who were given the Kitaab, “You must make it clear to the people and not conceal it.” But they threw it away behind their backs and exchanged it for a small price. And wretched is that which they purchased.
- Al-A‘raf 7:169 and there followed them successors who inherited the Kitaab taking the commodities of this lower life and saying ‘it will be forgiven for us’ and if comes to them similar to good they will take it. Was not a covenant of the Kitaab taken from them that they will not say about Allah except the Haqq, while they Darasa what is in it? And the home of the Akhira is better for those who do Taqwa. So will you not Ta’qaloon?
- An-Nahl 16:91 And fulfill the covenant of Allah when you have taken it, and do not break oaths after their confirmation while you have made Allah, over you, a witness.
- An-Nahl 16:94-95 And do not take your oaths as [means of] deceit between you, lest a foot slip after it was [once] firm, and you would taste evil [in this world] for what [people] you diverted from the way of Allah, and you would have [in the Hereafter] a great punishment. (95) And do not exchange the covenant of Allah for a small price. Indeed, what is with Allah is best for you, if only you could know
So these ayahs tell us clearly about the covenant with Allah as Ahl-e-Kitaab to treat the Kitaab as great Amanat, great trust by Allah to read, understand, practically apply and communicate to others without any concealment or distortion or change at all. And without doubt whoever fulfills this covenant with Allah “…and does Taqwa (وَاتَّقَىٰ), then Indeed, Allah loves the Muttaqueen (الْمُتَّقِينَ). Note that the Taqwa is linked to fulfilling the covenant with Allah, which means if we follow the laws and commandments of Allah as given in the Kitaab and follow these rules by being extra careful, we would be at the same time be able to full fill our covenant with Allah, especially as Ahl-e-Kitaab.
The next ayah 3:77 “Indeed, those who exchange covenant of Allah, and their A’emanihim (أَيْمَانِهِمْ), for a small price,…” Is telling us about the reasons why some people from Ahl-e-Kitaab, instead of treating the Kitaab as a Amanat, a trust by Allah, distort Allah’s words – the reason is that they are looking to exchange the covenant of Allah and their oaths, their covenant, their pledges for a small price, which is the fame, the wealth, the popularity, the status, the prestige of this worldly life. In order to gain these small prices, they distort Allah’s words, and sell their covenant with Allah. To such people Allah promises following five aspects of punishment
- There will not be any share for them in the Akhira (الْآخِرَةِ): is telling us very clearly that what they want, what they are striving for by exchanging their covenant through distorting Allah’s words, such as wealth, money, fame, prestige, popularity, etc., they will get in this worldly life, but they will not have any share whatsoever in the life of the Akhira. Whatever they desire for this worldly life, will be limited to this temporary abode. In the hereafter, the Akhira, their final and eternal abode will be devoid of all these things.
- Allah will not Yukalamuhum (يُكَلِّمُهُمُ) to them on the day of Resurrection- This is a great dishonor if Allah will not even speak to them on the day of resurrection – a show of extreme displeasure of Allah to such conduct. Note that the same phrase and the treatment for the same conduct is also mentioned in the ayah 2:174 which is talking about those who conceal what Allah has sent down of the Kitaab. As a part of our covenant with Allah, one of the requirements is to do Iqra – that is to read, understand, apply, and distribute to others, through verbally, in writing and through conduct. Communicating and distributing to others of the Kitaab is an important fundamental of the covenant with Allah. Therefore, those who conceal and hide the Kitaab or enter into any sort of mistrust related to the Kitaab or distorting of Allah’s Ayaat would result in this most embarrassing, extreme dishonor and shameful situation when on the day of resurrection Allah would not even speak to them.
- Allah will not Yanzuru (يَنْظُرُ) at them: And Allah will not even Look at them- again an expression of extreme displeasure by Allah for their behavior, their treatment with respect to the Kitaab and their dishonesty in terms of distorting Allah’s words.
- Allah will not Yuzakihim (يُزَكِّيهِمْ) them on the day of Resurrection- means that at the time of resurrection, the accountability will be based on scales of justice with both good and bad deeds. If our scales are heavier on the good side, we would be destined for Jannah, wherein Allah will be doing tazkiya/cleansing, making us pure and clean our nufs from all our bad deeds, guilt, shame, impurities in soul/nafs etc. But here in this ayah for these people not only that Allah will not talk to them, not look at them, but Allah will also not clean and purify them, and they will stay there with their all bad deeds and it’s humiliation for ever.
- For them is a painful Azaab (عَذَابٌ)- all these shows the level of displeasure and extreme dishonor by Allah for such people who conceal Allah’s ayat for worldly benefits and do not treat the Kitaab as the utmost and most important Amanat by Allah.
The next ayah 3:78 is very self-explanatory in terms of how they distort Allah’s words, which is basically through three broad means
- Indeed, among them is a Fareeq (لَفَرِيقًا) who distort the Kitaab (بِالْكِتَابِ) with their tongues, so that you may think it is from the Kitaab (الْكِتَابِ), while it is not from the Kitaab (الْكِتَابِ). Very self-explanatory in terms of how they distort the words of Allah, by saying that this is from the Kitaab, so that you may think that what they are saying is actually said by Allah, where as in reality it is not from the Kitaab – this is clear deception and cheating in the name of Allah, a great Zulm and injustice to the Kitaab.
- They say, “It is from Allah,” when it is not from Allah. Notice the word here is عِنْدِ اللَّهِ A’ind il Allahe – normally translated as from Allah, but it is in both the meanings of near and from Allah. This means that they say that is from Allah, whereas it is not from Allah. Similarly, they say this is near Allah, as in liked by, preferred by Allah, whereas it is not near Allah. Whatever Allah loves, whatever Allah has said, Allah has mentioned clearly in the Kitaab, the Quran. By saying something from Allah, which is not mentioned in the Kitaab, is like saying in the name of Allah what Allah has not said in the Kitaab, which is one of the clear prohibitions, Haram as per Quran. This is also highlighted as one the tools of these people to gain popularity fame and prestige, by giving witness of Allah in expressing what is in their own hearts – as referred in the ayah 2:204 “And among the people is the one whose speech pleases you in the worldly life, and he/she cites Allah as witness to what is in his heart, while he is the hostile fighter, the Khis’aami.”
- They say about Allah the Kaziba (الْكَذِبَ) while they know. Although they know the haqq, the Kitaab, in spite of this knowledge, they deliberately lie, say falsehood in the name of Allah, deny, reject, make fun of (Takzeeb) and ignore the Haqq, the Bayyinaat, the Ayaat of Allah and the Kitaab.
The next two ayahs are basically guiding us about a very important aspect and commandment of the Kitaab, that is to do Abd only of Allah and to consider only Allah as Rabb. 3:79 “It is not for a Bashar to whom Allah has given the Kitaab (الْكِتَابِ), and the Hikmat (الْحُكْمَ) and the Nabo’at (النُّبُوَّةَ) that he would ever say to the people, “Be Ebadan (عِبَادًا) of me from besides Allah.” Rather, “Be Rabbaniyyina (رَبَّانِيِّينَ) because you have been taught the Kitaab (الْكِتَابَ) and because you have been Tadrusoon (تَدْرُسُونَ).” Thus it is not possible that Allah would appoint a Bashar as Allah’s Nabi, give him Allah’s Kitaab, the Hikmat and Nabo’at and then he would advise and ordain to the people that instead of doing Abd of Allah, do Abd of me – this is not possible since it is the basic aspect, the basic requirement of the Kitaab, the Hikmat and Naboat to advise people, to teach people the Kitaab and Hikmat and to do Abd only of Allah. Since the people have been taught by the Nabi, the Kitaab, and because they have been studying the Kitaab, repeatedly, frequently and thoroughly, they should know and realize themselves that this is the basic commandment of Allah in the Kitaab, to do Abd, to follow laws and commandments of only Allah and no one else. The next ayah 3:80 “And not he will Ya’murukum (يَأْمُرَكُمْ) that you take the Malaik (الْمَلَائِكَةَ) and the Nabiyyin (النَّبِيِّينَ) as Arbaban (أَرْبَابًا). Would he Ayamurukum (أَيَأْمُرُكُمْ) to the Kufar (بِالْكُفْرِ) after when you have become Muslimoon (مُسْلِمُونَ)?” Similarly it is not possible for Allah’s Nabi to instruct the people to take Malaik (Any of Allah’s forces of nature for instance sun or moon etc.) or any of Nabiyyen as their Rabb. This is not possible since, Nabi is the one whose duty is to deliver the Kitaab to the people, to teach them the Kitaab, the Hikmat, and to ask them to do Abd, therefore it is not possible that any Nabi would instruct people to do Kufar, after they have been made Muslimoon by him (in terms of their utter and complete submission to the deen-e-Islam). These ayahs are basically highlighting the nature the Fitrat of us as humans, as people tend to take the Malaik as their Rabb, worshipping Sun or Moon, or any other forces of nature. Similarly, there has been record of people taking their Nabiyyen as their Rabb, for instance what happened after the death of Nabi Musa, Easa and Muhammad. Whereas these ayahs are very categorically telling us that our only Rabb is Allah, Haqq, the absolute truth is only as per the Kitaab the Quran and we are supposed to do Abd, i.e. follow the laws of only Allah.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 75 to 80 give us the following important guidance that we can practically apply in our day-to-day lives.
- As soon as we declare ourselves as Muslims, we enter into the covenant with Allah. As Ahl-e-Kitaab, the people of the Kitaab, the most important aspect of that covenant is Iqra- i.e., read, understand, compile, practically apply in our lives and distribute to others without any change whatsoever. The Kitaab is a great trust, an Amanat by Allah bestowed on us as Ahl-e-Kitaab, and we have to abide by this important covenant at all cost and at all times.
- These ayahs also highlight the reasons, the motives and the methodology of such people who have exchanged this covenant for a little price- the fame, wealth, money, popularity, prestige etc. of this worldly life. They communicate their own opinion, they distort the words of Allah, they speak lie, misstate what is in the Kitaab, and they write the Kitaab with their own hands, creating an impression as if it is from the Kitaab, or this is said by Allah. We need to be mindful of such people at all times. Whatever Allah has mentioned, it is mentioned clearly and in detail, repeating via multiple ayahs in the Kitaab. Whatever is not mentioned in the Kitaab, is not said by Allah and is not Haqq.
- The basic fundamental of being a Muslim is to do Abd only of Allah, our Rabb, Rahman and Raheem. That is to follow the laws of Allah only as mentioned in the Quran. We cannot follow anyone else’s laws in matters of Deen and we cannot treat anyone else, even a Nabi, a Rasool as Rabb besides Allah as this is Kufar and Shirk. To be subservient to these laws and live our lives in accordance with these laws by being extra careful is Taqwa and a mark of true Muslim, Aabid and Muttaqi.
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/
KITAAB (الْكِتَابَ) & KUTIBA (كُتِبَ) Kutab means recording, writing or to write/record; something being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book and AL-Kitaab means The Book of Revelations as revealed by Allah that has been fard/obligatory to follow and comply with on all Ahle-kitaab. It’s the Hidayah, the Deen, the guidance that’s given as blessings by Allah. When we read something and never act upon it, it is called reading or ‘Reciting’ a BOOK, the word used in the ayah 2:44 is tatloon تَتْلُونَ or the word Tilawat – it does not mean just recitation, it means reading the book, with Eman in the book and have firm intention to follow the commandments and hidayahs in the BOOK. However, when we read the Kitaab, understand it, act upon it and distribute it to others through our behaviors – verbal as well as non-verbal, then this is called Iqra, a Haqq-e-Tilawat and The Kitaab becomes Quran to us. This is precisely the difference between Kitaab and Quran. Kitaab is the book of Hidayah and guidance from Allah. Therefore, Kitaab is the Hidayah by Allah, it’s the same Kitaab that was revealed on all the Rasool and Nabi- which embodies the Kutub. i.e., all the rules and regulations by Allah. X-Reference – 2:44 , 3:78, 4:136 , 5:05 , 5:15 , 5:48 , 6:38 , 6:114 , 7:156 , 7:169 , 9:120-121 , 13:38-39 , 17:71 , 158:49 , 24:33 , 58:22.
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.
SABEEL (سَبِيلِ) means a way, an option, a route or a path. It’s used in Quran more in the meanings of a metaphoric sense, not a physical path or road to physically walk on it. For instance, in the ayah 2:154 “…in the sabeel of Allah” here the word Sabeel means path or way of Allah. It’s used in the similar meanings in the ayah 2:190, 2:217-218, 2:244, 2:195, 3:13, 4:74-75 etc. In the ayah 4:51 the word Sabeel is referred to the right way “They say the Kafireen are on the Hidayah and Sabeel rather than those who have Emaan..”. Similarly, in the ayah 4:115 the word Sabeel is used in the meanings of methods or ways in the phrase Sabeel lil Momineen – i.e., the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in the ayah 4:15 “..or if Allah would make for them a way” or in the ayah 4:34 “..if they obey then seek no Sabeel..” The word Sabeel is better explained in ayah 4:98 “Except for the oppressed/burdened/ distressed among the Rijaal (strong segments of society) and Nissa (weaker segments) and children who cannot afford a way/a choice nor they are on guided to a Sabeel (way out, exit out)”. X-Reference – 2:154 , 2:159 , 2:177 , 2:190 , 2:215 , 2:217-218 , 2:244 , 2:195 , 3:13 , 4:36 , 4:74-76 , 4:98 , 9:109-110 , 66:11 , 61:4.
UMMAT (أُمَّةً) & UMMIYYUN (أُمِّيُّونَ) Ummatun (لَأَمَةٌ)- female – The word has the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath. Thus, the words are used in meanings of Mother, Foundations, Residence, Abode, Nation, Community etc. for instance in ayah 3:07 it is used in the meaning of the foundation. The word is used in the same meanings in ayah 16:120 where Allah has said Ibrahim was an Ummatan. In this ayah the same word could also have been used in the meaning of the nation, community, since his personality was an embodiment of all the characteristics Allah desires in a nation. Al-UMMI or Ummiyun is normally translated as illiterate or uneducated, which is a wrong translation. But it refers to people who are educated only from their mother or home since birth or innocent or pure. The word Al-Ummi is also used in contrast with Ahle-Kitaab people of the Kitaab in ayah 3:20 meaning those whom the Kitaab is not yet revealed before Quran or not yet understood by them. The word is used in similar meanings in the ayah 3:75. Similarly in ayah 2:78 “And among them are the Ummiyyuun who do not have knowledge of the Book except through hearsay, and they are only assuming” X-Reference – 2:78, 3:07, 3:20, 3:75, 4:11, 4:23, 5:75, 6:42, 7:38, 7:160, 13:30, 20:38-40, 28:10, 33:4-6, 58:02, 62:02.
KAZIBA (الْكَذِبَ) & KAAZEBEEN (الْكَاذِبِينَ)/MUKAZZIBEEN is normally translated as liars or disbelievers, but the word is used in much deeper interpretations in terms of denying, rejecting, lying, making fun of, disrespecting etc. in Quran for instance in the ayah 2:39 “And those who do Kufar and Kazabu our Ayaat, are the companions of Fire…” Here there is a difference in the meanings of Kufar (i.e. the act of concealing, hiding and not using one’s faculties to seek knowledge) and Kazabu – is the act of denying, rejecting, making fun of or ignoring the Haqq, the Ayaat of Allah. Similarly, in the ayah 2:87 “…acted arrogantly with pride, a party of you Kazabtum and a party Taqtuloon” here is used in the meanings of denying, making fun of, rejecting or ignoring. Similarly, in the 3:184 “Then if they Kazzabu, then certainly the Rasool were Kazaba who came before you with Bayyinaate…” thus where ever it is used in Quran it is used in the meanings of denying, rejecting, making fun of, (Takzeeb) or ignoring, the Haqq, the Bayyinaat, the Ayaat of Allah and the Kitaab. It is like they are not listening, reading, seeing, or using their faculties and on the top of that rejecting & making fun of it, are therefore termed as deaf dumb and blind for instance in the 6:39 “and those who Kazabu our Ayaat are deaf and dumb in Zulumaat (Darkness/injustice)” X-Reference – 2: 39 , 2:87 , 3:61 , 3:184 , 6:39 , 7:36 , 16:36 , 43:25 , 52:11 , 83:10.
TAQWA (َاتَّقُوا) MUTTAQI/ATTAQQI (اتَّقَىٰ) the one who observe Taqwa ; MUTTAQUEEN (مُتَّقِينَ) in plural- those who observe Taqwa. The word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. X-Reference – 2:224 , 3:15 , 5:02 , 6:51 , 9:123 , 13:37 , 38:28 , 47:17 , 091:08 , 96:12.
A’EMANIHIM (أَيْمَانِهِمْ) NEW is translated at times as right side or right hands and at times as oaths, but the basic characteristics of Ai’mana is in the meanings of oaths, promises, vows, pledges or undertakings. For instance, in the ayah 2:224-225, the word Aimanekum is used in the meanings of pledges, oaths or promises. Similar meanings are used in many ayahs for instance in ayah 16:91 “And fulfill your covenant with Allah when you have taken it, and do not break the Aimana after their confirmation…” used here in the meanings of oath, promise, pledge, or undertaking. The word is wrongly translated as right hands in most of the ayahs of Surah Nissa (Ayah 4:3, 4:24-25, 4:33, 4:36). Which is a wrong translation and interpretation. The words are not used to refer to slave girls or those who are in your right hands. The words when used in these ayahs is referring to those people for whom you have pledged to take care of, for whom you have undertaken oath to be responsible for, either as a nikkah/marriage contract or through any other contract or oath. X-Reference – 2:224 , 2:225 , 3:77 , 4:3 , 4:24-25 , 4:33 , 4:36 , 16:91 , 17:71.
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 to the day of Akhira as the last of 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.
KALAMAT (كَلِمَاتٍ) KALEMAT (بِكَلِمَةٍ) & YUKALLIMU (وَيُكَلِّمُ) the word kalma basically mean a word, a sentence, a phrase, a topic, a story, a speech, or a sermon. It’s also used in the Quran in the meanings of matters, or aspects, or instances, or duties, for instance in the ayah 2:124, when Allah Bala Ibrahim with Kalamatin means when he went through different phases of life, when he faced different matters and aspects of life through troubles or tests/trials, when he was given different responsibilities and duties etc. It’s also used in the meaning of ideology or approach towards life for instance in the ayah 14:24 “Have you not considered how Allah presents an example, of a tayyab (good) Kalamat like a good tree, whose root is firmly fixed and its branches in the sky? Shows the meaning of the word Kalama as an ideology or theory of life or approach towards life as the basic foundations. Where ever in Quran the phrase “kalamat of Rabb’ or Kalamat w.r.t. Allah is used it means the words of Allah as Rabb and/or phases or periods or tests of life from Allah, but it also extends to include Allah’s rules and systems as Laws of nature. Therefore, when this phrase is used in ayah 6:115 “And the kalamt of your Rabb has been fulfilled in truth and in justice”, the word kalamata is used in the meanings of Allah’s Ayaat, revelations and Kitaab. Similarly in ayah 10:33 “…the Kalamat of your Rabb has come into effect ..”means Allah’s laws and rules of justice has come into effect. Similarly, the word Kalemat is used in ayah 4:164 for instance when Allah is communicating with Mosa and in the ayah 3:77 “…Allah will not Yukalemohum…” 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, 36:65 or 3:46, it is not just normal communication, but communication full of knowledge and wisdom. X-Reference – 2:124 , 3:46 , 3:77 , 4:164-5 , 6:115 , 10:33 , 14:24 , 18:109 , 31:27 , 36:65 , 42:24 , 42:51, 43:28 , 66:12.
NAZAR & YANZURU (يَنْظُرُ)- ANZARNA (انْظُرْنَا) Do Nazar- means to look from one’s eyes- but the word Nazar also has meanings of thinking, watching, vigilant and observing something, I.e. looking but not just on the surface level of something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. It’s also used in the meanings of giving undivided attention, and focus. Therefore, used in the meanings of undivided attention, inspection, focus or investigation. It is also used in the meanings of waiting, or delaying or giving a time period as a respite for instance in the ayah 15:36, the Shaytan said ‘F’anzirni” i.e. give me respite until the day they are resurrected. X-Reference – 2:162 , 2:259 , 3:143 , 5:75 , 6:8 , 7:53 , 8:06 , 9:127 , 10:101 , 15:36 , 16:33 , 27:28 , 35:43.
ZAKAT (الزَّكَاةَ) & YUZAKEHIM (َيُزَكِّيهِمْ) is used in Quran in means of purifying or cleansing of something or someone. As per Quran, whatever Allah’s Fadal/ Allah’s bounties, & Na’mat Allah has given us, we are required to clean it, purify it and Tazikiyaah it by spending, utilizing and using it for the benefit of others, in addition to whatever is beyond our needs. It’s also used in Quran in the meanings of nourishment, and development for instance in ayah 18:19 أَزْكَىٰطَعَامًا phrase is used in the meaning of the food that is most nutritious. In ayah 18:81, the word is used in خَيْرًامِنْهُزَكَاةً in the meanings of abilities, qualities and faculties as well as in ayah 19:19. Therefore the word Zakat means to be clean, to be better in purity, to be nourished and nurtured; to be better in terms of abilities, qualities and faculties; to be clear, to increase; to be pure and innocent, to justify oneself, to progress, grow and develop; and in terms of growth, purification and blessings. The phrase to establish Salat and Commit Zakat- keeping in view the meanings of the word Salat as a system of societal benefits and betterment, the phrase commit Zakat is used soon after, which means to commit one’s resources, wealth, knowledge, faculties and efforts for the establishment, maintenance and contribution to the system of Salat for the benefit of others and the nourishment, purity, progress and development of everyone in that system of Salat. X-Reference – 2:83, 4:162, 9:11, 18:19, 18:81, 19:13, 19:55, 21:73, 22:41, 58:13, 98:5.
AZAAB (عَذَابٌ) is used in Quran as opposite of Na’mat & Bark’aat i.e. harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease. It’s also used in Quran as division in sects – confusion in Deen. The word is also used as someone’s due right, as penalty or punishment based on what that someone deserves, based on justice system. In the ayahs of Surah Baqra no. 2: 6-7, the word is used for those who are kafireen as an opposite of Al-Muflehon in 2:4-5 – Thus Azaab is the word used for those who are unsuccessful in their efforts as a result of a combination of Beliefs (Kufar versus Emaan) & Deeds, as in opposite to those who are Muttaqueen and successful ones. X-Reference – 2:4-5 & 2:6-7 , 3:105 , 6:65-66 , 7:135 , 7:165-166 , 9:26 , 13:11 , 15:4-5 , 17:15-17 , 29:34 , 41:15-16.
FARAQ (فَرَقْنَا) & FURQAN (وَالْفُرْقَانَ), & FAREEQ (فَرِيقًا)-noun; NUFFARIQU (نُفَرِّقُ)-verb we do Faraq- means to make distinctly clear and separated in terms of distinct differences. Therefore, in the ayah 2:136 the phrase “we Nuffariqu” would mean “we do not create any farq, any distinction, any difference, any separation or division between any of the Nabi- we consider all as equal in importance and significance”. The word is also means to distinctly separate the right from the wrong as in Furqan; or to make evident the right path from the wrong one; Alfarq is used for a scale, a criterion; Alfareeq word is therefore used for those who are distinct or separated as a group from the rest, as in the meanings of a party or a group; Quran is called Furqan, that is the ultimate criterion that makes distinctly evident the right from the wrong, the right path from the wrong path, the Haqq from the Baatil, the Kufr from the Emaan etc. those who divide and create divisions is also called the term Yufriqoon as in 2:102 and have been asked not to be divided as in La tufraqo as in ayah 3:103 X-Reference – 2:50 , 2:53 , 2:75 , 2:102 , 2:136 , 2:146, 2:185 , 3:04 , 3:84 , 3:103-105 , 4:150 , 5:25 , 5:70 , 6:159 , 7:30 , 8:29 , 9:122 , 24:47-48 , 30:94 , 30:32 , 42:13-14 , 65:02 , 77:04.
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, 3:21, 4:138, 5:19, 9:112, 14:10-11, 15:26-28 , 23:33-34, 48:08, 80:39.
HIKM & MOHKIMAAT (مُحْكَمَاتٌ) the word Hikm is normally translated as judge or an arbitrator for instance as used in the ayah 4:35. It is also used in the meanings of lawmaker, or a legal decree for instance in the ayah 5:01, it is used for Allah as a lawmaker, or Allah being the one who decrees. Similarly, in the ayah 6:114 “Then it is other than Allah, that you seek as Hikaman while Allah is the one who has revealed to you the Kitaab…” Therefore, the broad scope of the meaning of the word Hikm and Hakeem is in the meanings of lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, wisdom, laws and regulations. The word Mohkimaat therefore anything that embodies all these meanings of laws, regulations, decree, rulings, verdicts etc. It is also used in the meanings of precisely clear or obvious divine instructions, that have been made clear and obvious for instance as used in the ayah 47:20, “…when a Mohkimaatun surah is revealed,” is used in the meanings of precisely clear and distinctly obvious, as well as identifying the divine commandments, rules, decree, regulations in clear manner. X-Reference – 3:07 , 4:35 , 5:01 , 6:114 , 47:20.
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 , 3:79 , 6:89 , 9:94 , 10:53 , 12:37 , 19:56 , 26:69 , 29:27 , 45:16 , 49:06 , 57:26 , 66:3.
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, Abd is not worship as is generally translated, as it does not involve any hardship or struggle, but the concept of Abd has “efforts and comfort”, to do Abd of Allah basically means to follow Allah’s commandments and rules and regulations as per the Divine guidance, which would follow a temporary period of hardship or struggle followed by long term benefits. X-Reference – 2:21 , 3:79 , 5:60 , 7:70 , 10:104 , 11:62 , 12:40 , 16:36 , 26:71 , 29:17, 34:41 , 36:60 , 51:56.
RABB (رَبِّ) & RABBOIBIAT MODIFIED 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. Rabb of all the worlds. The word is also used in the meanings of Abideens of the Rabb with the word Rabbaniyyina (رَبَّانِيِّينَ) (singular Rabb) 3:79 or Rabbiyyuun (Abideen of plural Rabb) ayah 5:44, 5:63. The word is also used as Arbaban (أَرْبَابًا) plural of Rabb for polytheism as used in 9:31 and 3:80. Or as Arbaab (two Rabb) as used in ayah 12:39- referring to those who take Rabb besides Allah. 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.
DARAS & TADRUSUN (تَدْرُسُونَ) NEW is normally translated as study, but it is not just studying of something on the surface level. In fact it is an in-depth study and attaining knowledge, which comes through seeking of knowledge in repeated and frequent manner. The meanings become clear from ayah 6:156 “Unless you say ‘the Kitaab was revealed on the Taifiteen from before us and indeed we were certainly unaware about their Darasatihim” Notice here the use of the word Taifiteen (as two groups) as those who were Daras of the kitaab- Quran uses the word Taifiteen to refer those particular group, a party of people who do the same type of work repeatedly, thoroughly and often. Which shows that Tadrusun or Darasatihim is used here not just in the meanings of studying, but studying in terms of repeatedly studying it and studying it often. Similar meanings are also highlighted in ayah 6:105 “and thus do WE diversify/explain the Ayat so that they may say Darasata, and that we make it Bayyinahu for you a people who have knowledge” Highlights the meaning of the word Daras in terms of studying, revising, knowing, reviewing, researching, exploring, and revising thoroughly, frequently and in repeated fashion. Similar meanings are used in ayah 68:36-37 . X-Reference – 3:79 , 6:105 , 6:156 , 7:169 , 34:44 , 68:36-37.
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.
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.
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) (plural Kaafireen) who does Kufr as opposed to Momin who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kaafir, as its darkness covers everything; A farmer is called Kaafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, non-utilization of one’s faculties and intellect or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available as used in Ayah 2:254. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. For instance, in ayah 2:39 the use of the word shows the meaning as the one who denies, conceals, or rejects Allah’s Ayaat”. X-Reference – 2:39 , 2:254 , 4:37 , 7:179 , 27:81 , 27:81 , 39:32.
ASLAM (أَسْلِمْ) & ISLAAM (السِّلْمِ). Muslim, the one who Aslam. The word is used in five broad meanings (1) to get pure and clean from all sorts of impurities, insufficiencies and faults; something that is devoid of any impurities, strains or contaminations- as used in ayah 2:71; (2) to be at peace, save and protected from all sorts of dangers, troubles and incidents in terms of remaining healthy and protected as in the ayah 4:90-91. Allah is described in ayah 59:23 as Salaamu, which is a combination of both these meanings (3) It also means ladder as in the ayahs 6:35 & 52:38; that is the source and tool to reach a Height, or anything on the basis of which a person can reach with safety, security and confidence to the height of health, perfection, purity and success (4) The word also means to remain with others in harmony, peace, care and contentment, to ensure peace, law and order for everyone and to live with peace with everyone through mutual cooperation and care. (5) Also used in meanings of submitting and obeying in complete submission and obedience, i.e., to obey, follow, and submit to the laws of Allah in perfect submission and obedience. If we combined all these meanings to define the word Islam, it’s that code of conduct- a way of life, which is given in Quran as per the laws of Deen, a complete submission and obedience of which fills the gap for an individual’s insufficiencies, correct own flaws, to make the person a perfect and pure being whereby an individual’s faculties and abilities are utilized to their maximum, protecting the person through all the troubles, lawlessness, destruction as well as pushing individual towards new heights ensuring long term success, peace, prosperity, security not just for the individual but for all members of the society. X-Reference 2:71, 4:90-91, 6:71, 8:61, 10:25, 16:87, 19:47, 52:23, 52:38.