Surah Aal-e-Imran Ayah No. 81 to 89
Surah Aal-e-Imran Ayah #81-89 (3:81 – 3:89)
A- Translation
٨١ وَإِذْ أَخَذَ اللَّهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُمْ مِنْ كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُصَدِّقٌ لِمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنْصُرُنَّهُ ۚ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِي ۖ قَالُوا أَقْرَرْنَا ۚ قَالَ فَاشْهَدُوا وَأَنَا مَعَكُمْ مِنَ الشَّاهِدِينَ
[Quran 3:81] And when Allah took Mesaq (مِيثَاقَ) of the Nabiyeen (النَّبِيِّينَ), “Certainly, what I have given you of Kitaab (كِتَابٍ) and Hikmat (حِكْمَةٍ), then should a Rasool (رَسُولٌ) come to you confirming that which is with you, you shall have Emaan (لَتُؤْمِنُنَّ) in him/her, and Latans’urunahu (وَلَتَنْصُرُنَّهُ).” Allah said, “Do you affirm and take on that Aes’ri (إِصْرِي)?” They said, “We affirm it.” Allah said, “Then bear witness, and I am with you among the witnesses.”
٨٢ فَمَنْ تَوَلَّىٰ بَعْدَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْفَاسِقُونَ
[Quran 3:82] Then whoever turns away after that, then those are the Fasiqoon (الْفَاسِقُونَ).
٨٣ أَفَغَيْرَ دِينِ اللَّهِ يَبْغُونَ وَلَهُ أَسْلَمَ مَنْ فِي السَّمَاوَاتِ وَالْأَرْضِ طَوْعًا وَكَرْهًا وَإِلَيْهِ يُرْجَعُونَ
[Quran 3:83] So is it other than the Deen (دِينِ) of Allah for they seek, while to Allah is Aslama (أَسْلَمَ) whatever is in the skies and the earth, Tau’a’n (طَوْعًا) or Karhan (كَرْهًا) and towards Allah they will be returned?
٨٤ قُلْ آمَنَّا بِاللَّهِ وَمَا أُنْزِلَ عَلَيْنَا وَمَا أُنْزِلَ عَلَىٰ إِبْرَاهِيمَ وَإِسْمَاعِيلَ وَإِسْحَاقَ وَيَعْقُوبَ وَالْأَسْبَاطِ وَمَا أُوتِيَ مُوسَىٰ وَعِيسَىٰ وَالنَّبِيُّونَ مِنْ رَبِّهِمْ لَا نُفَرِّقُ بَيْنَ أَحَدٍ مِنْهُمْ وَنَحْنُ لَهُ مُسْلِمُونَ
[Quran 3:84] Say, “We have Emaan (آمَنَّا) in Allah, and in what was revealed on us; and in what was revealed on Ibrahim and Ismael, and Ishaac, and Yaqoob, and the Asbaat’ (الْأَسْبَاطِ); and what was given to Mosa, and Easa, and the Nabiyyun (النَّبِيُّونَ) from their Rabb (رَبِّهِمْ). We do not make Nufarriq (نُفَرِّقُ) between any of them and we to Allah are Muslimoon (مُسْلِمُونَ).
٨٥ وَمَنْ يَبْتَغِ غَيْرَ الْإِسْلَامِ دِينًا فَلَنْ يُقْبَلَ مِنْهُ وَهُوَ فِي الْآخِرَةِ مِنَ الْخَاسِرِينَ
[Quran 3:85] And whoever seeks other than Islam as Deen (دِينًا), then never will be accepted from him/her, and in the Akhira (الْآخِرَةِ) he/she will be among the losers.
٨٦ كَيْفَ يَهْدِي اللَّهُ قَوْمًا كَفَرُوا بَعْدَ إِيمَانِهِمْ وَشَهِدُوا أَنَّ الرَّسُولَ حَقٌّ وَجَاءَهُمُ الْبَيِّنَاتُ ۚ وَاللَّهُ لَا يَهْدِي الْقَوْمَ الظَّالِمِينَ
[Quran 3:86] How will Allah Yahdiy (يَهْدِي) a people who do Kufar (كَفَرُوا) after having Emaan (إِيمَانِهِمْ), and witnessing that the Rasool (الرَّسُولَ) is Haqq (حَقٌّ), and came to them with the Bayyinaat (الْبَيِّنَاتُ) Allah does not Yahdiy (يَهْدِي) the Zwalimeen (الظَّالِمِينَ) people.
٨٧ أُولَٰئِكَ جَزَاؤُهُمْ أَنَّ عَلَيْهِمْ لَعْنَةَ اللَّهِ وَالْمَلَائِكَةِ وَالنَّاسِ أَجْمَعِينَ
[Quran 3:87] Those—their penalty is that upon them is the La’nat (لَعْنَةَ) of Allah, and of the Malaik (الْمَلَائِكَةِ), and of the people, all together.
٨٨ خَالِدِينَ فِيهَا لَا يُخَفَّفُ عَنْهُمُ الْعَذَابُ وَلَا هُمْ يُنْظَرُونَ
[Quran 3:88] Abiding in it eternally- their Azaab (الْعَذَابُ) will not be Yukhafafu (يُخَفَّفُ) for them, and they will not be Yunzaruna (يُنْظَرُونَ).
٨٩ إِلَّا الَّذِينَ تَابُوا مِنْ بَعْدِ ذَٰلِكَ وَأَصْلَحُوا فَإِنَّ اللَّهَ غَفُورٌ رَحِيمٌ
[Quran 3:89] Except those who do Touba (تَابُوا) afterwards, and As’lahu (أَصْلَحُوا). Then Indeed Allah is Ghafoor (غَفُورٌ) Raheem (رَحِيمٌ).
B- THE CONCEPT:
The earlier ayahs gives us an important and significant foundation of Deen-e-Islam as the basic requirement, 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 Kitaab, the Quran. We cannot follow any other law in deen. Cannot treat anyone else, even a Nabiy 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.
Meesaq of Allah with the Nabiyeen: Before we discuss the ayahs from 3:81 and onwards, its important to understand what does Quran means by Meesaq of Allah with the Nabiyeen. As per Quran this Meesaq is with All of Allah’s Anbiyah, not even a single Nabi is excluded from this Meesaq, as well as the nation, the Qoom of all of these Anbiya. Which means that All of the Anbiya as well as their Quom/nation/people are obligated to this Meesaq of the Nabiyeen with Allah. In this regard, another important ayah to refer w.r.t. Meesaq of Allah with Nabiyeen is Ayah 33:7 “and when we took from the Nabiyeen the Mesaqahum (their Meesaq) and from you and from Nuh, and Ibrahim and Musa and Easa son of Maryam, And we took from them the Ghalizan (strong) Meesaq”. This ayah highlights that this Meesaq, this extremely strong covenant was taken by All of the Anbiya, including the Nabi Mohammad, the addresses of the Quran, through the phrase “and when we took from the Nabiyeen the Mesaqihim (their Meesaq) and from you…”
The ayah 3:81 is therefore giving us this important Meesaq of Allah with All of the Anbiyah including the Nabi Mohammad. 3:81 “And when Allah took Mesaq (مِيثَاقَ) of the Nabiyeen (النَّبِيِّينَ), “Certainly, what I have given you of Kitaab (كِتَابٍ) and Hikmat (حِكْمَةٍ), then should a Rasool (رَسُولٌ) comes to you confirming that which is with you, you shall have Emaan (لَتُؤْمِنُنَّ) in him/her, and Latans’urunahu (وَلَتَنْصُرُنَّهُ)….” Notice here that the Meesaq is an important covenant, an unbreakable and strong contract of Allah with Anibiya that whenever there comes a Rasool – that is someone who delivers and communicates Allah’s Ayaat, who confirms what is already with you, of the Kitaab, the Quran, the Allah’s revelations, then, the contract, the strong Meesaq is to (1) have Emaan on him/her and (2) to be a Naseer for him/her – the meaning of the word Naseer is as a source of life, nourishment, and basic requirement to produce results and S’amaraat, just like without the water, all efforts of farmer are rendered useless. Therefore, it is used for anyone or anything, that is required as a source of life, a source of nourishment, the main catalyst on the basis of which one’s efforts and struggle would produce results. Thus, the Meesaq is to become that source of life and nourishment for the efforts and struggle of the Rasool, whose basic duty is to deliver and communicate the Risalat (Allah’s Ayaat), to become the source of Khair (in all its meanings of the word Khair) and contribute and support in whatever ways and means required by him/her (the Rasool). That is to become his/her helper, assisting him/her, to protect and shield, basically to become a catalyst to turn his/her efforts & struggles of delivering Allah’s Ayaat, into results.
The next phrase is a further confirmation of this promise, this covenant with Nabiyeen by Allah as “…Allah said, “Do you affirm and take on that Aes’ri (إِصْرِي)/my particular commandment?” They said, “We affirm it.” Allah said, “Then bear witness, and I am with you among the witnesses.” Notice here the word Aes’ri is normally translated as burden or a covenant, but it is used in Quran in the meanings of “referring a particular commandment of Allah”. Therefore when in this ayah Allah is asking the confirmation of the Messaq from Nabiyeen that “Do you affirm and taken on that Aes’ri” it is referring and asking them to confirm if they are agreed to this important aspect of the Meesaq with Allah, which is to become Naseer of the Rasool, who would confirm what is with them (as Allah’s Hidaya). The reply from the Nabiyeen is that “we affirm it”. Notice the response from Allah as asking the Nabiyeen to be witness to this Meesaq along with Allah himself being among the witness as well, telling us about the importance of this Meesaq of Nabiyeen with Allah.
The next ayah is telling us the consequences in case of the breach of this contract in ayah 3:82 “Then whoever turns away after that, then those are the Fasiqoon (الْفَاسِقُونَ). Notice here that Allah is referring to all those, including God forbid the Nabiyeen and their Quom, the people of the Nabiyeen who went back on this important promise, Meesaq as those who are among the Faasiqoon. This aspect of turning back on this important Meesaq has led to even a Nabi being termed as a Faasiq, is an important and significant aspect, especially if we realize the meanings of the word Faasiq as a person who does kufur, conceals haq, lies, who is considered unreliable, to be defiantly disobedient and non-compliant, who crosses the boundaries of the rules, laws regulations and commandments given by Allah in the Kitaab, the Quran, the one who breaks the covenant with Allah, disobeying Allah’s commandments, who spreads Fasaad on earth and breaks those (relationships, community, Ummah, etc.) which Allah has ordered to be joined/put together, creating disorder and disturbance within the people, societies and communities, the one who disobeys Allah’s laws, cheats others, creates fasaad, and not work in accordance with the best interests of the society and Allah’s other creations. Therefore, terming even Allah’s Nabi as a Faasiq is an extremely significant and thought-provoking aspect of this phrase. Thus as normal human beings, as Momin of Allah, Rasool and the Kitaab, we have to abide by this important Meesaq of the Nabiyeen with Allah, and endeaver our best to have emaan on and be a Nas’eer for the Rasool who confirms what is with us from Allah, the Kitaab.
The next ayah is an argument from Allah to those who turned back on this Important Meesaq – a very strong argument by Allah as 3:83 “So is it other than the Deen (دِينِ) of Allah for they seek, while to Allah is Aslama (أَسْلَمَ) whatever is in the skies and the earth, Tau’a’n (طَوْعًا) or Karhan (كَرْهًا) and towards Allah they will be returned?” Giving us a very logical and a strong argument that how can you follow anyone else’s deen (laws, commands, guidelines) other then the Deen of Allah, when if you look all around you, whatever is in the skies and the earth is Aslam (in submission with their whole being, following the laws of and being obedient) to Allah, whether they would do it by will, out of their desire or unwillingly. And how can you follow anyone else’s Deen, the laws, the commands and the guidelines other than Allah, when it is Allah to whom you would be returned one day for the purpose of accountability. This ayah is telling us that it is only humans who have been given free will, everything else in the universe is already Aslam, submitted to and being subservient to the natural laws, the forces of Nature as designed and set in motion by Allah. Everything follows the same set of laws as have been designed by Allah and follow it whether willingly or unwillingly. It is only humans who have been given the freedom to choose, who have been given the Deen as mentioned in the Quran, who have the choice whether they follow the Deen of Allah or someone else, but they will be returned to their Rabb, one day for the purpose of accountability.
The next ayah is a set of instructions to the Momineen, as 3:84 “Say, “We have Emaan (آمَنَّا) in Allah, and in what was revealed on us; and in what was revealed on Ibrahim and Ismael, and Ishaac, and Yaqoob, and the Asbaat’ (الْأَسْبَاطِ); and what was given to Mosa, and Easa, and the Nabiyyun (النَّبِيُّونَ) from their Rabb (رَبِّهِمْ). We do not make Nufarriq (نُفَرِّقُ) between any of them and we to Allah are Muslimoon (مُسْلِمُونَ).” This ayah is giving us a very explicit aspect of Deen as the Emaan on Allah’s Nabi and Rasool is based on Emaan without any Nufriq, distinction or differentiation of any Nabi/Rasool over others. There are many ayahs in Quran that gives us this message for instance refer the following ayahs
- [Quran 2:136] Say, “We have Emaan on Allah and on what has been revealed to us and on what was revealed to Ibrahim and Ismael and Ishaq and Yaquoob and their Al-As’baati and on what was given to Mosa and Easaa and on what was given to the Nabiyunna from their Rabb. We do not differentiate between any of them. For we are Muslimuun to Allah.”
- [Quran 2:285] The Messenger has Emaan on what was revealed to him from his Rabb, and Mominoon. All of them have Emaan on Allah and Allah’s Malaik, and Allah’s Kitaab and Allah’s Messengers, “We make no distinction between any of His messengers.” …
- [Quran4:150 -152] Indeed, those who do Kufr on Allah and His messengers and wish to discriminate between Allah and Allah’s messengers, they say, “We have Emaan on some and reject/deny others,” and wish to adopt a way in between -Those are the kaafiroon in reality/certainty. And Allah have prepared for the kaafireen a humiliating Azaab. But to those who have Emaan on Allah and Allah’s messengers and do not discriminate between any of them – to those Allah is going to give their rewards. And ever is Allah Ghafoor and Raheem.
The ayahs 4:150-152 beautifully explains the whole concept in terms of Kufr as someone who would do Kufr on Allah and His messengers and wish to discriminate between Allah and Allah’s messengers- it clearly means that the only common aspect between Allah and all the messengers is the hidayah and if someone try to change the hidayah and twist the words of kitaab, this is in fact discrimination between Allah and Allah’s messengers. Similarly those who would differentiate or make any distinction between any of Allah’s Nabi and Rasool, giving preference to some and ignoring others – by wishing to adopt a way in between; is the behavior of a kaafir. Momin is someone as per Quran who makes no distinction between any of Allah’s Nabi or Rasool. Therefore, if anyone would alleviate the position/status of one Nabi or Rasool from the rest, then that is making a distinction a difference, for instance if as Christian one would alleviate the position of Nabi Easa from the rest of Allah’s Nabi or Rasool, (whether or not if the status equal to Allah is assigned or not) or if a Muslim would alleviate the status of Nabi Mohammad over other Rasool and Anbiyah, or a Jew would alleviate the status of Nabi Mosa over others. In all of these cases, a distinction has been made between the chosen Nabi, (Easa, Mohammad, Mosa) and the rest of Allah’s Nabi and Rasool and this is Kufr on Allah’s Rabool and Anbiya and the person is a Kaafir.
Another important Aspect of Ayah 3:84 is the reason why Allah has used two different words and bifurcated the addressee of the Quran, Nabi Mohammad, as “…and in what was revealed (Anzalna) on us; and in what was revealed on Ibrahim and Ismael, and Ishaac, and Yaqoob, and the Asbaat…” with the use of the word Anzalna/Revealed are mentioned separately then “…what was given (Autiya) to Mosa, and Easa, and the Nabiyyun from their Rabb…” For which the word Aati (given) is used and not Anzalna. In Quran wherever Allah has mentioned the name of any kitaab (as a whole), the word Aati is used, whereas the word Anzalna is used as in from the Kitaab. Therefore, the word Aati has been used for Mosa and Easa, since their scriptures were already available in the form of complete Kitaab at the time of this revelation and rest of the nabiyyun, the Kitaab has been considered as the same kitaab as Mosa and Easa. Whereas the word Anzalna has been used for the Quran, the Kitaab, since the Quran was still being revealed on the Nabi Mohammad and the Kitaab on the earlier Nabiyeen such as Ibrahim, Ishaq, Ismael etc. were not available by then, as much time had passed on. Therefore, here in this ayah as well, the word nazool is used for the Quran, whereas the Kitaab which has already been revealed to all the other Anbiyaa and was given to the Easa and Mosa as well, as is available at that time already, the word Aati – given is used.
The subsequent ayah 3:85 gives further explanation of this concept as 3:85 “And whoever seeks other than Islam as Deen, then never will be accepted from him/her, and in the Akhira (الْآخِرَةِ) he/she will be among the losers. This shows that the basic characteristics of Emaan on Allah’s Nabi and Rasool means Emaan on ALL of them on equal footings, without any distinction, differentiation between any of them. This is the basic foundations of Deen, otherwise, whoever differentiates between any of them, it means he/she is not the follower of Deen-e-Islam and this would not be acceptable to Allah. This is further highlighted in the next ayah as 3:86 “How will Allah Yahdiy (يَهْدِي) a people who do Kufar (كَفَرُوا) after having Emaan (إِيمَانِهِمْ), and witnessing that the Rasool (الرَّسُولَ) is Haqq (حَقٌّ), and came to them with the Bayyinaat (الْبَيِّنَاتُ) Allah does not Yahdiy (يَهْدِي) the Zwalimeen (الظَّالِمِينَ) people.” Telling us that Allah can not guide or give hidayah to those who are Kaafir and Zalim- those who witness the Rasool as Haqq, who has come to them with the Bayyinaat (the clear, distinct, explained in detail) Ayaat from Allah, and even after that if they chose to do Kufar, conceal, hide, reject Haqq and to do Zulm, injustice, oppression, denial of Haqq, then they cannot be guided. The next ayah defines the penalty, the recompense, the ajar of such people as 3:87 “Those – their penalty is that upon them is the La’nat (لَعْنَةَ) of Allah, and of the Malaik (الْمَلَائِكَةِ), and of the people, all together.” the use of the word La’nat here does not mean curse or wretched or anger, but it means being disconnected from the blessings and the benefits, Fazal, the blessings of Allah, routed to the mankind through Allah’s Malaik as well as they are the ones who are going to be disconnected from the benefits accorded by the people and mankind in general and in combination with Allah and Allah’s Malaik. This is a state of complete helplessness, isolation and misery which as per the next ayah 3:88 “Abiding in it eternally- their Azaab (الْعَذَابُ) will not be Yukhafafu (يُخَفَّفُ) for them, and they will not be Yunzaruna (يُنْظَرُونَ).” Shows the level of dislike by Allah for the acts of these people that not only they would be disconnected from Allah’s blessings and by the Malaik and the mankind, they would stay in this state of misery, helplessness and isolation forever and there will not be any reduction or softening or lighting of this Azaab on them, there will not be anyone to look after them or to care for them.
The next ayah is telling us about the whole concept of Touba in concise manner as 3:89 “Except those who do Touba (تَابُوا) afterwards, and As’lahu (أَصْلَحُوا). Then Indeed Allah is Ghafoor (غَفُورٌ) Raheem (رَحِيمٌ). Touba basically means to take a u-turn – The Three Important Steps (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. It’s because of this that once a person has done Touba, and islah then Allah is back in the life as Ghafoor ur Raheem. With Ghafar meanings to hide, to cover, to protect by hiding/covering as shield and protection against the harmful impacts of previously taken wrong path and previously done sins. In order to get back the Privilege of Allah as Raheem in our lives, we need to do pure TOUBA, it is only after pure Touba that we will get the privilege of Allah being Raheem back to us.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 81 to 89 give us the following important guidance that we can practically apply in our day-to-day lives.
- Emaan on Allah’s Rasool and Nabi is one of the Foundations of Emaan and we cannot make any distinction between Allah and Allah’s messengers in terms of distorting and twisting Allah’s revelations and also we cannot make any distinction or difference between any of Allah’s Nabi or Rasool. Even if we alleviate the position of a single Nabi or Rasool over the other Anbiya and Rasool of Allah and if we do not treat ALL Anbiya and Rasool equally by making distinction and creating differences between any of them, then we become Kaafir as per the definition of Quran. We have to have Emaan on Allah’s Anbiya and Rasool on equal footings
- Whenever any Rasool comes to us confirming what is with us, from the Quran, then we have to have Emaan on the person and be a Nas’eer to him/her as this is an important Meesaq of Nabiyeen with Allah to which not only the Nabiyeen are the witness but Allah is among the witnesses too.
- Allah is Ghafoor and Raheem in our lives as a Privilege, Whenever we commit any mistake, or sin, knowingly or unknowingly, in order to bring Allah back in our lives as Ghafoor (protection/shield from harmful impacts of wrong deeds) and Raheem (Sakoon, peace, tranquility in our lives), we have to do Touba- the most important part of which is to do Islah that is to 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, 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.
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/
MEESAQ (مِيثَاقِهِ) & WUSQA (الْوُثْقَىٰ) means any rope or anything that is used to tie up something strongly; making something robust, sturdy & strong that is reliable & unbreakable. Therefore, as per Quran, Meesaq means any sturdy, strong, solid reliable and stable contract with solid foundations which is unbreakable. In Ayah 2:27 when Allah says that they break the covenant (ahad) with Allah after that covenant has been honored by Allah by giving them what was in that covenant and made it a Messaq (a firm and strong binding). X-Reference – 2:27 , 2:83-84 , 2:256 , 3:81 , 4:21 , 4:154-155 , 5:07 , 5:12-14 , 12:66 , 12:80 , 13:25 , 31:22 , 33:07 , 57:08 , 89:26.
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. 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. X-Reference – 2:33 , 3:79 , 6:89 , 9:94 , 49:06 ,66:3.
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, but 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 and the Kitaab becomes Quran to us. 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 , 5:48 , 6:38 , 7:156 , 9:121, 13:38, 17:71, 158:49, 24:33 ,58:22.
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. Similar meanings are ayah 6:114. 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 refer to 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, where the word is used in 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.
RASOOL (وَالرَّسُولَ) & RISAALAT The word Rasool is normally translated as messengers who deliver the Risaalat- the message. The role and duties of the Rasool is described in the ayah 2:129 as the one who deliver Allah’s message/recite Allah’s Ayaat, teach the knowledge (ilm) of the Kitaab, and give Hikmat to people and cleanse, purify, grow them. The same is described in ayahs 7:61-62 by Nuha. Therefore, the only duty of the Rasool is to deliver the Risaalat. Similarly in the ayah 5:67 is telling us the meanings, duties and responsibilities of Rasool. Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in connected manner. Therefore, there is no Nabua’t without Risaalat and vice versa. X-Reference – 2:129, 3:32, 5:67, 5:99, 7:61-62.
AMAN (آمَنَ) EMAAN (الْإِيمَانِ) & MOMIN (مُؤْمِنٌ) Momineen (لِلْمُؤْمِنِينَ) plural- those who have Emaan. The word Aman means safety, security, contend and tranquility. These words also have the basic characteristics of the meanings such as to be calm and quiet (in one’s heart); to be protected from fear; trustworthiness, and with complete truthfulness. Emaan also means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through reasoning, logic and seeking of information. The Word Emaan as per Quran means to have strong faith in, to trust, to submit to, to declare something being confirmed truth, to guarantee, to obey and to have strong conviction in something being true after due verification and conviction that comes out of knowledge. It’s not a blind faith but is a conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of inner peace, contentment and satisfaction of heart and mind. X-Reference – 2:9, 4:136 , 5:10 , 7:179 , 8:22 , 10:101, 25:73, 27:81, 29:3, 49:14.
NAS’EER & ANS’URNA (فَانْصُرْنَا) the basic characteristic of the word is like water as a source of life, nourishment, and basic requirement to produce results and S’amaraat. Therefore, without the water, all efforts of farmer are rendered useless. Therefore, it’s used for anyone or anything, that is required as a source of life, a source of nourishment, the main catalyst on the basis of which one’s efforts and struggle would produce results. Therefore, when in the ayah 3:111 Allah says “They will not be Yuns’aron” the word here is not only used in terms of they will not be aided or helped, but also in the meanings of their efforts will not produce results, and they will not be protected, from the harmful effects of their choices and will not be taken out of it. It is also used in the meanings of the source of Khair (in all its meanings of the word Khair), gift, bestowment or contribution of any kind. It is also used in the meanings of helper or assistance as in the ayah 47:7. Also used in the meanings to protect/shield and remove harmful impacts for instance in the Ayah 2:250, the word is used in the meanings of assistance, help, protection, catalyst to turn efforts & struggles into results, taking out from a difficult situation etc. In the ayah 3:160 the word used in the meanings of victory or success, as in the ayah 3:147 and ayah 2:286. X-Reference – 2:250 , 2:286 , 3:81 , 3:111 , 3:123 , 3:147 , 3:160 , 40:51 , 47:7 , 57:25 , 67:20.
AES’RI (إِصْرِي) NEW is mistranslated as burden, but the real meanings of this word is “to refer a particular aspect or part of commandment” for instance in the ayah 2:286 “…do not let us carry Ies’ran like that was carried on those from before us…” is referred to particular commandments which was put as conditions by Allah on Bani Israel, such as the particular commandment related to Sabath and another related to what bani-Israel made haram on themselves, such particular commandments by Allah, which were hard on people to follow. The same is referred in the ayah 7:157 “…and he relieved from them Aes’rahum (their Ies’ri) and shackles which were upon them…” here it is again referred to those particular commandments of Allah which were hard on them and in the case of Bani-Israel was imposed on them by Allah due to their own actions. Similarly in the Ayah 3:81 “…Allah said ‘Do you addirm and take on that Aes’ri…” Is referred to the particular commandment of Allah that they must have Emaan on and be a Nas’eer for the Rasool who confirms what is with them of the Kitaab. – 2:286 , 3:81 , 7:157 .
FAASIQ & FASOOQ (فُسُوقَ)- FAASIQUEEN (الْفَاسِقِينَ ) plural, who does Fasooq: Faasiq means a person who does kufur, conceals haq, lies, who is considered unreliable, to be defiantly disobedient and non-compliant, who crosses the boundaries of the rules, laws regulations and commandments given by Allah in Quran would be called Faasiq and he/she would not be able to be nourished and developed as opposed to those who would be nourished, grown and developed staying within those boundaries. Deen embodies those rules and regulations whose basic aim is to utilize the human faculties and resources to its maximum. Therefore, those who remain outside these boundaries will not be able benefit from these impacts, would remain malnourished and underdeveloped. As per Ayah 2:26-27, the definition of Fassiq by Quran is someone who breaks the covenant with Allah, disobeying Allah’s commandments, who spreads Fasaad on earth and breaks those (relationships, community, Ummah, etc.) which Allah has ordered to be joined/put together, creating disorder and disturbance within the people, societies and communities. Quran has also termed Kaafir&Zaalim as Faasiq as well as in Ayah 2:59 & 2:99. Therefore anyone who disobeys Allah’s laws, cheats others, creates fasaad, and not work in accordance with the best interests of the society and Allah’s other creations is a Faasiq. X-Reference – 2:27 , 2:59 , 2:99 , 3:88 , 5:49 , 6:121 , 9:24 , 17:16 , 18:50 , 46:35 , 49:11 , 57:27.
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 for the individual and all members of the society. X-Reference 2:71, 4:91, 6:35, 52:38, 59:23,.
AT’EUU (أَطِيعُوا) TAU’A’N (طَوْعًا) is translated as obey but the word shares much broader characteristics of meanings for instance in ayah 41:11 “…come willingly or karhan – they said we come T’au’a’n” here the word T’au’a’n is used as an opposite meanings of word Karhan which means unwillingly, by force, something which is hateful or despised, done as hardship or compulsion. Thus, as an opposite to Karhan, word TAU’A’N (طَوْعًا) are those who are obedient followers out of their likes and abilities, without any force or compulsion, due to their own internal inclination, enthusiasm, motivation, eagerness and commitment. Similarly, in ayah 5:112, 6:35 and 3:100 the word is used in the meanings of willingness and ability and as willing, and obedient followers, out of one’s own desires. Therefore, the phrase At’eu Allah wa At’eur Rasool, the word At’eu is used in meanings of being obedient followers of Allah and Rasool out of one own internal inclination and commitment. X-Reference – 3:32 , 3:100 , 5:112 , 6:35 , 41:11.
KARHAN (كَرْهًا) NEW is translated as doing something unwillingly, by force, something which is hateful or disliked, or despised, something which is done as hardship or compulsion for instance in the ayah 2:216 “the Qitaalu has been Kutub on you while it is Karhun. Similar meanings are used in the ayah 47:9 “That is because they Karhu what Allah has revealed so Allah has made their deeds worthless”. Similarly, in the ayah 49:12 “...would you like one of you to eat the flesh of his dead brother? Nay you would Karhitumuhu” the word is used in the meanings of hate, despise, dislike, loathe, detest, abhor disdain, etc. In the ayahs 3:83 as well as 41:11 the word is used as an opposite of Tau’an meanings willingly, with pleasure, eagerness and motivation. – X-Reference- 2:216, 3:83 , 41:11 , 47:9 , 49:12.
AS’BAATI (َالْأَسْبَاطِ) the basic characteristics of this word in the meanings of increasing, stemming from, expanding, branching out further. Therefore, any tree or bush which branches out into several ones, expanding from the single stem, stalk or trunk. Therefore, when used for family tree, the father would be called walid, the children as Aulaad but the grandchildren, the nieces, nephews including the children, the great grandchildren of those, would all be called As’baat. Consequently, also used in the meaning of tribe or groups of people or community or Quoom/nation for instance in the ayahs 7:159 to 160- Among the Quoom of Mosa is an Ummath that guides by Haqq and thereby does Adal. We divided them into twelve Isbaathan (اثْنَتَيْ عَشْرَةَ أَسْبَاطًا). And ….”, here the word is used in the meanings of the tribe, nation, community etc. Therefore, in the ayah 2:136 as well as 2:140 when used for all the Anbiyaa, the meanings of the word would be both in terms of children, nieces, nephews, grand children as well as Quoam, nations or tribes. X-Reference – 2:136, 2:140, 3:84, 4:163, 7:160.
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. 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, 3:51, 3:147, 3:193, 5:68, 5:117, 12:39.
FARAQ (فَرَقْنَا) & FURQAN (وَالْفُرْقَانَ), & FAREEQ (فَرِيقًا)– 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 – 2:136 , 3:04 , 4:150 , 5:25 , 6:159 , 7:30 , 8:29 , 9:122 , 24:48 , 30:94 , 42:14 , 77:04.
DEEN (دِّيۡنِ ) Deenukum (دِينِكُمْ)- your Deen & Deenihi (دِينِهِ)- his/her deen- is used in Quran in 4 broad definitions (1) Laws/Rules & Regulations, Boundaries & Parameters. (2) Obligations- under Debt to obey Quran, for a defined period. (3) Rewards and punishment/judgment & (4) Nature & Fitrat. If we combine all the above meanings, Deen is basically defined by Quran as those rules, regulations, set of instructions, the commandments; a complete code of conduct, a way of life as provided to us by our creator- Allah, which defines the boundaries of our freedom & our restrictions. We need to comply with these God-Given rules as we are indebted for a specified term (until our death) to these rules. On the basis of these God-Given rules, compensation, rewards and punishments are accorded in this world and the hereafter. These Rules are in accordance with our fitrat/nature bringing out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum. X-Reference – 2:282, 3:19, 4:12, 5:03, 9:36, 12:76, 24:25, 30:30, 37:20, 56:86.
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, 9:19, 9:38, 15:05, 17:45, 22:11, 26:84.
HIDAYAH & HADAA (هَدَى)- HADAAKUM (هَدَاكُمْ) & YAHDI (يَهْدِي) give Hidayah; TAHTADUN (تَهْتَدُونَ) you get Hidayah & MOHTADUN (الْمُهْتَدُونَ) those who are on Hidayah. The basic meanings of the word is to make clear and bright, to be ahead of others and to lead the way for others, mainly due to being bright, visible and clear, or something which is bright, clear and obvious as well as someone who leads the way. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. In Quran in the ayah 20:128 Afalam Yahdelam – meaning has it not become clear and apparent for them, as in visible and obvious. The word has three broad meanings (1) a guidance that leads the way, by being ahead of others- leading others (2) something that is obvious, clear and visible and (3) as an hadya, a gift, grant or an offering. Therefore, Hidayah is something that is a guidance, a map, an instruction manual that is clear, obvious, visible and offered as a gift by Allah to lead to the desired destination therefore in ayah 2:02. The word “Huda-lil-muttaqueen” is used for the Kitaab, meanings a guide a map for those who want to reach this destination of becoming a muttaqqi – the highest level of Muslim- to achieve Taqwa. X-Reference – 1:06 , 2:02 , 20:128 , 28:56 , 40:28.
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.
BAYYAN (بَيَّنَّا) & MOBIIN (مُبِينٌ)– basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidences or proofs. Therefore, when used as a noun Mobin, means something which is been made Bayyan, distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil. X-Reference – 2:187, 3:138, 4:176, 5:15, 6:19, 7:89, 8:63, 9:115, 10:29, 16:39, 19:64, 24:59, 75:19.
ZALIM (ظْالَمُ) & ZULM – Zulm basically means to not put something in its rightful place, or something not used by its rightful owner; or rightful quantity- either increasing it or reducing it beyond the requirements; to imbalance something; to snatch some else’s property or thing by force basically used in the meanings of to go against justice, haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. Quran has used Zwalimeen as those who cross the boundaries of laws & rules, those who are oppressors, the wrong doers in terms of going against other’s due rights and haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others; Zulm is also used in Quran in the meanings of darkness for instance in ayah 2:19-20 it is used as an opposite of Noor. X-Reference 2:20 , 3:117 , 6:122 , 7:44 , 42:22 , 42:45.
LANA’ (لَعَنَه) LANAHUM (لَعَنَهُمُ) YALANUHUM (يَلْعَنُهُمُ)- verb as in do La’naa & ELANENUN (اللَّاعِنُونَ)- noun those on whom is La’naa. normally mistranslated as wretched or cursed, the word basically means to distance from or to separate someone on the basis of being angry or upset with someone. When the word is used from Allah, it means that Allah’s all the blessings, bounties and Fadal are disconnected and the person would be deprived of such pleasures of life and Allah’s blessings. Therefore, when in the ayah 2:88 Allah is talking about those people, who due to their Kufr, i.e. not being able to utilize their faculties including thinking and pondering, are unable to enjoy the pleasures of life and are therefore deprived from Allah’s blessings and got disconnected due to their own actions of Kufr. This means that whenever Allah has used the word La’nat by Allah, it does not mean in the meanings of cursing them or Allah being upset or angry but it means in terms of facing the consequences of one’s own kufr and misdeeds in terms of being disconnected from Allah’s blessings. Similarly, in the ayah 2:159, its used even by those on whom is Allah’s La’nat for each other, means those on whom Allah’s Na’nat also get disconnected out of animosity and jealousy from each other as well. X-Reference – 2:88 , 2:159 , 2:159 , 3:61 , 3:87 , 4:46-47 , 4:52 , 5:60 , 7:38 , 9:68 , 11:60 , 11:99 , 17:60 , 24:07 , 24:23 , 28:42 , 33:57 , 33:61 , 33:64 , 47:23 , 48:06.
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. 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 , 22:75 , 25:22, 89:22 , 97:04.
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 , 6:66 , 7:135 , 7:166 , 9:26 , 13:11 , 15:5 , 17:15-17 , 29:34 , 41:15-16.
KHAFAF & YUKHAFAFU (يُخَفَّفُ) NEW the word is used in Quran in the meanings of concession, reduction, decrease, diminution, lessening, declining, shrinking or dropping in value, number, quantity, or importance – for instance in the ayah 2:178 “…this is a takhfeefan from you rabb and a Rahmat”. It is also used as an opposite to the word As’q’alat in ayah 7:189. The word As’q’lat means heavy, weighty, hefty, burdensome, tedious or difficult. Therefore, as an opposite to this word, the word Khafaf would mean easy, light or insubstantial for instance in the ayah 7:9 “and as for those whose scales are Khaffat…” used here in the meanings of insubstantial or light. X-Reference – 2:178 ,3:88 , 7:9, 7:189 .
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.
TOUBA (التَّوَّابُ) & TAWABEEN (التَّوَّابِينَ)- those who do Touba- in plural: basically, means to take a u-turn – The Three Important Steps (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. When its used for Allah as in the phrase Fa-Taab Alaikum, as in the ayah 2:187, its used in the meanings of the acceptance of Touba, or turning of Allah towards you. X-Reference 2:54 , 2:128 , 2:160 , 3:89 , 4:16-18 , 5:34-39 , 6:54 , 9:102 , 9:105-106.
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.
GHAFOORUN (غَفُورٌ) & MAGHFIRATI (بِالْمَغْفِرَةِ)- noun, ASTAGHFIR (اسْتَغْفِرُو)- verb; means to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it’s like following the right path which covers/hides/protects the harmful impacts of previously taken wrong path and previously done sins. Just Like one would take a preventive/healthy lifestyle through diet, etc. to ward off/protect against diseases. It’s not a cure, it’s a prevention! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr. The word Maghfirat (بِالْمَغْفِرَةِ) is basically a noun in the meanings of things/aspects/beings that do Ghafr. X-Reference – 2:58 , 2:173-5 , 2:221 , 2:268 , 2:285 , 3:89 , 11:114.
RAHEEM (الرحيم) the word Raheem share the same characteristics as Arham- a mother’s womb during pregnancy. Unlike Allah being Rahman, which is applicable for everyone regardless of anything else; Allah being Raheem to us is basically a privilege and it will only be with us as long as we keep choosing the right path and stay as righteous by doing Amle-Swalehaat. This concept of Allah being Raheem is closely linked to the Tauba as per Quran. If we are on the right path and chose to be righteous, we need Allah’s help and blessings to keep doing good deeds and stay on the right path. With Allah as Raheem with us, we get peace, contentment, Sakoon, prosperity and tranquility in our lives. Whenever we commit a wrong deed willingly or unwillingly, knowingly or in ignorance, we lose that privilege of Allah being with us as Raheem. In order to get back that Privilege, we need to do pure TOUBA, a whole process as per Quran. It’s only after pure Touba (refer Touba vocabulary) , that we will get the privilege of Allah being Raheem back to us. X-Reference – 2:54, 2:128, 2:143, 2:160, 3:89, 4:18, 5:34-39, 6:54, 9:102.