Surah Aal-e-Imran Ayah No. 90 to 97
Surah Aal-e-Imran Ayah #90-97 (3:90 – 3:97)
A- Translation
٩٠ إِنَّ الَّذِينَ كَفَرُوا بَعْدَ إِيمَانِهِمْ ثُمَّ ازْدَادُوا كُفْرًا لَنْ تُقْبَلَ تَوْبَتُهُمْ وَأُولَٰئِكَ هُمُ الضَّالُّونَ
[Quran 3:90] Indeed, those who do Kufar (كَفَرُوا) after A’imanihim (إِيمَانِهِمْ), and then increase in Kufar (كُفْرًا), their Touba (تَوْبَتُهُمْ) will never be accepted – those are the Za’alloon (الضَّالُّونَ).
٩١ إِنَّ الَّذِينَ كَفَرُوا وَمَاتُوا وَهُمْ كُفَّارٌ فَلَنْ يُقْبَلَ مِنْ أَحَدِهِمْ مِلْءُ الْأَرْضِ ذَهَبًا وَلَوِ افْتَدَىٰ بِهِ ۗ أُولَٰئِكَ لَهُمْ عَذَابٌ أَلِيمٌ وَمَا لَهُمْ مِنْ نَاصِرِينَ
[Quran 3:91] Indeed, those who do Kufar (كَفَرُوا) and died while they are Kuffar (كُفَّارٌ), even the earth filled with gold would not be accepted from any of them as ransom of it. Those will have a painful Azaab (عَذَابٌ), and will not have any from Nas’ireen (نَاصِرِينَ).
٩٢ لَنْ تَنَالُوا الْبِرَّ حَتَّىٰ تُنْفِقُوا مِمَّا تُحِبُّونَ ۚ وَمَا تُنْفِقُوا مِنْ شَيْءٍ فَإِنَّ اللَّهَ بِهِ عَلِيمٌ
[Quran 3:92] You will never be able to attain the Birra (الْبِرَّ) until you spend from what you love. And whatever you spend from anything, then indeed Allah is All-knowing of it.
٩٣ كُلُّ الطَّعَامِ كَانَ حِلًّا لِبَنِي إِسْرَائِيلَ إِلَّا مَا حَرَّمَ إِسْرَائِيلُ عَلَىٰ نَفْسِهِ مِنْ قَبْلِ أَنْ تُنَزَّلَ التَّوْرَاةُ ۗ قُلْ فَأْتُوا بِالتَّوْرَاةِ فَاتْلُوهَا إِنْ كُنْتُمْ صَادِقِينَ
[Quran 3:93] All the food was Halalan (حِلًّا) for the Children of Israel, except what Israel Harama (حَرَّمَ) upon its Nafsihi (نَفْسِهِ) before the Torah (التَّوْرَاةُ) was revealed. Say, “Then bring the Torah (التَّوْرَاةُ), and then Fa’tloha (فَاتْلُوهَا) it, if you are S’aadiquin (صَادِقِينَ).”
٩٤ فَمَنِ افْتَرَىٰ عَلَى اللَّهِ الْكَذِبَ مِنْ بَعْدِ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الظَّالِمُونَ
[Quran 3:94] Then whoever fabricates the Kaziba (الْكَذِبَ) about Allah from after that, then those are the Zwalimoon (الظَّالِمُونَ).
٩٥ قُلْ صَدَقَ اللَّهُ ۗ فَاتَّبِعُوا مِلَّةَ إِبْرَاهِيمَ حَنِيفًا وَمَا كَانَ مِنَ الْمُشْرِكِينَ
[Quran 3:95] Say, “Allah has Sadaqa (صَدَقَ), so follow the Millat of Ibrahim Hanifan (حَنِيفًا) and he was not of Mushrikeen (الْمُشْرِكِينَ).”
٩٦ إِنَّ أَوَّلَ بَيْتٍ وُضِعَ لِلنَّاسِ لَلَّذِي بِبَكَّةَ مُبَارَكًا وَهُدًى لِلْعَالَمِينَ
[Quran 3:96] Indeed, the first Ba’ait (بَيْتٍ) established for mankind is the one which is with Bakkah (بِبَكَّةَ) blessings and Hudan (هُدًى) for the worlds.
٩٧ فِيهِ آيَاتٌ بَيِّنَاتٌ مَقَامُ إِبْرَاهِيمَ ۖ وَمَنْ دَخَلَهُ كَانَ آمِنًا ۗ وَلِلَّهِ عَلَى النَّاسِ حِجُّ الْبَيْتِ مَنِ اسْتَطَاعَ إِلَيْهِ سَبِيلًا ۚ وَمَنْ كَفَرَ فَإِنَّ اللَّهَ غَنِيٌّ عَنِ الْعَالَمِينَ
[Quran 3:97] In it are Bayyinat (بَيِّنَاتٌ) Ayaat (آيَاتٌ) – Maqam (مَقَامُ) of Ibrahim. And whoever enters it is Amanan (آمِنًا). And to Allah is Hajj (حِجُّ) of the Ba’ait (الْبَيْتِ) upon the mankind, whoever is able to afford a Sabeel (سَبِيلًا) to it. And whoever does Kufar (كَفَرَ) then indeed, Allah is independent and free from need of the worlds.
B- THE CONCEPT:
The earlier ayahs give us an important and significant aspect of Touba and how Allah is Ghafoor and Raheem in our lives as a Privilege only and as long as we are on the right path. 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 a touba 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 rightful place and giving the compensation of whatever harm was done.
With the context of these ayahs and the concept of Touba, the important part of which is the firm commitment never to commit the mistakes/sins/Kufar again after the Is’lah has been done, the next ayah 3:90 identifies those who keep on doing Kufar and Touba than kufar again, and their firm commitment and intention of a touba, which is never to repeat kufar again, is not there. Ayah 3:90 “Indeed, those who do Kufar (كَفَرُوا) after A’imanihim (إِيمَانِهِمْ), and then increase in Kufar (كُفْرًا), their Touba (تَوْبَتُهُمْ) will never be accepted – those are the Za’alloon (الضَّالُّونَ).” here use of the word A’manihim, is in both the meanings of Emaan as firm and utter conviction as well as A’imanihim as pledge, commitment, oath and promise. Therefore, once the Touba has been done, it includes the A’imanhim, in terms of firm commitment never to repeat the mistake and Kufar again. But in spite of the Touba, firm conviction of Emaan, and Firm promise/oath, those who continue to do Kufar, that is conceal, hide, reject and deny the Haqq, the absolute truth, the Ayaat of Allah, and they increase in their Kufar, to these people, their Touba will not be accepted by Allah as they are Za’alaloon – is used here both in the meanings of helpless, powerless since it calls for great courage and strength for this A’imanhim of never to commit the Kufar again, since they could not stick to the right path after their promise and pledge, they are the ones who are powerless, helpless, lacking courage and strength. The same word is also used here in the meanings of those who are dishonored, shaken (as in Zalzala) to their core, disturbed, degraded, humiliated and disgraced.
The next ayah 3:91 is further highlighting about all such people who do Kufar and die as Kaafir. Keeping in mind that Kufar does not mean dis-belief and Kaafir does not mean non-believers. The meanings of Kufar as 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 to everyone. Acts of Kufr also incorporates 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. Many of those who call themselves as Muslims engage in acts of Kufar by hiding and cancelling a truth and/or not accepting a truth. Therefore, in this ayah when Allah talks about Kufar and Kaafir, it is in all these interpretations of the word. Ayah 3:91 “Indeed, those who do Kufar (كَفَرُوا) and died while they are Kuffar (كُفَّارٌ), even the earth filled with gold would not be accepted from any of them as ransom of it. Those will have a painful Azaab (عَذَابٌ), and will not have any from Nas’ireen (نَاصِرِينَ).” Shows that those who do Kufar and die in the state of Kaafir, nothing will be accepted from them as Ransom of such Kufar, even if they are willing to give the whole of the earth filled with gold and wealth. They will be destined for a painful Azaab and there will not find any Nas’eer for them.
The next ayah 3:92 gives us an important aspect of word Birra. Quran equates Taqwa and Birra in the same line of importance and significance that include the basic fundamentals of Emaan, establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr (Struggle) and spending out of wealth and efforts in order to help others, as the core and fundamentals of these two concepts. The next ayah highlights the prerequisite to attain Barre with the most important requirement by saying ayah 3:92 “You will never be able to attain the Birra (الْبِرَّ) until you spend from what you love. And whatever you spend from anything, then indeed Allah is All-knowing of it.” Shows us that the most important pre-requisite of attaining Taqwa and Birra is to spend out of what we love. Quran highlights time and time again the importance of Sadaqat and of spending for the benefit of others from not just our wealth, property, resources, but also our efforts and whatever we love to keep for ourselves but it is above our requirements and needs.
The next ayah highlights another aspect what the children of Israel has made Haram on themselves. 3:93 “All the food was Halalan (حِلًّا) for the Children of Israel, except what Israel Harama (حَرَّمَ) upon its Nafsihi (نَفْسِهِ) before the Torah (التَّوْرَاةُ) was revealed…” Shows that there were many aspects of the food that the children of Israel has made Haram/prohibited on themselves before the Toorah was revealed. Here the word Toorah is not used in the meanings of Mohkimaat and rules of the Kitaab but in the meanings of the name of the book that was revealed on the Children of Israel. The next phrase “…Say, “Then bring the Torah (التَّوْرَاةُ), and then Fa’tloha (فَاتْلُوهَا) it, if you are S’aadiquin (صَادِقِينَ).” Notice here that the word Fa’tloha is normally mistranslated as recitation or an instruction to recite the Toorah. Whereas the correct translation of this word/phrase is “Say, ’then bring the Toorah and then Fa’tloha, that is follow it with complete obedience and Emaan, if you are Saadiquin, that is truth and honest”. The idea here is not to simply recite the Toorah but to follow it with complete obedience and Emaan as is the Haqq of Tatloo, Tilawat, which is the obedience and following of the Kitaab after having complete and utter Emaan and Conviction of it being the Hidayah from Allah. It is only if you do Tatloo of the Kitaab as per the Haqq of its Tilawat that is evident of you being the Saadiq i.e. honest and sincere in your following of the Kitaab as Toorah. Then they will clearly identify and understand their wrong doings against the commandments of kittab.
The next ayah highlights what most of the ahl-e-kitaab have done with the Kitaab (as Amanat) who are not Saadiq and lack Emaan. 3:94 “Then whoever fabricates the Kaziba (الْكَذِبَ) about Allah from after that, then those are the Zwalimoon (الظَّالِمُونَ). This ayah is talking about those people of the Kitaab – the Ahl-e-Kitaab, who after the Haqq has been revealed to them, the Ayaat has been made Bayyinat on them, after that, then if they deny, reject, lie, make fun of, disrespect and ignore these Ayaat, then in fact this is Zulm at its height, the injustice with Allah’s Hidaya, the Kitaab, the Haqq, that instead of Tillawat, as in following these hidayah with utter and complete obedience and Emaan, if they Kaziba, i.e. lie, reject, deny, disrespect or ignore the Kitaab, then they are the ones who are among the Zwalimoon by doing this injustice to Allah’s Hidayah. The next ayah 3:95 telling us that the Millat of Ibrahim is in fact the one which has been Imlaa, dictated, documented, made obligatory in the form of Deen. Therefore in ayah 3:95 “Say, Allah has Sadaqa (صَدَقَ), so follow the Millat of Ibrahim…” the explicit instruction is, instead of doing Kufar and Kaziba, to follow the Millat of Ibrahim, which is in fact the Deen, as it is the Millat of Ibrahim, the ways, means and methods of following the laws of Allah, the same way that nabi Ibrahim did, which has been made obligatory and written in the form of Deen. The fact that whenever Allah instructs following the Millat of Ibrahim, the corresponding phrase is “… the Hanifan (حَنِيفًا) and he was not of Mushrikeen (الْمُشْرِكِينَ).” Tells us so much in terms of importance of being Hanifan avoiding shirk at all costs as the foundations of Millat e Ibrahim and Deen. Thus the explicit instructions here is to be persistent, steadfast and perseverant to stay on the right path by avoiding shirk at all costs. Therefore, the avoidance of Shirk at all costs is inherent in the instructions of following the Millat-e-Ibrahim, the Deen, the Kitaab and the Hanifan. The mark of a true Muslim is a hanifan Lil Allah – as he/she would follow the laws of Allah as mentioned in Quran, as Allah is the only lawmaker in Deen and there cannot be anyone but Allah when it comes to laws of Deen.
The next ayah 3:96 is one of the misinterpreted ayahs to give a wrong impression that this ayah is talking about the city of Mecca and the Mosque in that city. 3:96 “Indeed, the first Ba’ait (بَيْتٍ) established for mankind is the one which is with Bakkah (بِبَكَّةَ) blessings and Hudan (هُدًى) for the worlds.” The word Bakkah is normally mistranslated as the city of Mecca with an understanding that the old name of Mecca was Bakkah, , but the city of Mecca with its old name Bakkah is not what referred in the ayah 3:96 “Indeed the first Ba’ait established for the mankind is the one which is with Bakkah Mubarakan and Huddan for the worlds” The word Bakkah in classical Arabic means CROWDED like in a bazaar. Therefore the meanings of the word in this ayah 3:96 is Crowded, to be packed, be full of, congested with, or a gathering of something, which in this ayah is saying that the first Bai’ait of Allah that was established for the mankind was crowded with, packed with, full of and a gathering of Mubarakan and Huddan for the worlds. Notice that before the word Bakkah, the word Ba is used which means WITH therefore the phrase means Bakkah (crowded/full of/packed) with Mubarkan (blessings) and Huddan (hidayah/ guidance). This is strongly aligned with the next ayah 3:97 as giving us a clear impression that this ba’ait is infact the same one the Qawaid for which was laid down by nabi Ibrahim. 3:97 “In it are Bayyinat (بَيِّنَاتٌ) Ayaat (آيَاتٌ) – Maqam (مَقَامُ) of Ibrahim…” This means in that Ba’ait, the first one which was crowded and filled with blessings and Allah’s Hidayah for the world, are the bayyinaat Ayaat – i.e. clearly distinct Ayaat of Allah, as Maqam of Ibrahim i.e. the prestige, the status, title, respect, dignity, rank, position, eminence, importance and significance of Nabi Ibrahim as a benchmark for establishing the Ba’ait as the Ba’ait of Allah. The nest phrase “…And whoever enters it is Amanan (آمِنًا)…” is highlighting the benefits of being inside this ba’ait of Allah, wherein the Zikar (Commandments) of Allah is being done frequently, where the Sajood (establishing and submitted to the law’s rules and regulations of Deen e Islam) and Rakooh (respecting and accepting Allah’s Authority with humility, humbleness, willingness and submitting with one’s whole being) to Allah is being done and which was prepared by Nabi Ibrahim for the ta’ifeen (who endeavor repeatedly to learn and obey commandments of Allah to protect the Emaan & System of Salaat) and Ra’ikeen (respecting and accepting Allah’s Authority with humility, humbleness, willingness and submitting with one’s whole being) – so if you are inside that Ba’ait it would give you the feelings of security, peace, tranquility, utter and deep conviction of Emaan and safety. The next phrase “…And to Allah is Hajj (حِجُّ) of the Ba’ait (الْبَيْتِ) upon the mankind, whoever is able to afford a Sabeel (سَبِيلًا) to it…” This ayah is telling us that Hajj upon the mankind is towards Allah. i.e., hajj is a personal firm commitment and dedication of a person to endeavor a learning process by appointing a set/dedicated time, set deadlines for investigations, probing, finding evidence and truth – a whole process of getting out from darkness to the light of Allah’s Hidayah and to come back to the pure and good fitrat of our nature as per our birth. It is a firm commitment and a process of enquiring, probing, investigation, gathering evidence in order to understand Hidayah. And this firm commitment and the process of evidence collection is a duty an obligation upon the mankind towards Allah, for those who can afford a Sabeel to it, that is whoever can afford the methods, ways and means and of taking the choices towards doing Hajj. The next phrase “…And whoever does Kufar (كَفَرَ) then indeed, Allah is independent and free from need of the worlds.” Although Hajj is to Allah, but for those who do Kufar, Allah is saying in clear explicit terms, that Allah is independent of and free from the needs of the worlds. That is if they choose to do Hajj, although it is for Allah, they are the ones who are going to get benefit from it. And if they choose to do Kufar, then they are the ones who are going to suffer the consequences of their own actions.
C- IMPLEMENTATION IN TODAY’S LIFE:
These Ayahs of Surah Aal-e-Imran from 90 to 97 give us the following important guidance that we can practically apply in our day-to-day lives.
- One of the key and important part of the process of Touba is a firm commitment, A’imanihim, never to commit the mistake, sin or to do Kufar again. Not only the process of Touba incorporates the important step of Is’lah, reform, recompensating, putting things in their rightful place, correcting the damage done etc., but also the root of this process calls for courage and firm commitment never to do that mistake again, and never to do Kufar again. For those who continue to do Touba, but continue to do Kufar and die as a Kaafir, they are not only powerless, helpless, lacking courage and strength but also would be dishonored, shaken (as in Zalzala) to their core, disturbed, degraded, humiliated and disgraced not only in this world but also in the Akhira through a painful Azaab.
- The most important pre-requisite of attaining Taqwa and Birra is to spend out of what we love. This is an explicit instruction of Allah as mentioned in Quran to spend for the benefit of others from not just our wealth, property, resources, but also our efforts and whatever we love and to spend for others, whatever is above our requirements and needs.
- Being Aslam to Kitaab, is not about just reading the Kitaab, but to follow it with complete obedience and Emaan as is the Haqq of Tilawat, which is the obedience and following of the Kitaab after having complete and utter Emaan and Conviction of it being the Hidayah from Allah. We have to fulfill our covenant with Allah as Ahl-e-Kitaab, treating Kitaab as Amanat, never to lie in the name of Allah, never to deny, reject, make fun of, disrespect or ignore any of these Ayaat of the Kitaab. We have to follow the Millat of Ibrahim, which is in fact the Deen, as it is the Millat of Ibrahim, the ways, means and methods of following the laws of Allah, the same way that nabi Ibrahim did, which has been made obligatory and written in the form of Deen. The fact that whenever Allah instructs following the Millat of Ibrahim. We have to be Hanifan Lil Allahe means becoming Hanifan Muslim by avoiding shirk at all costs. The explicit Divine instructions are to be persistent, steadfast and perseverant to stay on the right path by avoiding shirk at all costs, i.e. doing Abd only of Allah, and following the laws only of Allah when it comes to matters of Deen as mentioned in the Kitaab, the Quran, as Allah is the only lawmaker in Deen and there cannot be anyone but Allah when it comes to laws of Deen. We have to establish and become residents of Ba’ait of Allah, which is filled with blessings and Allah’s Hidayah, and which is the embodiment of Bayyinaat Ayaat and take Maqam of Ibrahim as our benchmark. We have to have personal firm commitment and a process of enquiring, probing, investigation, gathering evidence in order to understand this Hidayah.
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/
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.
A’EMAAN (الْإِيمَانِ) A’EMANIHIM (أَيْمَانِهِمْ) AMAN (آمَنَ) & MOMIN (مُؤْمِنٌ) MODIFIED those who have Aman/Emaan. The word Aman means safety, security, contend and tranquility. These words also have basic characteristics of 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 is 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. The word A’emanihim (أَيْمَانِهِمْ) is mistranslated as right side or right hands, but the basic characteristics of Ai’man is in the meanings of strong conviction and verification 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 – 2:9, 2:224 , 2:225 , 3:77 , 4:3 , 4:24-25 , 4:33 , 4:36 , 4:136 , 5:10 , 7:179 , 8:22 , 10:101, 16:91 , 17:71 , 25:73, 27:81, 29:3, 49:14.
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.
ZILLAT (وَتُذِلُّ) & ZALAL (ضِلُّ) ZALALOON (الضَّالُّونَ), those who are Zalal- The word is normally translated as humiliation. It is used in Quran as an opposite word for Izzat. As we know the word Izzat means honor, pride, status, power or reputation, etc. As an opposite to the word Izzat as used in the ayah 3:26, the word Zalal, or Tazleel or Zillat would mean dishonor, shake (as in Zalzala), disturbance, degradation, humiliation, disgrace, shame, disrepute, defame, powerlessness, weakness, helplessness, incapability, notoriety, disrepute, etc. It is also used in the meanings of humility as used in the ayah 5:54 and 17:24 (in case of behavior with parents). Please note that the meanings of the word used in this ayah is humility not humbleness – the word for Humble in Quran is Ghashyeen. X-Reference – 2:61 , 3:26 , 3:123 , 5:54 , 7:152 , 10:26-27 , 17:111, 58:20 , 63:08 , 68:43 , 70:44.
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.
NAS’EER & ANS’URNA (فَانْصُرْنَا) The word Naseer is normally translated as “Helper” but it is used in Quran in much broader meanings. 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 harmfull 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 “if Allah yans’urkum, then no one can overcome you, overpower you…”- here the word used in the meanings of victory or success, as in the ayah 3:147 where ever the phrase “…and Ans’urna us over the Kaafireen People…” similarly used in the ayah 2:286. It is used in all of these meanings of asking for Allah’s help and assistance, for success, for victory, to produce results of one’s efforts and struggles, as protector, shield, and as a source of Khair. X-Reference – 2:250 , 2:286 , 3:81 , 3:111 , 3:123 , 3:147 , 3:160 , 40:51 , 47:7 , 57:25 , 67:20.
BIRRA (الْبِرَّ) & Tabarru (تَبَرُّوا) normally translated as righteousness, good conduct or behavior, but the word is much more than that. The basic characteristics of this word are in terms of broad, comprehensive and expanded which are all-encompassing in terms of including a broad range of Quranic guidance for instance the definition of the word is given in Quran as per Ayah 2:177 which says: “Barre does not consist of turning your faces towards the East or the West. But Barre is the one who has Emaan on Allah, and the Day of Akhira, the Malaik, the Kitaab, and all the Nabi. Who gives wealth in spite of love for it, to Aqraba, Yateem, Miskeen, homeless, and to those who ask for it and for the freeing of the nexks; those who establish Salaat and commit Zakat and fulfill their covenants when they promise, and do Sabr in the face of persecution, hardship, and in the times of conflict? These are the sincere/truthful ones and these are the Muttaqueen”. Therefore, the word consists of a whole comprehensive definition which includes not just the basic fundamentals of Emaan, but also of establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr (Struggle) and spending out of wealth and efforts in order to help others. Therefore, the word Barre and Taqwa are highlighted aligned and kept in the same importance by Quran for instance in 2:177 as well as 5:02. In a nutshell in Ayah 3:92 Allah has linked the prerequisite to attain Barre with the most important requirement by saying “Never will you attain the Barre until you spend from that which you love”. Due the broad scope of its meanings, it also used in the Quran for ‘land’ and also used alongside with Raheem for Allah in Ayah 52:28. X-Reference – 2: 44, 2:177, 2:189, 2:224, 3:92-93 , 3:193 , 3:198 , 5:02 , 6:59 , 17:67-68 , 19:14 , 19:32 , 52:28 , 58:09 , 60:08 , 76:05 , 80:14-16 , 82:11-13 , 83:18.
HALALAN (حَلَالًا) normally translated as Lawful or permitted. It basically means something which has been legally acquired or is permitted to be consumed as per the laws of the land and by Allah as per the laws of the Deen. For instance in the ayah 8:69 “ so Fakulu from the Ghanimtum which halal and tayyiban…” Here the word halal is used in the meanings of whatever has been legally acquired and allowed to be consumed as per the laws of the land and the laws of the Deen. W.r.t. the laws of the Deen, Allah says in the ayah 10:59 “Say ‘Have you realized what Allah has sent down to you of the Rizq, of which you created some as haram and some as halal’ Say ‘Has Allah permitted (izn) you to do that or do you invent lies about Allah”. This ayah is telling us that either the Halal is as permitted by the law of the land, something legally acquired or is allowed as per the laws of the Deen by Allah only. When Allah uses the phrase “Kulu Halalan and Tayyiban” in Quran for instance in the ayahs 2:168 , 5:88, 8:69 , 16:114 ,it is used as a combination of all such things, which are pleasant to someone, in terms of all our senses; are most favorite and valuable to someone and legally acquired and allowed as per the laws of the land and the laws of the deen. X-Reference – 2:168 , 5:88 , 8:69 , 10:59 , 16:114 , 16:116.
HARAM (الْحَرَامِ) & HURUMAATU (الْحُرُمَاتُ) the basic characteristics of the meaning is in terms of prohibitions or stopping with extreme caution to do or say anything. Mahroom is the person who has been prohibited. It’s also used in the meanings of specific place or time period within the boundary of which, everything as per defined rules are strictly prohibited. For instance, in the ayah 2:194الشَّهْرُ الْحَرَامُ بِالشَّهْرِ الْحَرَامِ وَالْحُرُمَاتُ قِصَاصٌ means that a sacred specific period/duration/times of peace and no violation has to be return to each other in the same manner as a sacred specific period/duration/times of peace and no violation, wherein the retribution is to be given for all the violations – That is “…and Qisaas is for Hurumaatu..”. The word is used in the similar meanings in the ayah 5:97 “Allah has appointed the Kaabah, the ba’ait il Haram, a sanctuary for the people, and the Month of Haram and the al hudaa…”. X-Reference – 2:198 , 2:217 , 5:2 , 5:97 , 8:34 , 9:5 , 9:19 , 9:28 , 17:1 , 22:25 , 48:25 , 48:27.
NAFS (نَفْسٌ) Nafs is used in Quran for a person, a soul, or an individual basically a combination of an individual’s physically and non-physical aspects. It’s also used in the meaning of the blood as well as to breath, to come into being or to start to exist for instance in ayah 81:18 it’s used for the early morning being come alive. It’s also used in Quran in terms of that part of our being that would be returned to the Rabb after our death in this temporary life here on earth leaving the mortal/physical selves behind and we would be returned to our Rabb for the purpose of accountability. Other than these meanings of the word Nafs, during our day-to-day life, there are three types of Nafs which are within us at all times; (1) Good Nufs or Nafs Al-Mutminna as per ayah 89:27 -This is the nafs at play when we feel peace, contentment, joy and tranquility after having done acts of kindness and selfless acts for the benefit of others (2) Acts of Shaytan- or Evil Nafs- Nafs Al-Ammara as in Ayah 12:53- through our own Nafs. (3) Conscience / repentance as in Ayah 75:02 – this part of our Nafs encourages us towards repentance and gives us guilty feeling in case of our bad deeds and mistakes- the ayahs 91:7-10 describe these parts of the same nafs. X-Reference – 2:48, 3:30, 12:53, 75:02, 89:27, 91:07.
TOURAH (التَّوْرَاةَ) is normally referred to as one of the books of revelations revealed. Although normally understood to be revealed on Nabi Musa, this is however not established from Quran- the only information we get from Quran is that, it is one of the books that was reveled on Bani-Israel before Nabi Easa, for instance in ayah 3:50 and 61:06 when Easa was addressing Bani Israel, his statement was “confirming that which was before me of the Toorah…”. Here the word Toorah is used as a name of the book which was revealed before Easa. In ayah 3:93 “All food that was lawful to the Bani Israel except what they had made unlawful upon their own nafs from before the Toorah was revealed, Say ‘bring the Toorah and recite it…” Here again it is used as a name of the book that was revealed to the Bani Israel. It is referred as the name of the book in Ayah 5:43. However, in Quran it is not just used as a name of the book, for instance in the ayah 5:44, Allah mentions the word Toorah for ALL the Anbiya – term is Nabiyyun – as “Indeed we have revealed the Toorah, in it is the Hidayah and Noor; the Nabiyyun who Aslamu to Allah, Yahkumu (judged) by it, for those who were the yahood, the Raabyy, the scholars, with what they were entrusted with Kitaab of Allah…” Therefore, in this Ayah, the word Toorah is referred to all the Mohkimaat, the rules, the regulations, the Hikm by Allah. Therefore because of the word being used as rules and regulation Allah says in the ayah 62:05 “The example of those who were entrusted with Tourah and they didn’t bear it, is like that of a donkey who carries loads for journey”. In ayah 5:66 – Allah talks about Aqamu the Tourat and the Injeel, i.e., establishing and implementing the Toorah as Laws and Regulations and Injeel as Waa’az. In the ayah 5:68 while asking to establish Toorah and Injeel, the address is Ahle-Kitaab, i.e., all of us who were given the Kitaab. Quran has used Toorah as name of the Kitaab in ayah 3:65 and not as Mohkimaat/laws “O Ahle-Kitaab, why do you argue concerning Ibrahim while the Toorah and the Injeel was not revealed except after him?”. Here the word is not used in the meanings of the Mohkimaat or laws, but as the name of the book that were revealed by Allah after Ibrahim to other Anbiyaa. As we know it’s the same Kitaab, the same book of revelation which was revealed on all the Anbiya, therefore Ibrahim got the same Kitaab as well, including the Mohkimaat and Injeel too- it’s not possible that the Kitaab for the Ibrahim lacked Mohkimaat, thus both Toorah and Injeel are used here as names of the Books. X-Reference – 3:03 , 3:48 , 3:50 , 3:65 , 3:93 , 5:43-44 , 5:46 , 5:66 , 5:68 , 5:110 , 7:157 , 9:111 , 48:29 , 57:27 , 61:06 , 62:05.
TILLAWAT (تِلَاوَتِهِ) & YATLOO (يَتْلُو) means following or obeying someone, similarly anything that’s left behind or remaining for instance in case of that portion of loan that’s remaining. The basic characteristics of this word is in the meaning of obeying or following or coming behind someone or something for instance in the ayah 91:02, the moon that Talaha (follows) the sun, both in terms of coming after or following the sun as well as in terms of taking light from the sun that it reflects. Therefore, in the ayah 2:102 the word is used in the meaning of following or obeying the Shayateen during the Kingdom of Suleman. When in Ayah 2:121 Allah says that “Those to whom We have given theKitaab, Yatloonahu as is the Haqq of its Tillawat, they are those who have Emaan on it”, means that the Haqq, the due right of the Kitaab is the obligation to follow it and obey it, which shows the firm conviction, the Emaan on the Kitaab. Those who are Momin, who know and have firm Emaan on the Kitaab being the Hidayah from Allah, would not simply blindly follow it, but will read and understand it with full conviction and Emaan, following its commandments as the Haqq of Tillawat of the Kitaab. X-Reference – 2:102, 2:121, 3:101, 5:27, 6:151, 7:175, 8:31, 10:16, 11:17, 62:02, 91:02, 98:02.
SADAQA (صَدَقَةٍ) & SAADIQ (الصَّادِقِ) normally translated as charity, but as per Quran it is the qualities of the Saadiq, the one who does Sadaqa. The one who is pure in heart and deeds, and whose deeds are the reflections of one’s pure intentions is called Saadiq – the one who is truthful and honest at all times. Therefore, the word Sadaqa is spending in the path of Allah with purest of intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intensions and honesty. For instance in the ayah 2:263 when Allah is defining the spending of Amwaal in the path of Allah, in the earlier Ayah, it is followed by saying that “Maroof speech and Maghfirat is better that Sadaqat followed by Azzyat (Hurt)..” Here the word is used in the meanings of spending of wealth in the path of Allah with purity of intentions, whereby deeds and intentions are aligned without any pretense or faking. This is further explained in the ayah 2:264 as “ O you who have Emaan do not invalidate your Sadakaat with reminders or injury as does the one who spends his/her Amwaal to be seen by the people and does not have Emaan on Allah and the Akhira…” Similarly in the ayah 2:271 “if you disclose your Sadaqaat they are good, but if you conceal it and give it to the Fuqara then its better (khair)..” However, Sadaqat is not only in the form or wealth or money from one’s Amwaal (wealth, property, resources etc.) but also can be done as efforts, hard work, utilization of one’s abilities, capabilities, talents, knowledge for the benefit of others. For instance, in the ayah 9:79 “Those who criticize the contributors among the Momineen concerning their Sadaqat and those who do not find anything except their efforts (Jhodahum), so they ridicule them. Allah will ridicule them…” X-Reference – 2:196 , 2:263-264 , 2:271 , 2:276 , 9:58 , 9:60 , 9:79.
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.
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; Mazloom is that the one against whom the Zulm takes place. 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. Therefore Zulm also could refer to things that are confusing, not clear, being kept in the dark, something not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the daylight- X-Reference – 2:19-20 , 3:117 , 6:122 , 7:44 , 42:22 , 42:45.
HANIFAN (حَنِيفًا) means to leave the wrong path and take the right path and remain steadfast on the right path. It also has meanings of being persistent and perseverant in remaining on the right path. For instance, in the ayahs 22:30-31 Allah says “So stay away from the disgrace and disgust of idols, and stay away from falsehood. Hanifa Lil Allahe, without doing Shirk with Him. Whoever will do Shirk with Allah—it is as though he has fallen from the sky, and is snatched by the birds, or is swept away by the wind to a distant abyss. Here the phrase حُنَفَاءَلِلَّ is defined within the ayahs itself meaning those who remain steadfast on the right path and who avoid shirk at all costs. Therefore, the avoidance of Shirk at all costs is inherent in the meanings of Hanifa. That is the meanings of a true Muslim is a hanifa Lil Allah means he/she would follow the laws of Allah as mentioned in Quran, as Allah is the only lawmaker in Deen and there cannot be anyone but Allah when it comes to laws of Deen. The word is mostly used for Ibrahim since he was surrounded by Idols and he found the Allah himself through the use of his own faculties and reasoning as described in the chapter no. 6- Surah Al-Anam and then in the ayah 6:79 says “Indeed I have turned Wajahat towards Allah who has created the skies and the earth, Hanifan, and I am not one of the Mushrikeen”. Similarly, in ayahs 2:135; 3:67, 3:95 the word is used for Ibrahim, since subsequent to the word Hanifan, the phrase is “he was not of the Mushrikeen” showing that the word Hanifan is used as an opposite to Shirk. Because of this fact, in ayah 4:125 Allah says “Who is more Husn in Deen than the one who Aslam and Wajahat towards Allah, and who is Mohsin and who follows the Millat of Ibrahim, Hanifan, Indeed Allah has made Ibrahim a close friend”. X-Reference – 2:135 , 3:67 , 3:95 , 4:125 , 6:79 , 16:123 , 22:3 , 30:30.
SHIRK (َشْرَكُو) & MUSHRIK- MUSHRIKEEN (الْمُشْرِكِينَ) plural- who does Shirk- Normally mistranslated as idol worshipers only but it’s much more than that. The word Shirk or Shareek means to become associated, partner, or related with someone, for instance after marriage, one gets related to the family, the plural of which is Shurakaa’. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. Allah can forgive any other sin, but not shirk, shows significance of Shirk as the most sinful act in the eyes of Allah. As per ayah 31:13, Shirk is termed as great Zulm. As per Quran, Deen is only one- as mentioned in Quran. Therefore, those who divide themselves in sects, groups and beliefs which are not as per Quran are also termed as Shirk- refer Ayah 30:31-32. Therefore, it’s also Shirk to listen and follow any man-made laws of Deen which are outside of Quran, to divide in sects/groups or beliefs and to associate anyone as partner to Allah in being a lawmaker in Deen. Thus, those who call themselves Muslims can also be Mushrikeen. It’s because of this that Allah says in Ayah 12:106 “And most of them do not have Emaan on Allah except while they do Shirk”. In ayah 6:137, the word ‘Shuraka’ is used for such influencers or scholars, who are taken as a Shareek of Allah and who have made pleasing to Qatal their children by causing confusion in Deen. X-Reference – 2:135, 3:151, 4:48, 5:82, 6:137, 7:191, 12:106, 16:86, 30:31-32, 31:13.
BA’AIT (الْبَيْتَ) BUYUUTA (الْبُيُوتَ) – in plural- normally translated and interpreted as physical house, which is a literal translation in general, but in Quran, whenever the word is used in the context of Ba’ait of Allah, or Ba’aiti (My Ba’ait) or Al-Ba’ait, or Ba’ait w.r.t. Masjid Al Haram, it’s not used in the general literal meanings of the word. For instance, refer to the ayah 2:125 “And when We Ja’alna/made the Ba’ait a Mas’abatan for people, and an Amnan…”. Here the word جَعَلْنَا is used to in the context of making. Whenever the word جعل is used that means that the making of anything is done without the help of any physical material. Quran uses the word جعل for making of day and night because no material is required in the making of day and night. Therefore, in the ayah 2:125 the word جعل is used for making the house which is made by Allah, so in this context the house cannot be of stone, brick or concrete cement but the house without physical materials. The duties assigned to Nabi Ibrahim and Ismael is to raise the beliefs from the house of Allah – in non-physical sense. Similarly Refer Ayah 24:35 – Allay Says “Allah is the Noor of the skies and the earth. The example of Allah’s Noor is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly star lit from a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Noor upon Noor. Allah guides to His Noor whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. (36) in the Ba’ayut – the houses which Allah has ordered to be raised and that His name be done Zikr therein; Yussabiahu-exalting Him within them in the morning and the evenings”. Therefore, the Ba’ait is any house in which Allah’s Zikr is being done in the mornings and in the evenings. So, wherever in the Quran Allah talks about the Ba’ait, Allah is basically talking about the house, could be the house of the righteous, a place on land represent house of Allah where people follow Allah’s commandments and guidance as ordained by Allah, a masjid (as per the defined meanings of Quran/ not a physical masjid as is normally understood), anywhere which is built, not physically in terms of bricks, wood and iron, but more so on the principals – the qawaiiad of Deen as per ayah 2:125-127, the laws and regulations of Allah as mentioned in Quran. X-Reference – 2:125-127 , 2:158 , 3:96-97 , 5:02 , 5:97 , 8:35 , 11:73 , 22:26 , 22:29 , 22:33 , 33:33 , 52:04 , 71:28 , 106:3.
BAKKAH (بِبَكَّةَ) NEW is normally translated as Mecca with an understanding that the old name of Mecca was Bakkah, but the city of Mecca with its old name Bakkah is not what referred in the ayah 3:96 “Indeed the first Ba’ait established for the mankind is the one which is with Bakkah Mubarakan and Huddan for the worlds” The word Bakkah in classical Arabic means CROWDED like in a bazaar. Therefore, the meanings of the word in this ayah 3:96 is Crowded, to be packed, be full of, congested with, or a gathering of something, which in this ayah is saying that the first Bai’ait of Allah that was established for the mankind was crowded with, packed with, full of and a gathering of Mubarakan and Huddan for the worlds. Notice that before the word Bakkah, the word Ba is used which means WITH therefore the phrase means Bakkah (crowded/full of/packed) with Mubarkan (blessings) and Huddan (hidayah/ guidance) – X-Reference 3:96.
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.
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, 43:52, 49:06, 55:04, 75:19.
AYAT (آيَاتِنَا) & AYAAT (الْآيَاتِ) – means a sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. For instance, if we see in a distance smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of fire at the bottom of that smoke, but by looking at that smoke we realize the existence of the confirmed truth, therefore the smoke is the ayat of the fire. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our God-given faculties and senses. For instance, the smoke in the earlier example will remain a smoke, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our God-given faculties. This means that thinking and pondering is the basic requirement for definition of Ayat. Quran mentions Two types of Ayaat. (1) Word of God- the words of Quran itself (2) Work of God- the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind these Ayaat. X-Reference – 2:248, 3:41, 4:140, 6:98, 7:37, 30:25.
MAQAM (مَقَامِ) normally translated as place or standing place, the word is not used in these meanings alone in Quran. For instance in ayah 17:79 the phrase is “…perhaps your Rabb will raise you to Maqamam Mahmood” here the word is not used in the meaning of place or standing place but in the meanings of status, title, respect, dignity, rank, position, standing, prestige, eminence, importance and significance. Similarly in ayah 19:73 ..those who do kufr, say to those who have Emaan, “Which of the two parties is better in maqaman…?”. Here again the word is used in the meanings of status, rank and prestige. There is a slight difference in the two words Maqam (مَقَامِ) and Muqam (مُقَامً) for instance in the ayahs 25:66, 25:76 and 33:13, the word Muqam is used in the meanings of place, standing place, residence, destination, place of stability, rest and peace. But when the word Maqam is used, it is in the meanings of status and prestige. For instance, in ayah 2:125 when Allah has used the phrase “take from the Maqam of Ibrahim…” it means take the prestige, the status, title, respect, dignity, rank, position, standing, eminence, importance and significance of Nabi Ibrahim as a benchmark for establishing Salat like he did. X-Reference – 2:125 , 17:79 , 19:73 , 25:66 , 25:76 , 33:13.
HAJJ (حَجَّ) & HUJJAT & HAJJUKA (حَاجُّوكَ) The word Hajj and Hujjat shares the same common characteristics of meanings as in argument, investigation, enquiry or gathering of information through the use of reasoning and intellectual faculties as in ayah 40:47 where it’s used in the meanings of argue, investigate, enquiry, asking amongst themselves or the ayahs 4:165 where the word is used in the meanings of arguments, evidence etc. Similarly, in the ayah 6:149 the phrase قُلْ فَلِلَّهِ الْحُجَّةُ الْبَالِغَةُ – Say that to Allah belongs the Hujjat Al Baaligha” referring to the Quran as the conclusive, best argument and evidence. The word also means to plan or to make a firm decision, to intend or plan to do something out of respect and gratitude. It’s also used in the meanings of year for instance in the ayah 28:27 “that you serve me for eighth Hajjan” here the word is used in the meaning of the years as in eight years. Therefore, Hajj means a personal firm commitment and dedication of a person to endeavor a learning process by appointing a set/dedicated time, set deadlines for investigations, probing, finding evidence/ truth- a whole process of getting out from darkness to the light of Allah’s Hidayah and to come back to the pure and good fitrat of our nature as per our birth. It is a firm commitment and a process of enquiring, probing, investigation, gathering evidence in order to understand Hidayah. In that process out of which not only one gets the understanding of the Hikmat/wisdom behind Allah’s Deen, also gets to witness the benefits of it with their own selves, once they truly follow the Hidayah, as understood through the process of Hajj, refer ayah 22:28. This ayah also outlines two important parts of this process as Zikr and Spending out of Allah’s Fadal/Fazal for the benefits of others. X-Reference – 2:158 , 2:189 , 2:196-197 , 3:97, 4:165 , 6:149 , 9:03 , 22:26-28 , 28:27 , 40:47.
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.