Surah Al-Anfal – Ayah No. 41-44

A.   TRANSLATION
    

٤١  وَاعْلَمُوا أَنَّمَا غَنِمْتُمْ مِنْ شَيْءٍ فَأَنَّ لِلَّهِ خُمُسَهُ وَلِلرَّسُولِ وَلِذِي الْقُرْبَىٰ وَالْيَتَامَىٰ وَالْمَسَاكِينِ وَابْنِ السَّبِيلِ إِنْ كُنْتُمْ آمَنْتُمْ بِاللَّهِ وَمَا أَنْزَلْنَا عَلَىٰ عَبْدِنَا يَوْمَ الْفُرْقَانِ يَوْمَ الْتَقَى الْجَمْعَانِ ۗ وَاللَّهُ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ

[Quran 8:41] And A’lamu (وَاعْلَمُوا) that what Ganimtum (غَنِمْتُمْ) of Shayyin (شَيْءٍ). Then indeed to Allah Khumusahu (خُمُسَهُ) and to Rasuli (وَلِلرَّسُولِ) and the one -the Qurba (الْقُرْبَى) and the Yatama (وَالْيَتَامَى) and the Masakini (وَالْمَسَاكِينِ) and Ibn (ابْنِ) the Sabeeli (السَّبِيلِ) if Kuntum (كُنْتُمْ) Amantum (آمَنْتُمْ) with Allah. And what Anzalna (أَنْزَلْنَا) A’la (عَلَى) A’bdina (عَبْدِنَا) Yawma (يَوْمَ) the Furqani (الْفُرْقَانِ) Yawma (يَوْمَ) the Taqa (الْتَقَى) the Jamani (الْجَمْعَانِ). And Allah A’ala (عَلَى) Kulli (كُلِّ) Shayyin (شَيْءٍ) Qadirun (قَدِيرٌ).

 

٤٢  إِذْ أَنْتُمْ بِالْعُدْوَةِ الدُّنْيَا وَهُمْ بِالْعُدْوَةِ الْقُصْوَىٰ وَالرَّكْبُ أَسْفَلَ مِنْكُمْ ۚ وَلَوْ تَوَاعَدْتُمْ لَاخْتَلَفْتُمْ فِي الْمِيعَادِ ۙ وَلَٰكِنْ لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا لِيَهْلِكَ مَنْ هَلَكَ عَنْ بَيِّنَةٍ وَيَحْيَىٰ مَنْ حَيَّ عَنْ بَيِّنَةٍ ۗ وَإِنَّ اللَّهَ لَسَمِيعٌ عَلِيمٌ

[Quran 8:42] When Antum (أَنْتُمْ) with A‘udwati (بِالْعُدْوَةِ) the Dunya (الدُّنْيَا) and they with A’udwati (بِالْعُدْوَةِ) the Qus’wa (الْقُصْوَى) and the Rakbu (وَالرَّكْبُ) Asfala (أَسْفَلَ) of you and if you Wa’adttum (تَوَاعَدْتُمْ) not Aikh’talaftum (لَاخْتَلَفْتُمْ) of the Ma’iyadi (الْمِيعَادِ) but so that Yaqziya (لِيَقْضِيَ) Allah Amran (أَمْرًا) Kana (كَانَ) Mafa’ula (مَفْعُولًا) to Yahlika (لِيَهْلِكَ) of Halaka (هَلَكَ) A’an (عَنْ) Bayyinatin (بَيِّنَةٍ). And Yahya (وَيَحْيَى) who Hayya (حَيَّ) on A’an (عَنْ) Bayyinatin (بَيِّنَةٍ) and indeed Allah to Sami’un (لَسَمِيعٌ) A’limun (عَلِيمٌ).

 

٤٣  إِذْ يُرِيكَهُمُ اللَّهُ فِي مَنَامِكَ قَلِيلًا ۖ وَلَوْ أَرَاكَهُمْ كَثِيرًا لَفَشِلْتُمْ وَلَتَنَازَعْتُمْ فِي الْأَمْرِ وَلَٰكِنَّ اللَّهَ سَلَّمَ ۗ إِنَّهُ عَلِيمٌ بِذَاتِ الصُّدُورِ

[Quran 8:43] When Yurikahumu (يُرِيكَهُمُ) Allah in Manamika (مَنَامِكَ) Qalilan (قَلِيلًا). And if Arakahum (أَرَاكَهُمْ) Kasiran (كَثِيرًا) to Fashil’tum (لَفَشِلْتُمْ) and to Tanaza’tum (وَلَتَنَازَعْتُمْ) in the Amri (الْأَمْرِ) but Allah Sallama (سَلَّمَ). Indeed Alimun (عَلِيمٌ) with Zaate (بِذَاتِ) S’uduri (الصُّدُورِ).

 

٤٤  وَإِذْ يُرِيكُمُوهُمْ إِذِ الْتَقَيْتُمْ فِي أَعْيُنِكُمْ قَلِيلًا وَيُقَلِّلُكُمْ فِي أَعْيُنِهِمْ لِيَقْضِيَ اللَّهُ أَمْرًا كَانَ مَفْعُولًا ۗ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ

[Quran 8:44] And when Yurikumuhum (يُرِيكُمُوهُمْ) when the Taqaytum (الْتَقَيْتُمْ) in A’yunikum (أَعْيُنِكُمْ) Qalilan (قَلِيلًا) and Yuqallilukum (وَيُقَلِّلُكُمْ) in A’yunihim (أَعْيُنِهِمْ) to Yaqziya (لِيَقْضِيَ) Allah Amran (أَمْرًا) Kana (كَانَ) Mafa’ulan (مَفْعُولًا). And to Allah Turjua’ (تُرْجَعُ) the Umuru (الْأُمُورُ).

 

B.   THE CONCEPT:

THE CONTEXT

 

The earlier Ayahs of the Surah, i.e. from 8:36 to 8:40, emphasize the inevitable downfall of those who misuse their wealth and influence to obstruct divine justice, revealing how their efforts only lead to exhaustion, regret, and failure. The divine system naturally separates truth from falsehood, ensuring that corruption is exposed and ultimately destroyed. History serves as a reminder that those who persist in arrogance and deception follow the same patterns as past nations that faced ruin. The struggle against Fitna—oppression, corruption, and injustice—is essential to establishing a just society governed by divine principles, but once justice prevails, conflict ceases. Ultimately, the divine system is the ultimate source of protection and success, ensuring that those who align with Haqq will always have unwavering guidance and support, while those who resist will inevitably face the consequences of their own actions.

 

CONCEPT OF THESE AYAHS

 

Ayah 8:41, “And A’lamu (وَاعْلَمُوا) that what Ganimtum (غَنِمْتُمْ) of Shayyin (شَيْءٍ). Then indeed to Allah Khumusahu (خُمُسَهُ) and to Rasuli (وَلِلرَّسُولِ) and the one -the Qurba (الْقُرْبَى) and the Yatama (وَالْيَتَامَى) and the Masakini (وَالْمَسَاكِينِ) and Ibn (ابْنِ) the Sabeeli (السَّبِيلِ) if Kuntum (كُنْتُمْ) Amantum (آمَنْتُمْ) with Allah. And what Anzalna (أَنْزَلْنَا) A’la (عَلَى) A’bdina (عَبْدِنَا) Yawma (يَوْمَ) the Furqani (الْفُرْقَانِ) Yawma (يَوْمَ) the Taqa (الْتَقَى) the Jamani (الْجَمْعَانِ). And Allah A’ala (عَلَى) Kulli (كُلِّ) Shayyin (شَيْءٍ) Qadirun (قَدِيرٌ).”

 

And be aware (وَاعْلَمُوا) that whatever is extra, beyond the necessities (غَنِمْتُمْ) of anything/ anyone (شَيْءٍ). Then indeed to Allah are the five ways/ segments (خُمُسَهُ) and to Allah’s messenger (وَلِلرَّسُولِ) and those who are near and dear ones (الْقُرْبَى) and those who are orphans, are all alone with no one else in the world to support or care for them and they are not able to take care of themselves  (وَالْيَتَامَى) and those who do not have Askan- Sakoon- peace of mind, home, residence, both in physical as well as allegorical sense, that is those who do not have own permanent place to live, who are unable to move due to dependency on others or due to their inabilities or disabilities; either disabled, poor, old age, discriminated against or any of the equity deserving marginalized group (وَالْمَسَاكِينِ) and those who work for and lay the foundations for (ابْنِ) the path of Allah (السَّبِيلِ) if you, through your conducts aim to reach the final destination of, (كُنْتُمْ) through seeking knowledge and using your intellect, being at peace and at the stage of utter conviction (آمَنْتُمْ) with Allah. And what has sourced by Allah, revealed (أَنْزَلْنَا) up to its maximum, at its peak and epitome (عَلَى) to all those who together follow the laws of Allah in obedience (عَبْدِنَا)- well- known aspects of (يَوْمَ) the criterion, of right and wrong (الْفُرْقَانِ) – well-known aspects (يَوْمَ) of people working together, being banded together (الْتَقَى) as collectives (الْجَمْعَانِ). And Allah is at the epitome of (عَلَى) in all aspects (كُلِّ) of everything (شَيْءٍ) capable, resourceful, powerful and all-encompassing (قَدِيرٌ).

 

Considering the context of the earlier ayahs, which emphasize the inevitable downfall of those who misuse their wealth and influence to obstruct divine justice, this ayah shifts the focus from exposing corruption to establishing a key principle of divine justice—ensuring that excess resources beyond personal needs are directed toward the well-being of others. It introduces a structured and purposeful approach to redistributing surplus wealth, skills, time, and resources, reaffirming that true alignment with divine guidance (Amantum) is demonstrated through tangible actions, particularly in supporting those in need.

 

The concept of Ghanim in this ayah extends beyond material wealth; it encompasses everything one possesses in abundance—time, skills, influence, efforts, money, and financial resources—that should be actively utilized in service to Allah’s system. This is not merely an act of charity but a fundamental obligation meant to sustain and empower five key categories: (1) the Rasool, representing the divine message and those who uphold it, (2) the Qurba, referring to close relations and the community, (3) the Yatama, individuals who are alone and lack support, (4) the Masakeen, those who lack stability, residence, or self-sufficiency due to age, disability, poverty, or social marginalization, and (5) the Ibn-e-Sabeel, individuals who work steadfastly to establish and strengthen Allah’s system, dedicating their efforts to the divine path.

 

This ayah makes it clear that directing resources toward these five categories is a defining sign of Amantum—being at peace and having utter conviction. It establishes that real conviction is not merely an internal belief but is reflected through active participation in the collective well-being of society. Those who align with divine guidance are expected to contribute to the upliftment of others, reinforcing the foundations of justice and equity. The state of Aman—deep, unwavering conviction—is not limited to faith in Allah’s revelation but also extends to being at absolute conviction with all well-established truths that serve as Furqan, the ultimate criterion of right and wrong, as well as those principles that bring people together to support and uplift one another.

 

The ayah reinforces that divine guidance has been revealed in its most complete and perfected form, serving as the ultimate Furqan—the criterion that distinguishes right from wrong. It calls upon those who submit to divine laws to work collectively, fostering justice and communal well-being. The divine system ensures that Allah, being Qadir—all-powerful, all-encompassing, and the ultimate provider of resources—enables the proper functioning of this system, leaving no room for inequity or neglect.

 

Ayah 8:42, “When Antum (أَنْتُمْ) with A‘udwati (بِالْعُدْوَةِ) the Dunya (الدُّنْيَا) and they with A’udwati (بِالْعُدْوَةِ) the Qus’wa (الْقُصْوَى) and the Rakbu (وَالرَّكْبُ) Asfala (أَسْفَلَ) of you and if you Wa’adttum (تَوَاعَدْتُمْ) not Aikh’talaftum (لَاخْتَلَفْتُمْ) of the Ma’iyadi (الْمِيعَادِ) but so that Yaqziya (لِيَقْضِيَ) Allah Amran (أَمْرًا) Kana (كَانَ) Mafa’ula (مَفْعُولًا) to Yahlika (لِيَهْلِكَ) of Halaka (هَلَكَ) A’an (عَنْ) Bayyinatin (بَيِّنَةٍ). And Yahya (وَيَحْيَى) who Hayya (حَيَّ) on A’an (عَنْ) Bayyinatin (بَيِّنَةٍ) and indeed Allah to Sami’un (لَسَمِيعٌ) A’limun (عَلِيمٌ).”

 

When you (أَنْتُمْ) with opposition (بِالْعُدْوَةِ) approach those around you during the temporary phase before the accountability (الدُّنْيَا) and due to this, they become with feelings of animosity and hatred (بِالْعُدْوَةِ) the distant, forced, excluded and driven away to the farthermost extent (الْقُصْوَى) and become stubborn, restraint, opinionated (وَالرَّكْبُ) and become inferior, low in self-esteem and dignity (أَسْفَلَ) among you and if you commit to yourself this opposition (تَوَاعَدْتُمْ) do not aim to go against your own self (لَاخْتَلَفْتُمْ) of the appointment of the accountability based on this stance (الْمِيعَادِ). But in order to Allah’s system to complete in all respects (لِيَقْضِيَ) Allah’s order, commandment, the natural system (أَمْرًا) then the Allah’s system aim to reach the final destination (كَانَ) of being the result of acts being done upon people, things, events etc. (مَفْعُولًا) to destroy (لِيَهْلِكَ) of those that needs to be destroyed (هَلَكَ) as is significant and important (عَنْ) what has been clearly communicated, and distinctively shown as proof (بَيِّنَةٍ). And Allah’s system gives life (وَيَحْيَى) to what needs to be kept alive (حَيَّ) that is significant and important (عَنْ) what has been clearly communicated, and distinctively shown as proof (بَيِّنَةٍ) and indeed Allah to All-perceiving (لَسَمِيعٌ) All-knowing (عَلِيمٌ).

 

This ayah follows the previous Ayah’s directive of spending resources for the benefit of society and now delivers a stark warning about the consequences of opposition, resistance, and neglect of divine principles. It presents a scenario where one’s actions and opposition (Auduwat) toward others during this temporary worldly phase of trial before the accountability (Dunya) result in hostility, division, and detachment of others. When individuals engage in opposition, it creates distance and alienation (Quswa), causing those on the receiving end to become hardened, stubborn, and resistant (Rakb). Additionally, this opposition leads to their degradation—lowering their self-esteem, dignity, and societal status and pushing them against the wall to be at their rock-bottom (Asfal). The ayah warns that if one remains committed (Wa’adatum) to such defiance without reconsidering their stance, they risk reinforcing division and suffering rather than fostering harmony and justice.

However, the divine system ensures that everything reaches its rightful conclusion (Qaza al-Amar). The completion of Allah’s commandments and natural system (Amar) means that balance will inevitably be restored—whether through destruction (Halak), where what is corrupt, unjust, or irredeemable is eliminated, or through revival (Hayya), where what is beneficial and aligned with justice is preserved and strengthened. This divine sorting process is not arbitrary; it is based on clear, undeniable evidence (Bayyina), ensuring that every outcome is justified and aligned with divine wisdom.

Ultimately, this ayah reinforces that Allah’s system operates with complete knowledge and perception. The consequences of human actions—whether constructive or destructive—are neither ignored nor left unresolved. Instead, divine justice unfolds with absolute clarity, ensuring that those who uphold divine instructions are revived and strengthened, while those who persist in harmful opposition face the inevitable downfall of their choices. Allah, being Samee’ (All-perceiving) and Aleem (All-knowing), ensures that everything transpires with precision, fairness, and ultimate wisdom.

Ayah 8:43, “When Yurikahumu (يُرِيكَهُمُ) Allah in Manamika (مَنَامِكَ) Qalilan (قَلِيلًا). And if Arakahum (أَرَاكَهُمْ) Kasiran (كَثِيرًا) to Fashil’tum (لَفَشِلْتُمْ) and to Tanaza’tum (وَلَتَنَازَعْتُمْ) in the Amri (الْأَمْرِ) but Allah Sallama (سَلَّمَ). Indeed Alimun (عَلِيمٌ) with Zaate (بِذَاتِ) S’uduri (الصُّدُورِ).”

 

When proven/ showed to them by (يُرِيكَهُمُ) Allah in their delusional nightmare state (مَنَامِكَ) a little bit, to a few and for a few extent (قَلِيلًا). And if proven/showed to them (أَرَاكَهُمْ) a large extent to a large number of them (كَثِيرًا) so that to be shaken /destroyed (لَفَشِلْتُمْ) and so that you would have disputed (وَلَتَنَازَعْتُمْ) in the commandments, order (الْأَمْرِ) but Allah is the source of safety (سَلَّمَ). Indeed, Allah is All- knowing (عَلِيمٌ) with what is embodied (بِذَاتِ) in people’s intentions (الصُّدُورِ).

 

After discussing how Allah’s system operates i.e. with complete knowledge and perception to ensure the perfect recompense and justice as consequences of human actions—whether constructive or destructive, this ayah now offers a crucial perspective on divine wisdom in managing human perception and responses. It highlights that had Allah’s system fully revealed the actions of one’s oppositional or defiant behavior—leading to the suffering and downfall of others—even to a small extent, it would have induced a state of delusional distress (Manamika). If this exposure had been more extensive, the reaction would have been even more destabilizing. The ayah warns that such an abrupt realization could have led to complete disarray (Fashiltum), causing individuals to tremble at their own foundational beliefs and even dispute (Tanaza’tum) against divine commandments (Amr), falling into rebellious opposition instead of reform.

 

However, Allah’s system does not function in a way that disrupts human stability or creates unnecessary chaos. Instead, divine wisdom operates with Sallama—ensuring safety, balance, and security, even for those who are being given time to correct their course. This means that divine justice is not executed through sudden or overwhelming exposure but rather through a gradual and measured unfolding of consequences, allowing individuals the space to recognize their errors, reflect, and realign themselves with truth.

 

This ayah ties back to the previous discussion on the divine directive to support the five key categories mentioned in Ayah 8:41, emphasizing that Allah’s system is fully aware of not only the outward actions of individuals but also their inner intentions (Sudur). Whether it concerns the marginalized groups meant to be supported or the addressees of the divine directive entrusted with this responsibility, nothing is hidden from divine knowledge. Allah’s justice is not only precise but also deeply perceptive, ensuring that every action is judged in alignment with the true motivations and inclinations of and best interests for humanity.

 

Ayah 8:44, “And when Yurikumuhum (يُرِيكُمُوهُمْ) when the Taqaytum (الْتَقَيْتُمْ) in A’yunikum (أَعْيُنِكُمْ) Qalilan (قَلِيلًا) and Yuqallilukum (وَيُقَلِّلُكُمْ) in A’yunihim (أَعْيُنِهِمْ) to Yaqziya (لِيَقْضِيَ) Allah Amran (أَمْرًا) Kana (كَانَ) Mafa’ulan (مَفْعُولًا). And to Allah Turjua’ (تُرْجَعُ) the Umuru (الْأُمُورُ).”

 

And when showed/ proven to them (يُرِيكُمُوهُمْ) when you meet them as an opponent (الْتَقَيْتُمْ) in your eyes, viewpoint (أَعْيُنِكُمْ) they are few, inferior, little  (قَلِيلًا) and Allah’s system makes you little, inferior (وَيُقَلِّلُكُمْ) in their eyes, view points (أَعْيُنِهِمْ) so that to bring about the completion in all aspects (لِيَقْضِيَ) of Allah’s commandments and order (أَمْرًا) to everyone and everything that is (كَانَ) to be acted upon (مَفْعُولًا). And to Allah is the source of authority, return to the base (تُرْجَعُ) of all the commands, and order (الْأُمُورُ).

 

This ayah continues the discussion on divine wisdom in managing human perception and interactions. It explains that had Allah’s system fully exposed the consequences of one’s defiant behavior, it would have resulted in a distorted perception—one where individuals view each other as inferior and insignificant. When people act as opponents, seeing others as weak and unworthy (Qalilan), Allah’s system would have caused a reciprocal effect, making them appear just as insignificant and unimportant in the eyes of their opponents. This mutual perception of inferiority would have reinforced hostility, further entrenching division and strife.

 

By creating this balance in perception, Allah’s system ensures the execution (Qaza) of divine commandments (Amr), where everything that needs to unfold does so according to divine justice. The process of Qaza al-Amar is not arbitrary but part of a larger mechanism through which human actions and their consequences manifest naturally. The ayah highlights that if divine justice were carried out immediately by revealing the full reality of one’s behavior, the resulting mutual disregard and animosity could lead to self-destruction. This controlled perception allows space for reflection and the gradual unfolding of divine justice.

 

Ultimately, the ayah concludes with the reminder that all matters (Umur) return to Allah’s system, which remains the final source of authority and governance. It reinforces that divine justice is not random but operates through an all-encompassing system where actions, perceptions, and their consequences are carefully balanced to bring about the fulfillment of divine commandments in the most just and effective manner. Those who choose to act in defiance will face the natural outcomes of their choices, while those who align with divine justice will find themselves under its protection and guidance.

 

C.    LESSONS AS PER THESE AYAHS:

These Ayahs of Surah Al-Anfal give us the following lessons that we can apply in our daily lives:

 

1. THE OBLIGATION OF REDISTRIBUTING EXCESS RESOURCES: In these verses, the Quran emphasizes the importance of directing any surplus resources beyond personal needs toward the well-being of others. This includes material wealth, time, skills, and efforts. The distribution of these resources is not simply a charitable act but a fundamental obligation. Allah calls for these resources to be allocated to five specific groups: the messenger, that is the person who is communicating Allah’s message (the Rasul), those who are near and dear to you (the Qurba), those who are all alone in the world with no one to support and take care of them (the Yatama), the marginalized, the homeless, the oppressed and those without stability (the Masakeen), and those who work for the path of Allah (Ibn-e-Sabeel). Our true conviction is demonstrated through tangible actions that serve the greater good, especially by supporting these groups in need.

 

2. REAL AMAN- CONVICTION IS REFLECTIED IN ACTIONS: A significant point raised in these ayahs is that having true conviction and being at peace with Allah (Amantum) goes beyond internal conviction. It is shown through one’s participation in the collective well-being of society and by following in complete obedience the laws of Allah as Allah’s Aabid. Real conviction requires individuals to contribute actively to support marginalized groups and ensure justice. This participation is not just a matter of conviction in the well-known aspects of the divine criteria of right and wrong (Furqan) but involves upholding the values of equity, compassion, and mutual care in society. The ayah further reaffirms that Allah is the ultimate authority over everything, capable of ensuring that justice prevails.

 

3. DIVINE JUSTICE ENSURES BALANCE IN THE WORLD: These Ayahs underscore that Allah’s justice is all-encompassing. The divine system guarantees that everything reaches its rightful conclusion. The law of Allah will prevail whether through the destruction of the corrupt or the preservation of what is justified. This process ensures that justice is maintained and that everything operates in accordance with Allah’s wisdom. Those who support Allah’s laws will be preserved and strengthened, while those who oppose them face inevitable consequences. Allah’s complete knowledge and power guide this process, ensuring that each outcome is aligned with the ultimate Amar- Allah’s order.

 

4. THE CONSEQUENCES OF OPPOSING DIVINE PRINCIPLES: These Ayahs also serve a warning about the consequences of opposition to divine principles. They describe a situation where a person’s opposition creates division, alienation, and harm within society pushing people of the marginalized communities against the wall to be at their rock-bottom. This division leads to degradation, reducing the dignity and self-worth of individuals and groups. When individuals persist in this opposition, they risk reinforcing discord rather than contributing to harmony and justice. Allah’s system ensures that everything will eventually be rectified, whether through destruction of what is corrupt or preservation of what aligns with justice. All of this is carried out based on undeniable evidence and divine wisdom.

 

5. THE GRADUAL UNFOLDING OF DIVINE JUSTICE: Through these Ayahs, the Quran emphasizes Allah’s wisdom in unfolding divine justice. It shows that if Allah were to reveal the full extent of a person’s wrongdoings or opposition in an abrupt manner, it could lead to chaos and confusion. Instead, Allah’s system ensures that justice unfolds gradually and with balance. This allows individuals the time to reflect on their actions and realign with truth. Moreover, divine justice takes into account not only outward actions but also the inner intentions of individuals, ensuring that every action is judged in accordance with what is truly beneficial for humanity.

 

CONCLUSION: These ayahs collectively emphasize the importance of directing excess resources toward the welfare of others, the need for true conviction that is reflected in action, and the assurance of divine justice. They remind us that supporting the marginalized and upholding equity are essential aspects of Allah’s system. At the same time, they serve as a cautionary reminder of the consequences of opposing divine principles and highlight the wisdom in the gradual, precise execution of Allah’s justice. This comprehensive approach calls for both individual responsibility and collective effort to create a just and harmonious society under Allah’s guidance.

 

 

Footnotes:

D.  THE KEY-WORD VOCABULARY:

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