Surah An-Nissa Ayah No. 26 to 31
Surah An-Nissa Ayah #26-31(4:26 to 4:31)
A- Translation
٢٦ يُرِيدُ اللَّهُ لِيُبَيِّنَ لَكُمْ وَيَهْدِيَكُمْ سُنَنَ الَّذِينَ مِنْ قَبْلِكُمْ وَيَتُوبَ عَلَيْكُمْ ۗ وَاللَّهُ عَلِيمٌ حَكِيمٌ
[Quran 4:26] Allah Yuredu (يُرِيدُ) to Bayyin (لِيُبَيِّنَ) upon you and to Yahda (يَهْدِيَكُمْ) you Sunan (سُنَنَ) of those from before you and Yatuuba (يَتُوبَ) from you. And Allah is All-knowing Hakim (حَكِيمٌ).
٢٧ وَاللَّهُ يُرِيدُ أَنْ يَتُوبَ عَلَيْكُمْ وَيُرِيدُ الَّذِينَ يَتَّبِعُونَ الشَّهَوَاتِ أَنْ تَمِيلُوا مَيْلًا عَظِيمًا
[Quran 4:27] And Allah Yuredu (يُرِيدُ) to Yatuba (يَتُوبَ) from you, but those who follow the Shahwaate (الشَّهَوَاتِ) Yuredu (يُرِيدُ) that you Tamelu (تَمِيلُوا) a great Melan (مَيْلًا).
٢٨ يُرِيدُ اللَّهُ أَنْ يُخَفِّفَ عَنْكُمْ ۚ وَخُلِقَ الْإِنْسَانُ ضَعِيفًا
[Quran 4:28] Allah Yuredu (يُرِيدُ) to Yukhafif (يُخَفِّفَ) for you, and the humanity has been created weak.
٢٩ يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَأْكُلُوا أَمْوَالَكُمْ بَيْنَكُمْ بِالْبَاطِلِ إِلَّا أَنْ تَكُونَ تِجَارَةً عَنْ تَرَاضٍ مِنْكُمْ ۚ وَلَا تَقْتُلُوا أَنْفُسَكُمْ ۚ إِنَّ اللَّهَ كَانَ بِكُمْ رَحِيمًا
[Quran 4:29] O you who have Emaan (آمَنُوا)! Do not Ta’kulu (تَأْكُلُوا) your Amwaal (أَمْوَالَكُمْ) between yourselves with Baatil (ِالْبَاطِلِ) except that there be trade on Tarazin (تَرَاضٍ) among you. And do not Qatal (تَقْتُلُوا) your Nafs (َنْفُسَكُمْ). Indeed, Allah is Raheem (رَحِيمًا) towards you.
٣٠ وَمَنْ يَفْعَلْ ذَٰلِكَ عُدْوَانًا وَظُلْمًا فَسَوْفَ نُصْلِيهِ نَارًا ۚ وَكَانَ ذَٰلِكَ عَلَى اللَّهِ يَسِيرًا
[Quran 4:30] And whoever does that, A’uduwan (عُدْوَانًا) and Zulman (ظُلْمًا), then soon WE will cast him/her into a Fire. And that is Yaseeran (يَسِيرًا) for Allah.
٣١ إِنْ تَجْتَنِبُوا كَبَائِرَ مَا تُنْهَوْنَ عَنْهُ نُكَفِّرْ عَنْكُمْ سَيِّئَاتِكُمْ وَنُدْخِلْكُمْ مُدْخَلًا كَرِيمًا
[Quran 4:31] If you avoid the worst of Tuntehona (تُنْهَوْنَ) from it, WE will Nukaffir (نُكَفِّرْ) from you your Sayyiatekum (سَيِّئَاتِكُمْ) and WE will admit you to noble entrance.
B- THE CONCEPT:
According to the context of these ayahs especially ayah no. 4:25 which talks about acts of Fahashi – in all of its meaning which are such immoral and indecent acts whereby one crosses the boundaries of Deen by inability to guard and by using one’s abilities, faculties and resources by remaining outside of and by transgressing these boundaries; such acts and deeds which are unpleasant to our senses, which are our most disliked and despised ones, and are done by going against laws, or acquiring something by going against laws – both laws of the land, as well as Deen; such acts, deeds and sayings that look ugly, unpleasant and uncomfortable as per our nature or fitrat – not just physically to our eyes but feels bad to our soul; are done to create fasaad, to create destruction or imbalance in something or in regards to society or community; also include such trade that is focused on extreme selfish interests through deception and destruction for others, aiming to earn wealth and money at the cost of others and to have the worst behavior towards others by doing Zulm; such acts, deeds or sayings which are at such a worst level that if come out in public, would be extremely embarrassing and shameful for those who are committing such deeds or saying such words. The earlier ayahs also talk about the divine instructions of giving full or half Azaab for those committing these acts of Fahashi and also those people who are concerned with (Ghashiy) providing support or aiding (A’nata) the acts of Fahashi in the society or community. The divine instructions to us as Momineen is to do Sabar which is Khair, as we know Saabireen are those who are persistent through their deeds and actions, who remain steadfast on the path of Allah, by being constant, continuous and persistent in their activities and efforts; by striving with their whole being and by being perseverant in their approach; in order to be Saabir and Aabid of Allah by following the laws of Deen in all situations and at all times, through persistent efforts day in day out. The divine guidance is to keep providing our support and protection to the Momineen with strong contract even if some of them commit breach of that contract with you, still keep providing your support and protection to the Momineen persistently, we must not stop this support and protection to many as ordained upon us by Allah, just because of the breach of the contract by few.
In light of the above context, the next ayah 4:26 to 4:31 talks about Yureedu of Allah versus those who follow their Shahwaate. In ayah 4:26 Allah says “Allah Yuredu (يُرِيدُ)…” As we know the word Yureedu is normally mistranslated as desire or intends. But the word Yureedu has very broad interpretations and we cannot translate the word as Allah intends or Allah desires. Keeping in mind that Allah is All-powerful over everything, Allah does not need to wish for, desire for or intend to do anything (as the word is mostly mistranslated), Allah can simply do it. The real meanings of this word are in the meanings of the ‘purpose of an act or commandment’, end result of and consequences of following Allah’s system, Deen, rules and regulations, once followed in complete obedience and submission. Thus, wherever the word Yureedu is used it refers to the focus on the system, the benefits there from, the concerns thereof, and the actual purpose of our acts are the basic gyst of the meanings of this word. Thus, when the phrase Allah Yureedu is used, it means the purpose of an hidayah or commandment of Allah and its end result, the consequences of the Emaan on, submission to and following of Allah’s system & rules. Which is then further clarified in the subsequent phrase as “…to Bayyin (لِيُبَيِّنَ) upon you and to Yahda (يَهْدِيَكُمْ) you Sunan (سُنَنَ) of those from before you and Yatuuba (يَتُوبَ) from you. And Allah is All-knowing Hakim (حَكِيمٌ).” Shows the basic foundations of this system of Allah’s Deen and Laws, are built on the parameters of the following four aspects and in order to get the desired results, one has to be obedient with complete submission and follower of this system of Allah’s laws and Rules.
- Bayyinaat, the ayaat being made distinctly clear, explained in detail, differentiating between right and wrong path.
- Hidayah- Allah’s Kitaab which is not only given as a guidance as a road map, as an instruction manual for a complete code of conduct, it is been made distinctly clear and obvious and given as a hidayah – a gift to the mankind;
- Sunan of those from before you: As we know the word Sunnat or Sunan is normally mistranslated as Sunnat of Mohammad, or sayings or actions of Mohammad, but in Quran, the word Sunnat or Sunnun is used in the meanings of practice, the ways and the acts which are often repeated in similar fashion, by people/Awwaleen and by Allah. So here Allah is talking about the practice, the ways and acts of the former people whose stories have been mentioned in Quran for ibrat – for lessons
- Yatuuba from you: As we know Touba means to take a u-turn with the three Important Steps (a) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (b) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (c) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e-Swalehaat – righteous deeds. Thus here the phrase ‘Yatuuba from You’ is used in the meanings of the initiation of all the above actions/steps of Touba from you, as per your own free will and willingness of your heart and mind and then the acceptance of Touba, or turning of Allah towards you as Taab ur Raheem – since the concept of Allah as Raheem is only in this worldly life as a privilege given by Allah’s system implemented in this universe to help us staying on the right path and keep doing good deeds. When we do a wrong deed we lose this privilege and only when we do a complete process of Touba and remains steadfast on the path of Allah we get that privilege of Allah being Raheem with us back in our lives.
Thus, when Allah says that “Allah Yureedu to Bayyin upon you and to Yahda you Sunan of those from before you and Yatuuba from you…” It means that purpose of Allah’s system of nature and universal laws to produce the desired results for you only if and when you would follow the Bayyinaat, the Hidayah, taking ibrat and lessons from Sunan of those before you, and would continue to remain steadfast on the path of Allah, through Touba and with the presence of Allah as Raheem and Hakim (All-wise) in your life.
The next ayah 4:27 is giving a basic comparison between the two systems – one is the system of Allah, as defined in earlier ayah and another the system of those who follow the Shahwaat. Allah says in 4:27 “And Allah Yuredu (يُرِيدُ) to Yatuba (يَتُوبَ) from you, but those who follow the Shahwaate (الشَّهَوَاتِ)…” As we know the word Shahwaate is normally translated as lust or sexual desires or passions beyond limits only but the word is also used in Quran in much broader meanings as all such desires of the heart, that is attractive for us as human beings. It is also used in the meanings of all-encompassing as to whatever one desires for him/her self as well as used in the meanings of following the egoistic self (Under the influence of Shaytaan) – the Nafs-e-Amaara and one’s ego desires. Thus here Allah is giving a comparison between those who do Touba, stay firm on the path of Allah, by remaining steadfast, through the whole of process of doing Is’lah of previously committing sins and continuation of their Amal-e-Swalehaat to those who are the followers of their egoistic desires, such desires and wishes under the influence of their egoistic Nafs, under the influence of their Nafs-e-Ammara, it is because of this that Allah says that if you are to follow such people who are under the influence of their Shahwaate – then “…Yuredu (يُرِيدُ) that you Tamelu (تَمِيلُوا) a great Melan (مَيْلًا).” Means that the end result, as a consequence of following such people instead of the Allah’s system, would mean that you are going to be Tamelu a great Melan. Here the words Tamelu and Melan is normally mistranslated as inclined or turned towards someone. But the words are used in Quran more in the meanings of deviate from the rightful way, deviation, nonconformity, abnormality, divergence, departure, or digression from what is the desired way. Thus, this ayah is giving a very clear scenario as an end result of following such people or one’s own Shahwaat is that it is likely to deviate you from the right path Tamelu, to a great Melan – a great deviation, non-conformity and diversion away from the path of Allah.
The next ayah 4:28 Allah says “Allah Yuredu (يُرِيدُ) to Yukhafif (يُخَفِّفَ) for you, and the humanity has been created weak.” Is basically aligned with the earlier ayah telling us about our human nature our fitrat, as being weak and vulnerable who can easily fall prey to our own Shahwaate – desires our Nafs. Keeping in mind the meanings of the word Khafaf – 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. It is also used as an opposite to the word As’q’alat -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. Thus, when Allah says that Allah Yuredu to Yukhaffaf for you, highlighting that we are weak and vulnerable to fall victims to our own Shahwaate – desires of our self, it means, that the systems of Allah’s rules and regulations, commandments and Deen, has been perfected by Allah as aligned with our fitrat and nature as humans. Therefore, keeping in mind these vulnerable effects of our nature of being weak and vulnerable in front of our Shahwaate, when Allah says that Allah Yureedu to Yukhafaf for you, it means the system of Allah, once followed in complete submission and obedience, has the end result, the consequences of making this aspect reduced, decreased, diminished, lessened, declined in its effectiveness and impact on us as well as it has the impact to make it easy and light for us to follow Allah’s system.
The next ayah 4:29 is then addressed directly to the Momineen – Allah says “O you who have Emaan (آمَنُوا)! Do not Ta’kulu (تَأْكُلُوا) your Amwaal (أَمْوَالَكُمْ) between yourselves…” The word Amwaal is not just wealth or properties, but in Quran it is used in all-inclusive meanings of money, wealth, properties, title, estate, time, resources, connections, etc., basically ownership of any kind and everything that a person owns and values, which may include the persons’ resources, time, connection, money, resources, abilities, etc. Thus, when Allah says ‘do not Ta’kulu your Amwaal between yourselves…’ it means do not consume, utilize, or use in any manner whatsoever each other’s Amwaal “…with Baatil (ِالْبَاطِلِ)…” the next phrase. As we know the word Baatil is an exact opposite of Haqq in all its meanings. Since Haq is absolute truth, Baatil is absolute falsehood. Similarly, Haqq is constructive forces/efforts and intentions the basic aim of which is to create law and order, peace and contentment and to utilize human faculties to its maximum, then Baatil as an opposite of Haqq are those destructive forces, efforts and intentions the basic aim of which is to create lawlessness and destruction, death and sufferings, Fasaad and to destroy human faculties and capabilities. As an opposite to the word Na’mat, the word Ba’til also means death, destruction, disability and sufferings; failures and disappointments in all walks of life; depths of decline, hatred and dislike by others; and divisions and animosity, fights amongst nations. Baatil in a nutshell all such efforts and attempts, the result and aim of which is destruction of human faculties, abilities and resources, or the wastage of human senses, faculties, abilities or resources rendering these null and void or ineffective. Thus, here Allah is giving a direct order and an instruction, not to consume, use or utilize each other’s Amwaal, with Baatil.
The next phrase is “…. except that there be trade on Tarazin (تَرَاضٍ) for you…” Here the word Tarazin is normally translated as through mutual consent or as joint approval but in Quran the word is used in much deeper and broader sense in the meanings of agreed, happy, content or satisfied and pleased. Therefore, in this ayah Allah is asking us as Momineen to consume, use, utilize each other wealth in the form of Tijarat – trade – give and take, only where everyone whose Amwaal is being used, consumed or utilized is has given his/her approval, is content, gratified, pleased, appeased, assured, and satisfied with the arrangement of this trade – the give and take. Highlighting a very clear instructions of avoiding at all costs, any or all sorts of suppression, forced consent, oppression of any manner as well as Baatil acts of any sorts are also specifically prohibited.
When Allah says in the next phrase “…And do not Qatal (تَقْتُلُوا) your Nafs (َنْفُسَكُمْ). Indeed, Allah is Raheem (رَحِيمًا) towards you.” Here the word Qatal is used in the metaphoric sense, in terms of to degrade, abuse or humiliate, to kill confidence; to make in-effective; dead by destroying the inbuilt faculties & abilities, or not to use or nurture those abilities, or to deprive of knowledge, education, grooming or training or to block the means in any way. Thus, here when Allah says do not Qatal your Nafs, it does not mean to kill your own selves it means to suppress you good Nafs, kill the thoughts, hinder the development and growth of your personality or character in any way, to weakened yourself and not to let your own self get strengthened. Keeping in mind that here we are talking about consumption, use and utilization of one’s Amwaal. Therefore, these are Allah’s Fazal, Allah’s blessings and are given to people in order to have a healthy prosperous life. There should not be any sort of suppression of one’s own self when it comes to Consumption of one’s own Amwaal which is being done in Haqq, as per the due right. Thus, one should spend these Amwaal for the betterment of one’s own personality and character development, upon one’s own self as well as for the benefit of others.
In the next ayah 4:30 when Allah says “And whoever does that…” Is talking about all inconclusive divine instructions as given in the earlier ayah in terms of the use, consumption and utilization of Amwaal of each other. Thus, when Allah says, whoever does that, it refers to all such people who consume, utilize or use anyone’s Amwaal with Baatil, and without any trade and without their Raza; as well as refers to all such people who Qatal their Nafs, in terms of hoarding, withholding, amassing, stockpiling, or accumulating their Amwaal instead of spending on themselves. The acts of these people are basically considered in next phrase as “…A’uduwan (عُدْوَانًا) and Zulman (ظُلْمًا)…” As we know the word A’uduwan means as enemy or opponents but with additional aspects and meanings of Transgression. Therefore, this would have the basic meanings of being enemy or opponents of each other or to cross all the boundaries in each other’s animosity. Thus, Auduwan means to be enemy of someone in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty by going against Haqq. The word Zulman 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 going 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. Thus Zulman here is referring to all 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. Thus when Allah says that “And whoever does that A’uduwan and Zulman…” Shows the extent and seriousness of not following these divine instructions as communicated to us via 4:30 in terms of use, consumption and utilization of Amwaal of each other. It is because of this that Allah says the consequences of such acts, Zulm and Audu is that “…then soon WE will cast him/her into a Fire. And that is Yaseeran (يَسِيرًا) for Allah. The end result for such acts and such people is burning in fire which is easy for Allah. By saying ‘easy to Allah’ is a figure of speech to tell someone it will become easy to put you where you belong as a result of your actions as per the contract we have.
The next ayah 4:31 Allah says “If you avoid the worst of Tuntehona (تُنْهَوْنَ) from it…” This means that if you avoid and stay away from all that have been prohibited and given in detail in the Quran, especially with respect to the context of this ayah in terms of consumption, use and utilization of the Amwaal of each other, then in next phrase “…WE will Nukaffir (نُكَفِّرْ) from you your Sayyiatekum (سَيِّئَاتِكُمْ) and WE will admit you to noble entrance.” As we know the word Kufar basically means hide, conceal or cover and the word Sayya means something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul; to create fasaad, to create imbalance and destruction, to cause imbalance in something or in the society; to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others; to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself. The word is also used for any deed or saying or anything which is at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Thus, when Allah says that If you avoid the worst of those that have been prohibited for you, then WE will Nukaffir from you your Sayyiatekum Means that Allah will hide, conceal, and cover up all our past Sayyiat, in this world to protect us from humiliation if go public, only if we follow these guidance and will Admit us to the noble entrance. The deal is not easy, needs life time commitment with Allah.
C- IMPLEMENTATION IN TODAY’S LIFE:
These ayahs of Surah An-Nisaa from Ayah no. 26 to 31 give us following importance divine guidance that we can apply in our day to day lives.
- Allah has given to us a whole system of Allah’s deen, laws and commandments, perfected by Allah, and if we follow these laws and guidance in terms of submission with our whole being and obedience, we would comply with, understand and practically apply all the Bayyinaat- Ayaat of Allah, the Hidayah- the Kitaab, take lessons from previously narrated stories in Quran and remain steadfast on the path of Allah, by seeking Touba for all our mistakes done earlier in order to bring back Allah as Raheem in our lives, then this would be the end result of Allah’s Deen, the consequences of us being successful in both the worlds.
- However, those who follow their egoistic desires, get mislead from the path of Allah and are diverted far away from the Allah’s system as well the success. Although we are weak by Fitrat as humans and vulnerable to follow our egoistic desires, but Allah’s system and deen is in accordance with our fitrat aiming to bring out the best in us and to shield us from our own weaknesses by making our good Nafs stronger.
- In terms of consumption, use and utilization of Amwaal, we have to make sure that we do not consume any Amwaal, be it our own or of others, with Baatil, the purpose and aim of which is destruction of human faculties, and capabilities and to cause corruption and fasaad on earth. Additionally, we must make sure that in the use of Amwaal, we remain upholder of justice in terms of consumption on the basis of fair trade – give and take which has to be based on best of best approval and acceptance from the owners of the Amwaal. We must also never Qatal our Nafs and always use our Amwaal with Haqq in order for our own personality and character development as Rizq for our Nafs.
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/
YUREDU (يُرِيدُ) NEW The word is normally mistranslated as desire or intends and is confused with the urdu/arabic word Arada. The word Yureedu however has very broad parameters of definition, for instance in ayah 2:185 after describing all the exceptions for Sayyam “Allah Yureedu for you Yusra (ease) and does not Yureedu for you the Au’sar (Hardship)…” Keeping in mind that Allah is All-powerful over everything, Allah does not need to ‘intend’ to do anything (as the word is mostly mistranslated as intends). Allah can simply do it. The real meanings of this word are in the meanings of the ‘purpose of an act or commandment’, end result of Allah’s system, Deen, rules and regulations, once followed are likely to lead to Ease and comfort and not an hardship. Similarly notice the use of this word in ayah 3:108 “These are the Ayaat of Allah that WE Natluha (Ask you to follow & obey) to you in Haqq (Absolute truth & justice) and not Allah Yureedu Zulman to the worlds” Means that if these ayahs are Tatloo, followed and obeyed, it is the way these Ayahs are with Hqq- Absolute truth and Absolute justice that once followed cannot lead to Zulm. Similarly in ayah 3:145 “…..whoever Yureedu the S’awab of this world we will give him/her thereof and whoever Yureedu the S’awaab of the Akhira we will give him/her thereof and we will reward the Shaakireen” Shows that whoever will focus and keep in priority the concerns of this world and the purpose of all their acts related to this world, will be getting thereof and whoever is concerned with and focus the Akhira and purpose of their acts related to gains in hereafter, will be given thereof. It is the focus on the system, the benefits therefrom, the concerns thereof, and the actual purpose of our acts are the basic gyst of the meanings of this word. Thus when in Ayah 3:176 Allah talks about Kaafireen “….Allah Yureedu that will not set for them any portion in the Akhira…” is not talking about intention of Allah but the end result of and the consequences of their Kufar and not following of Allah’s system & rules. Similarly in Ayah 4:26-27, Allah gives a comparison of Yureedu of Allah’s hidayah and commandment versus Yureedu of those who follow/obey their Shahwaat. X-Reference – 2:185, 3:108 , 3:145 , 3:176 , 4:26-4:27.
BAYYIN (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.
HIDAYAH & HADAA (هَدَى)- YAHDI (يَهْدِي) give Hidayah; MOHTADUN (الْمُهْتَدُونَ) those who are on Hidayah. The basic meanings of this word are to make clear and bright, to be ahead of others and to lead the way for others. 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 which is to become a Muttaqi- the highest level of being a Muslim as in ayah 2:02- the phrase “Huda-lil-muttaqueen” is used for the Kitaab. X-Reference – 1:06 , 2:02 , 20:128 , 28:56 , 40:28.
SUNNAT & SUNNUN (سُنَنٌ) is normally translated as Sunnat of Mohammad, or sayings or actions of Mohammad, but in Quran, the word Sunnat or Sunnun is used in the meanings of practice, the ways and the acts which are often repeated in similar fashion, by people/Awwaleen and by Allah. For instance in ayah 8:38 “Say to those who do Kufar if they cease, Yughfir/protection for them, from what was done in the past, but if they return then indeed, preceded the Sunntu of the Awaleen/former people” Here Allah is talking about the practice, the ways and acts of the former people. Similar meanings for Sunnat of the Awaleen is mentioned in ayahs 15:13 and 18:55 as well. In Ayah 33:62 “Such is the Sunnath of Allah with those who have passed from before and never will you find any change in the Sunnath of Allah”. Here it is used in the meanings of practice and ways of Allah, the way Allah carries out Allah’s Amoor, which never changes. Similar meanings and for Sunnat of Allah is used in Ayahs 33:38 and 48:23. In Ayah 35:43, both the Sunnath of Awaleen and Sunnat of Allah is mentioned. X-Reference – 3:137 , 8:38 , 15:13 , 18:55 , 33:38 , 33:62 , 35:43 , 48:23.
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. The most important and critical step in the Touba is the step of Is’lah. The word Is’lah basically means 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 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. When the word Touba is used for Allah as in the phrase Fa-Taab Alaikum, as in the ayah 2:187, its used in the meanings of acceptance of Touba, or turning of Allah towards you as Taab ur Raheem- since the concept of Allah as Raheem is only in one’s life as a privilege once and only when, one has done Touba and remains steadfast on the path of Allah. X-Reference 2:187 , 3:89 , 4:16 , 5:34 , 9:105.
HIKMAT (الْحِكْمَةَ) HAKEEM & 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 meanings of lawmaker, or a legal decree for instance in ayah 5:01, it is used for Allah as a lawmaker, or Allah being the one who decrees. Similarly, in the ayah 6:114 “Then it is other than Allah, that you seek as Hikaman while Allah is the one who has revealed to you the Kitaab…” Thus, as per this ayah, there cannot be anyone who is Hikm, other than Allah in matters of Deen. 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 are anything that embodies all these meanings of laws, regulations, decree, rulings, verdicts etc. It is also used in meanings of precisely clear or obvious divine instructions, that have been made clear and obvious for instance as used in the ayah 47:20, “…when a Mohkimaatun surah is revealed,” is used in meanings of precisely clear and distinctly obvious, as well as identifying the divine commandments, rules, laws, decree, regulations in clear manner. X-Reference – 3:07 , 4:35 , 5:01 , 6:114 , 47:20.
SHAHWAATE (الشَّهَوَاتِ) NEW The word is normally translated as lust or sexual desires or passions beyond limits, for instance as used for the nation of Nabi Lut in ayahs 7:81 & 27:55. But the word also used in Quran in much broader meanings as described in the context of Zeenat in ayah 3:14 “Zayyin for mankind is the love/desire for the Shahwaate from…” Used in all desires of the heart, that is attractive for us as human beings. It is also used in the meanings of all-encompassing as to whatever one desires for him/her self as used in ayah 21:102 while describing the situation of Jannat “…while they are, in that which their Nafs Ashata Khalidun”. Similar meanings and context of the word including all-encompassing meanings of whatever one desires are used in ayah 41:31, 52:22, 56:21, 77:42 & 43:71. In ayah 34:54 the word Yashtehoon is used for such desires of the Kaafireen to have Emaan on Kitaab, when it was too late and they were too far off in Kufar. It is also used in the meanings of following the egoistic self (Under the influence of Shaytaan)- the Nafs-e-Amaara and one’s ego desires for instance in ayah 16:57 “And they assigned to Allah daughters, Subhanahu, and for them is what they Yashtehoon” it is used here in the meanings of what their egoistic self-desires. X-Reference – 3:14 , 4:27 , 7:81 , 16:57 , 21:102 , 27:55 , 41:31 , 43:71 , 52:22 , 56:21 , 77:42.
MELAN (مَيْلًا) & TAMELU (تَمِيلُوا) NEW The word is normally mistranslated as inclined, or turned towards someone for instance in ayah 4:129 “and never you will be able to do Adal between Nisaa even if you Haras’tum (desire with your whole being) but do not Tameelu all the Maili and leave the other like the suspended one and if you do Is’lah and observe Taqwa, then indeed, Allah is Ghafooran Raheem” Here the meanings of Nisaa is both as women as well as weaker segments of the society. But the word Tameelu and Maili here do not mean incline but is used more in the meanings of deviate from the rightful way, deviation, nonconformity, abnormality, divergence, departure, or digression from what is the desired way. Thus, this ayah is giving an explicit instruction to not to deviate from the right path. Thus, when Allah says “but do not Tameelu all the Maili” means Tameelu- do not deviate from the right way through- Maili- all the deviations, delusions, fantasies, mirages, false impressions, hallucinations and figments of the imagination surrounding you from all sides and leave the other like the suspended one. These meanings are also confirmed and established from the next phrase as “If you do Is’lah and observe Taqwa…” Shows the need to do Is’lah, i.e., put things in their rightful place, reform, correct one’s behaviors and conducts by sticking to and focusing all your attention towards the Nisaa. These words are used in similar meanings of deviations from the right path and delusions in ayah 4:27 as well “Allah Yureedu Touba from you but those who follow their Shahwaate, they Yureedu tameelu (that you deviate) a great Meelan (worst delusions, deviations, false impressions, halluciations etc.)”. Similar meanings are in ayah 4:102 “…they wish to Yameelona (deviate) you via single Meelatan (false impression, deviation, digression, attack, assault, fantasy). X-Reference – 4:27 , 4:102 , 4:129.
KHAFAF & YUKHAFAFU (يُخَفَّفُ) 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.
A’EMAAN (الْإِيمَانِ) A’EMANIHIM (أَيْمَانِهِمْ) AMAN (آمَنَ) & MOMIN (مُؤْمِنٌ) The word Aman means safety, security, peace, 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, by having complete trust and in truthfulness. Emaan 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. Thus, it 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 normally mistranslated as right side or right hands, but the basic characteristics of Ai’man is in the same meanings of Emaan- i.e., strong conviction and verification but with additional aspects of being committed, being in oath, 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. Whenever a Muslim, enters into the ambit of Islam, the person enters into a covenant with Allah, which is referred many a times in Quran. The word is wrongly translated as right hands or slave girls in most of the ayahs of Surah Nissa (Ayah 4:3, 4:24-25, 4:33, 4:36). These are wrong translations, as the phrase Ma Malakat Aimanehim refers to those people for whom one has pledged to take care of, for whom an oath has been undertaken to be responsible for through any contract or oath. in a nutshell, the word Emaan, Aimaan or Aemaan has dual meanings of firm conviction, and trust as well as a firm covenant, a promise with Allah. X-Reference – 2:224-225 , 3:77 , 4:3 , 5:10 , 7:179 , 8:22 , 10:101, 16:91 , 17:71 , 25:73, 27:81, 29:3.
KULU (كُلُوا) YAKULUUNA (يَأْكُلُونَ) they do Kulu– normally translated as to eat or eating, the word basically means using, utilizing, carrying or consuming, not just through one’s mouth in the form of eating, but using, spending, consuming, within one’ self or for one’s benefits. For instance in the ayah 2:174 “ ..they yakuluuna nothing except fire in their bellies” here the word is used in the meaning of consuming or carrying. Similarly in the ayah 3:49 “…I inform you of what you Ta’kaloon and what you store (tadakhirun – Zagheera)…” here the word is used as opposite of storing or saving or hoarding, in the meanings of consuming, or utilizing. In the ayah 4:02 when Allah is talking about Yateem’s wealth” …and do not Ta’kalu their wealth/properties into your wealth/properties…” Here the word is used in the meanings of mixing, merging or taking over. It is used in the similar meanings in the ayah 4:04 as “…but if they give up willingly to you anything of it, then Fakulu in ease and satisfaction “ means in the meaning of taking it over, consuming it, utilizing it or taking it as one’s own. X-Reference – 2:168 , 2:172 , 2:174 , 3:49 , 4:02 , 4:04 , 4:10 , 5:04 , 5:66 , 5:88 , 6:118 , 6:141-142 , 7:31 , 7:161, 8:69 , 15:3 , 16:69 , 16:114 , 20:54 , 20:81 , 22:28 , 22:36 , 23:51.
AMWAAL (أَمْوَالَهُمْ) is normally translated as wealth or properties, but in Quran it is used in all inclusive meanings of money, wealth, properties, title, estate, time, resources, connections, etc., basically ownership of any kind. For instance in ayah 2:177 the phrase “…Those who spend (for the benefit of others) of their Amwaal in spite of love for it….” This does not just refer to wealth or properties, but everything that a person owns and values, which may include the persons’ resources, time, connection, money etc. Similarly in ayah 9:103 “Take from their Amwaal S’adaqa Tat’ahirruhum (making them lawful) and Tazkehum (cleansing, growing) them…” Includes taking Sadaqa both all the meanings of Amwaal as we know that S’adaqaat can be in the form of wealth as well as one’s efforts, time and resources too. In ayah 2:179 when talking about Ribaa, for those who do Touba, “…Then you may Rausa your Amwaal…” means give priority to, focus and value your Amwaal, in all its meanings. In ayah 4:95 the phrase is “…those who do Jihaad in the Sabeel of Allah with their Amwaal and their Nafs…” Is not just talking about Nafs (lives) and Amwaal as wealth only, but in terms of all-inclusive of anything and everything that they own and value in their lives. Similarly in ayah 4:161 when referring to the Zulm, injustice and Ribaa by consuming people’s wealth, this does not only refer to consuming people’s money and properties unjustly but would also include consuming people’s time, information, resources, etc., without paying to them their due rights. X-Reference – 2:177 , 2:179 , 4:02 , 4:95 , 4:161 , 9:103.
BAATIL (بَاطِلِ), is used in Quran as an opposite of Haqq as in ayah 2:42 or 17:81. This means that Baatil is an exact opposite of Haqq in all its meanings. If Haq is absolute truth, Baatil is absolute falsehood. Similarly, if Haqq is constructive forces/efforts and intentions the basic aim of which is to create law and order, peace and contentment and to utilize human faculties to its maximum, then Baatil as an opposite of Haqq are those destructive forces, efforts and intentions the basic aim of which is to create lawlessness and destruction, death and sufferings, Fasaad and to destroy human faculties and capabilities. The word Baatil is also used as an opposite of the word Na’mat as in ayah 16:72 or 29:67. As we know the meanings of the word Na’mat is peace, contentment, safety/security from lawlessness & destruction; success and prosperity in all walks of life; benchmark, role model, height; and unity of nation in terms of common beliefs, purpose and set of values. As an opposite to the word Na’mat, the word Ba’til would therefore mean death, destruction, disability and sufferings; failures and disappointments in all walks of life; depths of decline, hatred and dislike by others; and divisions and animosity/fights amongst nations. Baatil is also the destruction of human faculties, abilities and resources, or the wastage of human senses, faculties, abilities or resources rendering these null and void or ineffective as in 10:81 or 2:264. X-Reference 2:42 , 2:188 , 2:264 , 3:191 , 4:161 , 7:118 , 7:139 , 7:173 , 8:08 , 10:81 , 16:72 , 17:81 , 29:48 , 29:67 , 30:58 , 31:30 , 34:49 , 38:27 , 40:78 , 42:24 , 45:27 , 47:03 , 47:33.
RAAZEE, RIZWAAN (رِضْوَانَ) TARAZIN (تَرَاضٍ) MODIFIED is normally translated as approval but in Quran the word is used in much deeper and broader sense for instance in ayah 9:87 “They were Razu to be with those who stay behind…” Used here in the meanings of agreed, happy, content or satisfied. Similarly in ayah 9:100 “Allah is Razee with them and they are Razee with Allah…” Here the words are used in the meanings of happy, contend and pleased. Therefore where ever the word Rizwan is used for Allah as in ayahs 3:162, 5:16, 9:21 and 47:28, the word is used in all meanings of approval, content, gratified, pleased, appeased, assured, and satisfied. X-Reference – 3:162 , 5:16 , 9:21 , 9:87 , 9:100 , 47:28.
QATAL (الْقَتْلِ) & QITAAL (الْقِتَالُ)- means to Kill or to take the life out of someone physically; It’s also used in the meanings of fighting and also to metaphorically kill someone; i.e., to degrade, abuse or humiliate someone, to kill confidence; to make someone in-effective dead by destroying the inbuilt faculties & abilities, or not to use or nurture those abilities, or to deprive someone of knowledge, education & training or to block the means in any way; for instance in ayah 6:140, when Allah says that “they Qatal their children out of foolishness without knowledge and prohibited what Allah has given as Rizq for them inventing untruth about Allah”, it does not mean that would kill the children physically but instead it means that they prohibited what is allowed as Rizq by inventing untruths about Allah, and in that foolishness would have hindered the ways and means of personality and character development for their Children and hence would have Qatal them out of foolishness without knowledge. The same meanings are there in the ayah 6:137 and in ayah 6:151. Thus, whenever it says in Quran, to Qatal your Nafs, it does not mean to kill your own selves it means to suppress you bad nufs, kill the evil thoughts, hinder the development and growth of that part of your nafs that excite you to do evil deeds, weaken that evil Nafs inside you and not to let it get strengthened. X-Reference – 6:137 , 6:140 , 6:151.
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 meanings of 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 i.e., termination of the temporary life here on earth, leaving the mortal/physical selves behind, we would be returned to our Rabb for the purpose of accountability. Other than these meanings and during our day-to-day life, there are three types of Nafs which are within us and evidenced through our own thoughts at all times (1) Good Nufs or Nafs Al-Mutmainna as per ayah 89:27 -This is the Nafs, which is 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, we are inclined towards bad deeds and desires under the influence of our egoistic self. (3) Conscience / repentance as in Ayah 75:02 – this part of our Nafs encourages us towards Touba once we have committed any mistakes or sine- this aspect of our own Nafs, gives us guilty feeling and compels us towards Touba- The ayahs 91:7-10 describe these three aspects of our Nafs. X-Reference – 2:48, 3:30, 12:53, 75:02, 89:27, 91:07.
RAHEEM (الرحيم) the word Raheem share the same characteristics as Arham- a mother’s womb during pregnancy. Therefore, whatever Arham means to a child, are the meanings of the words Raham, Rahman, Rahmat and Raheem, which is in four broad definitions. (1) The life line/ source of survival (2) The protection/shield (3) The long-term source of nourishment, growth and progress and (4) The source of Self-less love and sacrifice. However, 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 remain steadfast as righteous by doing Amle-Swalehaat on the path of Allah. This concept of Allah being Raheem is closely linked to the concept of 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.
AU’DU (عَدُوًّا) ADUWWUN (عَدُوٌّ) AU’DWAN (الْعُدْوَانِ): means distance- al a’du means a place which is distant or far off. Also used in the meanings for a piece of wood that separates or creates distanced between two other pieces of woods. Ta’adey means to get separated from or get distant from each other, become strangers. It is therefore used as an opposite to Sadeeq- meaning friend- so as an opposite to Sadeeq, the word Au’du would mean enemy or opponents. The words such as A’da, ya’du, Adwan, Audwan, Ta’dan are all have the same characteristics of these meanings with the addition of Transgression. Therefore, all these words would have the basic meanings of being enemy or opponents of each other or to cross all the boundaries in each other’s animosity. The Word Au’dwan basically means to be enemy of someone in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty by going against Haqq. X-Reference – 2:36 , 3:112 , 4:101 , 5:02 , 6:142 , 7:163 , 8:60 , 9:120 , 18:28 , 20:39 , 28:15 , 35:06 , 41:34 , 46:06 , 60:04 , 60:78 , 65:01.
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 going 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 the one against whom the Zulm takes place. Zulm is also used in Quran in the meanings of darkness as Zulmaat 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, kept in dark, something not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the noor/light- X-Reference – 2:19-20 , 3:117 , 6:122 , 7:44 , 42:22 , 42:45
MAISIR (وَالْمَيْسِرِ) & YASEERAN (يَسِيرًا) the word Maiser is normally translated as gambling but the word share the same characteristics as the word Yaseer meanings ease. Thus the word Maiser is used in Quran in meanings of ease, gentle, effortlessness, easiness or comfort as in the ayah 17:28 “…and speak to them Maisooran..” here the word is used in the meanings of speaking with a gentle and easy manner. Similarly in the ayah 2:280 “If someone is in hardship, then postpone until Maisarin..” here the word is used as an opposite of hardship and difficult as in the meanings of ease, comfort and effortlessness. Similarly, when the word is used in the ayah 2:219 and 5:90-91, it is used in the meanings of getting money, wealth or comfort without any earning for it, without Haqq and without any struggle or hardship to earn it. Therefore, the word Maiser is explained further in the ayah 5:90-91 telling us that two things such as Khimar and Maisir are not only the tools of shaitan but their basic aim is to cause animosity among each other and to avert from the Zikr of Allah and from Salat. Since we all know that Salat is that social care system which is built on the basis of love, care compassion for each other. If people go for quick and easy effortless means to earn wealth and comfort, then this act would be against the system of Salat built on the parameters of Deen, Justice and Haqq. Additionally, these two acts, avert from the Zikr of Allah in all its meanings i.e., avert from Quran; averting from understanding, and following Allah’s Hidayah and Allah’s Ayaat; avert from remembering all the blessings of Allah and being Shaakir of these blessings and; avert from taking lessons from previously told stories in Quran. X-Reference – 2:219 , 2:280 , 5:90-91 , 17:28.
NAHI, TANTEHONA (تُنْهَوْنَ) & NOHO (نُهُوا) NEW The word Nahi or Noho means to forbid, to stop, curtail, contain, block or fight as in the phrase Amar Bil Maroof wa Nahi An Al Munkir frequently used in Quran. Thus, when Allah says in Ayah 4:31 “if you avoid Kabair (the worst, the great, the major ones) of what Tuntahoon from it…” it means that if you avoid the major ones of those which have been forbidden or considered prohibited for you. Similarly in ayah 3:104, the phase is “…Yanhoona from the Munkir…” used here in the meanings of deterring, fighting, stopping, controlling, etc. Thus whenever the prohibition has been mentioned, this word is used for instance in ayah 29:45 “…Indeed, Allah Tuntahi (forbids) from the Fahashi and the Munkir…” X-Reference 3:104 , 4:31, 4:161 , 6:28 , 7:166 , 29:45 , 58:8 .
KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) 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, not seeking knowledge 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 per 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. Kaafir is used in Quran as an opposite to Momin, i.e. Momin is the one who has firm Emaan, is seeking knowledge and then based on that knowledge and verification is convinced of his/her heart and mind of the existence of Haqq- As an opposite of Emaan and Momin, the word Kufar and Kaafir incorporates the meanings of not seeking knowledge, not using one’s intellectual faculties, ignoring, rejecting or denying haqq, both or any type of Allah’s Ayaat (Quran or Science) etc. X-Reference – 2:39 , 4:37 , 7:179 , 27:81 , 39:32.
SUA’IN (سُوءٍ) SAA’A (سَاءَ) & SAIYATAN (سَيِّئَةً) The word is used in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of husn & ahsan’. Husn & Ahsan basically means 4 categories of definition as (1) Something that looks good/pleasant; (2) to create balance-To fill the void/lack for someone; (3) To give something or do something for someone as Ina’am, i.e. without an expectation of any return & (4) Best/excellent, a step up of Ad’al. The word SAIYA & SAYYIATAN (سَيِّئَةً) used as an opposite of the word Husn & Ahsan, therefore it means (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself. The word is also used for any deed or saying or anything which is at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Therefore, when in the ayah 2:81 Allah says ‘Indeed! Whoever earns Sayyiatan (سَيِّئَةً)…” means that these people have earned for themselves misfortunes and destructions due to their evil deeds. X-Reference 2:81, 2:169 , 3:120, 4:31, 4:78-79, 4:85, 5:65, 6:160, 7:95, 10:27, 13:22, 17:38, 23:96, 27:46, 27:90, 28:84, 40:09, 40:40, 42:40, 42:48, 45:33, 66:08, 67:27.