Surah Baqara- Ayah no. 30-39 i.e. 2: 30-39
Surah no. 2- Surah Al-Baqarah – Ayah no. 30-39
A- Translation
٣٠ وَإِذْ قَالَ رَبُّكَ لِلْمَلَائِكَةِ إِنِّي جَاعِلٌ فِي الْأَرْضِ خَلِيفَةً ۖ قَالُوا أَتَجْعَلُ فِيهَا مَنْ يُفْسِدُ فِيهَا وَيَسْفِكُ الدِّمَاءَ وَنَحْنُ نُسَبِّحُ بِحَمْدِكَ وَنُقَدِّسُ لَكَ ۖ قَالَ إِنِّي أَعْلَمُ مَا لَا تَعْلَمُونَ
[Quran 2:30] When your Rabb (رَبُّكَ) said to Malaik (لِلْمَلَائِكَةِ), “I am making Khalifa (خَلِيفَةً) on earth,” they said, “Will You make someone who will cause Fasaad (يُفْسِدُ) and shed blood, whereas we do Nussabeh (نُسَبِّحُ) with your Hamd (بِحَمْدِكَ ) and sanctify You?” Allah Said, “I know what you do not know.”
٣١ وَعَلَّمَ آدَمَ الْأَسْمَاءَ كُلَّهَا ثُمَّ عَرَضَهُمْ عَلَى الْمَلَائِكَةِ فَقَالَ أَنْبِئُونِي بِأَسْمَاءِ هَٰؤُلَاءِ إِنْ كُنْتُمْ صَادِقِينَ
[Quran 2:31] And taught Adam (آدَمَ) the names of all of them, then presented them to the Malaik (الْمَلَائِكَةِ ِ) and said, “Inform Me the names of these, if you are truthful.”
٣٢ قَالُوا سُبْحَانَكَ لَا عِلْمَ لَنَا إِلَّا مَا عَلَّمْتَنَا ۖ إِنَّكَ أَنْتَ الْعَلِيمُ الْحَكِيمُ
[Quran 2:32] They said, “Subhanka (سُبْحَانَكَ)! We have no knowledge except what You have taught us. Indeed! You are the All-knowing, the All-wise”
٣٣ قَالَ يَا آدَمُ أَنْبِئْهُمْ بِأَسْمَائِهِمْ ۖ فَلَمَّا أَنْبَأَهُمْ بِأَسْمَائِهِمْ قَالَ أَلَمْ أَقُلْ لَكُمْ إِنِّي أَعْلَمُ غَيْبَ السَّمَاوَاتِ وَالْأَرْضِ وَأَعْلَمُ مَا تُبْدُونَ وَمَا كُنْتُمْ تَكْتُمُونَ
[Quran 2:33] Said, “O Adam (آدَمَ), inform them the names of these” And when he informed them the names, said, “Did I not tell you that I know the hidden secrets of the Skies and the Earth and that I know what to reveal to you and what to conceal from you?”
٣٤ وَإِذْ قُلْنَا لِلْمَلَائِكَةِ اسْجُدُوا لِآدَمَ فَسَجَدُوا إِلَّا إِبْلِيسَ أَبَىٰ وَاسْتَكْبَرَ وَكَانَ مِنَ الْكَافِرِينَ
[Quran 2:34] And when We said to the angels, “Do Sajda (اسْجُدُو) to Adam (آدَمَ),” they did Sajda (سَجَدُو), except for Iblees who A’baa (أَبَىٰ). He became arrogant and one of the Kaafireen (الْكَافِرِينَ).
٣٥ وَقُلْنَا يَا آدَمُ اسْكُنْ أَنْتَ وَزَوْجُكَ الْجَنَّةَ وَكُلَا مِنْهَا رَغَدًا حَيْثُ شِئْتُمَا وَلَا تَقْرَبَا هَٰذِهِ الشَّجَرَةَ فَتَكُونَا مِنَ الظَّالِمِينَ
[Quran 2:35] And We said, “O Adam (آدَمَ) live in the heaven, you and your Zouj (زَوْجُكَ), and eat from it freely as per your Shayyit (شِئْتُمَا), but do not approach this Shajar (الشَّجَرَ) lest you become one of the Zwalimeen (الظَّالِمِينَ)”.
٣٦ فَأَزَلَّهُمَا الشَّيْطَانُ عَنْهَا فَأَخْرَجَهُمَا مِمَّا كَانَا فِيهِ ۖ وَقُلْنَا اهْبِطُوا بَعْضُكُمْ لِبَعْضٍ عَدُوٌّ ۖ وَلَكُمْ فِي الْأَرْضِ مُسْتَقَرٌّ وَمَتَاعٌ إِلَىٰ حِينٍ
[Quran 2:36] But Shaytan (الشَّيْطَانُ) caused them to slip from it and caused them to get expelled from the state they were in. We said, “Descend, some of you being the enemies of others, and you will have residence on earth and enjoyment for a time.”
٣٧ فَتَلَقَّىٰ آدَمُ مِنْ رَبِّهِ كَلِمَاتٍ فَتَابَ عَلَيْهِ ۚ إِنَّهُ هُوَ التَّوَّابُ الرَّحِيمُ
[Quran 2:37] Then Adam (آدَمَ) learned from his Rabb (رَبِّهِ) who accepted Fataab (فَتَابَ). Indeed, is the Acceptor of Touba (التَّوَّابُ) and the Raheem (الرَّحِيمُ).
٣٨ قُلْنَا اهْبِطُوا مِنْهَا جَمِيعًا ۖ فَإِمَّا يَأْتِيَنَّكُمْ مِنِّي هُدًى فَمَنْ تَبِعَ هُدَايَ فَلَا خَوْفٌ عَلَيْهِمْ وَلَا هُمْ يَحْزَنُونَ
[Quran 2:38] We said, “Descend, all of you together. Whenever guidance comes to you from Me, then whoever follows My guidance will have no fear or grief.
٣٩ وَالَّذِينَ كَفَرُوا وَكَذَّبُوا بِآيَاتِنَا أُولَٰئِكَ أَصْحَابُ النَّارِ ۖ هُمْ فِيهَا خَالِدُونَ
[Quran 2:39] And as for those who do Kufr (كَفَرُو) and reject Our Ayaat (آيَاتِنَا), they will be the inmates of the Fire in which they will remain forever.”
C- THE CONCEPT
Before we dwell further on the concepts behind these ayahs, it’s important we understand the concept of Adam as distinct from Insaan. When Adam representing the whole of mankind, is being made Khalifa, we need to realize what does it mean by being made as Khalifa by noting the definition, meanings and responsibilities of Adam as Khalifa as mentioned in the Vocabulary. In addition to being held responsible to take care of all the creations of Allah, the concept of leadership is also bestowed on Adam/the mankind as a test/ a trial for instance refer to the ayah 10:14 as [Quran 10:14] : “ Then We made you heirs in the land after them, to see how you would behave! “. Mankind was also instructed to make judgement as per solid judicial principles according to the responsibility of a Khalifa- refer ayah 38:26; in terms of responsibility being spelled out to Daud “We did indeed make you a Khalifa on earth: so judge between men in truth and justice”
In these ayahs from #30 and onwards, keeping in mind the definitions of the word Malaik and the responsibilities of Adam as Khalifa- God Almighty is basically giving us a complete scenario of the existence of humanity on earth, starting with a metaphoric conversation of Allah with Malaik at the time of mankind being made as Khalifa on Earth. The Malaik objected to Adam being given the position of a Khalifa. The argument given by Malaik upon this appointment was (1) Malaik have been already maintaining the stability and have been already keeping the order in the universe by performing their duties and responsibilities in accordance with and complete submission to Allah’s commandments- Why is there a need of Khalifa then who could be better than Malaik for this job and (2) Humans are seen by Malaik as someone who creates Fasaad and sheds blood on earth. The question that is thought-provoking is ‘How did the Malaika have this knowledge of Insaan doing Fasaad on Earth?’ This is because as per the subsequent Ayahs it’s shown that whatever Malaik know, either Allah informs them or they have seen themselves. This means that Insaan was already there as well and the objection of Malaik was as a result of how the Homo Sapiens were behaving during their evolutionary process and witnessed by the Malaika as they processed whatever Allah had commanded during the Creation process. They, the Malaika, would have been very aware of the concept of freewill as Amanat (refer ayah 33:72 and 73) and how Insaan would be misled by their own Nafs.
The only reason on the basis of which Allah has made us Khalifa on earth is because of our ability to think, understand, reason and our curiosity in seeking knowledge. Since Malaik do not have these abilities, they only obey exactly the commandments of Allah as ordained by Allah, that is why mankind has been selected by Allah to become Khalifa on earth. And that is why mankind has been able to subjugate Malaik i.e. forces of nature, and use these forces for the benefit of humanity. For example, consider the forces of air and thermodynamics, which were used for our ability to fly, the forces of gravity as used by our ability to live and walk on earth- these are just couple of examples from the many forces and powers of nature that mankind has been able to subjugate and use. As Khalifa on earth, we as humans have a responsibility to look after other lifeforms on earth, the other creations of Allah, the whole of mankind and to take care of earth’s healthy environments.
Another important point to note here is that All of Allah’s Malaik has done Sajda to Adam, except Iblees who A’baa. The word is normally mistranslated as refused but this is a wrong translation. The correct meanings of this is that the Iblees was unable to, could not as aligned with the Job Allah has assigned to this Malaik, the job is to mislead the humanity therefore the Iblees couldn’t do Sajda to Adam. Thus where ever its mentioned as in this ayah as well as ayah 20:116 “And when We said to the Malaik to do Sajada to Adam, then they did Sajda except Iblees who A’abi (was unable).” Thus, Iblees could not do Sajda to Adam. The subsequent expression of being Arrogant and one of the Kaafireen are actually the tools of Shaiytaan that Allah has mentioned along side with Iblees telling us the traits and characteristics of those under the influence of their Nafs-e-Ammara, the Shaiytaan.
In these ayahs, the Al Jannat refers to a garden on earth- a place of sanctuary, love and compassion for each other and safety. These ayahs are also telling us that in the beginning all the humans were one nation living together in a heaven-like situation in this Jannat, but they have been asked to avoid Shajar i.e., disagreements and disputes amongst themselves and immoral and unethical acts. However due to the influence of Shaytaan, their own nafs- some of them became arrogant, focusing on their own selfish interests, indulged in immoral, indecent and unethical acts, as a result of which, disputes and disagreements among mankind took place. Due to this, mankind has descended not only from the high status of humans who were once prostrated by Malaik but also lost the heaven-like situation. After the big loss, mankind was given Hidyah i.e., the books of revelations, through appointments of Rasool and Nabi from amongst them. Therefore, whoever follows this Hidayah and has Emaan on Allah’s Ayaat, will have no fear or grief. But those humans who do kufr and reject or deny Allah’s Ayaat will remain in hell-like situation both here on this earth as well as in the hereafter wherein they will abide in the fire forever.
D- IMPLEMENTATION IN TODAY’S LIFE
Through these ayahs the Hidayah we get is to never fall for Shaytan’s traps, it operates through our own inner Nafs and thoughts. We need to be on guard at all times against our own bad Nafs and listen to our own good Nafs and conscience that reprimand us on our mistakes and bad deeds. By listening to our good Nafs and conscience, by doing sincere Touba for our mistakes we stay protected against Shaytan, its tools and traps. We build a shield against Shaytan and we make it stronger when we follow Allah’s Hidayah which Allah has revealed in the forms of books of Revelations, this Quran and when we have Emaan on Allah’s Ayaat both the words of Allah in Quran and the works of Allah as in Allah’s creations scattered all around us in science and universe. Another most important message that we get from these ayahs is for us, as mankind, to act as Khalifa on Earth. As Khalifa we need to honor and fulfill our responsibility to look after other lifeforms on earth, to look after and protect Earth and all of its inhabitants and to protect the environment of earth in order to sustain healthy lives on earth and the tools that Allah has given us to carry out these responsibilities are in the form of Malaik who have done Sajda to us and can be used for this purpose.
Footnotes:
B- VOCABULARY:
For the updated Keyword Vocabulary, kindly visit our website at the link https://quranthinkers.com/keyword-vocabulary-by-wqt/
RABB (رَبِّ) RABB (رَبِّهِ) RABBIHIM (رَبِّهِمْ)- their RABB & RABBOIBIAT: The Quality of Rab is Rabobiat. The word RABB cannot be translated in one English word as the quality of Rabobiat covers a wide range of meanings. The word Rabobiat conveys not only the idea of creating, fostering, bringing up or nourishing, but also that of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until the thing- the creation reaches the goal of completion & perfection. All the above processes are called the Rabobiat. And this is the meaning of Allah as Rabb meaning the one who is doing this Rabobiat for each and everything in this world and the universe hence the phrase- Rabb ul Alemeen i.e. the Rabb of all the worlds. X-Reference – 1:01, 2:05, 2:112, 2:131, 2:136, 2:139, 2:258, 2:285-286, 3:51, 3:147, 3:193, 5:68, 5:117, 12:39.
MALAIK (لِلْمَلَائِكَةِ): The concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik. It’s therefore important to understand what does it mean by the term Malaik as per Quran. It doesn’t mean Angel’s with wings as widely understood and translated. The word Malaik basically means powers or forces; shares the same characteristics as from the “Maaalik” means the one who has the power, the authority. Therefore, the word Malaik means the powers, processes and forces of nature on the basis of which Allah’s whole universe is kept running. Malaik has also the characteristics from the word “Alak” which means messengers or communicators for instance in ayah 22:75 “Allah chooses from the Malaik messengers and from the people”. Also refer Ayah 97:4 “descend therein by the permission of their Rabb for every matter”. In a nutshell Malaik are basically those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah. Refer Ayah 16:49-50, “And to Allah everything does Sajda whatever is in the heavens and whatever is on the earth of creatures, and the Malaik, and they are not arrogant. They fear their Rabb above them, and they do what they are commanded”. This means that after Allah, the Malaik has done Sajda only for Adam on the basis of being taught Names by Allah refer Ayah 2:30-34. X-Reference – 2: 30-34 , 3:124-125 , 6:8-9 , 7:11 , 15:28-30 , 16:32-33 , 17:95 , 25:21-22 , 33:42-43 , 35:01 , 38:71-73 , 41:30-31 , 43:60 , 66:4-6 , 74:31 , 89:22 , 97:04.
KHALIFA (خَلِيفَةً) means successor or the one who was left behind such as in ayah no. 9:81 “Those who remained behind”. The same meanings are there in Ayah 9:118. It also means one after the other for instance in ayah 25:62 “And it is Allah who has made the night and the day in succession- one after the other”. It also means to take care of the affairs in place of the real caretaker for instance in ayah 7:142 Nabi Mosa, made his brother as Khalifa to look after the affairs in his absence. Keeping in mind that Allah is omnipotent and omnipresent, when in Ayah 2:30 Allah is appointing Adam as Khalifa on Earth, it means Adam has been made as a caretaken of Allah’s creations on Earth, as Khalifa meaning that there was another Creation of Allah who was the caretaker and now Adam has succeeded that creations as the Khalifa on Earth. The Khalifa takes the responsibility of the Creation of Allah in the sense of taking care of them for their safety, security, and freedom and ensuring that these tenets are not violated by the others on earth. X-Reference 2:30 , 2:66 , 2:255 , 3:170 , 6:133 , 6:165 , 7:129 , 7:142 , 7:169 , 9:81-83 , 9:118 , 9:120 , 10:92 , 11:57 , 19:59 , 24:55 , 25:62 , 35:39 , 38:26 , 43:60 , 48:15-16 , 72:27.
FASAAD (فْسِدُو)means Corruption and disorder, something not being able to retain its original better state, Fasaad is an opposite of the word Silah (صْلِحُ) as in Musselehon – both words are used in the same ayah 2:11. The word Silah (صْلِحُ) means to keep the things in their right order and balance. Therefore, the word Fasaad as an opposite would mean to create disorder or imbalance. It’s also used in the meaning of going against haq, for example, to cheat in measurement or weight, not to give people their earned wages as per their work, to create imbalance in economy and society, not to give people’s due rights or give them less than what they deserve, to destroy law order and peace, to reverse the right order for anything or any system, etc. basically anything that create unevenness in a society is termed as Fasaad by Quran. It’s also used in Quran as an opposite to the word Ahsan. Husan or Ahsan means to create balance, to create beauty, peace and order, to fill the void, to correct the flaw or mistake etc. As an opposite of Husn, the word Fasad would mean to create imbalance, to disrupt law and order, to create lawlessness and destruction etc. X-Reference 2:11 , 2:27-30 , 2:60 , 2:205 , 7:85 , 7:127 , 12:73 , 26:183 , 27:34 , 27:48 , 28:04 , 28:77 , 28:83 , 38:02 , 89:12.
SABAH/TASBIH AS IN SUBHANAHU (سُبْحَانَهُ), NUSSABAH (نُسَبِّحُ) & SUBHANKA (سُبْحَانَكَ): the word “Sabbah” and also the word tasbih, is normally translated as to glorify and praise Allah, but in addition to glorify and praise Allah, the other meanings of the word is “to make quick successive movements with hands and/or legs in air or in water so as to swim; to make efforts with your whole being; to work hard in a quick persistent efforts with full force; to struggle; to strive towards something or someone with your whole being”. Therefore, in Ayah 37:143-144, as used in the word “Mussabiheen” with reference to Nabi Younus, Allah is saying that even the Nabi has to struggle, strive with his full force and strength in order to get out of the fish and swim to the shore, otherwise he would have stayed in the belly until the day of resurrection. X-Reference 2:30 , 2:116 , 33:42-43 , 37:143-144.
HAMD (اَلۡحَمۡدُ) means acknowledging and praising something or someone upon its completion, after acquiring complete knowledge, identification, understanding, authentication, and a firm conviction for that accomplishment. Hollow words of praise to anything or anyone, without having these parameters of knowledge and conviction is not Hamd. HAMD can only be done for any accomplishment that has reached a certain level of perfection, without any flaws, deficiencies, drawbacks, mistakes. The benefits & beauty of such accomplishment must be felt, ascertained and convinced by one’s whole being, then and only then the praise, that comes out of one’s heart and mind would qualify as HAMD. We all know that the perfection only belongs to Allah and therefore Hamd is only for Allah. Additionally, one can do hamd of the creation, the creator and the benefits one received from such creation as well as the creator- hence All types of Hamd belongs to Allah only. X-Reference 1:01, 2:30, 3:188, 6:01, 7:43, 9:112, 13:13, 16:75, 17:44, 17:111, 27:59, 30:18, 64:01.
ADAM (آدَمَ) The word Adam is used in Quran as a distinct word to Insaan- while the later means mankind as a social animal; the meaning of Adam is more in the meanings of love, harmony and compatibility. Thus, closeness to live together or intermingling. Through the evolutionary process Homo Sapiens had now reached with Adam “a social animal” with faculties to seek knowledge and have capacity for intellect as shown in 2:31. This also qualified him to be a Khalifa. Man was given autonomy and freedom of the will which implied that he could even disobey the Laws of Allah. The Malaika therefore, showed concern. Adam is illustrated as a singular person but is representative of all of mankind. One must understand that the evolutionary process of Homo Sapiens must have taken place throughout the earth, from primitive cells/persons- Neanderthal (Boorish and loutish with much animal instincts) and the like. Thus, the result was Homo Sapiens in many parts of earth evolved to what Adam ended to be. This is referred in the Ayah 7:11. X-Reference 2:31 , 2:33-35 , 3:33 , 3:59 , 5:27 , 7:10-11 , 7:26-27 , 7:35 , 7:172 , 17:61 , 18:50 , 19:58 , 20:115-117 , 20:120-121 , 22:41 , 24:55 , 36:60.
SAJDA (اسْجُدُو), SAJOOD (السُّجُودِ) MASJID (الْمَسْجِدِ) MASAJID (مَسَاجِدَ): The word Sajd, Sajood or Sajda is used in Quran in terms of meanings which are more than simple physical movements. As per Quran the word means submitted with one’s whole being, to follow with complete and utter conviction of heart and mind. When it comes to Masjid by righteous, it means a place, an area of a community, a city, a land where everyone is establishing and submitted to the law’s rules and regulations of Deen e Islam. X-Reference – 2:34 , 2:58 , 2:114 , 2:125 , 2:144 , 2:150 , 7:12 , 9:107 , 15:32 , 16:48 , 17:61 , 18:50 , 20:70 , 20:116 , 25:60 , 38:72 , 41:37 , 48:29 , 68:42-43 , 96:19.
A’ABA (يَأْبَ) normally translated as refused but this is a wrong translation and does not fits in all the ayahs in Quran where the word Aaba is used. For instance, in the ayah 25:50 when Allah says “And We have certainly distributed it among them so that they may do Zikr but most of the people A’aby (normally mistranslated as refused) except Kafuran (rejected, denied, concealed) ´Here in this ayah the word Fayaaby, normally mistranslated as then REFUSED does not make sense, the correct meaning of the word is being UNABLE, therefore the phrase is “Most of the people Fayaabi (were unable) except Kufarun”. Similarly, in the ayah 33:72 “Indeed We offered the trust to the skies and the earth and the mountains, and they Aa’beyen (were unable) to bear it and they feared.” The word is used in the similar meanings of inability in the ayah 20:116 “And when We said to the Malaik to do Sajada to Adam, then they did Sajda except Iblees who A’abi (was unable).” Similarly in the ayah 20:56, the word for refusal and denial is already used as Kazaba therefore when Allah says “And We certainly showed him (the Firaun) our Ayaat but he Kazaba (denied, refused, rejected) and A’aba (was not able)” X-Reference – 2:282 , 9:8 , 9:32 , 15:31, 17:89, 17:99 , 18:77 , 20:56, 20:116, 25:50, 33:72.
KUFR (لْكُفْرَ) KAFARO (كَفَرُوا), KAAFIR, KAAFIREEN & KUFFARAN (كُفَّارً): Kafir is the one who does Kufr as opposed to Momin is the one who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kafir, as is darkness covers everything; A farmer is called Kafir 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, 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. Therefore, in Ayah 2:254- Allah says “O you who have believed, spend from that which We have provided for you before there comes a Day in which there is no exchange and no friendship and no intercession. And the Kaafireen – they are the Zalimeen/wrongdoers”. 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, refer 2:39- “And those who do Kufr (Kufr) and deny Our Ayaat – those will be companions of the Fire; they will abide therein eternally”, which shows the meaning of the Kufr as the one who denies/conceal/reject Allah’s Ayaat”. X-Reference – 2:24 , 2:26 , 2:28 , 2:39 , 2:108-109 , 2:121 , 2:254 , 4:37 , 4:151 , 7:179 , 27:81 , 39:32.
ZOUJ (أَزْوَاجٌ) normally translated as wives only, the word ZOUJ means something similar, or of the same kind or similar beings/things. It also means partner, spouses, pairs, – It also means partners, or associates as well as its used to means of the same kind or type as well. Zouj is used in Quran as in Pair- one plus one, either they are alongside with each other such as the pair of Shoes or pair of glasses, or apposite to each other, such as day and night, darkness and light. But the unique characteristics of Zouj is that whether they are alongside or apposite, one cannot exist without the other, or the concept of one cannot exist without the other. For instance, if one of the shoes breaks apart, the whole pair of shoes is rendered useless. Similarly, if one glass in the pair of the eye glasses breaks, the whole pair of Glasses is of no use. We cannot explain the concept of light without the darkness or day without the night or vise versa, i.e. one cannot exist without the other. It’s because of this unique characteristic that they are called Zawjaan i.e., part of the same jaan, nafs, soul and each is called Zouj of another. X-Reference 2: 25 , 2:102 , 2:240 , 4:01 , 4:20 , 16:72 , 30:21 , 33:37 , 33:50 , 39:06 , 42:11 , 44:54 , 55:52 , 60:11 , 66:03 , 70:30 , 75:39 , 78:08 , 81:07.
SHAYYIN (شَيْءٍ) SHAYYIT/MASHIAT (شِئْتُمَا) INSHALLAH (إِنْشَاءَاللَّهُ) YASHAAU (يَشَاءُ) means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ normally is translated as ‘Will’ – But there is a difference between ‘Will’ and ‘Mashiyyat’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. Thus, the Quranic terms “Ma Yasha” and “Mun Yasha” would mean “According to the set of Laws originated by Allah which are unchangeable. “The word Mashiat also means powers, abilities, earnings and it also means fact, event, anything which exists such as in ayah 2:20 إِنَّاللَّهَعَلَىٰكُلِّشَيْءٍقَدِيرٌ means Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e. freedom of choice and decisions to us as humans. Once freewill is given, and hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. This means that each and everything in this universe is based on these cause and effect laws that have been put in place by God Almighty. Therefore, whenever we use the phrase InshaAllah (إِنْشَاءَاللَّهُ), it does not mean that “we will do this ONLY when Allah wills” as is commonly translated; the actual meanings is that “we will do whatever is in our capacity, willingness and ability to do this, and only ALLAH with Allah’s infinite power and ability can stop us”. X-Reference – 2:20 , 2:35 , 2:70, 2:106 , 2:113 , 2:142 , 2:148 , 2:212-213 , 2:223 , 2:253 , 2:282-4 , 3:26-29 , 3:73-74 , 3:129 , 4:32-33 , 4:48-49 , 5:17-18 , 5:40-42 , 6:39 , 6:101-102 , 7:155-156 , 7:161 , 11:87 , 12:67-68 , 39:15 , 42:22-24 , 76:30.
SHAJAR (الشَّجَرَ): means anything which has been converged at a single point and then diverged out or spread outwards and away from each other from that single point. Therefore, its used for tree with branches spread outwards and away from each other although joined from the same tree trunk at their root. Similarly, with the same characteristics at its root, the word Shajar is also used for disagreements and disputes amongst people after they had been united or joined together and because of the disputes and disagreements, have created divergent groups and branches. For instance, in the ayah 4:65 the phrase “until they call you to arbitrate in their Shajar/disputes or disagreements”. Therefore, when in ayah 2:35, Allah has advised Adam not to go near the Shajar- it means not to go near the disputes/disagreements amongst each other but the influence of Shaytaan, compelled them to focus on their own selfish interests and hence they ended up in disputes and disagreements with each other thereby descending from the heaven-like situation that they were in. X-Reference 2:35 , 4:65 , 7:19-20 , 7:22 , 14:26 , 20:120 , 23:20 , 28:30 , 37:62 , 37:64 , 37:146 , 44:43 , 48:18 , 56:72.
ZWALIMOON (ظَالِمُونَ) ZALIM/ ZWALIMEEN (الظَّالِمِينَ) ZWALIMOON (ظَالِمُونَ) & AZLAMU (أَظْلَمُ) means 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. 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. Zwalim or Zwalimeen are those people who go against someone due rights or who take over by force someone else’s property or things; those people who do not give people their due right as per their entitlement and Mazloom is that the one against whom the Zulm takes place; For instance in the ayah 3:117 “The example of what they spend in this worldly life is like that of a wind containing frost which strikes the harvest of a people who have done Zulm on themselves and destroys it…” Zulm also means 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 confused, not clear, kept in the dark, not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the daylight; 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; X-Reference – 2:19-20 , 2:35 , 2:91 , 2:114 , 2:124 , 2:140 , 2:229 , 2:272 , 2:281 , 3:86 , 3:117 , 6:122 , 7:44 , 7:148 , 10:27 , 14:05 , 14:34 , 17:33 , 18:33 , 27:14 , 33:72 , 36:37 , 36:54 , 42:21-22 , 42:44-45 , 76:31.
SHAYTAAN or SHAYATEEN (plural)- SHAYATENEHUM (شَيَاطِينِهِمْ)- your shayateen means to go very far, it also means to rebellion and opposition, Therefore the word is used for Shaytan, means someone who has gone far away from Allah’s Rahmat and Blessings due to rebellion and opposition. It also means someone who is deprived of or disconnected from the blessings of life and also used for someone who has taken a wrong path leaving the right one, i.e. rebel or the one who is in opposition. In Quran the word Shaytan is used for someone who has gone against the rules and commandments of God Almighty, the one who is disobedient. Quran has used the word for all those who work against the rules of God as Shaytyaan as well as their associates and partners are also termed as Shayyateen. Shytan has also been termed as that part of our nafs, which is egoistic and those people who are under the influence of their ego, they are also terms as Shaytaan. X-Reference 2:14 , 2:102 , 3:155 , 4:76 , 4:119-120 , 5:90-91 , 7:27 , 12:05 , 17:53 , 19:44 , 22:52 , 24:21 , 38:37 , 43:36 , 58:19 , 67:05 , 81:25.
TOUBA (التَّوَّابُ) TUB (تُبْ) TAABU (تَابُوا) TAWWABU (التَّوَّابُ): 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. X-Reference 2:54 , 2:128 , 2:160 , 3:89 , 4:16-18 , 5:34-39 , 6:54 , 9:102 , 9:105-106.
RAHEEM (الرحيم) as discussed and explained under the word Rahman, the word Raheem share the same characteristics as Rahma- a mother’s womb during pregnancy. Unlike Allah being Rahman, which is applicable for everyone regardless of anything else; Allah being Raheem to us is basically a Privilege and it will only be with us as long as we keep choosing the right path and stay as righteous and do good deeds. This is another favor of Allah to humanity which is closely aligned with the concept of Tauba as per Quran. If we chose to be righteous and do good deeds, we need Allah’s help and blessings to keep doing good deeds and stay on righteous path, since Allah is with us being RAHEEM, we get Peace, Contentment, 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 to keep that peace, contentment, tranquility and prosperity in our lives. In order to get back that Privilege, we need to do Pure TOUBA, a whole process as per Quran. After pure Touba we will get our privilege of Allah being Raheem back to us, and we will be able to stay righteous and do good deeds and get PEACE and TRANQUILITY back in our lives again. TOUBA as per Quran basically means to take a u-turn – To make a U-turn we need to carry out 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) Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening our Emaan and continue to do righteous deeds. X-Reference – 2:54 , 2:128 , 2:143 , 2:160 , 3:89 , 4:16-18 , 5:34-39 , 6:54 , 9:102.
AYAT (آيَاتِنَا) AYAAT (الْآيَاتِ) AYAATIKA (آيَاتِكَ), AYAATIN (آيَةٍ) 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 you are going somewhere, in a distance you see smoke coming from behind a building. Now you cannot see the confirmed truth, which is the burning of the fire at the bottom of that smoke, but by looking at that smoke you can realize the existence of the confirmed truth, which is the burning of the fire at the bottom of that smoke. Ayat also means to pause, to stop, to think & reflect- In fact the definition of Ayat only gets completed when you think, reflect, ponder and utilize your God-given faculties and senses. For instance, the smoke in the earlier example will remain a smoke only, 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 mention Two types of Ayaat. (1) This is the word of God- these are the word of Quran itself- the words of God Almighty on which if we think and ponder, we would be able to realize the hidden confirmed truth which is the greatness and the wisdom of God Almighty hidden behind these words of Quran. (2) This is the work of God- that is the many creations of God Almighty scattered all around us in science and universe, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of the Creator hidden behind all these creations. X-Reference – 2:39 , 2:41 , 2:99 , 2:118 , 2:151 , 2:187 , 2:248 , 2:266 , 3:41 , 3:49-50 , 3:97-98 , 3:112-113 , 4:140 , 4:155 , 5:86 , 6:04 , 6:37 , 6:97-98 , 6:109 , 6:157-158 , 7:35-37 , 7:146-147 , 10:5-7 , 10:20-21 , 10:92 , 13:2-4 , 16:101 , 19:10 , 22:72 , 29:49 , 30:21-25.