Abstracts of the Attributes of Allah, taken from two statements of
Prophet Muhammed ( SAWS ) are based on the meanings conveyed through the respective
root words and their derivatives used in the Holy Quran, the chapter and verse
numbers of which are given in brackets.
Allah
is the name given in the Holy Quran to the Divine Being Who exists necessarily
by Himself, comprising all the Attributes of perfection. Allah is an underived
word, it neither has a feminine nor a plural. It has never been used for any
deity except the True God. As a proper noun and a name it cannot be translated
into any language. The word ‘God’ is the translation of the word ‘Ilaha’ which
is not a personal name but the name of a status meaning, ‘The Supreme Authority
in the Universe’, just like president, chairman, king etc. There is only one
‘Ilaha’ and that is Allah. In the Holy Quran nothing is mentioned about His
constitution, size or shape. He is beyond human imagination. We are required
to recognize and call Him only through His name and Attributes ( 7:180 ) which
also serve as His Functions. He is separate and different from His creation
( 58:7 ). He does not beget and He is not begotten. He cannot be seen ( 6:
130). He is not only the Creator of the material universe but also the laws
governing its birth, existence and end ( 7:54 ). He is the Supreme Authority
in the universe having absolute power over everything, everywhere and every
moment ( 5:17, 33:38 ). He does what He Wills or intends to ( 3:40, 2:253
) and no one can question Him for His actions ( 21:23). All the forces are
at His Command ( 48:4 ). The whole creation submits to Him ( 13:15, 16:49
) glorifying Him ( 57:1 ). Everything belongs to Him as part of His kingdom
( 2:255, 3:189 ).
Allah
is always alive, conscious and attentive being present everywhere, He does
not die, does not sleep, does not become inattentive with regard to His creation
and does not get tired managing it ( 2:115, 2:255, 25:58 ). He is Eternally
Existing ( 3:2 ), Self Subsisting, established over everything, everywhere.
He maintains, conducts and sets right His creation. He is unique, One, Single,
having no partners and nothing else is like Him. He is the Indivisible Whole
possessing all the Attributes at one and the same time which function with
perfect coordination. He is Holy, Pure, having nothing in Him except Himself,
free from all defects, evils, short comings etc. He is the Absolute ( 59:23
). He is Real, True, Right, Correct, Just etc. ( 22:6 ). He is the ‘Ultimate
Reality’ and not the product of someone’s conjecture or desire. He is the
Light of the skies and the earth and guides to His light whom He wills ( 24:35
). Light makes everything visible but is itself invisible ( 6:103 ).
His Powers : He is the Owner, Master and the King of the universe ( 1:3,
3:26, 3:189, 23:116, 54:55 ) He is Independent ( 3:97, 35:15, 39:7 ) and everything
else is dependent on Him ( 112:2 ). He is the Mighty, the Great, Firm and
Strong ( 13:9, 59:23, 2:255, 56:74, 51:58, 22:74 ) Who holds together His
creation ( 35:41 ). He measures out, programmes and destines everything in
His creation, fixing the time and place of every event ( 54:3, 73:20, 6:96-97,
36:33-39, 41:9-12, 13:8, 77:20-23, 80:19-20, 54:49, 65:3, 25:2, 5:120, 18:45
). He is Glorious ( 11:73 ), Possessor of Majesty, Honour and Bounty ( 55:27
), Dominating ( 12:21 ), Who can compel everything to obey His orders ( 59:23
) being Omnipotent ( 40:16 ) Who can subdue, subjugate over whelm over power,
defeat etc. anyone and anything.
His association with space
: He is the Evident, the Outer Most,
Who is external to everything at the same time He is hidden, the Inner Most,
internal with respect to everything ( 57:3 ). He is Omnipresent, Ample Giving
Whose Power, Knowledge, Mercy etc. extend over everything ( 2:255, 20:98,
7:156 ). He expands the universe ( 51:47 ) being present everywhere ( 2:115
). He grants in abundance to whom He wills. He encompasses everything having
total knowledge of and total power on everything ( 4:126, 17:60, 65:12 ).
He is the Nearest and First to hear us and respond to our prayers ( 2:186,
50:16). He is High and Exalted over everything ( 2:255, 7:190 ).
His association with time
: He is the First, there was no one and nothing existing before
Him and He will be the Last when everything will perish except Him. He is
the One Who remains ( 28:88, 55:26-27, 57:3, 20:73 ). He has fixed the time
and place of happening of every affair ( 54:3 ) but He has the power of preponing,
postponing or even canceling it ( 13:39 ).
Abu
Hurayrah ( RA ), a companion of prophet Muhammed ( SAWS ), reports that the
messenger of Allah ( SAWS ) once said, “Allah says Adam’s son ( i.e. man )
annoys Me by abusing time although I am TIME and the affair of alternating
the night and the day is in My hand ( which makes us conscious of time ).
Collected by Bukhari and Muslim.
His association with His creation
: He is the only ‘Ilaha’ i.e. God in
the skies and the earth ( 2:163, 43:84, 47:19 ). If there were two or more
gods then there would have been total disorder in the whole universe due to
their mutual fighting for achieving the ownership and control of the throne
of the universe and each god would have taken away things which he had created
( 23:91, 17:42 ). Contrary to this there is perfect order in the creation
( 67:3-4 ). God is He Who creates and destroys, controls everything, is capable
of harming and benefiting others ( 7;191-195, 10:18, 16:73-74, 22:73, 46:4-6
). Can anything other than God do the above things? Therefore nothing from
His creation is to be elevated to His position as partner or equal and doing
this is an unforgivable sin ( 4:48,116 ). He is the Omniscient, knowing everything
whether seen or unseen ( 6:101, 17:25, 22:70, 35:38, 59:22 ) and He is Wise
( 2:209 ). He is the Originator of the material and the energy in His creation,
Assigner of Laws for the perfect and peaceful existence of His creation, Proportioner
of the raw materials, Purifier as an eliminator of unwanted things and the
Fashioner of the final products ( 2:117, 6:79, 30:30, 35:1, 59:24 ) He it
is Who begins and gets things reproduced ( 21:104, 10:34 ). He sustains life
( 51:58, 15:20 ) through water ( 45:5 ), food ( 50:9-11 ) etc. bestowing more
on some and less on others ( 2:212,245, 13:26 ). He fosters everything ( 6:164
) in such a manner as to make it attain one condition after another until
it reaches its goal of completion, i.e. He cherishes, nourishes, develops
and evolves. He is the Lord of the worlds ( 1:1, 11:107, 9:129 ). His ‘Rahmat’
which conveys the sense of benefit, reward, safety out of mercy, good etc.
extends over everything ( 7:156 ). He has raised the heavenly bodies without
any pillars and He is the Custodian, Controller and Monitor over everything
( 2:255, 4:85, 11:57, 13:2 ). He has the power to bring together all human
beings on the day of resurrection ( 3:9, 77:38 ) and also the whole universe,
ending it in the ‘Big Crunch’ ( 75:9, 21:104, 39:67 ). He grants in abundance
to whom He pleases ( 13:26 ). He is capable of finding, that is, nothing can
be hidden from Him ( 38:44, 93:6
). He computes, calculates and preserves the record of everything ( 36:12,
72:28 ). He inherits everything, that is, everything will go back to Him (
57:10 ). He is ‘The Praised’. Everything, everywhere always praises and thanks
Him but we do not understand their praise and glorification ( 17:44 ).
His association with mankind
: Real guidance is only Allah’s guidance
( 2:120 ). He guides whom He wills to the right way (14:4 ). He creates everything,
sets up equilibrium in it, programmes it and then guides it to follow the
programme ( 87:1-3 ). He is the Author of peace, ( 59:23 ), Perfect, Sound,
Defectless, Safe, Source of rising high, Dictator of the ‘Religion of Peace
i.e. Al – Islam’, before Whom everything submits as a Muslim ( 3:83 ). He
is the Granter of security, peace, safety. He is Reliable and Trustworthy,
in Whose existence we are required to believe. This belief or ‘Iman’ is an
internal condition and ‘Islam’ is its expression. He is the Guardian Who prevails
providing protection, exhibiting love and mercy ( 59:23 ). He is the Subtle,
Who is informed of the internally hidden conditions of everything. His Grace,
Kindness, Beneficence, Mercy etc. continuously work behind the scene without
our noticing them immediately, we notice the result only after some time (
6:103, 42:19, 67:13-14 ). Water is continuously evaporating without our notice
to form clouds, we notice only the final effect as rain and vegetation. He
is Clement, full of leniency, kindness, tolerance, forbearance, giving time
for amendment though He has the power to punish us immediately for the sins
committed by us ( 2:225, 3:155 ). Allah is the God, Strong and perfectly informed,
inspite of this, His Authority is denied and others beside Him are worshipped,
respected and obeyed. He has he power of retaliation, still He exhibits unmatched
patience and restraint. He is ‘The Loving’. His love is associated with His
mercy and forgiveness. Love should be reciprocal which requires response from
human beings in the form of obeying His orders ( 11:90, 85:14 ). He responds
to one who prays to Him ( 2:186, 11:61 ). His grant is not restricted to those
who pray to Him, He even grants to those who are unfit to receive it ( 14:39
). He sometimes grants as a reward. He grants to whom He wills ( 3:8, 42:
49 ). He is ‘The Helper’ ( 2:107 ) and when He helps no one can stop His help
( 3:13,160 ). He obliges human beings by guiding them towards right belief
( 49:17 ). He is ‘The Trustee’ Who is Reliable, Dependable and Incharge of
everything ( 6:102 ). We are required to put our total trust in Him and He
loves such people ( 3:159, 65:3 ). He is the our Patron and Friend towards
Whom we are required to turn for help ( 2:107 ). He is Kind, Benign Who exhibits
His fidelity and response ( 52:28 ). He is full of pity for others ( 9:117
) saving His servants from harmful things which hinder their growth. His help
should be sought ( 1:4, 21:112 ) and only He can benefit. He has the charge
and maintains everything ( 16:91 ). He is sufficient as Guardian ( 4:45 ),
Helper, Trustee, Guide, ( 4:81, 25:31 ) as one Who knows (4:70 ) as One Informed
( 17:17 ), Seeing, Witnessing ( 4:79 ) and as One Who takes account ( 4:6
). He is constantly and intensely Gracious ( 19:47 ). He elevates righteous
deeds ( 35:10 ). He can forbid, prevent, harm and disgrace anyone. He sees
( 17:1 ), hears ( 2:127), is informed ( 2:234 ), is a witness ( 22: 17 ) and
Vigilant ( 33:52 ) over everything. He will raise the dead ( 22:7) to take
an account of everything ( 4:86 ). He manifests the truth, He is the best
Judge executing justice ( 95:8, 34:26 ). He acknowledges ( 2:158 ) our striving
in His cause. He accepts repentance
( 4:16-18, 9:104 ), He pardons and He can protect us from committing sins
and also the punishment of sins already committed ( 6:165, 39:53 ). He inflicts
retribution ( 3:4 ) and is Severe in requiting evil ( 2:196 ).
Allah, exhibiting all His
Attributes, gives life, causes to die ( 40:68 ), shapes us and gives us complexions
as He wills ( 3:6, 35:28, 30:22 ). He gives us physical senses ( 16:78 ) knowledge
( 2:255, 96:4-5 ), wisdom ( 2:269 ), language and speech ( 30:22, 55: 2-4,
90:8-9 ). It is He Who gives us happiness and sorrow ( 53:43 ) and restores
us to health ( 26:80 ). He grants us mates ( 30:21 ), children ( male or female
), progeny ( 16:72, 42:49-50. 23:79 ) and relatives ( 25:54 ). He grants us
sleep for rest ( 25:47, 78:9 ) and provides us with food ( 11:6, 15:20-21,
27:64 ), clothes ( 16:81 ). Houses ( 16:80 ), roads ( 20:53 ) and means of
transport ( 17:70, 36:41-42, 40:79 ). He sanctifies ( 4:49, 24:21 ) and grants
higher or lower status to whom He wills ( 3:26, 12:76, 43:32 ). He has subjected
everything in the universe to serve us ( 31:20 ) and made us collectively
responsible to implement His laws (2 :30-39, 6:165 ) for the peaceful existence
of mankind. All this He has done to TEST us, so as to mark out the dwellers
of paradise and hell ( 11:7, 67:2, 76:2 ) and to help us in achieving success
in this test He has been extremely fair in providing us with guidance in the
form of Divine revelations communicated through His messengers ( PBT ) who
were sent to all communities, ( 16:36, 35:24, 40:78 ) the final form of which
is the Holy Quran ( 5:48 ) and the last Messenger Muhammed ( SAWS ) ( 33:40
).
2. AR -
RAHMAAN, ( The Beneficent ) ) ÑÍ ã
(
ÃáÑøÍúãÃäö
1.2
These Attributes
of Allah exhibit ‘Rahmat’ which according to the Holy Quran includes in it:
worldly provisions necessary to keep human beings alive 17:100 & 30:50;
appointment of night for rest and day for earning livelihood 28:73; compassion
and mercy towards parents 17:24 love and tranquilty derived from mates 30:21;
the Quran 17:82; prophet Muhammed (PBUH) 21:107; paradise 45:30; forgiveness
of sins 39:53 etc. Rahmat is
an item of enjoyment opposite to loss 7:23, punishment 6:15 - 16 harm 30:33;
evil 30:36; destruction 67:28 etc.
Rahmat being constructive, beneficial, full of mercy etc. is also supported
by the fact that the Arabic word for ‘womb’ is Rahm 3:6 from the same root
alphabets used for Rahmaan, Rahiim and Rahmat.
The child in the womb is provided with all that is necessary for its
growth through the mother and is carefully protected from all harmful things. The feeling of the mother towards the
child is that of compassion, beneficence, mercy, safety etc. and these feelings
further explain the term Rahmat about which Allah (SWT) states in the Holy
Quran :-
“He has prescribed Rahmat on Himself” 6:12
The Attribute of Allah (SWT) associated with the revelation and teaching
of the Holy Quran is ‘Ar-Rahmaan’ 41:2 and 55:1-2 and implementing the Holy
Quran in accordance with the instructions given by prophet Muhammed (PBH)
is the greatest benefit for us in the life of this world and the hereafter. The Attribute associated with the fostering
of the universe which is beneficial for it is again ‘Ar-Rahmaan’ 78:37 Many
more examples can be cited to show that the Attribute Ar-Rahmaan is associated
with beneficence.
The frequent association of the Attribute Ar-Rahiim with Al-Gafuur
(Protector and Forgiver of sins), At-Tawwaab (Accepter of repentance) and
Ar Rauuf (One full of pity) indicates that Allah’s (SWT) Mercy is exhibited
through His Attribute Ar-Rahiim. The
Attributes Ar-Rahmaan and Ar-Rahiim associated with Allah’s (SWT) name thus
convey the sense that He is ‘The Beneficent and the Merciful’ respectively
Allah’s (SWT) beneficence appears to be an expression of His Mercy for His
creation.
3. ISM ( A Name ) 5:4, 61:6 ÇöÓúãñ ( Ó ã æ )
Someone or something can
be recognize or identified by his/its name. It is sometimes associated with qualities and / or purpose
of a thing like ‘sugar’ for the quality of sweetness and ‘chair’ used for
the purpose of sitting, ‘Allah’ representing all His Attributes 7:180 etc.,
(5:4, 61:6 )
4. Al-HAMD ( The praise ) 1:1 (Í ã Ï ) ÇóáÍóãúÏõ
It is very clearly hinted
in the Holy Quran 3:188 that He only should be praised who does something
good. It is Allah (SWT) Who does
everything therefore, all praise is due only to Him 1:1. ‘Al’ translated as
‘the’ also conveys the sense of ‘all’.
Allah (SWT) initiated the creation of the universe 35:1, 2:117. He fosters it and everything in it belongs
to Him 34:1 therefore everything praises Him 17:44.
Al-Hamd, at some places in the Holy Quran conveys the sense of ‘thanks’
7:43, 14:39, 23:28 and 27:15. All
thanks are also due only to Him because He does everything for us. Those who do not thank Him by praising
Him exhibit ingratitude and pride 31:12, 32:15. Allah (SWT) does not like these qualities in His servants 39:7,
on the contrary He orders:
“Put your trust in the Living Who does not die and glorify (Him) by
praising Him (thanking Him) ... 25:58
Other words associated with ‘Hamd’ are the Attributes of Allah (SWT)
Al-Hamiid 2:267 meaning Praiseworthy, Ahmad 61:6 and Muhammed (PBH) 3:144
the names of the last messenger of Allah (SWT) meaning one who is praised,
Mahmuud 17:79 meaning praised.
5. RABB ( Fosterer
) 1:1Ñ È È) ( Ñó Èø
Rabb is someone who fosters
a thing in such a manner as to make it attain one condition after another
until it reaches its goal of completion (Raghib). Rabb is thus someone Who is the Owner, the Master, the Lord
possessing supreme power and authority, One Who cherishes, sustains, nourishes,
brings to maturity, maintains, manages, develops, evolves in short One Who
fosters - The Fosterer.
Allah (SWT) as ‘The Rabb’ is the Owner, the Master, the Cherisher,
the Sustainer, the Fosterer of the whole universe 6:165, 45:36. He is the Lord possessing supreme power and authority over
the throne of the universe 9:129 and does what He Wills 11:107. We have accepted Him as our Lord and Fosterer
even before coming into this world 7:172-174. This is an experience we do not remember,
but memory is not the basis of the truth of some event, it is a truth beyond
denial that all of us were born but we do not remember the most important
event of our life. He as our
Fosterer, created us and ordered the angels to bow down before Adam 38:71-74.
Bowing down of angels was probably putting all concerned energies under
the control of man. In view of this the present human progress
in science and technology may be due only to their control on energies known
as angels in the language of religion and this human control on energies is
a gift to humanity by Allah (SWT) and not its achievement. Allah (SWT) as the Fosterer provides for
mankind whatever He Wills giving more to some and less to others 17:30. He guides human beings through His communications
to selected persons known as prophets and messengers of Allah (SWT) who try
to lead them to paradise and save them from hell 4:163-166, 7:203.
We are required to seek only His help 1:4, 40:60 as He is our Fosterer
114:1, praise and glorify Him 32:15, declare His Greatness 2:185, believe
in His signs, fear Him, not associating any partner with Him 23:57-61, put
our trust only in Him 16:99 and worship Him alone 40:64-65 seeking His protection
from being influenced by the evil suggestions of the devil 23:97-98 because
if we obey the devil we will land in hell 26:91-95.
Allah (SWT) operates as Rabb exhibiting 30 of His Attributes. Some communities regard their priests, monks and prophets as
their Rabb 9:31, 3:64. The fact
is that Allah (SWT) is the only Rabb-Fosterer of His creation 1:1.
6. AL -ALAMIIN
( The worlds ) 1:1 ÇóáúÚóÇóáöãíäó ( Ú á ã )
‘Aalam’ (the singular of
Aalamiin) is a thing through which the knowledge of something else is obtained.
‘Alaamaat’ means land marks 16:16 and ‘Alaam’ means mountains 42:32
which are again land marks which help in obtaining knowledge of the direction
of one’s destination. The whole creation is known as an ‘Aalam’
because knowledge of its Creator Allah (SWT) is obtained through it.
There are many worlds, physical, mental, spiritual, past, present,
future, human, animal etc. Besides, the world today is not what it
was yesterday or what it would be tomorrow. According to scientists, the universe is continuously expanding,
occupying different volumes at different moments. Quantum physicists too propose the existence
of many universes. In view of
all this, the creation of Allah (SWT) would best be represented by the plural
‘Aalamiin’ meaning ‘worlds’ which includes all the heavenly bodies and the
earth 45:36 and all that is between them (19:65)
7. MAALIK (
Master ) 1:3 ãóÇ áöß ( ã á ß )
An Attribute of Allah (SWT)
meaning One Who owns having full authority and power 30:28 on everything -
the Master. ‘Malik’ meaning ‘King’ 23:116 and ‘Mulk’ meaning kingdom 3:189
are from the same root alphabets. In
the kingdom of Allah (SWT) all others are slaves having only those powers
which are bestowed by Him. No
one has any power or authority on his own accord. He is the Real King (20:114)
8. YAWM ( Day,
Period ) 1:3 íóæãö ( ì æ ã )
This word has been used
in the sense of a normal day as Friday 62:9, Saturday 7:163, opposite to night
69:7, for two days 2:203 and eight days 69:7. It has also been used for periods of time more than one normal
day, for instance, for a period of 7 nights and 8 days 54:19, for 1000 years
22:47, 32:5, for 50,000 years 70:4 and for an unspecified period of time in
the sense of past tense 10:102. Therefore
‘Yawm-iddiin’ may be one day or a period more than that and the time of creation
of the skies and the earth may be 6 days or periods of various duration's
denoting 6 chronological stages 7:54
9. D I I N
( The judgment, law ) 1:3 ÇóáÏøíäö ( Ï ì ä )
The word ‘Diin’ has been
specifically used in the sense of ‘Law’ as ‘Diin-il-Malik’ meaning ‘law of
the king’ 12:76. It conveys the
sense of religion which is again a set of laws 110:2. The final religion is Al-Islam i.e. the final ‘law’ of Allah
3:19 which is perfect 5:3. Nothing can be added to or subtracted from it,
based on it people will be judged on the day of judgment and rewarded or punished
and no other religion (Law) will be accepted by Allah (SWT) 3:85. This ‘Law’ is to be understood for its
proper implementation 9:122 and propagated 2:193 so that it prevails over
all other religions 9:33 but with no compulsion 2:256. Everything in the creation, willingly or unwillingly follows
the law of Allah (SWT) 3:83, His law prevails for ever 16:52. The word ‘Dayn’ from the same root alphabets
means ‘Loan’ 2:282 which also involves laws for repayment. Diin summarily means ‘Law’. Al-Islam’ is the Law for the peaceful
existence of humanity just like the law of gravitation for the peaceful existence
of the whole universe. Yawm-i-ddiin is also known as the period hereafter 2:8,
day of resurrection 2:85, the great day 10:15, 11:3, encompassing day 11:84,
the day which will be witnessed 11:103, the day account of deeds will be established
14:41, distressful day 11:77 the day, timing of which is known to Allah (SWT)
only 15:38 barren day 22:55, the day of separation 37:21, the day of account
38:16, threatening day 50:20, the promised day 85:2 the day of coming out
(of the earth) 50:42, a day of difficulty 54:8, day of gathering 64:9, the
day of manifestation of misappropriations 64:9 real day 78:39, weighty day
76:27 etc.
10. NAABUDU (We serve/worship) 1:4
äóÚúÈõÏõ ( Ú È Ï )
The associated noun is
‘Abd’ translated as ‘slave’ who is a person under someone’s control, having
no power on anything 16:75. We
are required to serve only one God 9:31 i.e.
Allah (SWT) as slaves 21:25, 51:56 and not to associate partners with
Him 13:36 making our religion exclusively for Him 39:11. The whole creation including the angels
43:19 are slaves of Allah (SWT) 19:93 . Polytheists serve and worship besides
Allah (SWT) things which do not have control on any thing 5:76, 16:73, 26:71,
29:17. Many of the objects of
worship are just names 12:40. ‘Ibadat’
4:172 conveys the sense of serving or worshipping Allah (SWT) as an obedient
slave, i.e. practically implementing the Holy Quran in the manner illustrated
by prophet Muhammed (PBH).
11. NASTAIIN
( We seek help ) 1:4 äóÓúÊóÚöíäõ ( Ú æ ä )
An associated word ‘I’aanat’
means ‘help’ 25:4 and ‘Al-Musta’aan’ an Attribute of Allah (SWT) means ‘One
Whose help is sought’ 12:18. Other
derivatives from the same root alphabets are associated with worship 1:4 patience
and prayer 2:153, righteousness and guarding against evil 5:2.
12. IHDINA (
You guide us ) 1:5 ÇöåúÏöäóÇ ( å Ï ì )
‘Huda’ from the same root
alphabets means Guidance 2:2. Guidance
could be towards some thing good 40:38 as well as towards something bad 22:4.
Real guidance towards good is only Allah’s guidance 2:120 which is
written down in the Holy Quran 2:185 and demonstrated by prophet Muhammed
(PBH) 33:21 the last messenger of Allah 33:40.
Following the guidance contained in the Holy Quran in the manner illustrated
by prophet Muhammed (PBH) is following the straight path leading to paradise
64:9, 33:71. Contrary to this,
following the evil suggestions of the devil leads one to hell’ 22:4. Allah (SWT) guides whom He Wills to 42:52
and this guidance of Allah (SWT) is His favour on those guided 49:17.
Had He Willed He could have guided the whole humanity towards the right
path 13:31 Allah (SWT) created everything, He set up the equilibrium then
programmed it and finally guided it to follow His programme.
87:1-3 ‘Al-Hadi’ is an Attribute of Allah (SWT) meaning ‘the Guide’
25:31 and ‘Hadiyyah’ means a ‘gift’ 27:35, in view of this ‘Hidaayat’ meaning
guidance 3:8 towards good is a gift of Allah (SWT) 49:7-8.
13. AS - SIRAAT
( The path) 1:6 ÇóáÕøöÑóÇØ ( Õ Ñ Ø )
This word is mostly used in the sense of path 19:43 and sometimes in the
sense of road 7:86.
14. AL-MUSTAQIIM
( The straight ) 1:6 ÇóáúãõÓúÊóÞöíãó ( Þ æ ã )
A straight line is the shortest distance between two points and in this sense ‘Mustaqiim’ could mean the shortest distance to the destination. Qistaas-il-Mustaqiim means a balance whose horizontal rod or bar is straight i.e. correct. 17:35.
Siraat-al-Mustaqiim would therefore mean the correct path whose distance
to paradise is the shortest. Allah
(SWT) guides to the straight path whom He wills 10:25, those who believe 22:54
and who hold firmly to Him 3:101. Being
on the straight path is worshipping or serving Allah (SWT) 36:61 i.e. implementing the Quran 14:1 whereby one enters His
Mercy and Grace 4:176. Prophet
Muhammed (PBH) was himself on the straight path 36:4 and he invited 23:73
and guided others towards it 42:52-53.
The devil waits on the straight path to mislead human beings 7:16. We are thus required to implement the
Quran in accordance with the instructions of prophet Muhammed (PBH) avoiding
the trap of the devil, this summarily is being on Siraat-al-Mustaqiim leading
to paradise.
15. ANAMTA ) You have favoured ) 1:6 ÇóäúÚóãúÊó (ä Ú ã )
‘You have favoured’ The related noun ‘Nimat’ means favour,
blessing, beneficence, kindness etc.) Allah’s (SWT) Nimat is associated with
sailing of ships 31:31, stopping the enemies of believers from attacking them
5:11, victory of believers 33:9, brotherhood 3:103, grace 3:171, happiness
88:8-9, comfort and joy 44:27, guidance 2:150, gratitude 54:35, guarding against
evil 16:30, good reward 18:31, service and turning to Allah (SWT) 38:30, Islam
5:3, paradise 52:17 etc. We cannot
count the favours of Allah (SWT) 16:18.
A derivative of the same root alphabets ‘Ni’ma’ meaning excellent
is associated with Attributes of Allah (SWT) like: Trustee 3:173, Guardian
and Helper 8:40, One Who responds 37:75 etc.
The opposites of ‘Nimat’ are harm 17:83, evil 3:174, loss 11:10, straitening
89:16, ingratitude 14:28, transgression and hell 82:13-14 etc. The Quran clearly categorizes those who
receive the favours of Allah (SWT):
“And whoever obeys Allah and the messenger, then such (people) will
be with those whom Allah has favoured, from among the prophets and the truthful
and the witnesses (martyrs) and the righteous and those are members of a beautiful
company”. 4:69. We are required to exhibit gratitude for
the favours of Allah (SWT) 16:114.
16. GAYR ( Not or save
)1:7 ÛóíúÑö ( Û ì Ñ )
Other derivatives; After
4:119, change 13:11, other 4:56, other than 2:173, without 2:61, raid 100:3
etc.
17. AL-MAGZUBB ( Those
who earn anger ) 1:7 ÇóáúãóÛúÖõæÈö ( Û Ö È )
‘Gazab’ means anger 2:90,
Allah (SWT) is angry with one who is an open infidel 16:106, one who serves
false deities 5:60, hypocrites and polytheists 48:6, who reject Allah’s (SWT)
book 2:90, calf worshippers 7:152, who turn their backs during war with infidels
8:16, one who kills a believer intentionally 4:93, who argue against Him 42:16
and with the transgressors 20:81. The opposite of anger is forgiveness 42:37. The reward of those who earn the anger
of Allah (SWT) is hell 4:93, 48:6.
18. AZ-ZAALIIN ( Those who go astray ) 1:7ÇóáÖøóÂáöíúäó ( Ö á á )
These are the infidels 2:108, polytheists
4:116, those who disobey Allah (SWT) and His messenger 33:36, those who stop
people from the path of Allah (SWT) 4:167, 14:3, those who follow their desires
without guidance from Allah (SWT) 28:50, those who are unjust 19:38, those
who are mislead by the devil 4:60 etc. Words associated with ‘Zalaalt’ 2:16 meaning error or going
astray are : loss 11:21, forgetting 20:52, distress 20:123 disobedience 33:36,
punishment 34:8 destruction 47:8, madness 54:24, denial 56:51 etc.The opposite
words are guidance 14:4 and truth 10:32.
19. AL KITAAB (The Book) 2:2 ÇóáúßöÊóÇÈõ ( ß Ê È )
This word conveys the sense
of writing 2:282, book 2:79, prescription 6:12, decree 9:51, ordinance 9:36,
religious law ordering something 2:183, record 10:21 and an inventory of everything
and every event in the universe pertaining to past, present and future 22:70,
34:3 (There are more than 30 verses of the Quran on this subject).
At present we are having computers which help us in maintaining and
displaying such records at unimaginably high speed, for instance, the maintaining
and displaying of account numbers, deposits, with drawls and balance amounts
of account holders by banks. Is it difficult for Allah (SWT) to arrange for
the maintenance and display, on the day of judgment, of the records of deeds
of all human beings, when He is known to be the Fastest at settling accounts
6:62
The word ‘Al Kitaab’, in one or the other of the many senses conveyed
by it, is associated with : reading 17:93, learning 68:37, study and implementation
2:121, teaching and wisdom 2:129, knowledge 7:52, light (Noor) 5:15, guidance
2:2 explanation 41:3, balance 42:17, distinction (between right and wrong)
2:53, judgment 6:115, truth 2:176, prophethood 3:79, sending down (Nuzuul)
5:48, belief 42:52, admonition 7:145, reminder 21:10, statements (Hadiis)
39:23 signs (Aayaat) 15:1, Mercy 6:155, Quran 2:2, Torah 2:44, Injeel 2:113,
speaking 45:29, something established 98:3, Might 41:41, with respect to truth,
Quran, guidance, judgment etc. the opposite sense is conveyed by ‘shakk’ and
‘Rayb’ meaning ‘doubt’ 42:14.
20. RAYB ( Doubt ) 2:2 Ñó íúÈó ( Ñ ì È )
It is associated with temptation and deception
57:14, disease of the heart 24:50,falsehood 29:48,going astray and being extravagant
40:34.etc.
21.
LIL MUTTAQIIN For those who guard (against
evil) 2:2 áöáúãõÊøóÞöíúäó
(æ Þ ì)
Derivatives of the same
root alphabets convey the sense of physical protection 16:81, safety from
physical torture 66:6, safety from selfishness 59:9, being careful 3:28, restraint
from doing something 2:179, fearing Allah (SWT) 2:196 etc.
Muttaqiin
are therefore those persons who guard themselves against all evils due to
fear of Allah because He is All-Powerful to punish them. This feeling of restraint
is known as ‘Taqwaa’ 2:197.
‘Taqwaa’
is associated with the following good qualities: belief 2:103, Quran 69:48,
obeying Allah (SWT) and His messenger
(PBH) and the consequent success 24:52, submission and salat 6:71-72,
doing good 3:172, amending 7:35, giving charity and accepting that which is
good 92:5-7, justice 5:8, righteousness 5:2, forgiveness 74:56, patience 3:120,
fear of hell 39:16 pleasing Allah 9:109 etc.
Things
which oppose ‘Taqwaa’ are sin 2:206, 38:28, infidelity 13:35 etc. ‘Taqwaa’
resides in the hearts 49:3 and this feeling should generate good deeds: 2:2-5,
2:177, 3:133-135, 9:44, 39:33 etc.
Allah
(SWT) orders us to fear Him 3:102, 64:16. When Muttaqiin are disturbed by
the evil suggestions of the devil they remember Allah (SWT) then they see
aright 7:201.
The
benefits of Taqwaa are that one is given the power of distinction between
right and wrong, evils are wiped off and forgiven 8:29, his affair is made
easy 65:4, he is blessed from the sky and the earth 7:96. Allah (SWT) is with
the Muttaqiin 16:128, 3:76 and they are the most honoured 49:13 finally their
destination is paradise 52:17-18.
22. YU MINUUN (They believe) 2:3 íõÄúãöäõæúäó ( Ç ã ä )
Belief is the translation
of ‘Iimaan’ 2:108. Derivatives of the same root alphabets convey the following
meanings: safety 2:239, peace 4:91, security 7:97, trust (faith) 12:11, keeping
deposits of others in safety 2:283, certainty 2:260, belief in Allah, the
hereafter, angels, books and Prophets .2:177, trustworthiness 26:107 etc.
A Mumin i.e. a believer is required to possess all these qualities. ‘Iimaan’
like ‘Taqwa’ resides in the heart 49:7 and 14. ‘Iimaan’ is an internal condition
and ‘Islam’ is its expression. Good qualities associated with ‘Imaan’ are
:-Submission 33:22, graceful acknowledgment of Allah (SWT) 4:147, trust in
Him 10:84, guarding against evil 2:103, righteousness 6:48, repentance 19:60,
guidance 2:137, patience 3:200, peace in remembrance of Allah (SWT) 13:28,
love 19:96, light (Noor) 2:257, strengthening through the spirit 58:22, tranquility
48:4 etc. Bad qualities which oppose ‘Iimaan’ are:- Infidelity and polytheism
40:12, hypocrisy 57:13, corruption 38:28, transgression 3:110, foolishness
2:13, lack of understanding 63:3, fear 106:4, evil deeds 40:58, lie 61:2 crime
83:29, loss 6:12, insecurity 29:67 distress, anxiety, sorrow 3:154, injustice
6:82, compulsion 10:99 etc.
‘Al Mumin’ is an Attribute of Allah (SWT) 59:23 through which He grants security, safety and peace. He is the One Who is Reliable, Trustworthy, Whose existence is certain and in Whose existence and Attributes we are required to believe with certainty.
23. AL GAYB ( The Unseen
) 2:3 ÇóáúÛóíúÈö ( Û ì È
)
The opposite of which is
‘seen’, Allah (SWT) has knowledge of both 6:73. All the items of belief, except
the Quran, are unseen at present. Remote past 11:49 and future 7:188 too are
unseen.
All those things which are existing at present but hidden from our view or comprehension are also classed as ‘Gayb’ i.e. ‘unseen’. 12:52. This word also conveys the sense of absence 27:20, 82:16.
24. YUQMUUN ( They establish) 2:3 íõÞöíãõæäó ( Þ æ ã )
In many of the verses of
the holy Quran, derivative of the same root alphabets convey the sense of
establishing something: establishing account of deeds 14:41, Torah and Injeel
5:68, agreement 9:7, law 9:36, salat 2:3 etc. The derivatives are used with
‘salat’ meaning establishment of salat (Worship) at numerous places. Any establishment
needs an organization, a process, place, timings of operation etc. We shall
Insha Allah refer to these items under the title ‘salat’.
25. AS SALAAT ( The Worship ) 2:3 ÇóáÕøóáóÇæÉó ( Õ á æ )
The message of Shuaib (PBH)
to his people was: “O my people serve/worship Allah, there is no god for you
other than Him...” 11:84 In reply to this his people asked him, “O Shuaib
does your worshipping (salaatuka) enjoin on you (the condition) that we should
give up that which our fathers worshipped (ya’-budu).......”. 11:87. Here
the word ‘salaat’ appears to refer to the process of ‘worshipping’ Allah (SWT)
adopted by Shuaib (PBH) which was obviously different from the process of
worshipping idols. ‘Salaat’ thus conveys the sense of ‘The formal process
of worshipping Allah (SWT)’.
It
is conveyed through the holy Quran that whosoever is in the universe is obedient
to Allah (SWT) 2:116, they all bow down to Him 16:49, 22:18 and glorify Him
62:1. We too offer ‘salaat’ in obedience to the orders of Allah (SWT) 2:110
and during the salaat we perform the ‘sajda’ i.e. bow down or prostrate 22:77
glorifying Him 48:9 by pronouncing ‘Subhana Rabbiyal A ‘ala’ We are informed
through the Holy Quran that every one in the universe knows its ‘Salaat’ and
‘Tasbiih’24:41. Here the word
‘salaat’ appears to mean ‘The process of submission to Allah (SWT)’ which
consists of being busy obeying His orders (‘Tasbih’ is derived from the same
root alphabets as ‘sabha’ which also means ‘being busy’ 73:7 and the word ‘sajada’ means ‘bowing down’). The word
‘salawaat’ and other derivatives from the same root alphabets convey the sense
of ‘Rahmat’ meaning ‘Mercy’ 2:157, 33:43,33: 56 ‘Salaat’ can therefore be
defined as ‘A formal procedure of emotional, mental and physical submission
for worshipping Allah (SWT) seeking His Mercy’.
We
are ordered to monitor our salaat 2:238 being constant at it 70:23, ordering
our people to do so 20:132, be regular at the Friday congregational worship
62:9 and shorten the salaat during wars 4: 101-102, salaat is to be offered
for remembering Allah (SWT) 20:14 keeping our voice low 17:110 and observing
proper timings 11:114, 17:78 after performing wazu 5:6. Ibrahim (PBH) prayed for making him and his off-spring establishers
of salaat 14:40. Items which
are associated with salaat are : Truth 75:31, sacrifice 108:2, peace 33:56,
belief 2:3, 9:18, zakat 2:43, patience and help 2:45, remembrance of Allah
(SWT) 4:103 guarding against evil 6: 72, 30:31, spending 8:3, obeying Allah
(SWT) and His messenger 9:71, seeking Allah’s (SWT) attention 13:22, serving
Allah (SWT) 20:14, doing good 21:73 humility 23:2, Quran 29:45, 35:29, enjoining
good, forbidding bad 31:17, fearing Allah (SWT) 35:18, responding to Allah
(SWT) 42:38 merciful turning of Allah (SWT) 58:13, loan to Allah (SWT) 73:20,
being upright 98:5, time for rest 24:58 etc.
Things which spoil salaat are :- Intoxicants 4:43 lethargy 4:142, 9:54,
lust 19:59, trade 24:37, heedlessness 107:5 etc. Benefits of salaat are :
it keeps one away from indecency (shameful deeds) and things not recognized
(as good) 29:45, hearts find peace and tranquility through it 13:28, it is
one of the important items which will help in achieving paradise 23:1-11.
26. RAZAQNAAHUM (We Provide them)
2:3 ÑóÒóÞúäÇåõãú ( Ñ Ò Þ )
Derived from the word ‘Rizq’
which is something that sustains life 30:40 like air, water 45:5, food 50:9,
2:60 etc. which are produced by the involvement and interaction of the sky
and the earth (35:3). It sometimes conveys the sense of wealth, because it
is through wealth that we can purchase commodities which can sustain life
and which we are ordered to spend in the cause of Allah (SWT) for sustaining
the poor 2:254. Martyrs 3:169 and those in paradise 2:25 too are provided
with sustenance which is similar to what we are provided with in this world. Rizq is associated with means of livelihood
15:20 and clothing 2:233. It is Allah (SWT) who sustains life through ‘Rizq’
11:6 bestowing more on some and less on others 13:26. He is the best of providers
62:11, in the sense that what others provide is only from that which He provide
them. One of the Attributes of Allah (SWT) is ‘The Provider 51:58’ Al Razzaaq’.
27. YUNFIQUUN (They Spend( 2:3 íõäúÝöÞõæúäó ( ä Ý Þ )
Infaq means ‘spending’ not charity and
this is done through what Allah (SWT) has provided 2:3 because we own nothing,
everything belongs to Him 14:2, we are just custodians of His provisions and
we have to obey His orders while spending: As spending does not always mean
charity, it could be for a good cause or a bad cause. Spending could be on
wordly items like agriculture 18;42, family 4:34, divorced women 65:6-7 and
in the path of Allah (SWT) 2:262. We
are to spend on parents, relatives, orphans, needy, wayfarers etc. 2:215 that
which is good 2:267, in excess of our essential needs 2:219 and that which
we love 3:92 (for instance wealth). We may hide and spend or spend openly
13:22, we should neither be extravagant nor niggardly 25:67. We should spend
in prosperity and adversity 3:134, day and night 2:274, willingly 2:184 seeking
Allah’s (SWT) attention for our own good 2:272. That which we spend in the
way of Allah (SWT) will be paid back to us 8:60. We should not spend bad things
2:267, should not stress our obligation on, should not annoy those on whom
we spend and we should not spend to show people 2:264. We should not spend
on stopping people from Allah’s (SWT) path 8:36, and we should not spend unwillingly
9:54. Items associated with ‘Infaaq’ i.e. spending are salat 2:3 patience,
truth, obedience 3:17 good 2:267 and 272, righteousness 3:92, bad 2:267, show
off 4:38, willingness and unwillingness 9:53. The opposites of ‘Infaaq’ are hoarding 9:34, and holding
back i.e. not spending 17:100.
28.
UNZILA ( Sent Down ) 2:4 ÇõäúÒöáó ( ä Ò á )
This word and other derivatives
from the same root alphabets like Nazzala, Anzala, Nuzzila, Nunazzil etc.
have been used for the sending down of the Quran 2:185 along with Jibriel
(PBH) 2:97 also known as Ruuh-ul Amiin (the trustworthy spirit) 26:192-196
and Ruuh-ul-Qudus (the holy spirit) 16:102. The Quran is stated to be sent
down as Nuuram-mubiin (clear light) 4:175. Nuur meaning light is part of the
electromagnetic spectrum.
In
view of this it appears that the Quran was telecommunicated by Allah (SWT)
to prophet Muhammed (PBH) through the agency of Jibriel (PBH) who being trustworthy
and pure, brought it down from Lawhim-Mahfuuz 85:21-22 as it was without any
falsehood entering it 17:105, 41:42, 15:9, These derivatives have also been
used for the sending down of miracles 6:37, 26:4, Towraah, Injiil 3:3 book,
wisdom 2:231, balance 42:17, clear proofs, guidance 2:159, angels with orders
from Allah (SWT) 16:2, 65:5 and 12 and 53:13, unseen forces 9:26, devils 26:221-222,
authority 7:71 peace and tranquility 3:154, 9:26, 48:4 etc. In the material
world these derivatives have been used for sending down of water as rain 29:63,
which gives life to the dead earth and thus provides food 45:5, 40:13, provision
42:27 and for punishment 2:59, 29:34.
Few
derivatives have been used for descending from a higher place, on the earth
itself, to a lower level as in the case of alighting from a ship 23:29, coming
down from fortresses 33:26, providing manna and quails to the children of
Israel 20:80.
The
derivative ‘Nuzula’ is used in the sense of a gift or entertainment 3:198,
32:19, 18:107. Is it in the sense
of gift that few of the derivatives are used for sending down of good refering
to the Holy Quran 2:105, sending down of cattle 39:6, of clothing 7:26, of
iron 57:25, and things from the treasures with Allah (SWT) 15:21. Does sending
down of iron refer to the sending it down from the sun from which the earth
is supposed to have originated and evolved along with other planets? Iron cannot be synthesized on earth, therefore
does this verse throw light on the origin of the earth. Manaazil is used for
the stages of the moon 10:5.
Derivatives of ‘Nazala’,
in general, indicate movement in the downward direction, ‘Yanzil’ meaning
comes down or descending is opposite of ‘ya’-Ruj’ meaning goes up or ascending
57:4.
29.
AA QHIRAT (Hereafter ) 2:4 ÇóÎöÑóÉ ( Ã Î Ñ )
Other derivatives
Takhir, Aakhar, Ukhraa, Akhkhar, Taakhkhar etc convey the sense of postponement,
giving time 15:5, 17:62, 4:77, second time 20:55, other 5:27, last 53:20,
behind 3:153, delay as opposed to hastening 2:203, remain behind as opposed
to advance 74:37, future as opposed to past 93:4, not to prefer or leave behind
as opposed to prefer or send before 82:5 and life after death as opposed to
life of this world 2:86.
These derivatives in general, convey the sense of next to or after something. In view of this ‘Aakhirat’ would mean the period after death which obviously starts immediately after one’s death. Those who are certain of the life after death 2:4, the reward and punishment in paradise or hell, are those who guard against evil, they are on guidance and successful 2:2-5 because they will be in paradise 16:30-31. Contrary to this those who do not believe will be severely punished both here and in the hereafter 3:56. Angels are friends, in this world and in the hereafter, of those who say “Our Fosterer is Allah”, and are firmly established on it 41:30-32.
We
are invited to reflect on this world as well as the hereafter 2:219-220, probably
on the comparative benefits and harm :- Provision of this world is comparatively
little whereas the hereafter is better for those who guard against evil 4:77,
there will be a severe punishment for the infidels who love this world more
than the hereafter 14:2-3, for one who intends the reward of his good deeds
to be given in the hereafter, it will be increased and given and for one who
intends that the reward of his good deeds be given in this world itself, Allah
(SWT) will give what He wills and to whom He wills but there will be no portion
for him in the hereafter 17:18-19, 42:20.
The
message we get from the above verses of the Quran is, that we should believe
and act in accordance with the Quran and teachings of Prophet Muhammed (PBH)and
prefer to recieve the reward of our good deeds in the hereafter and not in
this world but at the same time we should pray for good things to be given
both in this world and the hereafter and safety from punishment, striving
accordingly 2:201-202 because it is clearly stated in the Quran that the adornment
and the good things from the provision of Allah (SWT) are not unlawful 7:32.
Allah (SWT) states:” We help all, these (i.e. believers as well as those (i.e. infidels), from the bounty of your Fosterer, and the bounty of your Fosterer is not confined”17:20. What the believers or the infidels possess in this world is not the reward of their good deeds but something that Allah(SWT) has provided for testing them: 6:165, 18:7, 20:131, 2:155, 3:186, 8:28.
30. YUUQINUUN (They
are certain ) 2:4 íõæúÞöäõæúäó ( ì Þ ä )
Yaqiin means certainty.
We are required to be certain of the life after death 2:4 and meeting our
Fosterer Allah(SWT) 13:2
Certainty
is associated with truth 56:95, knowledge 102:5, knowledge of the kingdom
of the skies and the earth 6:75, seeing and hearing 32:12, 102:7, insight,
mercy 45:20, service/worship 15:99, salaat and zakat 31:4, guidance, patience
32:24, news 27:22.
The opposite of certainty appears to be ‘Zann’ meaning doubt or conjecture 45:32.
31. AL MUFLIHUUN
( The Successful ) 2:5 ÇóáúãõÝúáöÍõæúäó ( Ý á Í )
These are the believers
23:1-11, those who purify themselves 87:14, those who fear Allah (SWT),
seek His nearness and strive in His way 5:35, 2:189, those who avoid devilish
works 5:90, those who are firm when they meet the enemies of Islam in war
and remember Allah (SWT) much 8:45, those who bow down, prostrate, worship
Allah (SWT) and do good 22:77, those believing men and women who keep their
looks down, guard their private parts, the women who do not expose their beauty and those who turn to Allah (SWT) 24:30-31,
those who seek the Grace of Allah(SWT) and remember Him much 62:10, those
who invite towards and enjoin good and forbid that which is bad 3:104, those
whose weight of good deeds in heavy 7:8, those who believe in and follow prophet
Muhammed (PBH), honour him, help him and
follow the Quran 7:157, those who give their dues to relatives, the
needy and the wayfarers and seѥk the Attention of Allah (SWT) 30:38,
those who do not love the resisters of Allah(SWT) and His messenger (PBH)
58:22, those who guard against evil 2:2-5, those who are saved from the selfishness
of their souls 59:9. Those who are not successful are those who fabricate
a lie against Allah (SWT), deny His signs and are unjust 6:21, 10:69, criminals
10:17, magicians 10:77, polytheists and infidels 23:117. The opposite of success
is failure 91:9-10.
32. KAFARUU (They reject ) 2:6 ßóÝóÑõæúÇ ( ß Ý Ñ )
Kufr means rejection 21:94, kaafir means an infidel 2:217 who does
not or will not believe 2:6, who does not believe in Allah (SWT), His angels,
His books, His messengers and the life after death wherein one will be rewarded
for his good deeds or punished for the evil he did 4:136. Iblis, the devil,
is a kaafir 2:34.
Allah
(SWT) will not give the infidels a way of dominance over the believers 4:141.
He is their enemy 2:98, He does not love them 3:32, He has set a seal
on their hearts 7:101, they are turned away from His way 13:33 and will face
a painful punishment 9:3. Owners of Divine books too exhibit infidelity
2:105. The guardians and friends
of the infidels are false deities 2:257. Infidels stop people from the path of Allah (SWT) 4:167 spending
their wealth for this purpose 8:36. They equate others with Allah (SWT) 6:1, They are the worst
creatures 8:55. They kill prophets
and those who enjoin justice 3:21, make a distinction between Allah (SWT)
and His messengers 4:150 and they do not judge on the basis of the divine
books (Quran) 5:44. Polytheists
too are infidels 9:17.
We
are advised not to be friends of those infidels who mock at Islam 5:57, if
circumstances compel us to keep friendly relations with them, we are advised
to be careful 3:28. At the same
time we are not forbidden to be kind and just to those of the infidels who
do not fight with us on account of our religion nor drive us out of our houses
60:8-9. We should not obey the
infidels and on the contrary, should strive against them 25:52. Angels will strike their faces and
their backs while causing them to die, saying. “Taste the punishment of burning” 8:50. One who exchanges belief
for infidelity, goes astray from the balanced way 2:108. Infidelity is associated with the denial
of the signs of Allah (SWT) 2:39, polytheism 40:42 hypocrisy 9:97, glamour
of the world 2:212, injustice 4:168, falsehood 47:3, transgression 2:99, 50:24,
80:42, devils 19:83, rebellion 5:64, deception 67:20, disease of the heart 74:31, considering
oneself great 39:59, betrayal 22:38, 31:32, sin 2:276 etc.
The
opposite of ‘kufr’ (infidelity) is ‘Iimaan’ (belief) 2:253 and ‘Shukr’ (gratitude)
27:40.
‘Kafara’
also means to be ungrateful 27:40 i.e. not to acknowledge the obligations
of others or not to accept them as obligers.
‘Kuffaar’ means farmers 57:20 and ‘Kaffara’ means wiping off or removal
of the ill effects of sin or expiation of oaths 5:89 or compensation for covering
up some fault 5:95. The farmer
sows a seed and covers it up with the soil.
‘Kufr’, meaning infidelity, too conveys the sense of hiding or covering up the inherent belief 7:172-174 in all human beings, by external rejection. [before coming into this world all human beings were made to bear witness that Allah (SWT) alone is our Fosterer so that we may not become polytheists who are also infidels 7:172-174].
33. SAWAAA – UN ( Equal ) 2:6 ÓóæóÂÁñ ( Ó æ ì )
Extracts of some verses
of the Quran in which derivatives of the same root alphabets are used are
given below to show the similarity in the meanings they convey: “The rich do not give away their provision
to their slaves so that they may become equal (Sawaaa-’un) to them” 16:71.
“Is the blind man equal (yastawi) to one who sees?” 13:16.
“He saw him in the middle of hell”. 37:55. “Infidels will wish that they were leveled (tusawwa) with the
ground” 4:42. ‘Saawaa’ is used
for leveling the space between two mountains”. 18:96. ‘Astawa’
is used for balancing on the ship 23:28 and ‘tastawuu’ is used for balancing
on cattle back while riding 43:12-13.
‘Sawwiya’ is used for putting fingers in order 75:4.
These derivatives convey the meaning of: equal, middle, level, balance, order etc. Something in the middle is equidistant from the borders, something leveled is equal in height, something in balance or in order is in equilibrium. Thus all these derivatives convey somewhat similar meanings. In view of this the derivative ‘Astawaa’ used in various verses of the Quran referring to the skies and the earth would mean setting up the balance or order or equilibrium 2:29, 7:54, 79:28 after the chaos of the ‘Big Bang’ which marks the birth of the present universe.
34. ANZARTAHUM (You warn them ) 2:6 ÇóäúÐóÑúÊóåõãú ( ä Ð Ñ )
Naziir’ means a ‘Warner’ 5:19. “Anzara”
means ‘to warn’ 46:21. Warning is informing people of the harmful consequences
of their bad deeds 71:1, 34:46. Things
of which we are warned : Thunderbolt 41:13, blazing fire 92:!4, punishment
78:40, 18:2, day of meeting 40:15, day of gathering 42:7, day on which hearts
will choke 40:18.
Whom to warn : Quarrelsome people 19:97, heedless 36:6, those who say Allah has a son 18:4, unjust 46:12, family and close relatives 26:214. Those who listen to the warning : who fear their Fosterer 35:18, 36:11, who fear the day of judgment 6:51, 79:45, who are alive 36:70. Those on whom there will be no effect: Infidels 10:101. We are required to warn through the Quran 6:19, 25:1, the summarized statement of warning is : There is no god except Allah (SWT) so fear Him 16:2. The purpose of warning should be guidance 32:3. Warning is associated with punishment 54:16. The opposite of warning is conveying of good news 5:19.
35.
KHATA MA (He has set a seal )
2:7 ÎóÊóãó ( Î Ê ã )
A seal neither allows anything to go in nor anything
to come out. Seals are set on
the hearts/minds, and hearings of the infidels and there is a covering over
their eyes, as a result of this they do not receive any religious information
contained in the Quran, consequently they do not respond and thus reject it,
the result of which is punishment 2:7.
On
the day of judgment Allah (SWT) will seal the mouths of such criminals and
will make their hands speak and their feet give evidence of the evil they
did 36:65. In paradise people
will be given a pure drink sealed with musk. We are ordered to put an effort
to achieve it 83:25-26. Muhammed
(PBH) is the seal of prophethood (Khaatam-an-Nabiyyiin) 33:40. This means that no new messenger or message of Allah will come
after him. The Quran is thus
the final communication of Allah, a ‘Seal’ on the Divine messages in which
no falsehood can enter and from which nothing can be removed 15:9, 18:27, 41:42.
36. QULUUB-IHIM (Their
Hearts or minds) 2:7 ÞõáõæúÈöåöãú ( Þ á È )
Some of the derivatives
of these root alphabets are used for :- Turning back of the human beings towards
Allah (SWT) 29:21, turning of men during sleep 18:18, returning of human beings
48:12, movement of human beings 3:196, movement of hands 18:42, alternation
of day and night 24:44, turning of hearts 24:37, turning of attention 22:11,
turning away from Islam 3:144, upsetting of affairs 9:48, turning away of
sight 67:4, etc.
The
opposite of movement is rest 47:19. ‘Qulb’ is therefore something which is
always in movement, restless as opposed to being motionless or at rest. It
is probably due to the continuous restlessness (beating) that the word ‘Qulb’
is used for ‘heart’ which is located in the chest 22:46 and there is only
one heart 33:4. There are many verses of the Quran where the word ‘Qulb’ is
used in the sense of ‘mind’ associated with the brain 22:46 which in turn
is associated with knowledge 9:93 and understanding 7:179. It may be
noted that the heart is an organ which pumps blood.
After oxygenation in the lungs the blood reaches all the parts of the
body, including the brain, supplying oxygen, salts, food etc. Consciousness
is also dependent upon the integrity of blood supply to the brain. Whenever
the mental activity is quickened by any intellectual or emotional change,
there is an instantaneous change in the blood supply which is regulated by
the heart. Things which effect the brain, like thoughts, happiness, sorrow,
worry etc, thus effect the heart instantaneously. This might be the reason
for using the word ‘Qulb’ to mean ‘heart’ as well as ‘mind’.
The
good things associated with Qulb are :- Being defectless 37:84, turning in
repentance 50:33, Quran 2:97, softening of, towards the remembrance of Allah
(SWT) 39:23, belief 58:22, 49:7 & 14, guidance 64:11, humble submission
22:54, 57:16, strengthening 8:11, 28:10, tranquility 48:4, satisfaction 2:260,
13:28, restrain, guarding against evil 22:32, 49:3, pity and mercy 57:27,
unity among Muslims 3:103, purification 3:154, cleanliness 5:41, reconciliation
9:60, fear of Allah (SWT) 8:2, inclination 66:4 etc.
Evils
associated with Qulb are :- Deviation
from right path 3:7-8, no entry of good things because of cover 2:88, locks
47:24 and seal 42:24, 45:23, 41:5 on hearts along with ears and eyes 2:7.
Pride, rebellion 40:35, sin 2:283, heedlessness 18:28, disease 33:32, terror
3:151, fear of death 33:10, horror, 34:23, boredom 39:45, hardening of 2:74,
39:22, disunity 59:14, ill feelings 59:10, calf-worship 2:93 regret 3:156,
hypocrisy 3:167, 9:77, rejection 16:22, refusal 9:8, anger 9:15, rage 48:26,
doubt 9:45, pastime 21:3, ignorance 23:63, rust 83:14 choking 40:18, bad things
made to appear good 48:12, evil secrets 2:204.
Qulb is
responsible for intentions 2:225, 33:5.
Allah (SWT) comes in between man and his Qulb 8:24 and He knows that which is in our hearts 33:51.
37. SAM-‘IHIM (Their
hearing ) 2:7 ÓóãúÚöåöãú ( Ó ã Ú )
Our hearing is through our ears 7:195, it is associated with seeing
32:12, 76:2 knowledge 2:127, heart/mind 2:7 and with understanding 25:44,
the opposite of which is deafness 10:42. The derivatives of these root alphabets
sometimes convey the sense of ‘listen’, meaning obey or respond 6:36, 2:285,
the opposite of which is disobedience 2:93. Some people hear but do not understand
because of the seal on their hearts/minds 7:100, 45:23 and heaviness in their
ears 6:25. We should be thankful to Allah (SWT) for His gift of hearing 16:78.
Our hearing will be questioned, whether we used to hear good things or bad
things 17:36 and it will bear witness on the day of resurrection probably
as a sound record in our memory, like an audio tape, giving evidence of what
we used to hear, the Quran or music 41:20-22, people will hear in the life
after death on the day of resurrection 50:23, the roaring in the hell 67:7,
25:12 and in paradise they will not hear useless talk 88:11.
When
the Quran is recited we are required to listen to it observing silence 7:204.
Divine communication ‘Wahi’ was audible to Musa (PBH) 20:13.
Allah
(SWT) is One who hears 2:127, listens to our prayer 3:38 i.e. accepts our
prayers being the Nearest Hearer 34:50. He has full control on our hearing
10:31 and if He wills He can take away our hearing 2:20.
The dead do not hear 27:80 nor those who are in the graves 35:22. The Jinn heard the Quran 46:29, 72:1,
the devils have been kept away from hearing it 26:212. The high esembly is not audible to the
devils 37:6-10.
38. ABSAARIHIM (
Their eyes ) 2:7 ÇóÈúÕóÇÑöåöãú ( È Õ Ñ )
Derivatives of these alphabets also convey
the sense of watching 28:11, reflection 28:72, 51:20-21, seeing aright 7:201,
insight (Quran) 7:203, insight (natural phenomenae) 50:6-8, visual proofs
(miracles) 17:102, visibility 10:67. We should be thankful to Allah (SWT) for our sight 16:78.
We are ordered to keep our looks down 24:30.
Two more words used for sight are mentioned in 7:198.
We see with our eyes 7:195 and we cannot see when there is no light
i.e. in darkness 2:17. One cannot
reflect because of a cover 36:9 or a seal on the sight 16:108. The opposite of sight is blindness 13:16.
Things
which are associated with sight are :- hearing 32:12, heart/mind 22:46, information
42:27, guarding private parts 24:30-31. On the day of resurrection, sights will be dazzled 75:7, looks
will be down cast 79:9, 68:43, we will be able to see and recognize people
7:47, 70:11. On the day of resurrection
or at the time of death eyes will be turned 24:37. The sight or eyes will
be questioned as to what they used to see during their life in this world,
good things or bad things 17:36, and they will bear witness i.e. give evidence
for what all they saw 41:20-22, this might be something like video recording
on the memory which may be played along with the sound recording through the
ears.
Allah (SWT) is One Who sees 22:61 everything 67:19 but we cannot see
him here 6:103, 56:85. He has
the power to take away our sight, 2:20, 6:46, 10:31, 36:66.
39. GISHAAWAH
( Covering ) 2:7
ÛöÔóÇæóÉñ ( Û Ô ì )
Other derivatives :- Covering with cloth 11:5, with waves 31:32, night over the
day when the earth itself comes in between us and the sun and thus covers
it 91:4. In the abstract sense
it has been used for covering over eyes 45:23 so that one does not understand
even after seeing things clearly, covering of sleep i.e. taking away of consciousness
3:154, 8:11 and probably in the same sense for covering of death 33:19.
With respect to the hereafter, it has been used for resurrection/day
of judgment probably in the sense of unconsciousness or punishment covering
people 88:1, for punishment 12:107, covering from above and below 29:55 and
for the fire covering the faces 14:50.
All these derivatives convey the sense of covering both in the material
and abstract worlds.
40. AZAAB (
Punishment ) 2:7 ÚóÐóÇÈñ ( Ú Ð È )
Other derivatives :- Pain and suffering experienced by prophet Iyub (PBH) 38:41,
torture like the slaughter of the male children of Israel by Firawn 14:6 etc.
Those who deserve ‘Azaab’ are the infidels 3:4, 2:90, 11:20 polytheists
50:26, hypocrites, 48:6, unjust 6:47, transgressors and deniers 2:10, 6:49,
those cursed 9:68, who earn the anger of Allah (SWT) 16:106, plan evil 35:10,
those who go astray 38:26, those who disdain and consider themselves great
4:173, who stop people from the sacred Mosque at Mecca 8:34, who do not spend
in the cause of Allah (SWT) 9:34, annoy the prophet (PBH) 9:61, disobey Allah
(SWT) 10:15, the sinners 5:18, 3:178, those who speak lie about Allah (SWT)
6:93 and keep away from His remembrance 72:17.
People can be punished here or/and in the hereafter 59:3 and the punishment
of the hereafter is more severe 13:34.
Punishments
are inflicted in this world through unseen forces 9:26 by the head of a state
and his people 14:6, through believers on infidels 9:14, 48:25, through natural
calamities 26:189, 11:64, 41:17 and there may be exemplary punishments for
crimes 24:2. There is a hint
regarding punishment in the graves in 9:101. In the hereafter 11:103 there will be the final punishment. The punishment in the hereafter 25:69,
will be in hell 25:65, 40:7, 67:6, it will be everlasting 5:37, 10:52, 20:127,
25:65 except as Allah (SWT) Wills 2:284, 7:156.
This
punishment involves pain 48:17, severity 65:8, 11:58, evil 6:157 disgrace
4:14, 11:39, shame 6:93 weakening uneasiness 34:5, fire 2:126, 22:4, burning
3:181, boiling water 6:70, heat wave 52:27.
It is the devil who invites us towards the blazing fire 31:21 and we
are warned about the punishment 54:16 which will be painful 48:17 we should
therefore keep the devil away from us and avoid all beliefs and deeds which
deserve punishment.
Allah (SWT) states, “What will Allah do (gain) by punishing you if you are grateful and believe”, 4:147, therefore being fearful of His punishment 70:27-28 we should pray for safety from it 2:201, 8:33. It is only Allah (SWT) who can pardon 9:66 and forgive our sins 2:284 being Merciful 3:128, 29:21 to us, if He Wills.
41.
AZIIM ( Great ) 2:7 ÚóÙöíúãñ (
Ú Ù ã )
Words used alongwith ‘Aziim’
are respect 22:30, word 17:40, reward 3:172, 65:5 punishment 2:7, disgrace
9:63, distress 21:76, sin 4:48, 56:46, favour 2:105, achievement 4:13, good
fortune 28:79, character 68: 4, magic 7:116, plan 12:28, trial 2:49, false
charge 24:16, injustice 31:13, astray 4:27, day 6:15, throne 9:129, thing
22:1, Quran 15:87, cities 43:31, news 38:67, sacrifice 37:107, promise 56:76,
kingdom 4:54, mountain 26:63, ranks 57:10.
The opposite of ‘Aziim’ is ‘Hayyin’ meaning a trifle, a matter of no
significance or greatness 24:15.
The
word ‘Al-azmu’ from the same root alphabets means ‘bones’ which get weak in
old age 19:4. Bones form a basic
internal structural frame work. Vertebrates
would lose their external form and function if their bones are removed.
They are normally not visible and perform their functions from inside,
their strength being exhibited by the external form.
In this sense they are partly responsible for the quality known as
strength, which is essential for life.
‘Aziim’
associated with most of the nouns, appears to convey the sense of the great
degree or intensity of some quality or the other and not the size.
Al Aziim is one of the Attributes of Allah 2:255 signifying intensive
Greatness compared to ‘Al Kabiir’ probably signifying extensive Greatness.
42.1
ANNAAS ( The mankind ) 2 : 8 ÇóáäøóÇÓö ( Ã ä
Ó )
In the Quran four different
words are used for man 1. Ins. 2. Insaan. 3. Annaas and 4. Bashar.
Let us study them in this order and see how the Quran explains and
differentiates them.
42.1
Ins: The term ‘Aanastu’ derived from these alphabets means ‘I perceive’.
20:10. Perception is knowledge or cognizance
by the organs of sense. We are
asked to seek permission ‘Tasta’-nisuu’ before entering houses 24:27 so as
to make ourselves recognized and develop familiarity. We are ordered to hand over the wealth of orphans to them when
we find or recognize ‘aanastum’ in them the capacity for correct judgment
4:6.
Perception,
familiarity and recognition are abstract in nature. The same alphabets are used for man as ‘Ins’ probably referring
to his psychic personality which is also abstract and not visible and which
can be influenced by another invisible being ‘The jinn’ because they are reported
to say that human beings sought their protection and they increased these
human beings in error 72:6. On
the day of gathering too this Jinn will be blamed for misleading human beings
to hell 6:128. Ibn-i-Masood (R.A.)
reports that the messenger (PBH) of Allah (SWT) said, “There is not one among
you who does not have an incharge on him accompanying him one from among the
jinn and (one) accompanying him from among the angels. The companions asked.
“For you too, O messenger (PBH) of Allah (SWT)”. He replied, “For me too, but Allah (SWT)
has helped me against him (jinn), so I am at peace and he enjoins on me nothing
but good”. (Muslim) The angel could be our conscience and the Jinn could be
the evil desire associated with our psychic personality, which act as opposing
forces. Throughout the Quran
the word ‘Ins’ meaning man has always been used with the word ‘Jinn’, i.e.
it has not been used separately.
Both have been addressed together as a company or assembly of close associates (Ma-shar), indicating their intimacy 55:33. The purpose of creating both is ‘Ibadat’ meaning serving or worshipping Allah (SWT) 51:56. Devils too are from both Jinn as well as human beings 6:112 and both beings will be in hell 7:38 and 179 and in paradise 55:46-77.
All
these facts indicate that ‘Ins’ refers to the psychic personality associated
with our physical or biological body:- ‘The conscious Self’ also known as
the ‘The soul’ The Nafs.
42.2
INSAAN : Insaan, it is stated, that it was created from nothing 19:67, i.e before
he was conceived in his mother’s womb (or before the creation of Adam PBH)
he was physically or biologically non-existent, then his biological creation
was started through mud 15:26
and clay 23:12, 55:14 referring to the origin of man or the food got from
the earth which is responsible for the production of sperm and egg. His progeny was created biologically from
the sperm 36:77 and something that clings and hangs like a leech 96:2.
Man
as ‘Insaan’ has been created weak 4:28.
In adversity he prays to Allah (SWT) but when the harm is removed he
behaves as if he had not prayed 10:12, he becomes despairing and ungrateful
11:9.
In
prosperity he is exultant, and boastful 11:10 and keeps away from praying
17:83. He is unjust 14:34, hasty
17:11, 21:37, 70:19, niggardly 17:100, quarrelsome 18:54 exceeding limits
75:5, rebelling 96:6 displaying ignorance 33:72. The devil is an open enemy
of ‘Insaan’ instigating evil 17:53 due to which they fight with each other
like animals. He has been bestowed with ‘Nafs’ i.e. consciousness 39:42 which
is the driving force and Allah (SWT) knows what this ‘Nafs’ of his whispers
to the physical body making it act accordingly 50:16. Knowledge 96:5, 2:255
and speech 55:4 are gifts of Allah (SWT) to man as a biological species which
differentiates him from animals. With all these qualities he has to strive
and there is nothing for him except that which he strives for and his striving
is seen by Allah (SWT) who will reward him accordingly 53:39-41. Even as biological
being he has to be good to his parents 29:8, 31:14. On the day of resurrection
his bones will be gathered to the extent that even his finger tips will be
put in order 75:3-4 i.e. he will be biologically recreated. He will be conscious
on that day seeking a place to flee 75:10. He will be informed of all his
deeds 75:13 being a witness against his own ‘conscious self’, the Nafs 75:14
which was responsible for all his beliefs and actions. Man has been created
to be tested 45:22, 67:2. so that the successful may enjoy in paradise and
the failures may be punished in hell.
42.3
Annaas : Human beings as Annaas were created from a single soul (Adam PBH) 4:1,
from one male and one female (Adam and Hawwa PBT) 49:13, from the soil 22:5,
from which we get our food which in turn produces the sperm and the egg. They
were a single community but later they differed 2:213, 10:19. The phase ‘Annaas’
did not originate from mud or clay like ‘Insaan’ or ‘Bashar’. Allah (SWT),
having bestowed some inherent qualities in man as a biological species i.e.
‘Insaan’, introduced into him the natural urge to follow Islam 30:30 and sent
down Towraah, Injiil etc, Quran being the final Divine revelation 3:3-4, 2:185
for their guidance and sent Muhammed (PBH) the last messenger in the long
list of messengers of Allah, to the whole humanity 33:40, 34:28.
The
majority of human beings does not know that it is Allah (SWT) who enlarges
or straitens their provision for whom He wills 34:36. We are ordered to serve
and worship Him to save ourselves from the punishment 2:21. As “Annaas” we
are required to guard ourselves against evil 2:187, seek His pleasure 2:207
and reflect 59:21. But among human beings there are many who are foolish 2:142,
polytheists 2:165, greedy for long worldly life 2:96, ungrateful 2:243, 40:61, having lusty feelings, liking
glamorous worldly things 3:14, transgressors 5:49 because they follow the
devil 22:3. When Allah (SWT) makes human beings (Annaas) taste mercy they
plan against His message 10:21 and when harm afflicts them they pray to Him,
but again when he makes them taste mercy some of them associate partners with
Him 30:33. Corruption appears in this world because of the evils of human
beings as Annaas 30:41.
Allah
(SWT) brings about ups and downs in the lives of human beings to mark out
the believers taking witnesses from among them 3:140. On the day of resurrection
mankind will stand before Allah (SWT) 83:6, 101:4. The fuel of hell will be human beings and stones 2:24 alongwith
the Jinn 11:119, 32:13, therefore we should repeatedly pray for safety from
the evils instigated by the devils 114:1-6 and the fire 2:201. ‘Annas’ thus appears to be the ‘Social
Man’ obeying and disobeying the orders of Allah (SWT)
42.4
BASHAR : This word used for man appears to convey the sense of ‘News Giver’ like
‘Basheer’ 5:18-19 from the same root alphabets. If we analyse our interactions with others and many of our
routine activities, most of the time we are either receiving information from
other sources or passing out information to others. Information technology itself has become an important aspect
of human life. As Bashar, man
was created from mud 15:33 and clay 38:71, the material used for creating
Insaan, and from the soil from which was created Annaas 30:20. Bashar meaning ‘News giver’ seems to be
a combination of the biological man ‘Insaan’ and the social man ‘Annas’. An additional material used in the creation
of Bashar is water 25:54. Nothing
has been mentioned about the material of creation of man as ‘Ins’, which again
indicates that ‘Ins’ represents the invisible psychic personality of man-
the conscious self, ‘The Nafs’. The word Bashar has sometimes been used for ordinary man 16:103
but mostly used for the messengers (PBT) of Allah (SWT) who convey information
from Him to human beings 14:10. Jibrill (PBH) takes the form of a Bashar 19:17, he is well
known as one who passes information from Allah (SWT) to His messengers (PBT).
‘Bashar’ is thus ‘the information processing man’.
The two phases biological ‘Insaan’ and the social ‘Annaas’ appear to
coordinate in elevating man to the state of ‘Bashar’ - an information processing
being and all the three stages depend upon his psychic personality the Nafs
or the conscious self i.e. ‘Ins’. The
biological, social and the psychic man in all the three states is susceptible
to the influence of the devil. Primitive man and a child appear to be examples
of the biological stage - ‘Insaan’; the civilized human race and a mature
man the examples of the social stage - ‘Annaas’ and the most advanced stage
of human beings conveying information from Allah (SWT) to their own race is
represented by His messengers (PBT) known as ‘Basheer’. All the three stages being an expression
of the internal ‘Ins’ - the conscious self the ‘Nafs’ the invisible driving
force.
43. YAQUULU ( He says ) 2:8 íóÞõæúáõ ( Þ æ á )
The derivatives of these
alphabets which convey the sense of saying have been used for Allah (SWT)
2:30 (Qaala) angels here and in the hereafter 2:30, 50:23, human beings here
and the hereafter 2:54, 20:125, the Jinn 27:39, the devils here and in the
hereafter 7:12, 8:48, 14:22. They
have been used for prayer 2:126 as well as asking 5:76, (‘Qul’ meaning ‘ask’
instead of ‘say’).
44. YUKHAADIUUN (They
deceive ) 2:9 íõÎóÇÏöÚõæäó ( Î Ï Ú )
The hypocrites have been
defined as : ‘those who say with their mouth that which is not there in their
hearts’ 3:167 i.e, those who deceive.
In view of this the term Yukhaadiuun used for hypocrites in 2:9 and
4:142 means; ‘They deceive’.
45.
ANFUSAHUM ( Themselves ) 2:9 ÇóäúÝõÓóåõãú ( ä Ý Ó )
The word ‘Nafs’ derived
from the same root alphabets and a very important item of human life is defined
in the following verse of the Holy Quran:
“Allah takes the Anfus (plural of Nafs) at the time of their death, and (He takes the Nafs) of the person who does not die, during his sleep, then He withholds that on which He has decreed death and sends (back) the others till an appointed time. Certainly there are signs in that for a people who reflect”. 39:42.
We are biologically alive during our sleep but unconscious.‘Nafs’ (normally translated as self, soul, mind etc.) is therefore our state of consciousness which is taken away when we are dead or asleep and which is present in us when we are alive and awake and which is responsible for all our deliberate actions. Nafs, with respect to us is the unseen soul, the conscious inner self, our psychic personality named ‘Ins’ meaning ‘the man’ inside the biological man. Nafs is mobile, being present in us when we are alive and awake and going away from us when we are dead or asleep. Nafs is not material in the sense that we cannot recognize it through our physical senses, it is abstract like belief, certainly, happiness, sorrow, knowledge, wisdom etc. and it is not immortal 3:185. A person who is alive and awake is of importance to the society because he is responsible for all his intentions, mental plans, physical actions and their consequences. In this sense the word ‘Nafs’ is also used for the conscious man. ‘The Ins’ or ‘The self’ both in this life 2:233, and the life hereafter 2:48. Nafs in this sense is the driver and the physical body a vehicle 75:14. Nafs is associated with (1) remembrance of Allah (SWT) 7:205. (2) Belief 10:100. (3) Guidance 27:92. (4) Gratitude 27:40. (5) Purification 35:18. (6) Patience 18:28 (7) Earning good and evil 2:281 (8) Fear 20:67 (9) Liking 5:30 (10) Manifesting and hiding 2:284 (11) Secrets 12:77, 33:37 12) Reflection and pondering 30:8 (13) Action 16:111 (14) Striving 29:6 (15) Taking account 17:14 (16) Examining 10:30 (17) Negligence 39:56 (18) Evil desire 79:40, 20:96 (19) Pride 25:21 (20) Injustice 35:32 (21) Whispering 50:16 (22) Niggardliness 47:38 (23) Selfishness 59:9 (24) Infidelity 9:17 (25) Reward and Punishment 20:15 (26) It has no knowledge of the future 31:34 (27) It has a custodian over it 86:4 probably angelic. There are three types of psychic personalities of ‘Ins’. (1) Those who obey only their Nafs ‘An - Nafs - al - ammaarah’ 12:53 (2) Those whose Nafs can distinguish between right and wrong, the pricking conscience An - Nafs - il - lawwaamah 75:2 and (3) Those whose Nafs is peaceful because Allah (SWT) is pleased with them and they are pleased with Him ‘An - Nafs-ul-mutma-innah’ 89:27-30. This may be due to the total surrender of the psychic and the physical personalities to Allah (SWT). The first category may be of those human beings who are in the animal or biological stage as ‘Insan’ the second may be of those who are elevated to the social stage as ‘An-naas’ and the third and the highest stage of ‘Bashar’ or ‘Basheer’ may be of the prophets and messengers of Allah (SWT). see word no.42. Nafs suggests evil things . 5:30, 12:53, 50:16
It
is stated in the Holy Quran that all human beings were created from ‘Nafs-i-waahidah’
meaning a single soul, conscious self, psychic personality or Ins meaning
man i.e. Adam (PBH) 4:1, 39:6. The word ‘Waahidah’ means a single whole consisting of many
units like ‘Maaa-in w-waahid’ meaning one water 13: 4 and ‘ummatanw-waahidah’
meaning one or a single community 2:213.
A glass of water contains billion of water molecules and the human
community billions of human beings.
In view of this ‘Nafs-i-waahidah’ refered to Adam (PBH) would mean
his psychic personality containing the psychic personalities of all the human
beings to come 7:172 - 174. Nafs or the psychic personality being an abstract
entity finds expression in the material or the biological body created from
clay, soil, sperm etc. This expression
of Nafs, which we have identified as ‘Ins’, through the biological body as
‘Insaan’ is probably indicated in the following verse of the Holy Quran:-
“In
whatever form (body) He willed He constituted you (Nafs)” 82:7-8 The psychical
personalities made to occupy biological bodies are identified by names. When a human being Mr. X dies in a hospital
we normally ask, “Has the body of Mr. X been brought home, we don’t normally
ask, “Has Mr. X been brought home” because we know for certain that Mr.X is
no longer occupying his body. The
name of a person is actually the name of the psychic personality residing
inside his body whereas the name on the epitaph on a grave indicates the location
of the physical body which Mr. X once occupied. On the day of resurrection the physical
or the biological body will be recreated 17:49-52. The entry of the psychic personalities into their respective
biological bodies on the day of resurrection seems to be the subject of the
following verses :-
“And
when the souls (Nufuus) are paired (probably with their respective bodies)”
81:7
“What!
when we are dead and become (part of the) soil, (will we then be raised to
life again)? That is a return far (from probable). (The answer) “We indeed know that which the earth reduces from
them and with us is a protected record”. 50:3-4. The Nafs of Allah
(SWT) 5:116, 6:12 is different from that of ours 58:7. Attention is defined as ‘Concentration
of Consciousness’ i.e. Nafs. The
Person, Face i.e. the Attention of Allah (SWT) is everywhere, on everything
all time 2:115. Allah (SWT) is
everywhere, on everything, all the time 2:115, Allah (SWT) is Immortal, Ever
living 28:88, 55:27, 25:58, He never sleeps and does not get tired 2:255,
whereas we human beings get tired, sleep and die 39:42, 3:185. The Nafs or consciousness of Allah (SWT)
is universal 4:126, 65:12.
Consciousness and the universal force of gravitation:
It
is stated in the Holy Quran : “Allah certainly holds together the skies and
the earth lest they get separated ....” 35:41.
According to science this holding together of the heavenly bodies is
due to the natural force of gravitation
acting between them. It is further
stated in the Holy Quran:- “.....and certainly in them (i.e.the rocks) are
those which fall down due to the fear of Allah (Khash yat-i-llaah) 2:74. We know that rocks fall down due to the
force of gravity of the earth. In
view of this, is the universal force of gravitation due to the universal fear
of Allah (SWT)? Consciousness
counter acts the force of gravity. We
are able to stand or walk against the force of gravity of the earth only when
we are alive and awak i.e. conscious, the moment we lose consciousness we
succumb to the force of gravity of the earth and fall down.
The force of gravity is implosive, centripetal acting towards a common
center, therefore consciousness which counter acts gravity might be explosive,
centrifugal, acting in directions away from a common center.
Is this common center the ‘Arsh’ ‘The Throne’ 21:22? Is the fear of Allah (SWT) in the form
of the universal force of gravitation counter acted by His own universal consciousness
maintaining the observed balance in the universe? Will the universe come to an end the moment
this balance is disturbed by Allah (SWT) Himself?
Gravity and sleep : Gravity is associated with mass and consciousness with life. At night, which is made for our rest i.e.
sleep 6:60, 25:47, the forces of gravity of the earth and the sun get added
up and act in the same direction with respect to us 91:4, 92:1 whereas during
the day these forces act in the opposite directions with respect to us.
Do we, in general, fall asleep at night due to the added forces of
gravity of the earth and the sun which reduces the degree of our consciousness
and do we keep awake when the forces of gravity of the earth and the sun act
in opposite directions during the day thereby reducing the combined force
of gravity and increasing the degree of consciousness?
This deserves consideration in view of the fact that both gravity and
consciousness are associated with Allah (SWT) and His taking away our Nafs
during sleep may mean His making the arrangement described above which would
not hold good in the case of death which is not restricted to day or night
and which is caused by the angel of death 32:11 who returns us to Allah (SWT).
46. YASH-‘URUUN ( They perceive ) 2:9 íóÔúÚõÑõæäó ( Ô Ú Ñ )
The derivatives of these
alphabets convey the meanings of perceiving/understanding 2:154, realizing
26:113, 6:109, knowing 18:19, recognizing 12:15 etc. They have also been used for poetry 36:69, poets 26:224, for
signs and symbols 2:158, monument 2:198, for hair 16:80 and the star Sirius
53:49.
47. MARAZ (
Disease ) 2:10 ãóÑóÖñ ( ã Ñ Ö )
Allah (SWT) heals diseases
26:80, if one is sick then instead of washing parts or whole of the body with
water before offering salat one can use dust and wipe his face and hands 4:43,
5:6. If one is sick he should
recite as much of the Holy Quran at night as it is easy for him 73:20. Those who are sick are exempted from religious
wars 9:91, 48:17, provided they are sincere to Allah (SWT) and His messenger,
they are also permitted to postpone fasting in the month of Ramadan for the
period of their illness 2:185 and exempted from shaving heads during Hajj
or Umrah 2:196. Allah (SWT) increases
the disease of those in whose heart is the disease of disobeying Him and His
messenger (PBH) 2:10, such people make the Jews and the Christians their friends
5:51-52. The disease in the heart,
of disobeying Allah (SWT) and His messenger, is associated with infidelity
74:31 hypocrisy 8:49, devil 22:53, doubt 24:50 spreading rumours 33:60 uncleanliness
9:125 etc. Those who are opposite
of such people are the believers 5:52-53, 9:124-125, 47:20.
48. ZAADAHUM (
He increased their ) 2:10 ÒóÇÏóåõãú ( Ò ì Ï )
Words derived from these
alphabets also convey the sense of adding 18:25, growing 13:8 and more 50:30.
These derivatives have been used for good things like belief and submission
33:22, 9:124, guidance 18:13, knowledge and physique 2:247, 20:114, reward
4:173, humility 17:109 and grace 42:26 as well as bad things like rebellion
and infidelity 5:68, error 71:24, 72:6, disease 2:10, hatred 25:60, 35:39,
loss 9:47, ruin 11:101, 71:28 punishment 16:88 blazing flame of hell 17:97,
sin 3:178 etc. They have also being used for increase
in worldly items 74:11-15 and strength 11:52. If one is grateful for the favours of Allah (SWT) He grants
more 14:7.
49.
ALIIM ( Painful ) 2:10 Çóáöíúãñ
( Ã á ã )
‘Painful’ 4:104. It is
also associated with the word ‘Azaab’ meaning painful [see note 40]. ‘Azaab-un-aliim’
in general means ‘painful punishment’ and it is inflicted on infidels 2:104,
4:18, polytheists 9:3-4, hypocrites 4:138, those who deny Allah’s (SWT) message
2:10, who exceed the limits 2:178, who hide that which Allah (SWT) has sent
down 2:174, who sell their agreement with Allah (SWT) and their oaths for
a small price 3:77, who ascribe a son to Allah (SWT) 5:73, who disdain and
consider themselves great 4:173, priests and monks who drive away people from,
and who do not spend in, the way of Allah (SWT) and hoard 9:34, who annoy
the prophet (PBH) 9:61, who taunt believers on their charity and degrade them
9:79, the unjust 11:102, 14:22, who are friends of devils 16:63, who forge
lie against Allah (SWT) making things lawful and unlawful 16:116-117, who
go against Prophet (PBH) 24:63, who turn away proudly from the book of Allah
(SWT) 31:7 who rebel unjustly 42:42, who is a sinful liar 45:7-8.
Firawn and his chiefs were involved in the painful punishment of drowning
in this world 10:88, smoke will come down from the sky as a painful punishment
44:10-11. The painful punishment can be in this world or/and the hereafter
73:12-13, 9:74. To save ourselves from it we should believe in Allah (SWT)
and His messenger (PBH) and strive in His way with our wealth and personal
efforts, the reward of which is paradise 61:10-13. Allah (SWT) can protect
us from the painful punishment 46:31. The opposites of painful punishment
are forgiveness, protection 41:43 and Mercy of Allah (SWT) 76:31.
50.
YAKZIBUUN ( They deny ) 2:10
íóßúÐöÈõæäó
( ß Ð È )
Derivatives of these alphabets
in general mean lie 16:62, 18:4-5, denial 39:32, 75:32 and falsehood 12:18,
16:116. Those who are involved in these activities are the infidels 84:22,
hypocrites 63:1 criminals 55:43 the unjust 3:94 etc. These people usually
deny the messengers (PBT) of Allah (SWT) 6:34, the signs of Allah (SWT) 6:21,
the truth in the form of Divine revelation 39:32, life after death 25:11,
74:46. An example of a person who denies religion is given in ch.107 of the
Holy Quran: He drives out the orphan, does not propagate the feeding of the
poor, who is heedless of his salaat and offers it to be seen by people and
refuses even small kindness. On the day of resurrection they will lie against
themselves 6:24 and they will be punished in fire 2:39, 92:14-16. ‘Kizb’ meaning
lie, denial or falsehood is associated with the heart 53:11 turning away 20:48,
refusing 20:56, disobeying 79:21, niggardliness 92:8-9, sin 83:12, 3:11, rebellion
91:11, pride 39:59 transgression 6:49, injustice 7:177, loss 10:95, mockery
26:6, desire 54:3, forging 16:105, erring 56:51, sorrowful state 77:15. The
opposite of Kizb is truth 12:27, 27:27, 23:90, 6:66, good 92:9, clear proof
6:57 and belief 7:101.
51. TUFSIDU ( You cause corruption ) 2:11 ÊõÝúÓöÏõæÇ ( Ý Ó Ï )
The derivative ‘Fasaad’
means corruption 8:73 or disorder 23:71.
Corruption as defined in The Holy Quran consists of denying the orders
of Allah (SWT) being unjust and proud 27:13-14, turning away people from His
way, seeking to make it crooked 7:86, dividing people weakening one sect and
slaughtering the innocent 28:4, weighing and measuring less than what is due,
causing disturbance in the land 11:84-85, Homosexuality, decoity, organizing
assemblies for evil 29:29-30, destroying crop and cattle 2:205, murdering
(messengers PBT) of Allah (SWT) 27:48-49, etc. Corruption is associated with blood shed 2:30, kings when they
conquer 27:34, rebellion 89:6-14, pride 28:83, disbelief 10:40, magic 10:81,
breaking of agreement with Allah
(SWT), cutting off that which Allah (SWT) has enjoined 2:27. If believers do not mutually guard and
help each other then persecution and corruption will spread in the earth 8:73.
Allah (SWT) repels some people through others, otherwise corruption
would spread 2:251 [whenever there is a war or a riot people turn towards
Allah (SWT) if they are kept free from such rivalries they would become fearless
and corrupt]. If there were other gods with Allah (SWT)
there would have been disorders in the skies and the earth 21:22. There is corruption in the land and sea
due to the faults of human beings so that they may face the consequences and
turn towards Allah (SWT) 30:41. We
are ordered not to spread corruption 7:56. Allah (SWT) does not like those who are corrupt 5:64 for such
people the punishment will be increased 16:88. The worldly punishment for those who wage a war against Allah
(SWT) and His messenger and strive to cause corruption is that they should
be murdered or crucified or their hands and legs should be cut off from opposite
sides or they should be sent on exile 5:33. The opposite of corruption and disorder are reform 2:11 and
belief and righteous works 38:28.
52. AL ARZ (The
earth ) 2:11 ÇóáÇóÑúÖö ( Ã Ñ Ö )
This word has also been used
for land 7:110, 9:2, but mostly it is used for the globe 13000 km in diameter
which was created along with other heavenly bodies in six periods (or stages)
7:54 after the Big Bang 21:30.
It appears to have been created as an individual member of the solar system in 2 periods 41:9 during which period it was differentiated into 7 layers 65:12. Allah (SWT) holds it together with other heavenly bodies 35:41. The mountains came into existence and the food was provided in four geological Eras. (1) The Precambrian 600 to 3300 million years back. (2) Paleozoic 230 to 600 million years (3) Mesozoic 63 to 230 million years and Cenozoic, recent times to 63 million years back. These 4 Geological eras appear to be the same as 4 periods (or days) mentioned in the Holy Quran 41:10. Everything is attracted towards the earth 77:25-26. All the southern continents were joined together as ‘Gondwana Land’ and they drifted away to take their present position some 63 and odd million years back, this spreading of the earth is referred to in the Holy Quran 13:3, 79:27-32. Allah (SWT) has provided mountains in the earth for the balance between the elevated land masses and the sea floor, in the absence of which the earth would have been in continuous disturbance. This is known as ‘Isostacy’ 16:15. The earth was hot earlier and has cooled down which involves contracting 13:41. Allah (SWT) has thus made earth habitable for human beings 20:53, 27:61, 78:6-7. All living beings are provided food by Allah (SWT) 11:6, He provides livelihood to us too 7:10, He sends down the water belonging to the earth 11:44 as rain 16:65, 22:63, 80:25-26, He has subdued it 67:15 providing all things for mankind 2:29. Mankind itself was developed from the earth as a growth 11:61, 53:32, 71:17, this may refer to the food from the earth through which the sperm and the egg are produced and through which our bodies grow. Mankind has been made ‘Incharge’ of the earth as ‘Khalifa’ 2:30, 6:165, to be tested for reward or punishment 45:22. Before resurrection Allah (SWT) will bring out a creature from the earth 27:82. Allah (SWT) knows what the earth absorbs from our body after our death, it is in a protected record 50:4 and we will be raised from the earth 20:55, 30:25 when it will split from above us 50:44, 84:3. The earth will be made plain 89:21 after moving away the mountains 18:47, 69:14, 56:4, 73:14 and it will shine with the radiance of its Fosterer and judgment will be given 89:21-22, 39:69, 14:48 when the infidels would wish that the earth were leveled with them 4:42, it will narrate her news 99:4-5. On the day of resurrection the earth will be in the grip of Allah (SWT) and the skies rolled up in His right hand 39:67.
53. MUSLIHUUN (Reformers) 2:11 ãõÕúáöÍõæäó ( Õ á Í )
Derivatives of these alphabets
convey the meanings of reforming 2:11, reconciliation 2:182, 4:128, amending
6:54, setting things right 47:2, 21:90, righteousness 2:25 etc.
Messengers (PBT) of Allah (SWT) 2:130, 3:39, 3:46, 4:69, 6:84-87 and
those who believe and do righteous works 29:9 are the ‘Salihiin’ (The righteous). Things which are associated with such
people are belief 6:48, repentance 6:54, 25:71, guarding against evil 7:35,
2:224, pardon 42:40, forgiveness 20:82, making the truth clear 2:160, justice
49:9, good statements 35:10, gratitude to Allah (SWT) 7:189, patience 11:11,
guidance 20:82, propagation of Islam 41:33, 103:3, Quran and Muhammed (PBH)
47:2, holding fast to Allah (SWT) 4:146, hoping to meet Him 18:110, pleasing
Him 27:19, remembering Him 26:227 being humble before Him 11:23, The benefits
of possessing these qualities are : honoured provision 22:50, success 28:67
wiping off of evil 29:7, 64:9, righteous deeds of the SALIHIIN will not be
rejected 21:94, they will be made rulers in the earth to establish Islam 24:55,
reception of the Rahmat of Allah (SWT) 45:30, guidance towards ‘NOOR’ i.e.
the Holy Quran and sunnaah 65:11, and paradise 19:60, 34:37, 40:40. The opposites of these derivatives are
injustice 5:39, evil 6:54, 47:2, 40:58, 9:102, corruption 26:152, 38:28, fighting
for those who are oppressed 49:9, selfishness 4:128 and polytheism 18:110.
54. AS-SUFAHAA ( The fools ) 2:13 ÇóáÓøõÝóåóÂÁó ( Ó Ý å )
Foolishness is saying unjust
things about Allah (SWT) 72:4 and doing something without knowledge and which
involves loss 6:1401. Foolishness
is associated with ‘Nafs’ 2:130. The opposite of foolishness is ‘correct judgment’
(Rushd) 4:5-6.
55. YA-LAMUUN ( They know ) 2:13 íóÚúáóãõæäó ( Ú á ã )
A very important derivative
of these alphabets is ‘Ilm’ meaning ‘knowledge’. There are some words which are better understood through their
opposites and ‘Ilm’ appears to be one of them.
The words used in the opposite sense of knowledge are, illiteracy, hear say, guess 2:78, desire 2:120, foolishness 6:140, forgery and lie 6:144, ignorance 12:89 unawareness 30:7. Knowledge should not be based on the above items but should be based on correct investigation 4:83 and proof 2:111. In this verse the term ‘Burhaan’ meaning proof is used in a sense opposite to ‘Amaaniyyu’ meaning desires which as seen above is opposite of knowledge. There should be no argument without knowledge 3:66. Knowledge is of two types (1) Divine 4:113, 4:175, 2:2 which is truth and just the truth. (2) Acquired through human efforts, when we are asked to travel in the earth 22:46 and observe and reflect on the universe and acquire knowledge 3:190-191. We are required to understand the Holy Quran in the light of the knowledge acquired by us as indicated in the Holy Quran :-”..... He (Allah SWT) will say: Did you deny My signs and did not comprehend them in (your) knowledge or what was it that you did?” 27:84. All knowledge is bestowed to us by Allah (SWT) 2: 255, 55:1-4, 2:31, 96:4-5, 16:78. even the ship built by Nuh (PBH) was according to His communication 11:37. The ship appears to be the first invention of man but under Divine guidance. Are all other inventions and discoveries too under Divine guidance of which man is not conscious ? Human beings have been given little knowledge 17:85 and Prophet Muhammed(PBH) was asked to pray for knowledge 20:114. Those who are really learned fear Allah(SWT) 35:28 and He exalts in degree those who believe and are given knowledge 58:11. Allah (SWT) knows everything 6:101. His Attributes Al Aliim, Al Aalim and Al Al-laam mean’ The Knower’, One Who knows.
56. LAQU (They meet) 2:14 áóÞõæúÇ ( á Þ ì )
Derivatives of these alphabets
convey the meanings of meeting 2:14, finding 17:13, receiving 27:6, 28:80,
giving 50:37, offering 4:94, putting down 7:150, throwing 7:107, communicating
4:171, casting forth 84:4 making 2:195, falling down 7:120, coming down 54:25
(turning) towards 7:47 etc. These words are used for meeting in war 8:15,
meeting fatigue 18:62, meeting death 3:143, meeting punishment of sin 25:68,
meeting Allah (SWT) 9:77. They are also used for casting love 20:39, putting
enmity and hatred between human groups 5:64, casting terror in the hearts
by Allah (SWT) 3:151, 8:12, putting mountains 16:15, the devil’s putting temptation
22:53, and putting people in hell 50:24. ‘KHALAW’ meaning’ they are alone’2:14
appears to give the opposite
sense.
57. KHALAW ( They are alone ) 2:14 ÎóáóæúÇ ( Î á æ )
Derivatives of these alphabets
convey the sense of being alone with people of one’s choice 3:119, exclusive
with respect to someone else 2:134, passed 35:24 or passed away 3:134 with
respect to the present. Summarily these words convey the sense of getting
separated from something else.
58. SHAYAATINIHIM ( Their devils ) 2:14 ÔóíóÇØöíúäöåöãú ( Ô Ø ä )
Shaytaan is the same as
Ibliis the devil, who was associated with Adam (PBH) 2:34-36, 7:27. Ibliis
belongs to the category of the jinn having descendants 18:50, a tribe 7:27,
and an army 26:95. Probably all the three words refer to his progeny, like
the progeny of Adam (PBH) about whom he had said that he would bring them
under his control except a few. It appears that one member from his progeny
is associated with one member of the progeny of Adam (PBH) which is also indicated
in one of the sayings of Prophet Muhammed (PBH) reported under word No 42:1.
He has been created to distinguish between the believers in the hereafter
and others who are in doubt about it 34:21 probably due to his deceptive temptation
through his evil instigations 4:120. Ibliis did not bow down before Adam (PBH)
considering himself better than him and claiming superiority and seniority
that he was created earlier from fire (energy) whereas Adam (PBH) was created
from clay (matter). Therefore Allah (SWT) drove him away, but he sought His
permission and promised that he would mislead mankind from the straight path
leading to paradise except those who serve/worship only Allah (SWT). Allah
(SWT) too announced that He would fill hell with him and his followers 7:11-18,
38:82-83, 17:64. Ibliis deceived Adam and Hawwa (PBT) tempting them to eat
from the forbidden tree, due to which their shame became manifest and Allah
(SWT) sent them out of the garden 2:36, 7:19-25.
The
devil is an open enemy of mankind therefore he should not be obeyed, worshipped
or served 36:60. He enjoins on mankind only evil and that which is indecent
2:168-169, 24:21. Friends of
devils, i.e. those who follow his evil suggestions, are at loss 4:119. The
devil tempts mankind 7:27, makes false promises, excites vain desires 4:120,
causes to forget good things 6:68, makes evil deeds fair-seeming 6:43, involves
people in intoxicants and games of chance to evoke mutual hatred and enmity
5:90-91 spoils social relations through conversation, we are therefore ordered
to speak that which is the best 17:53, makes people afraid of poverty while
spending for a good cause 2:268 and he causes weakening uneasiness during
wars with infields 8:11. If we do not remember Allah (SWT) i.e. if we do not
always keep Him in mind, He Himself appoints a devil on us who turns us away
from the right path but we think that we are rightly guided 43:36-37. The
devil also makes people forget the remembrance of Allah (SWT) 58:19. Devils
are from the jinn as well as human beings 6:112,114:1-6. Devils were made
to work for Sulaymaan (PBH) 38:36-38, 21:82. The sky has been protected from
them and if any one seeks to steal a hearing a clear flame follows him 15:16-18,
37:6-10, 67:5. Divine communications cannot be polluted by them 22:52-54.
They have not come down with the Quran and it does not suit them, they have
been kept away even from listening to it 26:210-212, 81:25.
We should seek the protection of Allah (SWT) from the evil instigation's of the devils and remember Him when we feel their influence on us, then we will start seeing aright 7:200-201. We should seek the protection of Allah (SWT) while reciting the Quran 16:98-100. We should always pray to Allah (SWT) seeking His protection in accordance with the instructions given in 23:97-98 and 114:1-6.
59. MUS-TAHZI-UUN (Those who seek to mock) 2:14 ãõÓúÊóåúÒöÁõæúäó ( å Ò Á )
The mockers i.e. who make
fun of Allah (SWT), His signs and His messengers (PBT) 9:65, the punishment
of which they were warned (in this world) 46:26 (as well as the hereafter)
45:33 will engulf them and they will finally be punished in hell 18:106.
Such
mocking or making fun is associated with infidelity 18:106, hypocrisy 4:140,
denial 30:10, rebellion 2:15, ignorance 2:67, ridiculing i.e. looking down
upon 21:41 and deception of the life of this world 45:35.
We
are ordered not to take such people as friends 5:57 and not to sit with them
while they are mocking 4:140.
60. YAMUDDUHUM (He lets them go) 2:15 íóãõÏøóåõãú ( ã Ï Ï )
Derivatives of these alphabets are used to convey the sense of stretching (the earth i.e. drifting the continents) 13:3, stretching (the shade) 25:45, straining (the eyes by stretching the looks) 15:88, prolonging (punishment) 19:79, adding 31:27, supplementing 18:109, pulling 7:202 helping (in worldly things) 26:132-133, supporting (with angels) 3:124, extensive 74:12, a term of time 9:4 and ink 18:109 because it spreads.
61. TUGYAANIHIM (Their Rebellion ) 2:15ØõÛúíóÇäöåöãú ( Ø Û ì )
Derivatives of these alphabets
convey the sense of rebellion against Allah (SWT) 20:24, overflowing (of water)
69:11, exceeding (the balance) 55:8, false deities 4:51.
These words are associated with, infidelity 5:64, denial 91:11, being in error 50:27, deviation from the right 53:17, preferring this world 79:37-38, hastening evil 20:45 being independent or rich 96:6-7, injustice 53:52, blindly wondering 6:110, idols 4:51.
The
opposites of the words derived from the above alphabets are turning towards
Allah (SWT) 11:112, belief 2:256, worshipping Allah (SWT) 16:36.
The consequence of the rebels mentioned above is Allah’s anger 20:81, an evil place of return 38:55 and finally hell 78:21-22, 79:37-39. Those who keep away from the false deities are given good news 39:17.
62. YA-MAHUUN ( They wonder blindly ) 2:15íóÚúãóåõæäó ( Ú ã å )
Such people are associated
with those in error 7:186, who do not hope to meet Allah (SWT) 10:11, who
are intoxicated 15:72 and those who do not believe in the hereafter 27:4.
The opposite sense is conveyed by the words guidance 7:186 and mercy of Allah (SWT) 23:75.
63. ASHTARAWU (
They purchase ) 2:16ÇóÔúÊóÑóæõÇ ( Ô Ñ ì )
Derivatives of these alphabets
are used both for selling 12:20 as well as purchasing 12:21. They have also
been used in the sense that Allah (SWT) purchases from the believers their
lives and wealth for paradise 9:111, selling oneself seeking the pleasure
of Allah (SWT) 2:207, selling this world’s life for the hereafter 4:74, purchasing
infidelity at the cost of belief 3:177, selling the signs of Allah (SWT) for
a small price 9:9 selling the agreement with Allah (SWT) and oaths for a small
price 3:77 etc.
64. RABIHAT (Gain
or Prosperity) 2:16 ÑóÈöÍóÊú ( Ñ È Í )
65. TIJAARAT ( Commerce ) 2:16ÊöÌóÇÑóÊú (
Ê Ì Ñ )
Merchandise 2:282. It is
also used in the abstract sense for reward 35:29, 61:10-11. It is associated
with ‘bayun’ meaning trade 24:37.
66. MASALUHUM (Their Likeness ) 2:17ãóËóáõåõãú ( ã Ë á )
Other derivatives :- Similarity
2:113, like manner 2:137, being alike 2:228, 2:275, similitude 16:60, best,
exemplary 20:104 and for an example referring to Isa (PBH) 43:57 and 59. These
derivatives have also been used to mean twice which actually contains two
similar parts 3:13, equivalent when both the compared parts are similar 4:11
and for making Jibriil (PBH) appear like a man 19:17 probably conveying the
sense of external appearance as in the case of idols referred to as ‘Tamaasiil’
21:52 wherein there is an external resemblance to some real object or an imaginary
figure. These examples, likenesses,
similitude's etc are real not imaginary because the Quran contains only truth
and nothing else.
67. ISTAWQADA ( Kindled ) 2:17ÇöÓúÊóæÞóÏó ( æ Þ Ï )
Other derivatives :- Kindling
(fire for war) 5:64, (fire of) Allah (SWT) kindled 104:5-6, liting (a lamp)
24:35, fuel (trees) 36:80, fuel (men and stones) 2:24. The opposite of these
words is ‘Extinguish’ 5:64.
68. NAARA (
Fire ) 2:17äóÇÑÇð ( ä æ Ñ )
In
the life after death, punishment will be in the fire of hell 40:49 the fuel
of which will be human beings and stones 2:24 from which people will not be
able to come out 2:167. The guardians of hell are angels 74:31. The inmates of hell will talk to the dwellers
of paradise 7:50. In this world trees are the fuel for fire 36:80 and fire
is used in the preparation of ornaments 13:17, these two fires might have
been mentioned to give human beings an idea of the high temperature, especially
to the comman man. Those who
will be punished in the fire will be the infidels and the deniers of the signs
of Allah (SWT) 2:39, 7:36, polytheists 98:6 hypocrites 4:145 the criminals
18:53 the unjust 3:151, the transgressors 32:20, those who disobey Allah (SWT)
and His messenger (PBH) 72:23 who hide His communications 2:174, those who
earn evil and their misdeeds encompass them 2:81, those who swallow usury
2:275 wretched 11:106, those who swallow orphan’s wealth 4:10, the jinn 7:38
the devil 59:16-17. Devil 59:16 and polytheist invite towards the fire 2:221.
The
jinn 15:27 and the devil were created from the fire 7:12.
The opposite of hell fire is paradise and protective forgiveness 2:221. The opposite of fire is coolness giving peace 21:69. Ibrahiim (PBH) was saved from the fire 29:24.
69.
AZAAA–‘AT ) It enlightened( 2:17ÇóÖÂÁóÊú ( Ö æ Á )
Other derivative :- ‘Light’
due to which we are able to see the material world:- (1) Light from lightening
2:20. (2) Light from the sun 10.5, in both the cases the light is associated
with heat. The opposites of this light are darkness 2:20 and night 28:71.
The word ‘ziyaaa’ meaning ‘light’ is used for the Tawraah which differentiated between the right and the wrong and it was a reminder for those who guarded against evil 21:48. It has also been stated to be ‘Nuur’ 5:44,46. The Quran has always been called ‘Nuur’ 5:15,7:157,64:8, it has never been called ‘Ziyaa’. ‘Nuur’ is pure light not associated with heat, as in the case of moon light 10:5 i.e. when heat is removed from ‘Ziyaaa’ it is known as ‘Nuur’ from which nothing can be removed. The Tawraah and the Injiil were altered 2:79 but the Quran is protected 15:9. This may be the reason for using the word Nuur for the holy Quran and ‘Ziyaaa’ for Tawraah as it exists now compared to the original one for which probably the word Nuur was used 5:44, 6:91.
70.
HAWLAHU (Around him) 2:17Íóæúáóå‘
( Í æ á )
Other derivatives :- Coming
in between or around two or more objects: A wave came between them 11:43,
Allah (SWT) comes between man and his heart 8:24, a barrier was placed between
them 34:54, they would have dispersed from around you 3:159, neighborhood
17:1, around hell 19:68.
In
the above verses the derivatives refer to the space between or around two
or more objects.
Some of the derivatives convey other meanings too:- Change 17:56, 18:108, means (resources) 4:98 and one year 2:240.
71. ZAHABA (He took away) 2:17ÐóåóÈó ( Ð
å È )
Other derivative :- Take
away 2:20 or go away 11:10. The word ‘Azzahab’ means gold 3:14.
72. NUURIHIM (Their light)
2:17äõæúÑöåöãú
( ä æ Ñ )
External Nuur is ordinary light
through which we are able to see the material world, the opposite of which
is darkness 2:17, 6:1. When Nuur gets associated with heat as in the case
of fire 2:17 or the sun light 10:5 it is known as Ziyaaa. We can easily move
in Nuur i.e. light but cannot do so in darkness.
The
Quran is called Nuuram-mubiin meaning a clear light 4:175 which guides us
to move on the straight path leading to paradise 1:5-6, 2:2-5 illustrated
by Prophet Muhammed (PBH) who is called ‘Siraajam-Muniira’ meaning a lamp
giving light 33:45-46.
The
Holy Quran is stated to be Nuur i.e.light. Scientifically it has been established that light exerts pressure.
It is stated in the Quran: “Had we sent down this Quran on a mountain you
would have seen it fallen down splitting asunder due to the fear of Allah”
59:21.
It
is reported that when portions of the Quran were sent down to the messenger
(PBH) of Allah (SWT) while he was riding a camel it used to sit down due to
excess load because the messenger (PBH) of Allah (SWT) used to weigh more
as experienced by Zaid bin Sabit (R.A) and he perspired heavily. [Seerat-un-Nabi
by Sulaiman Nadvi 1928 vol3 pp302-303]. This was due to the weight of the
Nuur i.e. The Quran. Prophet
Muhammed (PBH) reflected the Nuur of the Quran by implementing it practically
and perfectly but in the process of propagating the Quranic message he suffered
a lot. It is probably due to this suffering
while propagating the Nuur that he is called ‘Siraajam-muniira’ meaning
a lamp giving light-the lamp burns i.e. suffers to give light to others. Allah
(SWT) guides to His Nuur i.e. the Quran and Sunnah of our Prophet (PBH) whom
He wills 24:35 and 40. One who is not guided by this internal light or Nuur
i.e. the Quran and the Sunnah of our Prophet is in internal darkness wandering
in error 24:40.
The
source of both the external and internal Nuur is Allah (SWT) 6:1, 4:175. Allah (SWT) is the Nuur of the skies and
the earth 24:35 and the earth will shine with His Nuur on the day of resurrection
39:69 when Allah (SWT) will not disgrace the Prophet (PBH) and those who believed
with him, their light (Nuur) will be running before them and on their right
hands they will say, “Our Fosterer! perfect our light for us and protectively
forgive us, you certainly have power over everything” 66:8.
‘An-Nuur’ is one of the Attributes of Allah (SWT), the Quran is Nuuram-mubiin
and Prophet Muhammed (PBH) Siraajam muniira.
Those who are guided by these lights i.e. those who obey Allah (SWT)
and His messenger (PBH) achieve the greatest achievement 33:71.
73. TARAKAHUM (He left them) 2:17ÊóÑóßóåõãú
( Ê Ñ ß )
Other
derivatives :- ‘Leaving’, leave behind something for inheritance 2:180, forsake
12:37 etc.
74.
ZULUMAAT ( Darknesses )
2:17ÙõáõãóÇÊò ( Ù á ã )
Allah (SWT) has made the
light and darkness 6:1. Three types of darknesses with respect to the material
world are mentioned in the Quran. (1) The darkness at night 6:97. (2) Darkness
in deep sea 24:40 and (3) Darkness in wombs 39:6. Nuur has always been used in the singular form whereas darkness
has always been used in the plural form 13:16, 14:1, 35:20, 57:9 etc because
there is only one right path leading to paradise and many paths which mislead.
Allah (SWT) takes out the believers from darkness and leads them towards light
i.e. Nuur 2:257, 4:175. Those who deny the signs of Allah (SWT) are deaf,
dumb and in darkness 6:39.
The opposites of darkness are light and heat represented by the words ‘Ziyaaa’ as in the case of fire 2:20 and ‘Barq’ 2:20. Nuur meaning pure light is also opposite of darkness 2:17.
75. SUMMUM ( Deaf
) 2:18Õõãøñ ( Õ ã ã )
The brain receives signals
from the external world through the five physical senses and responds accordingly.
If someone cannot or does not hear or listen to them he cannot respond, this
is the case with those who do not listen to the message of Allah (SWT) 5:71
and deny it 6:39. Due to this arrogance of not listening they neither return
to the right path 2:18 nor do they understand 2:171 therefore they are classed
as the worst of creatures 8:22.
Such deafness to the message of Allah (SWT) is associated with dumbness and blindness 2:171. i.e. they can neither see nor respond. The opposite of deafness is hearing 11:24. The dead do not hear 27:80 and also those in the graves 35:22. Those whom Allah (SWT) leaves in error will be gathered on the day of resurrection blind, dumb and deaf and their settling place will be hell 17:97.
76. BUKMUN ( Dumb ) 2:18Èõßúãñ ( È ß ã )
One who cannot speak who brings nothing good 16:76.
77. UMYUN ( Blind )
2:18Úõãúìñ ( Ú ã ì )
Obscure 28:66. Hearts are
also blind 22:46, to the internal Nuur 24:35 and 40 contained in the Quran
4:175.
There
is no blame on the blind if they do not participate in religious wars 48:17.
Whoever was blind to the message of Allah (SWT) in this world he will be blind
in the hereafter 17:72.
Blindness
is associated with deafness and dumbness 2:18 with respect to the message
of Allah (SWT).
The
opposite of blindness are ‘seeing’ 6:50 and ‘guidance’ 41:17.
78. YARJI-UNN (They
return ) 2:18íóÑúÌöÚõæúäó ( Ñ Ì Ú )
Other derivatives :- ‘Returning’
for instance returning of Musa (PBH) to his people 7:150, returning the sight
i.e. looking back again 67:3-4, bringing back the soul 56:82-87, returning
to Allah (SWT) after death 89:27-28, 2:28, 29:57, returning of affairs to
Allah (SWT) 2:210, returning of all to Allah (SWT) 19:40, 6:60.
79. SAYYIB (
Rainstorm ) 2:19 ÕóíøÈñ ( Õ æ È )
80. ASSAMAAA (The sky ) 2:19ÇóáÓøóãÂÁö ( Ó ã æ )
The sky is the space above
our heads wherever we are on the spherical earth, i.e. regions beyond the
earth upwards 50:6, 21:32. It is the direction from which water as rain comes
down 2:22. It has been organized into seven higher levels or systems (samawaat)
in two periods or stages 2:29, 41:11-12. The seven layers or systems are in
accordance with each other 67:3, 71:15. Allah (SWT) holds it from falling
down on the earth 22:65, 30:25. The sky contains clouds 2:164, thunderbolts
18:40, the galaxies, the sun, the moon 25:61, the planets 37:6, the stars
41:12, the guards probably the black holes, flames 72:8 and orbits of heavenly
bodies 51:7, 23:17. The sky are
expanding 51:47. All heavenly bodies are raised 88:18 without any visible
support 13:2.
All
the heavenly bodies including the earth were joined together and Allah (SWT)
separated them 21:30 and gave the present structure in six periods or stages
11:7 providing perfect balance 55:7. The heavenly bodies are real not an illusion
14:19.
Allah
(SWT) is the Originator 2:117, the Initiator of creation 6:14 and the proportioner
6:1 of the skies and the earth. He has full control on them 2:107, everything
in them belongs to Him 2:116, 2:284. He has knowledge of everything including
the unseen 2:33, 3:29, 27:75. His chair i.e. throne extends over them 2:255
and His is the command 32:5 and finally He will inherit them 3:180.
He
has compelled everything in the skies and the earth to serve mankind 31:20,
45:13 i.e. everything in the universe is fine tuned to suit human life on
earth known as the Anthropic principle of the universe. The purpose of creating
the skies and the earth is to test human beings and reward them accordingly
45:22. We are invited to reflect on them 34:9, 3:191. Everything in them glorifies
Allah (SWT) 57:1 and submits to Him 16:49.
Before
the end a smoke will come from the sky and cover mankind which will be a painful
punishment 44:10-11. The skies will be rolled up 39:67 due to which the heavenly
bodies might come closer and closer increasing their mutual force of gravity
which is probably hinted in 7:187 stating the event to be heavy. The end of
the universe will involve whirling of the sky 52:9 and its splitting asunder
69:16, 73:18, 77:9, 78:19, 81:11, 82:1, 84:1 and it will become red like red
hide 55:37 and molten brass 70:8 probably referring to the final crunch when
all heavenly bodies will get concentrated at one place with a firy chaos just
to rebounce into a new creation mentioned in 21:104 to give rise to new skies
and a new earth 14:48, 36:81.
81. RA-AD (
Thunder ) 2:19ÑóÚúÏñ ( Ñ Ú Ï )
Thunder is associated with
rain and lightening and it glorifies and praises Allah (SWT) 13:13.
82. BARQ ( Lightening ) 2:19ÈóÑúÞñ ( È
Ñ Þ )
Lightening is associated
with rain and thunder. It is
so bright that it almost takes away the sight 24:43, its opposite is darkness
2:20. Lightening causes fear
and hope 13:12, 30:24. On the
day of resurrection the sight will dazzle (Bariq-al-basar) 75:6-7.
83.
JA-ALA ( He makes ) 2:19 ÌóÚóáó ( Ì Ú á )
Other derivatives: Making
2:22, giving 4:90, appointing 5:20, putting 12:70, setting up 50:26, assigning
74:12, placing 6:124 etc.
84. ASAABIAHUM ( Their fingers ) 2:19 ÇóÕóÇÈöÚóåõãú ( Õ È Ú )
The infidels put their
fingers in their ears due to fear of death from thunder clap and to avoid
hearing the message of Allah (SWT) from Nuh (PBH) 71:7.
85. AAZAANIHIM ( Their ears) 2:19
ÂÐóÇäöåöãú ( Ç Ð ä
)
We hear through our ears 7:195
but if there is heaviness in the ears 31:7 i.e. something which filters out
good, then inspite of the ears we do not hear or listen 7:179. The mention of remembering ears 69:12
indicates that, what we hear is recorded in our memory and can be displayed
on the day of resurrection as a proof in favour of or against us 41:19-23. We fall asleep when our sense of hearing
is taken away 18:11.
The
ears are associated with the eyes 7:195 and the hearts 22:46. Derivatives
of this alphabets also convey the sense of permission 9:43, order 24:36, announcement
7:44, taking notice of 2:279, response 84:2 and excuse 16:84.
86. AS-SAWAAIQ (Thunder claps) 2:19 ÇóáÕøóæóÇÚöÞó ( Õ Ú Þ )
Other derivatives:-
Thunder bolts 13:13, 2:55 41:13 and falling down senseless i.e. fainting 7:143,
39:68 probably because of the effect of a thunder bolt 2:55.
87.
HAZAR ( Fear ) 2:19 ÍóÐóÑñ ( Í Ð Ñ )
Other derivatives:- Being aware 24:63, 63:4, cautious 28:6, 39:9, 64:14, precautious
4:71 and 102, alert 26:56 etc.
88. AL MAWT (Death)
2:19 ÇóáúãóæúÊ ( ã æ Ê
)
[Also Hayaath meaning life
and Wafaat meaning death]. Allah (SWT) gives life causes death 3:156 and burial
80:21. He made every living thing from water 21:30. He takes away the nafs
(soul, conscious self or the psychic personality) at the time of death and
a person can die in his sleep too. The Nafs is taken away even during sleep
39:42 but life remains and the person rises on awaking 6:60. At the time of
death both life and consciousness are taken away whereas during sleep only
consciousness is taken away temporarily and returned on awakening.
No
human being is immortal i.e. every ‘Nafs’ tastes death 21:34-35. Allah (SWT)
brings out the living from the dead and the dead from the living, 3:27.
There are two deaths and two lives 2:28, 40:11. Before coming into this world for ‘Hayaat id-duniya’ 43:32 human beings are biologically non existent and after the end of this first life too they become biologically non existent when the physical body is absorbed in the earth. On the day of resurrection human beings will rise bodily 75:3-4, 17:49-52 when the souls will be paired (probably with respective physical bodies) 81:7, the earth above them will split 50:44 and they will come out of the graves 70:43. Death can be defined as ‘Biological Nonexistence’, first before this life and second after it. Life in this world is biological existence and the presence of the Nafs or the psychic personality makes us active members of the human society facing the test for which we have been created 67:2. In the hereafter too i.e. our second life we will be biologically alive and conscious because we will be asked to read and examine our account of deeds 17:13-14, 10:30 and either enjoy in paradise which will include physical pleasures or suffer in hell which will include physical pains 69:18-37, 56:1-56.
The
place 3:154 and time 3:145 of death are fixed by Allah (SWT). Wherever we
are death will grasp us 4:78 and we will be gathered towards Him 3:158. We
do not know in which land will die 31:34 but we are ordered to die as Muslims
2:132, therefore every moment of our conscious life should be on Islam as
we do not know when we will die.
In
this life too the dead were raised to life as miracles: a man kept dead for
100 years was raised to life 2:259 but he did not feel the length of time
.
Isa (PBH) raised a dead
man to life 3:49 by the permission of Allah (SWT). The intoxication of death
i.e. sakraat-ul-mawt engulfs human beings at the time of their death 50:19,
when the messengers (angels) take back the person 6:61 (the soul or the psychical
personality). It is stated in the Quran: The angel of death Malak-ul-mawt
who is entrusted with you will take you back (your soul) then to your Fosterer
you will be returned 32:11.
The angels take back the infidels (i.e. their souls) striking their
faces and their backs, saying, “Taste the punishment of burning” 8:50, 47:27,
the unjust thus suffer the hardships of death 6:93. In the case of the pious
people the angels take back (their soul) saying “Peace be on you, enter the
garden because of that which you used to do”. 16:32 the dead do not hear 27:80
and those slain in the way of Allah are not to be called dead, they are alive
and get their provision from Allah (SWT) 2:154,
3:169, 22:58.
The
earth is the place where we live and die and from which we will be brought
out 7:25. The dead will be brought out of the earth like vegetation after
the rain 7:57, 50:11. There is no death in paradise 44:56 but life in the
exaggerated form 29:64, whereas in hell people will neither die nor live 20:74,
35:36, 87:13.
Death
is associated with fear 2:19, 2:243, murder 3:144 and grave 9:84, life and
death are used as opposites of each other 16:21, 19:66, 35:22.
Everything will perish except Allah (SWT) 28:88, 55:26-27. He is always Alive ‘Al Hayy’, Conscious and Attentive, being present everywhere 2:115. He does not die, does not sleep, does not become inattentive of His creation and does not get tired 2:255, 25:58. He gives life being ‘Al Muhyi’ ‘The Giver of life’ and causes to die being ‘Al Mumiit’ ‘One who causes death.
89. MUHIIT ( Encompasser ) 2:19 ãõÍöíØñ ( Í æ Ø )
Other derivatives: Surrounding
something physically as a wave encompassing a ship in the sea 10:22, being
surrounded and overpowered physically 12:66 and in the abstract sense, comprehension
as in the case of knowledge 2:255, 27:84. Allah (SWT) encompasses everything
in knowledge 65:12, He encompasses mankind 17:60 and encompasses everything
4:126 probably in the sense of surrounding and overpowering.
90. YAKAADU ( It Almost ) 2:20 íóßóÇÏõ ( ß æ Ï )
Other derivatives : More
close 2:71, intend 4:78, almost 7:150, about to 17:73, able to 14:17, hardly
43:52.
91. YAKHTAFU
( It Snatches away ) 2:20 íóÎúØóÝõ ( Î Ø Ý )
Other derivatives: Snatching
away (of eye sight) 2:20, of hearing by jiin 37:10, kidnaping (of human beings)
8:26, 29:67 etc. They are associated with weakness 8:26 and their opposites
are security 29:67, refuge and help 8:26.
92. MASHAW (They walk) 2:20 ãóÔóæúÇ ( ã Ô ì )
Other derivatives: Walking
7:195 or moving 24:45 physically and walking on the right path shown in the
Quran (Nuur) 57:28. The opposite of these derivatives is being stand still
2:20.
93. QAAMU (
They stand still ) 2:20 ÞóÇãõæúÇ ( Þ æ ã )
Other
derivatives: To stand up 4:142, 18:14 the opposite of which is movement or
walking 2:20.
94. SHAAA (
He willed ) 2:20ÔÂÁó ( Ô ì Á )
Other derivatives: ‘Willing’ 18:29, 18:39.
95. KULL ( Every or All ) 2:20 ßõáøö ( ß á á )
Every or all when refered
to Allah (SWT) but when it is refered to human beings, as in the case of Zil
Qarnayan, it may mean everything or all things necessary for him 18:84.
96.
SHAY-IN (Thing) 2:20 ÔóìúÁò (
Ô ì Á )
Other
derivatives: Material things 34:39, 7:85, and sometimes abstract things 3:128,
5:101, 53:28, 58:18. In many verses they refer to both material and abstract
things 2:155, 15:21, 51:49.
97. QADIIR (Powerful
) 2:20 ÞóÏöíúÑñ ( Þ Ï Ñ )
Following verses of the
Quran help in understanding the meanings conveyed by the derivatives of these
alphabets.
Precise
measure ( amount, size ) :- …. Allah measures out íõÞóÏøöÑõ the night and the day…. Ch.73 Vs. 20
The lengths of the day and night are so precisely measured out that
the times of sunrise and sunset on any day of a year are the same every year.
He
governs the affair from the sky to the earth, then it will ascend to Him in
a day, the measure ãöÞúÏóÇÑõåõof which is a thousand years of that which you count.
Ch.32 Vs.5
Capacity,
power:- There is no sin on you if you divorce women while you have not yet
touched them or settled for them a settlement ( dowry ), but provide for them,
( this is incumbent ) on the rich in accordance with his power ( capacity
ÞóÏóÑõ ) and on the straitened in accordance with his power, (
capacity ÞóÏóÑõ )a provision recognized ( to be good ) a duty incumbent
on the doers of good. Ch.2 Vs.236.
Allah
sets forth a similitude: a slave under someone’s control, having no power
áÇíóÞúÏöÑõ on
anything… Ch.16 Vs.75
Programme,
destiny:- It is certainly Allah Who splits the grain and the date stone ( seed
). He brings out the living from the dead and He brings out the dead from
the living. That is Allah, then how are you turned away ( from the truth )?
Splitter of the day break, and He has made the night for rest and the sun
and the moon for keeping an account ( of time ). That is the programme ÊóÞúÏöíúÑõ of
the Mighty, the Knowing. Ch.6 Vs.95-96
And
a sign to them is the dead earth. We give life to it and bring out from it
grain so they eat of it. And We have made therein gardens of date palms and
grapes and We have caused the springs to gush forth therein, that they may
eat of its fruit, and their hands did not make it. Will they not then be grateful?
Glory be to Him Who created pairs of everything, of that which the earth grows
and of themselves and of that which they do not know. And a sign for them
is the night, We cause the day to slip off from it, when ( again ) they are
in darkness. And the sun moves on for the time ( and ) in the space ( appointed
for ) it. That is the programme ÊóÞúÏöíúÑõ of the Mighty, the Knowing.
Ch:36 Vs:33-38
And
the moon, We have programmed ÞóÏøóÑúäóÇåõ for it stages ( in space
and time ) till it returns like and old dry palm branch. Ch: 36 Vs: 39
Say,
‘What! Do you not believe in Him Who created the earth in two periods, and
do you set up equals with Him? That is the Fosterer of the worlds.’ And He
made in it mountains ( through the deposition of material ) from the surface
of it, and blessed therein, and He destined ÞóÏøóÑó in it its food in four
periods, balanced ( according to the requirement ) of the seekers. Moreover,
He set the balance towards the sky which was smoke. So He said to it and to
the earth, ‘Come willingly or unwillingly.’ They both said, ‘We come willingly,’
so He ordained them ( to get organized into ) seven skies ( higher levels
), in two periods, and communicated in each sky its affair. And We adorned
the sky of the world with lamps ( stars ) and provided protection. That is
the programme of the Mighty, the Knowing. Ch: 41 Vs: 9-12
And
Allah knows that which every female bears and that which the wombs absorb
and that which they grow; and with Him, everything is according to a programme
ãöÞúÏóÇÑò.
Ch: 13 Vs: 8
Did
We not create you from a fluid ( which is ) weakened after vigour? Then We
made it to stay in a place till ( the fulfillment of ) the known programme
ÞóÏóÑò thus We programmed ÝóÞóÏóÑúäóÇ for We are Excellent Programers ÇóáúÞóÇÏöÑõæúäó.
Ch: 77 Vs: 20-23
He
created him ( man ) from a sperm, then progra mmed ÝóÞóÏøóÑóåõ him ( to follow a certain path ) then He eased that path
for him. Ch: 80 Vs: 19-20
We
have destined ÞóÏøóÑúäóÇ death among you… Ch: 56
Vs: 60
We
have certainly created everything with a programme. Ch: 54 Vs: 49
….
Allah has indeed made a programme ÞóÏúÑðÇ for everything. Ch: 65: 3
….And
He created everything then programmed for it a programme æó ÎóáóÞó ßõáøó ÔóìúÁò ÝóÞóÏøóÑóåõ ÊóÞúÏöíúÑðÇ Ch: 25 Vs: 2
This
programme for everything in the universe is probably written down in the guarded
tablet áóæúÍò ãøðÍúÝõæúÙò Ch: 85 Vs: 22 and sent
down annually for implementation during ‘Laitat – ul – qadr’ as indicated
in Ch: 97
We
certainly sent it down during the night of Al Qadr. And what will make you
realize what the night of Al Qadr is? The night of Al Qadr is better than
a thousand months. The angles and the spirit come down during this night by
the permission of their Fosterer with ( a programme for ) every affair. Peace
it is till the appearance of dawn Ch: 97.
Opposite
word:- Straiten as opposed to enlarge
Allah
íóÈúÓõØõ enlarges
the provision for whom He wills and straitens íóÞúÏöÑõ (
measured )…. Ch: 13 Vs: 26
Association
with other words:-
Summary
and conclusion:-
Allah’s
is the kingdom of the skies and the earth and that which is in them and He
has power ÞóÏöíúÑñ over
everything. Ch: 5 Vs:120
Do
they not consider that Allah Who created the skies and the earth is able ÞóÇÏöÑñ to
create their like? Ch: 17 Vs: 99
…and
Allah is the Holder of power ãõÞúÊóÏöÑðÇ over everything. Ch: 18 Vs: 45
And
they have not estimated Allah with the estimation ÞóÏúÑöåö due to Him. And the earth will be totally
in His grip on the day of resurrection, with the skies rolled up in His right
hand. Glorified is He and high ( above ) that which they associate as partners
( with Him ). Ch: 39 Vs: 67
Allah
( SWT ) asÇóáúÞóÏöíúÑñ is the Possessor of
power, as ÇóáúãõÞúÊóÏöÑõHe exhibits this power
and as ÇóáúÞóÇÏöÑõ he holds power over everything. In view of the three important
meanings indicated by the derivatives of Þ Ï Ñ 1.
Measure, 2. Capability and 3. Programming or allotting a destiny, Allah (
SWT ) precisely programmes everything for the purpose for which He has created
it and strictly guides it to follow its prescribed programme or destiny prescribed
by Him.
The
power and capability associated with the derivatives of this word are the
power and capability of measuring out, programming or prescribing destinies.
Laws of nature framed by Allah ( SWT ) can be considered as the Taqdir, destiny
or the programme to be followed by everything in His creation. These laws
of nature cannot be violated by any one, but Allah ( SWT ) Himself can go
against them , if He wills to as He does when He makes His prophets perform
miracles like changing a wooden staff to a live snake or converting a form
of a bird moulded in clay, to a live bird. These miracles performed against
the laws of nature by Moses ( PBH )
and Jesus ( PBH ) were not only proofs of their being prophets and
messengers of Allah but also an exhibition of the power of Allah and a challenge
to humanity in general that no one else can perform miracles going against
the laws of nature, without Allah’s permission.
These
laws of nature, destiny or programme of everything in the creation of Allah
appears to be recorded in guarded tablet. Ch: 85 Vs: 22 or the source book.
This book appears to contain the time and place of every event that is to
take place in the universe, everywhere, each moment involving everything…
And every affair has a ( set ) time/place of happening. Ch: 54 Vs: 3
Allah
abolishes what He wills and keeps established ( what He wills ) and with Him
is the original prescription ( book ). Ch: 13 Vs: 39
The above verse indicates that destiny is not the final word, if Allah
wills He can abolish what He Himself has destined, He can even advance or
postpone the time of an event appointed by Him.
98. KHALAQ (Creation) 2:21 ÎóáúÞñ ( Î á Þ )
Other derivatives: Creating,
making, fabricating portioning something from something else:- creation of
living beings from water 24:45, creation of jiin from firy heat 55:15, creation
of man from sperm 16:4 etc, in proportion and out of proportion 22:5. They
are also used for creation of abstract qualities like, habit 26:137, character
68:4, human temperament 21:37 fabricating of lie 29:17, orbits of heavenly
bodies 23:17, share 2:102 etc.
These
derivatives are associated with Allah’s (SWT) command 7:54 knowledge 15:86
and fashioning 59:24 and their opposites convey the sense of decay 36:68 and
death 30:40.
Allah
(SWT) created everything 6:102, He creates what He wills 28:68, He begins
the creation and gets it reproduced 10:4 and His creation is perfect 27:88,
67:3-4. He creates the physical forms as well as their functions 87:1-3 and
everything follows His command (Amr) 7:54 i.e. ‘The laws of Nature’ laid down
by Him cannot be violated, but if He wills He can, as He does in the case
of miracles which He Himself makes His Prophets (PBT) to perform.
99. FIRAASHA ( Spreading) 2:22 ÝöÑóÇÔÇð
( Ý Ñ Ô )
Other derivatives: The
earth is a spreading below opposed to the sky a structure above 2:22, 51:47-48,
cattle of low height like sheep, goats etc. suitable for eating as opposed
to comparatively tall cattle meant for carrying burden like horses, mules
etc 6:142, moths which normally fly low 101:4, spreading like bed sheets (layed
down) 55:54 and raised beds kept on the floor 56:34.
100. BINAA-A
(Structure) 2:22ÈöäóÂÁð ( È ä ì )
Some derivatives of these
alphabets mean to build or construct a structure, building or construction.
Build 26:128, construct 50:6 building which they built 9:110, construct a
building 18:21 etc.
101. MAA-A
(Water) 2:22 ãóÂÁð ( ã æ å )
The rain that comes down
from the clouds in the sky giving life to the dead earth 2:164 through which
grows the vegetation providing food 6:99, 16:10, 14:32. This rain water actually
belongs to the earth 11:44, 79:31 having evaporated from it to form clouds
15:22. It is clean 25:48 and comes down in a measured amount with a set programme
23:18, 43:11 and later on flows in the form of rivers 13:17 and comes out
from porous rocks 2:74. It is used for drinking and irrigation 16:10. All
living beings 21:30, 24:45 including man 25:54 have been created from water.
The
word ‘Maaa’ has been used for seminal fluid 32:8, 77:20, 86:6. It has also
been used for water like molten brass which will be given to the inmates of
hell 18:29 which would obviously be at very high temperature. The inmates
of hell will get boiling water for drinking 14:16, whereas in paradise there
will be rivers of unpolluted water 47:15, 56:31.
The seminal
fluid and molten brass are not water i.e. the word ‘Maaa’, meaning water in
general is also used for liquids of different composition and at very high
temperatures.
It
is stated in the Quran. “And He (Allah) it is Who created the skies and the
earth in six periods when His throne was on water............” 11:7.
In
view of the above discussion, if the ‘throne’ is understood to mean ‘control’
then does the word ‘Maaa’ mean ordinary water or a fluid at very high temperature?
Does this refer to the super dense nuclear fluid of the primeval atom
before the ‘Big Bang’ marking the explosive initiation of the present universe
21:30?
102. AKHRAJ (He brought out) 2:22ÇóÎúÑóÌó ( Î Ñ Ì )
Other derivatives: Coming out 19:11 going out 28:21, bringing out 2:22
etc, which are opposite of entering into something 17:80, 34:2.
103. AS
– SAMARAAT ( Fruits ) 2:22ÇóáËøóãóÑóÇÊö ( Ë ã Ñ )
They have been created
in pairs 13:3 and similar fruits will be given in paradise 2:25, 47:15
104. ANDAADA ( Equals or Rivals ) 2:22ÇóäúÏóÇÏÇð ( ä Ï Ï )
Objects
besides Allah (SWT) which are loved as Allah (SWT) should have been loved,
by people who are unjust whereas the believers are strongest in love for Allah
(SWT) 2:165. Considering others equal to Allah (SWT) amounts to infidelity
34:33.
105. SUURAH (Chapter of the Quran) 2:23ÓõæúÑóÉò ( Ó æ Ñ )
Other derivatives: Wall
57:13 and bracelets 18:31
106. AD ‘UU (Call) 2:23ÇóÏúÚõæúÇ ( Ï Ú æ )
Other derivatives: Calling
2:23, praying for help 3:38, inviting towards Allah (SWT) 8:24, 41:33, invoking
19:91, asking 41:31 etc. Human
beings pray for help when they are afflicted with harm 39:8, 41:51.
These derivatives are associated with righteous deeds, Islam
41:33, help 54:10, response 8:24 etc. Allah (SWT) responds to our prayer 2:186, we can pray to Him
invoking any of His Attributes 17:110.
We are required to pray only to Him making religion exclusively for
Him 10:22, 31:32 and we should not pray to others 10:106, 72:18 they cannot
respond 13:14, 35:13-14, 7:194-198, 46:5 we should pray secretly, humbly 6:63
with fear and hope 7:55-56, 21:90.
107. SHUHADDAA-A (Witnesses)
2:23 ÔõåóÏóÂÁó ( Ô å Ï )
Other derivatives: Witness
12:26, someone present not absent 2:185, visible opposed to unseen 6:73, keeping
an eye on 22:78, Marty’s 57:19.
Before coming into this world we were made to bear witness that Allah
(SWT) is our Fosterer 7:172-174. For
loan transaction there should be two male or one male and two female witnesses
2:282. For punishment of a man
and women involved in shameless deeds four persons should bear witness 24:4-8. One should bear witness with justice for
the sake of Allah (SWT) 5:8. Recitation
of the Quran at dawn is witnessed 17:78. In the hereafter mankind will be gathered
and that will be a day which will be witnessed (probably when witnesses will
be called to give witness against or in favour of infidels and believers)
11:103. The tongues, hands and
legs will bear witness on the day of judgment against those who had accused
chaste, innocent, believing women 24:24 and the ears, eyes and the skins will
bear witness against the enemies of Allah (SWT) 41:19-21.
‘Shahiid’ is one of the Attributes of Allah (SWT) 22:17. He is always
a witness over everything, everywhere being present and never being absent,
keeping an eye on everything, everywhere.
108. SAADIQIIN (Truthful ) 2:23ÕóÇÏöÞöíäó ( Õ Ï Þ )
Allah (SWT) and His messenger
(PBH) speak the truth 33:22. Derivatives
of these alphabets convey the sense of being truthful 2:177, proving something
to be true 34:20, testifying the truth 39:33, confirming the truth 10:37,
accepting the truth 56:57, 70:26, truth itself 5:119, friend 26:101 and charity
9:75 (dealt with later under 2:196-263.
These
words are associated with belief and Islam 33:22, fear of Allah (SWT) 9:119,
patience, obeying Allah (SWT) and His messenger, charity, seeking forgiveness
of Allah (SWT), favours of Allah (SWT), prophets (PBT), marty’s righteous,
Muslims, Momins, humility, fasting, chastity, remembrance of Allah (SWT),
3:17, 4:69, 33:35, guarding against evil 2:177, righteousness 63:10, satisfaction
5:113, reality as Haqq 15:64, Salat 75:31, agreement 33:23 etc.
The
opposites are lying 12:26, fabricating a lie 12:111.
109. TAF-ALUU (You do) 2:24ÊóÝúÚóáõæúÇ ( Ý Ú á )
Other derivatives: Doing
something 7:155. Allah (SWT) is a witness over all that is done 10:46, everything
that is done is recorded 54:52-53 by the angels 82:12 we should not say what
we have not done, Allah (SWT) hates it 61:2-3. A painful punishment waits for those who
love to be praised for what they did not do 3:188. Poets say what they do not do or practice
26:226. Allah (SWT) does what
He intends 2:253 or what He wills 3:40, He cannot be questioned for what He
does but others will be questioned 21:23. The command of Allah (SWT) is executed 4:47.
110. WAQUUD (Fuel) 2:24æóÞõæúÏñ ( æ Þ Ï )
Other derivatives: Fuel for fire (trees) 36:80, (men and stones) 66:6,
kindling a fire 2:17, liting a lamp 24:35, kindling of hell fire 104:6.
111. AL HIJAARAH (The Stones) 2:24ÇóáúÍöÌóÇÑóÉú ( Í Ì Ñ )
The derivative ‘Hujuraat’
means rooms 49:4. A room is a
vacant space bounded by walls, roof and floor with openings like doors, windows
etc. Very small holes or pores
like those in a sponge can also be called very small rooms. In view of this ‘Hajar’ 2:60 and ‘Hijaarah’
2:74 from the same root alphabets would mean porous rocks or stones. When Musa (PBH) asked for water he was
asked to strike ‘Hajar’ 2:60 (meaning a porous rock or an acquifier) out of
a number of other words for rocks available in Arabic like ‘Jabal’, ‘Rawasiya’
etc. Hearts are compared with
Hijaarah 2:74 (porous rock). Hearts
absorb and pump out blood, porous rocks too absorb rain water and make it
available for discharge as rivers or being drawn out from wells 2:74.
One is forced to admire the selection of the most appropriate words
throughout the Quran.
The pores prevent water from moving out easily, it is probably due to this reason that some of the derivatives are used to mean prevention (of water from getting mixed up) 25:53, prevention (from punishment) 25:22, forbidding (meaning preventing from certain things) 6:138, guardianship (which involves prevention from harm) 4:23, sense (which should prevent from falsehood) 89:5.
Hijaaratam-min-sijjiil
11:82 and Hijaaratam-min-tiin 51:33 can be translated as porous stones of
(baked) clay’. Baking involves
heat. In view of this it appears
that these stones were thrown out of a volcano and fell down as rain 11:82,
they became porous due to loss of volatile gases. In the case of the owners of elephant 105:4, the birds might
have been made to pick up these stones thrown out of a volcano and deposited earlier, there being many igneous rocks
in and around Mecca. The place
Al Hijr where Saleh (PBH) preached is a rocky area (probably of porous rocks)
15:80.
112. U
– IDDAT ( Prepared ) 2:24ÇõÚöÏøóÊú ( Ú Ï Ï )
Other derivatives: Preparing
(for fighting) 8:60, (for war) 9:46, (punishment) 4:93, (paradise) 9:89 and
numbering 19:84, counting 14:34, term 65:1 etc.
113. BASH-SHIR (Convey good news) 2:25ÈóÔøöÑö ( È Ô Ñ )
Other derivatives: Conveying
of information. Good news the
opposite of which is despair 15:53-55, news of the birth of a girl 16:58,
news of punishment 4:138, conveyer of good news ‘Bashiir’ the opposite of
which is warner ‘Naziir’ 5:19, man as an information processing being 15:33
(see word No.42:4). It is probably
in the sense of imparting or conveying information that ‘baashiruu’ derived
from the same root alphabets is used for having ‘sexual intercourse’ 2:187. In this process the sperm containing genetic
information fertilizes the egg which also contains genetic information and
the combination of these two genetic information's gives birth to a child
- another information processing being (Bashar).
114. UTU (They will be given) 2:25 ÇõÊõæúÇ ( Ç
Ê ì )
Other derivatives: Come
16:1, done 3:188, give 23:71, bring 23:90.
115. AMILUU (They do) 2:25ÚóãöáõæúÇ ( Ú ã á )
The word ‘Amal’ in general
means deeds which may be good 2:82 or bad 40:40. Everyone acts according to the scope allowed
to him 17:84 and is responsible for his own deeds 10:41. We have been created to be tested 67:2.
The devils decorate evil deeds and make them fair seeming 6:43, 16:63. We will be questioned for our deeds 15:92-93
after being informed about them 24:64 because whatever we do is recorded 45:29.
Our tongues, hands and feet 24:24 along with ears, eyes and skins will
bear witness against us on the day of judgment 41:20.
Allah (SWT) is not unaware of 2:74, sees 2:110, is informed of 2:271,
has knowledge of 2:283, is witness over 3:98 and encompasses 11:92 all our
deeds. For everyone their are grades according
to what they do 6:132, punishment for bad deeds 32:14 and paradise for good
deeds 43:72. Jinn 34:12 and devils
too work 5:90, 21:82.
116. JANNAAT (Gardens) 2:25ÌóäøóÇÊò ( Ì ä ä)
The word Jannat is used
for garden on earth too 6:99. Adam
and his wife (PBT) were asked to stay in a garden 2:35. The extension of the garden (paradise)
in which the righteous people will live in the hereafter is like the skies
and the earth 3:133, it is also known as ‘Firdaws’ 18:107. This garden will have door’s or gates
38:50, 39:73. Allah (SWT) invites
human beings towards this garden 2:221, He will give this garden in exchange
for the life and wealth of the believers 9:111. Entry in the garden will be given to those who believe and
do good works in accordance with the Quran and teachings of Prophet Muhammed
(PBH) 4:13, 16:32, 2:82, 23:1-11, 70:22-35, those who worship Allah (SWT) guarding against evil 19:63, who are
patient 76:12 who feared Allah (SWT) and restrained from evil desire 79:40-41,
whose souls were peaceful 89:27-30.
The
gardens of paradise will have houses 9:72 and multistoried palaces 39:20 with
rivers flowing below. The inhabitants
of paradise will have fruits, pure spouces 2:25 ever lasting food, shade,
13:35 whatever they will for 16:31, they will not hear any vain talk except
peace, having their provision morning and evening 19:62. It will be the best resting place 25:24.
They will have therein bracelets of gold, pearls, silk garments 35:33,
rivers of water, milk, wine, and honey 47:15. They will recline on spreadings
and carpets having beautiful females 55:54-76. Youths will move about attending
on them, flesh of birds will be served 56:11-40. There will be radiant happiness
and joy, the atmosphere neither hot nor very cold, it will be an excellent
great kingdom 76:11-22 of Allah (SWT) achieving Whose pleasure is the greatest
achievement 9:72.
117. TAJRII (Flow) 2:25ÊóÌúÑöìú ( Ì Ñ ì)
Other derivatives: Flowing
of (rivers) 2:25, sailing of (ships) 10:22, blowing of (wind) 21:81, movement
of (sun and moon) 13:2, 36:38. They are also used for ships 69:11 which stand
like mountain in the water 42:32, this hints at the fact that mountains too
project below the surface of the earth like ships below water level. This
fact of mountains having roots was discovered recently. One of the derivatives
is probably used for comets or black holes 81:15-16.
118. AL- ANHAAR (The Rivers) 2:25ÇóáÇóäúåóÇÑõ ( ä å Ñ )
This word means rivers
2:74 which have been compelled to follow the laws of Allah (SWT) for serving
mankind 14:32. We use rivers for irrigation, navigation, power generation
food etc. In paradise there are rivers of water, milk, wine and honey 47:15.
The
word An Nahaar is used to mean a day which is opposite of night 2:164. Allah
(SWT) measures out the night and the day 73:20. This measuring out is so precise
that on any day of a solar year the timings of sun rise and sun set are the
same every year. The night is made to enter the day and the day is made to
enter the night 3:27 indicating a gradual and not an abrupt change. Allah
(SWT) makes the night to cover the day 7:54 i.e. the earth comes between us
and the sun which causes darkness or night on our side. He winds the night
over the day and the day over the night 39:5. He causes the oscillation, (turning
and returning at regular intervals) of the night and the day 24:44. The day
slips off from the night 36:37 and the night cannot out strip the day 36:40
i.e. we cannot miss a day. The day unveils the sun and the night covers it
91:3-4, 92:1-2. All these verses of the Quran indicate the rotation of the
earth. If this rotation is stopped one half of the globe will permanently
face the sun and the other half will face permanent darkness i.e. night 28:71-72
like the moon.
Allah (SWT)
has made the night for rest and has made things visible during the day time
10:67 when we rise 25:47 so that mankind might seek His grace 30:23 in the
form of livelihood 78:11 and has thus compelled the night and the day to follow
His laws for our service 14:33.
119. MUTASHAABIHAA ( Like it or resembling it
) 2:25 ãõíóÔóÇÈöåÇð ( Ô È å )
Other derivatives: Appearing
similar 13:16, similar not contradictory 39:23, (cows are) alike 2:70, allegorical
3:7, (the one crucified) was made to resemble (Isa PBH) 4:157. The word ‘Misl’
meaning ‘likeness or similarity’ associated with ‘Tashaabahat’ meaning ‘They
are alike or similar’ more or less explains the general meaning of these derivatives
as alike, similar, resembling each other.
120. AZWAAJ ( Mates, Spouses or Companions) 2:25 ÇóÒúæóÇÌñ
( Ò æ Ì )
Other derivatives: A pair
consisting of a male and female 42:50, 53:45, each member of the pair wife
4:20, husband 58:1, 2:230 marriage 33:37 etc. They are also used for more
than two:-3 kinds 56:7, groups 15:88, kind 38:58, kinds of vegetation 20:53.
Allah (SWT) has created everything in pairs 36:36, 51:49, He alone is one
112:1-4. On the day of resurrection the souls will be paired (probably with
their respective bodies) 81:7. In paradise males will be paired with (or married
to) ‘Huur’ meaning fair ones with wide beautiful eyes 44:54, they will have
pure mates therein 3:15. It is stated in the Quran: “Enter the garden you
and your mates”. 43:70, here ‘Azwaaj’ may mean companions of the same good
qualities, similar appears to be the case in hell 37:22 because it is not
necessary that both husband and wife together should deserve paradise or hell,
either of them could be good or bad as in the case of the wife of Lut (PBH)
being in fire and the wife of Firawn being in paradise 66:10-11.
121. MUTAHHARAH (Clean or Pure) 2:25ãõØóåøóÑóÉñ ( Ø å Ñ )
Other
derivatives: Physical cleaning of women after menstruation 2:222, of the couple
after intercourse 5:6, and of clothes 74:4. rain water is clean 25:48. These
derivatives are also used for removal of uncleanliness 33:33, weakening uneasiness
caused by the devil 8:11, sin 7:82, Isa’s (PBH) getting rid of infidels 3:55
etc. These derivatives are further used for cleaning of the hearts 33:53,
of Kaab’a 22:26, cleaning and purification through charity 9:103 etc.
This quality of cleanliness is associated with purity 2:222, hearts 5:41, favours of Allah (SWT) 5:6, worship, charity, obeying the orders of Allah (SWT) and His messenger (PBH) 33:33, good 58:12, honour, elevation, virtue 80:11-16, the holy Quran 56:77-80, 98:2, turning towards Allah (SWT) 2:222, guarding against evil etc. 9:108. Allah (SWT) loves those who are clean 9:108. In paradise, the inhabitants will have pure mates 2:25 and pure drinks 76:21.
122. KHAALIDUUN (They will stay ) 2:25ÎóÇáöÏõæúäó ( Î á Ï )
Paradise has been specified
as the place for staying (khuld) 25:15 but elsewhere it is stated that the
inhabitants will stay there for ever 4:57. Similarly for hell it is stated
that the inmates will stay therein 9:68 but elsewhere it is stated that they
will stay therein for ever 4:169. This indicates that the derivatives of these
alphabets convey the sense of ‘staying for ever’. This meaning is also evident
from the so called tree of immortality through which the devil deceived Adam
(PBH) 20:120, 7:20. It is stated that ‘khuld’ meaning immortality in this
world was not assigned to anyone because every soul tastes death 21:34-35
Clinging (Akhlada) to the earth 7:176 would mean always remaining with earthy
or worldy things in the life of this world. Staying or remaining in paradise
or hell for ever is subject to the will of Allah (SWT) 6:128, 11:107-108 who
has full authority on everything.
123. YASTAH-YIII (He is ashamed) 2:26íóÓúÊóÍúìö ( Í ì ì )
These derivatives mean
feeling shy 28:25, 33:53.
124. YAZRIB (Set forth) 2:26íóÖúÑöÈó ( Ö Ñ È )
Other
derivatives: Setting forth (a similitude) 14:24, striking a (comparison) 13:17,
preventing from hearing 18:11, setting up (a wall in between) 57:13 keeping
away (the reminder) 43:5, effecting with disgrace and wretchedness 2:61 drawing
(the head cover) 24:31, striking (the feet while waking) 24:31, striking (or
digging the rock for water) 2:60, striking (or causing a dry path in the sea)
20:77, striking off (the neck and the finger tips) 8:12, 47:4, striking (or
breaking idols) 37:93, striking (the faces and backs of the infidils at the
time of their death by angels) 47:27, striking (or traveling in the earth)
4:94, 73:20.
125. BA-UZAH
(Fly or Mosquito ) 2:26ÈóÚõæúÖóÉð ( È Ú Ö )
126. AL HAQQ (The Truth) 2:26ÇóáúÍóÞøõ ( Í Þ Þ )
Other derivatives: Truth
2:42, reality 6:73, right 2:61, 5:116, correct 7:8, justice 38:22, due 6:91,
deserving 38:14 incumbent 28:63 etc. which are opposite of falsehood 8:8,
lie 6:5, error 10:32, guess 10:36, doubt 3:60, 45:32, deception 31:33, magic
10:76, injustice 38:22, wrong 38:26, not serious 21:55, desire 5:48. Al Haqq
is one of the Attributes of Allah (SWT).
127. ARAADA (He intends) 2:26ÇóÑóÇÏóÇ ( Ñ æ Ï )
Allah (SWT) does what He
intends 2:253, He orders what He intends 5:1, when He intends anything He
says, ‘Be’ to it and so it is 16:40, 36:82. We should intend to seek the Attention
of Allah (SWT) 30:38, if we intend to receive the reward of our good deeds
in the world we will get it here and if we intend to receive the reward in
the hereafter we can get it there 3:145, 17:18-19. Will is associated with
intention 17:18.
128. KASIIRA (Many) 2:26ßóËóíúÑÇð ( ß Ë Ñ )
It also means too much 11:32, increase 89:12, abundance 7:188 more
74:6, much 42:30 etc. The derivative ‘Aksar’ means majority 2:243,11:17. The
opposites are ‘Qaliil’ meaning less 7:86 and ‘Adna’ also meaning less 58:7.
Rivalary or competition
in worldly increase (ie wealth) 102:1
129. AL-FAASIQIIN ( The Transgressors ) 2:26
ÇóáúÝóÇÓöÞöíúäó ( Ý Ó Þ )
Those who go beyond the
limits set by Allah (SWT) 18:50, those who exceed the limit 10:33, who forget
Allah (SWT) 59:19, who do not command according to the Quran 5:47, the hypocrites
9:67, those who sacrifice before idols and draw lots 5:3, who eat something
on which the name of Allah (SWT) was not invoked 6:121 or something on which
a name other than Allah (SWT) was mentioned 6:145, those who harm the writer
and witness of a contract 2:282. The consequence of such acts of transgression
is destruction 17:16 and fire 32:20. Exceeding the limit set by Allah (SWT)
is associated with infidelity 2:99, 9:84 disobedience 49:7, denial 6:49, deviation
from the right 61:5, injustice 2:59, pride 46:20 etc. The opposites of exceeding
the limits set by Allah (SWT) are: Believing and doing righteous works 32:18-19,
49:11, being guided 57:26.
130. YANQUZUUN (They break ) 2:27íóäúÞõÖõæäó ( ä Þ Ö )
Other
derivatives: Breaking agreement 8:56, oaths: 16:91, pledge 13:20, physically
breaking thread after it has been spun strong 16:92 and burden on the back
(which breaks it) 94:3. Breaking of pledges is associated with infidelity
4:155.
131. AH-D ( Agreement ) 2:27ÚóåúÏñ ( Ú å Ï )
Allah
(SWT) has made an agreement with human beings that they should not serve the
devil and serve Him alone 36:60-61 we are ordered to fulfill the agreement
of Allah (SWT) 16:91, those who sell the agreement for a small price will
not have any portion in the hereafter 3:77.
132. MIISAAQ (Establish ratify or confirmation)
2:27 ãöíúËóÇÞñ ( æ Ë Þ )
Other derivatives:
Binding 89:26, 5:7, undertaking 12:66, strength 2:256, pledge 2:83 etc. These
are sometimes associated with agreement 13:20.
133. YAQTA-UUN ( They cut off ) 2:27íóÞúØóÚõæúäó ( Þ Ø Ú )
Derivatives are used for
cutting (trees) 59:5 cutting off (the road for robbery) 29:29, tracts (of
land) 13:4, part (of the night) 11:81 pieces (of dark night) 10:27, dividing
(the affair) 21:93, deciding (an affair) 27:32. The opposite is to join 13:25.
134. AMAR (The Ordered) 2:27ÇóãóÑó ( Ç ã Ñ )
Other
derivatives: Enjoin 4:114, command 7:12, advise 26:35, authority 4:59, affair
3:128. Allah’s (SWT) is the creation and the command 7:54, the sky and the
earth exist by His command 30:25, His command has to be executed 4:47, it
is like the destiny destined 33:38. He governs all the affairs from the sky
to the earth 32:5 all affairs go back to Him 11:123, when He decides an affair
He just says ‘Be’ to it and it is 2:117, angels and the spirit (Jibreel) come
down with all affairs 97:4, every affair has a time/place of happening 54:3.
Whoever fears Allah (SWT) He makes his affair easy for him 65:4.
These
derivatives are associated with, judgment 12:40, justice 7:29, 16:76, guarding
against evil 96:12, decision 2:210, advise 27:32 etc. Disobedience is in opposition
to the command 66:6.
135. YUUSAL (Joined) 2:27íõæúÕóáó ( æ Õ á )
Other derivatives: Extending
(towards) 11:70, approaching (towards) 11:81, advancing (towards) 28:35 something,
reaching 6:136, close association 4:90 etc. The opposite of these derivatives
is to cut off 13:25.
136. AL KHASIRUUN (The Losers) 2:27ÇóáúÎóÇÓöÑõæäó ( Î Ó Ñ )
Other derivatives: Loss
22:11 to reduce 55:9, to give less 83:3 etc. Those who are the losers are
the infidels 40:85, the polytheists 39:65, those who are astray 7:178 unjust
17:82, who take devils as friends 4:119 those involved in falsehood 40:78,
those who kill their children foolishly 6:140, those who disobey Allah (SWT)
11:63, those who deny their meeting with Allah (SWT) 6:31, those whose weight
of good deeds will be less 7:9, inmates of the hell 8:37, those who seek a
religion other than Islam 3:85. Those who are not losers are the ones on whom
there is Grace and Mercy of Allah (SWT) 2:64 and whom He protectively forgives
7:23.
137. JAMII-AA ( All ) 2:29ÌóãöíúÚðÇ ( Ì ã Ú )
Other derivatives: (Gathering)
all (magicians) 20:60, assembly 100:5, army 26:56, amass (wealth) 70:18, junction
(of two seas) 18:60, collection (of the Quran) 75:17, (Muhammed (PBH) messenger
of Allah (SWT) for) the whole (of mankind) 7:158, Friday 62:9 (when all Muslims
assemble), gathering (of bones) 75:3, gathering of all on the day of resurrection
5:105 gathering of the sun and the moon 75:9 collective decision 12:15.
(Power
is) totally (Allah’s SWT) 2:165 so also the Might 4:139. (Had He willed He
would have guided) the whole mankind 13:31. (If He wills He can forgive) all
(the sins) 39:53. This word is associated with ‘Hashar’ meaning gathering
6:22. The opposite sense is conveyed by detachments 4:71, separately 24:61,
disunited 59:14 etc.
138. AL-MALAAA-IK (Angels ) 2:30ÇóáúãóáÂÁößóÉö ( ã á ß )
Angels reside in the sky
and are sent down to earth 53:26, 17:95 executing various orders of Allah
(SWT) as His servants 43:19. There are numerous angels and they bow down before
Allah fearing Him (SWT) 16:49, glorifying and praising Him 2:30, 13:13 bearing
witness of His unity that there is no god except Him 3:18. They are capable
of receiving information, knowledge and communication from Allah (SWT) and
conveying His messages to human beings selected by Him, in this sense they
too are messengers of Allah (SWT) like human being 2:30 and 32, 8:12, 22:75,
35:1 etc. Such messengers were sent to Zakariyya (PBH) 3:39, Maryam (PBH)
3:42-45, Ibrahim (PBH) 15:53 Lut (PBH) 11:81 etc.
Angels
can be transformed to appear like human beings as in the case of Ibrahiim
(PBH) and Lut (PBH) 11:69-83, 6:9. Human beings too can be transformed into
angels, if Allah (SWT) wills 43:60. Angels are associated with Jibriil (PBH)
‘The Ruuh’ and come down with him with the messages of Allah (SWT) 16:2 and
also during Lailat-ul-Qadr (27th Ramadan) for all affairs 97:4. Derivatives
of the root alphabets also mean power 7:188, control 23:88, master or owner
3:26, king 12:43 etc. In view of these meanings the word ‘Malaaaik’ translated
as ‘Angels’ could also mean ‘Energies’ or ‘Power’. Angels were ordered to
bow down before Adam (PBH) but Iblis was questioned for his not bowing down
7:11-12 although he is a jinn, 18:50. This indicates that the word Malaaaik,
at least here, conveys the meaning of energies because Iblis is not an angel,
still he was included in the order. All energies in the form of angels bowed
down before Adam (PBH) except the evil energy in the form of the devil or
Iblis.
The
sole reason for the scientific and technological progress of man control on
various energies. If this control on energies granted by Allah (SWT) by making
all angels (energies) to bow down before Adam (PBH) or man is withdrawn by
Him, the whole building of Scientific and Technological progress would collapse
and probably the whole human race would perish.
Angels
praise, glorify obey the orders of and bow down before Allah (SWT) out of
reverence for Him which He alone deserves. Their bowing down before man cannot
therefore be due to reverence, it could just mean their exhibition of obeying
the orders of Allah (SWT) to come under the control of man in the form of
various energies so that he could use them for his advancement, their does
not appear to be any other concrete reason for the angels to bow down before
man in addition to their bowing down before Allah (SWT). This indicates that
the whole scientific and technological progress of man is the gift of Allah
(SWT) and not his achievement, his achievement would be to bring under control
the evil energy of the devil which refused to surrender before him because
this is the only way he can enter paradise. On the contrary many men have
surrendered to the devil who will lead them to hell. Angels have the capability
of lifting weight 2:248 which again hints that they possess energy. They record
human deeds 50:17-18, 82:10-11, protect and monitor them 13:11, ask for protective
forgiveness of those on earth 42:5, shower mercy on the believer 33:43, descend
on them with good news 41:30-32,
help 3:125 and influence them 8:12. They shower mercy on prophet Muhammed
(PBH) 33:56. They curse and punish the infields 2:161, 8:12 and bring about
disaster 15:63. They cause to die 32:11, 16:32, 8:50.
They
ascend towards Allah (SWT) in a period which is 50,000 yrs 70:4 and will come
down with Him on the day of resurrection to stand in ranks along with Jibriil
(PBT) 78:38. On the day of judgment they will be around the throne of Allah
(SWT) glorifying and praising Him 69:16-18, 39:75, they will console the believers
21:103 and welcome them to paradise 13:23-24, 39:73. Many angels are incharge
of hell too 39:71-72, 66:6, 74:31. We are required to believe in their existence
and functions given in the Quran 2:285.
The
Quran gives information about the functions or duties of angels but does not
give any information about their form and the substance from which they were
created. Hazrat Aysha (R.A.) quotes the prophet (PBH) as saying, “Angels have
been created from Nuur” [Reported by Muslim].
Angels
could therefore be regarded as beings composed of some form of radiant energy
or ‘Incharges’ of various energies in the universe whom we cannot perceive
through our physical sense but who exert their influence on us without our
being conscious of it, just like x-rays which penetrate the human flesh but
do not impart any feeling to the human being concerned. Angels are thus beings
the effect of whose work is visible but they themselves are not visible.
139. KHALIFAH ( Successor ) 2:30ÎóáöíúÝóÉð ( Î á Ý )
Other derivatives: Successors
who succeeded 19:59 coming after
6:133, 10:92. Inheritance 7:169, left behind 9:118, remain behind 9:83, behind
36:45, replace 34:39 one after another (alternating) 2:164, 25:62 go against
14:22, disagree 11:88 which is associated with doubt 4:157, different 35:27
(No) contradiction in the Quran 4:82, opposite 5:33, rulers 24:55, 7:129 etc.
Dawood (PBH) was made a Khalifah i.e. a king or ruler and asked to judge between
mankind with justice (according to the Divine revelation) and not to follow
his desire 38:26. It is for this purpose that Adam 2:30 and all human beings
were made Khalaaa-if-al-arz, successors or rulers of the earth 6:165, 35:39
and this is the test we are undergoing 10:14 to see how we act, whether we
implement the Quran in our lives or not.
140.
140.
YASFIKU He Sheds (Blood) 2:30 íóÓúÝößõ ( Ó Ý ß )
141. AD-DIMAAA (Blood) 2:30 ÇóáÏøöãÂÁó ( Ï ã æ )
Blood is forbidden as food 6:145.
142. NUSABBIH (We glorify) 2:30äõÓóÈøöÍõ ( Ó È Í )
Derivatives
of these alphabets convey the sense of constantly moving fast in an orbit
(like the sun and the moon) 21:33, prolonged occupation i.e. being busy continuously
73:7. Glorification i.e. considering Allah (SWT) high above that which they
associate as partners with Him 52:43, high above having a son and high above
what the polytheists describe about Him 23:91. In this sense all that is in
the skies and the earth glorifies Allah (SWT) but we do not understand their
glorification 17:44, 24:41. The angels too glorify 2:30 out of fear of Allah
(SWT) 13:13.We are ordered to glorify the name of our Fosterer i.e. Allah
56:74 probably by repeating Subhaan Allah 12:108 and also to glorify Him by
praising Him 32:15, this we are required to do specially during long hours
of night 76:26.
Glorification
of Allah (SWT) is associated with prostrating before Him, remembering Him,
praising Him32:15, 20:33-34 honouring and revering Him 48:9, regarding Him
Holy 2:30 asking for His protective forgiveness 42:5, Pride 7:206 and injustice
21:87 appear to be hindrances in glorification.
143. NUQADDISU We sanctify (you) 2:30äõÝóÏøöÓõ ( Þ Ï Ó )
We normally remove our
shoes at sacred places to maintain the sanctity of the place. Musa (PBH) was
asked to remove his shoes in the valley of Tuwa because of its being holy,
sacred etc, 20:12. Musa (PBH) asked his people to enter the holy land 5:21
and warned that if they do not enter then they will turn as losers. This indicates
that derivatives of these alphabets in addition to meaning holy also mean
something beneficial. It was probably due to the strengthening of Isa (PBH)
with the holy spirit (Jibriil) that he was able to speak even in his childhood
about things which were holy, exclusively good, free from evil and also highly
beneficial 2:87, 5:110. The same holy spirit brought down the Quran 16:102,
26:193 which is again holy, exclusively good, free from evil and highly beneficial.
This holy spirit is also known as the trust worthy spirit which indicates
that there is no possibility of any contamination in something regarded as
holy. The angels regard Allah (SWT) as Holy 2:30. One of the Attributes of
Allah (SWT) is ‘Al Qudduus’ 62:1 which would mean One Who is pure, having
nothing in Him other than Himself, free from all defects, evils etc. exhibiting
unmatched beneficence.
144. ADAM (PBH) 2:31 Â Ïóã ( Ç Ï ã )
All human beings have been
created from one male and one female 49:13 Adam and his wife Hawwa (PBT) 7:27,
4:1. Allah (SWT) taught Adam (PBH) the names of all things i.e. imparted
knowledge to him 2:31, blew into him from His spirit 15:29 and made
the angels (or incharges of energies) to bow down before him. Iblis, a Jinn
18:50, did not bow down before him considering himself superior to him, Adam
was created from clay (matter) and Iblis from fire (energy) 7:11-12. Adam
(PBH) was warned that the devil (Iblis) is an enemy of man and he may drive
him and his wife out of the comfortable garden 20:117 where Adam and Hawwa
(PBT) were asked to stay but with the prohibition of going near a particular
tree 2:35. Adam (PBH) not only forgot this prohibition but also had no determination
in him 20:115 and was therefore misled by the devil who deceived and tempted
them both to eat from the forbidden tree, stating that Allah (SWT) had forbidden
that tree because both of them would become angels or immortals after eating
from it. They thus fell into the trap and ate from the tree on account of
which their shame became manifest to them and they started covering themselves
with the leaves of the garden. Before eating from the tree they were not conscious
of their shame probably like animals. Due to their disobedience they were
sent out of the garden probably with the curse that some of you will be the
enemies of others 7:20-25. Then on their repentance Allah (SWT) forgave them
and communicated to them that guidance to lead life in the earth would come
to them from Him, so whoever follows this guidance he will neither have fear
nor grief and those who reject it will be the inmates of hell 2:37-39. Thus
Adam (PBH) and his progeny were made successors or rulers of the earth 2:30,
6:166 to establish the legislation of Allah (SWT) which came from time to
time through different messengers sent to different nations. The final Divine
message containing laws to establish the kingdom of Allah (SWT) was the Holy
Quran and the last messenger of Allah (SWT) Muhammed (PBH) 33:40 was sent
to the whole mankind till the end of this world.
The
descendants of Adam (PBH) i.e. human beings other than Adam and Hawwa (PBT)
were created from Turab, Nutfa, Alaqa 22:5 and sulaalatim-min-tiin 23:12.
Turaab
is the top soil 2:264 and sulaalatim-min-tiin means something taken out from
clay probably meaning plant nutrients. We eat plants as well as the cattle
who also eat plants. This food supplies the material for the synthesis of
sperm and egg in man and woman respectively. Creation of man from the soil
and extraction from clay would mean the material from which the sperm and
egg were created and on which human beings depend for their later survival
too.
How were
the first human beings Adam and Hawwa, the first parents created? The answer to this question is given in
the Quran as follows:-
“............
and He (Allah) began the creation of man (Insaan i.e. Adam) from clay (tiin)
then made his progeny from something taken out (sulaalah) from the (seminal)
fluid (which is ) weakened after vigour (sperm and egg)” 32:7-8.
“O
mankind! fear your Fosterer Who created you from a single soul (Adam) and
created from it, its mate (Hawwa) and spread from these two many men and women”
4:1.
It is clear
that creation of Adam and Hawwa (PBT) was not from the sperm and egg as in
the case of their progency. The creation of Adam (PBH) was from clay 38:71,
mud 15:28 etc. These facts indicate that Adam (PBH) did not have parents like
us. It is very clear from the Quran that Allah (SWT) adopts two methods in
bringing things into existence. 1. Through gradual and progressive changes
as in the case of the birth of normal human beings 22:5, 23:12-14 and 2. Abrupt
or instantaneously a) Creation of a snake from the wooden staff of Musa (PBH)
7:107-108 b) Creation of a live bird from the form a bird moulded in clay
(tiin), a miracle performed through Isa (PBH) 3:44-49 c) transformation of
sinning human beings into apes and pigs 2:65, 5:60, 7:166.
These
abrupt changes are known as ‘Miracles’ because they appear to be against all
known laws of nature. Miracles are performed only by Allah (SWT) mostly through
his messengers, for whom they are proofs of their messengership. No one else
can perform such miracles going against the laws of nature except Allah (SWT)
who has not only framed these laws but can also break them, its a challenge
and a miracle cannot be explained scientifically. The birth of normal human
beings is in accordance with normal laws of nature framed by Allah (SWT).
It is possible that Adam (PBH) was created from mud, clay etc like the live
bird created from clay through Isa (PBH) 3:45-49. The creations of Adam and
Hawwa (PBT) appears to be miracles defying all the known laws of nature as
we have understood them. Isa (PBH) was created without a father 3:47, Adam
and Hawwa (PBH) appear to have been created without a father and a mother.
This is not difficult for Allah (SWT) because He is All powerful 2:20 and
when He intends anything He just says ‘Be’ and it is 16:40. Adam and Hawwa
(PBT) were asked to go down (Ahbituu) from the garden 2:38. Words associated
with ‘Ahbituu’ are used in the Quran for going down of someone by himself
or falling down of something by itself from a higher place
on earth to a lower level on earth itself 2:61, 2:74, 11:48. Therefore the
garden refered to above appears to have been on earth itself but at a higher
altitude. The garden from which Adam and Hawwa (PBT) were sent down appears
to be different from the garden of paradise because it is presently unseen
19:61.
In
view of this it appears that Adam (PBH) was created from clay (tiin) fraction
of the mud (salsaal) taken from the top soil (turaab) of the earth. If the
verses 20:55, 53:32 and 71:17-18 in which the creation, production and growth
of mankind from earth is mentioned, also includes Adam (PBH), it further supports
the assumption that Adam (PBH) was created from the material belonging to
the earth and the garden from which he was sent out along with Hawwa (PBH)
was also on earth.
Allah
(SWT) has not mentioned clearly the manner in which He created Adam and Hawwa
(PBT), and we cannot know it unless He informs us 2:255. He has kept it a
secret. It is therefore better to leave it as secret compared to making erratic
guesses. He said, ‘Be’ and they were there 2:117, 16:40.
145. ARAZA (To present or show) 2:31ÚóÑóÖó ( Ú ÑÖ )
Other derivatives: Speak
2:235, keep away 17:83, turn away 18:57, avoid 66:3, desertion 4:128, extension
57:21, lengthy 41:51, gain 9:42, apparent good 4:94, hindrance 2:224, (rain)
cloud 46:24.
146. AMBI-UUNII (Inform me) 2:31ÇóäúÈöÄõäöí ( ä È æ )
Other derivatives: Information
66:3, news 6:34, it is stated that for every news there is a fixed place and
time 6:67. Messenger of Allah (SWT) is known as a ‘Nabi’ translated as prophet.
Its not in the nature of a prophet to cheat 3:161, prophethood was in the
descendants of Nuh and Ibrahim (PBT) 57:26, we are required to believe in
all prophets sent by Allah (SWT) 2:177, Muhammed (PBH) was the last prophet
33:40.
Words
associated with these derivatives are interpretation 12:37, news 9:94, knowledge
66:3, communication from Allah (SWT) 12:15. Those who oppose the prophets
are the devils from among mankind and jinn 6:112 and the Criminals 25:31.
147. AL HAKIIM (The wise) 2:32ÇóáúÍóßööíãõ ( Í ß ã )
Other derivatives: Wisdom
16:125, 38:20, judgment 5:42, order 5:1,13:41, establish or make firm 22:52.
These derivatives are associated with knowledge 2:32, information 6:18, might
2:129, accepting of repentance 24:10 being high 42:51.
The
Wise and The Judge are Attributes of Allah (SWT). He is the One Who has wisdom
on the basis of which He judges and orders and the judgment or order is firmly
established. The meaning of Al Hakiim as the Wise suits when this Attribute
is used with the Attributes, the knowing, the informed, but when it is used
with the Attributes the Mighty and the High it may mean one Firmly Established,
Unshakable.
148. TUBDUUN ( You Manifest ) 2:33 ÊõÈúÏõæäó ( È Ï æ )
Also used for desert 12:100,
the opposite words mean hiding 6:28, 5:99, 2:284.
149. TAKTUMUUN (You Hide) 2:33ÊóßúÊõãõæúäó ( ß Ê ã )
Hiding (the truth) 2:42,
(the witness) 2:283, (belief) 40:28, opposite of which is to manifest 24:29.
150. ISJUDUU ( Bow down or prostrate ) 2:34ÇöÓúÌõÏõæú
( Ó Ì Ï )
Whoever and whatever is
in the skies and the earth bows down (Yasjuduu) before Allah (SWT) willingly
or unwillingly and their shadows too in the morning and evening 13:15. The
sun, moon, stars, mountain, trees 55:6, living beings and many human beings
also bow down before Allah (SWT) 22:18 along with angels and they fear their
Fosterer above them and do what they are command 16:49-50 i.e. follow the
laws of nature laid down by Allah (SWT) for them to follow.
According
to the known laws of nature opaque bodies have to cast their shadows, the
sun, moon and stars have to move in their orbits performing their duties,
the plants and animals have to follow the laws of birth, growth, decay and
death laid down by Allah (SWT) for their peaceful existence. Divine revelations,
the final form of which is the Holy Quran, contain laws for the peaceful existence
of human beings. ‘Sajdah’ could therefore be defined as following the laws
of Allah (SWT) exhibiting submission and reverence to Him. Our sajdah in salat
is the exhibition of our submission and reverence to Allah (SWT) in accordance
with the laws laid down in the Quran and illustrated by prophet Muhammed (PBH).
The opposite feeling is conveyed when one considers oneself great 16:49. We
should not prostrate before the sun or the moon but we should prostrate before
Allah (SWT) Who created them 41:37 as we do during salat 4:102.
The
bowing down of angels before Adam (PBH) does not appear to be due to reverence
but a symbolic representation of energies being made submissive to mankind.
The bowing down of eleven planets, the sun and the moon before Yusuf (PBH)
in his dream 12:4 and later of his family; 12:100 appear to be symbolic and
traditional respectively. Sajdah is associated with glorification of Allah
(SWT), 7:206, recitation of the Quran 84:21, repentance, worshipping and praising
Allah (SWT) fasting, enjoining good, forbidding evil and keeping within the
limits set by Allah (SWT) 9:112, believers are ordered to perform sajdah and
worship 22:77.
The
word ‘Masjid’ means the place/time for performing ‘Sajdah’. We are ordered
to set right our attention at every place/time of prostration (i.e. salat)
and pray to Allah (SWT) making religion exclusively for Him 7:29 and also
to take care of our adornments while going to the mosques 7:31. Mosques are
Allah’s (SWT) so we are not to pray to anyone else along with Him 72:18. The
most unjust are those who prevent people from the mosques of Allah (SWT),
that His name should be remembered there and strive to ruin them. In fact
they should enter them in fear 2:114. Polytheists and infidels are not to
visit the mosques of Allah (SWT) 9:17. Allah (SWT) has blessed the precincts
(neighborhood) of Masjid-il-aqsa in Jerusalem 17:1. We are required to turn
our faces towards the direction of Masjid-il-Haraam i.e. Kaba in Mecca wherever
we are 2:144. It may be noted that we face towards the Kaab’a but bow before
Allah (SWT) 41:37.
151. IBLIIS (Iblis ) 2:34ÇöÈúáöíúÓó( È á Ó )
Name of the devil associated with Adam (PBH) for details see Shayaatinihim
Word No. 58
152. ABAA (He refused) 2:34ÇóÈóÇ ( Ç È æ )
(Hearts) refuse 9:8, not
allow 9:32. These derivatives are associated with pride 2:34, denial 20:56,
fear 33:72, the opposite of which is pleasing 9:8.
153. ASTAKBAR (He considered himself great)
2:34 ÇóÓúÊóßúÈóÑó ( ß È Ñ )
Other derivatives: Growing
up in age (time) 4:6 being big in size (space) 6:78, great in position or
status 28:39, great (reward) 11:11 hard (difficult) 42:13.
Al
kabiir and Al Mutakabbir are Attributes of Allah (SWT) conveying the sense
of His being Great and possessing Greatness. These Attributes are associated
with many other Attributes mentioned in 59:22-24, 18:9, 22:62.
Words
which convey the opposite meanings are degraded 7:13, weak 14:21, humility
46:20, worship, glorification, prostration 7:206, humble 2:45, small 32:21
Greatness belongs only to Allah (SWT) 45:37.
154. USKUN (Dwell ) 2:35ÇõÓúßõäú (
Ó ß ä )
Other derivatives : Rest (at night) 10:67, settle (the family)
14:37, settling (of water in earth) 23:18, stationary (shade) 25:45, stationary
(wind) 42:33, peace and security 9:103, tranquility (in hearts) 48:4, tranquility
(through mates) 30:21, houses 34:15, wretchedness 2:61, poverty 2:184, knife
12:31.
One
of the derivatives is associated with orphans 2:83 and the opposite sense
is conveyed by movement (for seeking the Grace of Allah (SWT) during day time)
28:73, movement (of wind) 42:33, movement (by removal) 23:18
155. KULAA ( Both eat) 2:35ßõáÇó ( Ç ß á )
Other derivatives : Eating
24:61, consumption (by fire) 3:183, swallowing (wealth) 2:188, swallowing
(usury) 3:130, absorbing (wealth) 4:2, eating off (inheritance) etc. They
are also used for eating in paradise 13:35 and in hell 37:66.
156. RAGADA (Freely ) 2:35ÑóÛóÏðÇ ( Ñ Û Ï )
In abundance 16:112.
157. TAQRABAA (Both go near) 2:35ÊóÞúÑóÈóÇ ( Þ Ñ È )
Other derivatives :Nearness
(in space) 2:35, nearness (in time) 4:17, nearness (in abstract sense) 7:56
nearness (to an act) 4:43, sacrifice 5:27 [for achieving nearness of Allah
SWT], relatives i.e near ones 2:83.
Words with opposite meaning are distance in space 9:42 and far away
in time 70:6-7 Al Qariib is an Attribute of Allah (SWT) meaning The Nearest
2:186 which is associated with response 11:61 and hearing 34:50. Allah (SWT) is the Nearest 50:16, 56:85 with respect to both
space and time.
158. ASH-SHAJARAH (Tree ) 2:35ÇóáÔøóÌóÑóÉó ( Ô Ì Ñ )
(Fire from green) tree
36:80, tree of Zaqquum (in hell) 56:52. Also used for dispute 4:65.
159. AZ-ZAALIMIIN (Those who are unjust) 2:35 ÇóáÙøóÇáöãöíúäó (
Ù á ã )
Other derivatives : Injustice 2:231 and reduction 18:33. Those
who are unjust are the infidels 2:254, polytheists 31:13, those who fabricate
a lie against Allah (SWT) 3:94, who exceed the limits set by Allah (SWT) 65:1,
who do not judge according to Divine revelations 5:45, who do not repent 49:11,
who prevent people from the mosques of Allah (SWT) where His name is remembered
and try to ruin them 2:114. Allah (SWT) does not like the unjust 3:140 and
they will be punished 10:52.
These
derivatives are associated with indecency and sin 3:135, loss 7:9, failure
20:111 ignorance 33:72.
The
opposites of these derivatives are good 35:32, 37:113, 27:11, justice 10:47,
truth 39:69 repentance and amendment 5:39, success 6:21 guidance 6:144, mercy
76:31, belief 6:82.
160. AZALLAHUMA ( He made both of them to slip
) 2:36 ÇóÒóáøóåõãóÇ ( Ò á á )
The devil causes to slip 3:155. Slipping (of foot)
the opposite of which is establishment or firmness 16:94.
161. AHBITUU (Go down) 2:36ÇöåúÈöØõæú ( å È Ø )
Other derivatives : Going down or falling from a higher level
to a lower level on earth itself. Falling down (of rocks) 2:74, coming down
from the ship and the mountain 11:48 and going down (to a city) 2:61.
162. BA-ZAKUM (Some of you, others) 2:36ÈóÚúÖóßõãú ( È Ú Ö )
Other derivatives : One another 52:25, each other 35:40.
163. ADUWW (Enemies) 2:36ÚóÏõæøñ ( Ú Ï æ )
Allah (SWT) is the enemy
of the infidels 2:98, devil is an open enemy of man 12:5, 18:50 and tries
to put mutual enemity through intoxicants and games of chance 5:91. The opposite
sense is given by love 20:39 and unity of hearts 3:103.
164. MUSTAQR ( Dwelling place) 2:36ãõÓúÊóÞóÑøñ ( Þ Ñ Ñ )
Other derivatives : Staying (in houses) 33:33, staying (of
the child in the womb) 22:5, stability 14:26, comfort (of the eyes) 33:51,
coolness (of the eye) 19:26.
Every
news has a fixed time and place 6:67 and every affair has a fixed time and
space of happening 54:3. One of the derivatives is used to mean glass 27:44.
(The
paradise is a good place for) staying 25:24 (and the hell an evil place for)
staying 25:66.
The
opposite meaning is conveyed through exposure 33:33 and grief 20:40.
165. MATAA ( Provision ) 2.36ãóÊóÇÚñ ( ã Ê Ú )
Other derivatives : The provisions of the life of this world
3:14, provision for the divorced women 2:241, for things (in the sense of
belongings) 12:17, for property 12:79, profit 2:196, enjoyment 25:18. The
life of the world is said to be a deceptive provision 3:185. The provision
of this world is little and the hereafter is better for one who guards against
evil 4:77. It is associated with eating and false hopes 15:3. The opposite
of this brief enjoyment is hell 3:197 and harsh punishment 31:24.
166. HIIN ( Time ) 2:36Íöíúäò ( Í
ì ä )
Period 76:1, when 11:5.
167. KALIMAAT (Words) 2:37ßóáöãóÇÊò ( ß á ã )
Other
derivatives : Isa (PBH) was a
word from Allah (SWT) 3:45 he spoke in childhood 5:110. Allah (SWT) spoke
to Musa (PBH) 7:143, 2:253, 42:51, before the day of resurrection an animal
from the earth will speak 27:82 and on the day of judgment hands of human
beings will speak 36:65. The Quran is called the word of Allah (SWT) 9:6.
168. TAABA (He turned mercifully) 2:37ÊóÇÈó ( Ê æ È )
‘Tawbah’ is translated as repentance i.e.
to experience such sorrow for sin that it should produce amendment in life.
The sequence of events after committing a sin for its forgiveness by Allah
(SWT) is 1. Repentance 2. Belief 3. Righteous work and 4. Guidance on the
straight path 20:82. In another sequence it is: 1. Repentance 2. Amendment
3. Holding fast to Allah (SWT) and making religion exclusively for Him 4:145-146
i.e. obeying only His orders by implementing the Quran as Prophet Muhammed
(PBH) taught us to do.
Repentance
is thus a practical event or deed and not just a feeling or emotion of sorrow
for a wrong act. For people whose repentance is accepted by Allah (SWT) their
evil deeds are changed to good deeds because Allah (SWT) is protectively Forgiving
and Merciful 25:69-71.
Allah
(SWT) accepts the repentance of those who do evil in ignorance and repent
soon. He does not accept the repentance of those who go on doing evil deeds
until death and then repent nor for those who die as infidels, for such persons
a painful punishment has been prepared 4:17-18. Allah (SWT) is the Acceptor
of repentance‘At tawwaab’ 9:104 He can
forgive all sins 39:53. If people repent Allah (SWT) showers His mercy
in this world too 11:52. The words associated with these derivatives are pity
9:117, mercy and love 11:90, wisdom 24:10, and when repentance is not accepted,
a person is liable to be punished 3:128.
169. TABAI ( He follows ) 2: 38 ÊóÈöÚó (Ê È Ú )
Derivatives of these alphabets convey the sense of practically following someone or something: - (I) follow ( pleasure of Allah (SWT) 3:162; Quran and Muhammad (PBH) 7:157; 3:31, the path of Allah (SWT ) 6:153, Qibla 2:145, Guidance 20:123, the truth 47:3, (II) Do not follow (him whose heart is heedless of the remembrance of Allah (SWT) 18:28 the devil 7:18 Charity by stressing obligation and annoyance 2:262, desire without guidance from Allah (SWT) 28:50, enjoyment 11:116, falsehood 47:3, conjecture 6:148. These derivatives are also used for (curse) following 28:42, devil following a person 7:175, a community following another community 77:17, flame following the devils 15:16, Firawn following Musa’s (PBH) followers 10:90, month following a month 4:92 and helpers (who can follow you) 17:69. The opposite is disobedience 11:59, 14:36.
170. KHAWF (Fear ) 2:38ÎóæúÝñ ( Î æ Ý )
Other derivatives : Fear is associated with future except the fear of Allah (SWT) which
exists in all the three tenses. We are informed that the devil makes us afraid
of his friends, we should not fear them but fear Allah (SWT) if we claim to
be believers 3:175 who are informed by the angels (probably at the time of
death or in the hereafter) not to fear 41:30. Angels glorify and praise Allah
(SWT) due to His fear 13:13. One who fears to stand before Allah (SWT) and
restrains himself from evil, for him is the paradise 79:40, 55:46.
Fear
is associated with injustice and sin 2:182, punishment in the hereafter 11:103
threatening 14:14, confrontation or desertion of a wife by the husband 4:35
and 128, heirs 19:5 Musa (PBH) when he went away from Firawn’s people 26:21,
grief 28:7, hunger and loss 2:155, hope 7:56, humility 7:205, enemy 2:239,
poverty 9:28, being eaten by a wolf 12:13, denial 26:12, of being killed 28:33,
mistrust 8:58, being kidnaped 8:26, each other 30:28. The devil fears Allah (SWT) 8:48. The opposite feeling
is of peace and security 24:55, 106:4.
171. YAHZANUUN (They grieve) 2:38íóÍúÒóäõæúäó ( Í Ò ä )
Grief is associated with
departure of son 12:13 sorrow 12:84, distress 3:153, weakness 3:139 fear 29:33
etc. The opposite sense is given by coolness or comfort of the eye 20:40.
There will be no fear or grief in paradise 7:49.
172. AAYAAT (Signs) 2:39ÂíóÇÊö ( Ç ì ì )
Other derivatives : ‘Sign to recognize something’ 3:41.
In this sense they have been used for (1) sentences of the Quran 2:252, 15:1,
(2) natural phenomena 16:10-13, (3) miracles performed through the messengers
of Allah (SWT) 3:49 which cannot be done without the order or permission of
Allah (SWT) 40:78, (4) for disastrous brought about by Allah (SWT) on people
who disobeyed Him 11:103, 15:77, 25:37 etc. All these are signs of the existence
and power of Allah (SWT) and those who are impressed by them are those who
understand 2:164, 20:54, 27:84 who reflect 2:219 who have knowledge 9:11,
those who recognize signs 15:75, who are certain 2:118, who are grateful 7:58,
who guard against evil 10:6, who listen 10:67, who inquire 12:7,
who are patient 14:5, who believe 16:79 etc.
Allah
(SWT) shows His signs so that people may receive guidance 3:103, guard against
evil 2:187, be mindful 2:221 and thus they may return (to the path of Allah
SWT) 7:174. Only infidels dispute about the signs of Allah (SWT) 40:4 and
the punishment of such people is hell fire 2:39.
Miracles
performed through messengers of Allah (SWT) served as the authority 11:96
and proof 28:32 of their being messengers of Allah (SWT).
The
word Aayat has also been used for a monument built by human beings 26:128.
173. ASHAAB (Companions) 2:39ÇóÕúÍóÇÈõ ( Õ Í È )
The
exact meaning conveyed through the derivatives of these alphabets is company
18:76, 31:15 and companions 56:8-9 but for those in the fire of hell and gardens
of paradise 59:20 the word ‘Inhabitants’ seems to be better than ‘companions’.
These derivatives have been used to mean wife 6:101 and those who are defended
21:43 (probably by their companions).
174. BANII (Children ) 2:40Èóäöìú ( È ä ì )
Other derivatives : Son 7:150, 2:87 daughter 28:27 and wayfarer
2:177.
175. ISRAAIL Israel (Yaquub PBH) 2:40ÇöÓúÑóÂÁöíúáó
Prophet Ibrahim (PBH) had
two sons Ismail and Ishaaq (PBT) 2:133 and after them prophethood was confined
to their progeny 57:26. Yaquub (PBH) also known as Israel 3:93 was the son
of Ishaaq (PBH) 12:6, 2:132. Banii Israel translated as the children of Israel
are the descendants of Yaquub or Israel (PBH) whose native place was Palestine.
On the invitation of Yousuf (PBH) son of Israel (PBH), the whole family of
Israel migrated to Egypt 12:100 (between 19th to 17 century B.C). They were
honoured very much due to their relationship with Yousuf (PBH). They became
a big community consisting of 12 tribes 7:160 within 400 years but were gradually
converted to serve as slaves of the ruling Egyptians 2:49. They were ultimately
delivered from the tortures of the Egyptians through Musa (PBH) 44:30, 10:90-93
who took them back towards Palestine (somewhere between 14th to 12th century
B.C). After Musa (PBH) Dawood (PBH) 5:78, Sulaiman (PBH) and Isa (PBH) 5:72
were the prominent messengers of Allah (SWT) in the progeny of Ishaaq (PBH).
After a long history of ups and downs they were forced out of Palestine. Their
largest group migrated to and settled down in Madina in anticipation of the
fulfillment of the prophecy that the last messenger (PBH) of Allah (SWT) 33:40
was to appear in Arabia. They were expecting that the last prophet would be
from among the Banii Israel, therefore they were envious 2:109 when Muhammed
(PBH) from, the descendants of Ismael (PBH) was chosen by Allah (SWT) as His
last messenger and consequently started opposing him. Since the state of Israel
was carved out in late forties, thousands of Jews have migrated to this state
which is predicted in the Quran as follows : And We said to the children of Israel after him (Firawn). Dwell
in the earth, but when the promise of the hereafter comes to pass, we will
bring you together (as a gathering of people coming from different directions)
17:104.
176. AZKURUU (Remember) 2:40ÇóÐúßõÑõæú ( Ð ß Ñ )
Zikr means remembering
which is opposite of forgetting. The devil makes men forget good things 12:42.
Other derivatives : Keeping in
mind 2:152, recollection 79:35, reminding 2:282, mentioning before someone
12:42, admonishing 50:45 being mindful 40:58 etc.
Rememberance
of Allah (SWT) is to be followed by reflection on His creation for His glorification
3:191. Remembrance is associated with truth and admonition or exhortation
11:120.
The
Quran is called ‘The Reminder’ 15:9 36:69 which contains admonitions 38:1
and which is easy to remember 54:17 we have been ordered to remember Allah
(SWT) much (i.e. always keep Him in mind) 33:21 and 41, so that He should
also remember us 2:152. This remembrance should be within ourselves with humility
and fear and we should not be heedless of Him 7:205, wealth and children should
not divert us from His remembrance, then we will be losers 63:9.
Salat
is for remembrance of Allah (SWT) 20:14, 62:9-10, 29:45. Mosques are meant
for remembering Allah (SWT) 2:114 He is to be remembered during Hajj 2:200.
One of the duties of prophet Muhammed (PBH) was to remind 88:21, 87:9-13.
Remembrance of Allah (SWT) leads to peace of mind and heart 13:28. Intellectuals are mindful 2:269, 38:29,
39:21.
The
sign of belief is fear of Allah (SWT) when He is mentioned 8:2, the skins
and hearts of such believers soften towards the remembrance of Allah (SWT)
39:23 and they prostrate, glorifying and praising Him 32:15. Reminding benefits
the believers 51:55.
The
name of Allah (SWT) should be mentioned on what we eat 6:118 and we should
not eat that on which His name is not mentioned 6:121.
Whenever
something wrong is done we should remember Allah (SWT) and seek His forgiveness
for our sins 3:135. The sign of infidelity is that when one is reminded through
the Quran he turns away 18:57 and he becomes bored 39:45.
When
people turn away from the remembrance of Allah (SWT) He Himself appoints a
devil on such persons, the devil turns them away from the right way but they
think that they are rightly guided 43:36-37, therefore we should keep Allah
(SWT) in mind as much as it is possible. The effort of the devil is to turn
human beings away from and make them forget the remembrance of Allah (SWT)
and offering Salat 5:91, such people are members of the devil’s team which
is at loss 58:19. When evil thoughts arise due to the devil we should remember
Allah (SWT) when we will be able to see right 7:201 one who purifies himself,
remembers Allah (SWT) and offers salat is successful 87:14-15.
177. AWFUU ( Fulfil ) 2:40ÇõæúÝõæúÇ ( æ Ý ì )
Other derivatives:Fulfilling
(an agreement) 3:76, giving back full (measure and weight that is due) 7:85
giving full reward (of the deeds in this world) 11:15, giving full reward (on the day of resurrection) 3:185
and taking away (the soul or consciousness of human beings during sleep and
at the time of death along with life) 39:42, 6:60-61.
178. RAHABA ( To fear) 2:40ÑóåóÈó ( Ñ å È )
Following
verse of the Quran explains one of the derivatives of these alphabets.
“And
be prepared for (fighting with) them (i.e. the infidels) with whatever force
you can muster and with companies of horses (cavalry) to frighten (Turhibuun)
thereby the enemy of Allah and your enemy .............” 8:60. The magicians
called by Firawn sought to frighten the people 7:116, Monks 9:34 practicing
monasticism 57:27 (i.e. living in seclusion probably beings afraid that they
will get involved in worldly life). Fear appears to be the inherent meaning
in all the derivatives. We should fear only Allah (SWT) 16:51.
179. AWWAL (First ) 2.41Çóæøóáó ( Ç æ á )
Derivatives of these alphabets convey the
meaning of : first 3:96 the opposite
of which is the last 5:114, ancients 17:59, original 20:21, earlier 28:43,
close or near 20:84, possessors (of knowledge) 3:18, recipients 4:95.
180. SAMANA (Price) 2:41ËóãóäÇð ( Ë ã ä )
181. QALIILA ( Small ) 2:41ÞóáöíúáÇð ( Þ á á )
Other derivatives : Less
8:44, little 16:117 the opposite of which is more 4:7, one of these derivatives
is associated with weakness 72:24 and one derivative is used to mean bring
up 7:57.
182. TALBISUU (You cover ) 2.42 ÊóáúÈöÓõæú ( á È Ó )
Other derivatives : Covering 3:71, clothing 7:26, wearing
16:14, coats of mail 21:80, (green) robes (in paradise) 18:31 (Night as a)
covering when the earth covers the sun 25:47, (spouses as) garments (of each
other) 2:187 and confusion (intelligence covered with something doubtful)
6:9 and 137.
183. AL BAATIL ( Falsehood ) 2:42ÇóáúÈóÇØöáö ( È Ø á )
This word also means something worthless 2:264, vain 47:33 and to falsify
8:8. Falsehood (cannot enter the Quran) 41:42, (that which people call upon
besides Allah (SWT) is) falsehood 22:62 (Those who believe in) falsehood (and
reject Allah (SWT) are the losers) 29:67. Falsehood (neither originates anything
nor reproduces) 34:49. (Allah (SWT) will abolish) falsehood 42:24. (Infidels
follow) falsehood 47:3. The opposite
of falsehood is the truth 3:71, 17:81.
184. Az ZAKAAH (Charity) 2:43ÇóáÒøóßóÇÉó ( Ò ß ì )
Other
derivatives: Purification (of soul) 91:9-10 (through wealth) 92:18, purification
(of food) 18:19 and purification (of wealth) 9:103. Wealth belongs to Allah
(SWT) 2:284, 24:33, 57:7. He distributes it among human beings according to
His will 34:36. He orders that wealth should flow from the rich to the poor
59:7 in the form of ‘Zakaat’ and ‘Sadaqa’ 2:110, 9:60 and not in the reverse
direction as ‘Riba’ or usury 30:39. Zakaat is treated as a loan given to Allah
(SWT) Who returns it after multiplying it 73:20. Charity in the form of Zakaat
or Sadaqa should not be followed by stressing one’s obligation or annoying
2:264. Those who do not give Zakaat possess one quality of polytheists 41:6-7
and polytheism is an unforgivable sin 4:48.
The
term Zakaat has been translated as Islamic tax, poor due, poor rate, charity
etc. but these words fail to convey the real meaning of the term. This term
appears to convey the dual meaning of personal purification and growth of
the community through distribution of wealth. Technically it refers to the
small part of the wealth of rich Muslims which was in their possession for
one lunar year, which they give away to the poor Muslims as part of their
religious duty, with a good intention of helping them to meet their essential
expenses, seeking the Attention of Allah (SWT) 92:17-21.
Zakaat
is contrasted on personal level with sin and indecency 24:21 and 30 and with
‘Riba’ meaning usury on the social level 30:39, Allah (SWT) purifies whom
He wills 24:21. These derivatives are associated with belief 9:18, holding
fast to Allah (SWT) 22:78 Sadaqa (charity) 9:103, Salat 2:83, guarding against
evil 7:156, repentance 9:5 cleanliness 2:232 etc.
185. ARKAUU (Bow down) 2:43ÇóÑúúßóÚõæúÇ ( Ñ ß Ú )
(Keeping the upper half
of the body parallel to the ground supporting it with the palms kept on the
knees before performing prostration during salat). The order in this verse
to bow down with those who bow down appears to mean offering salat in congregation.
This bowing
down is associated with prostration and worship 22:77, turning to Allah (SWT)
38:24, repentance, praising Allah (SWT), who fast, who enjoin good and forbid
evil and remain within limits 9:112, who go round Kaba, those who stay therein
for devotion 2:125, 22:26.
186. AL-BIRR (Righteousness) 2:44ÇóáúÈöÑøö ( È Ñ Ñ )
Other derivatives: Kindness
60:8, being dutiful 19:14, virtuous 80:16 etc. Details of one who is righteous
are given in 2:177. These derivatives are associated with mercy 52:28 justice
60:8, guarding against evil and reconciliation 2:224. The opposite sense is
conveyed by being infidels 76:4-5 rebellious and disobedient 19:14, wretched
19:32, sinful and transgressing 5:2, 82:14. The word ‘Barr’ is used for land
which is associated with sea 5:96. One of the Attributes of Allah (SWT) is
Al Barr meaning Benign (obliging, kind) 52:28.
187. TANSAWN (You forget) 2:44ÊóäúÓóæúä ( ä Ó ì )
The
only meaning of derivatives of these alphabets is forgetting, the opposite
of which is reminding 5:14, 18:57 and computing (keeping record) 58:6.
188. TATLUUN (You Read) 2:44ÊóÊúáõæúäó ( Ê á æ )
Other derivatives: Reading
a book 29:48, reading the Quran 27:92 reading loud so as to be heard 45:8,
tell 18:83. That which is read is associated with news 28:3, 5:27, writing
29:48, purification, teaching, law, wisdom 2:151, understanding 10:16 and
practically following 2:102, 75:18.
This
indicates that reading the Quran involves wisdom, understanding, teaching
and practically following it, thus reflecting it in faith and deed like the
moon reflecting sunlight 91:1-2. This procedure was followed by our prophet
(PBH) and his companions 2:121.
In
Vs 91:2 the term ‘Talaaha’ means ‘It (i.e. the moon) reflects it (i.e. the
sunlight)’. Words framed from these derivatives convey the sense of reflection
and we read only due to reflection, if there is no light or no reflection
from the surface on which something is written then we cannot read. The term
Tilaawat-i-Quran would thus mean reading by reflection (not just recitation)
and further reflection of what is read, through faith and deed which is the
best way of propagating Islam followed by our prophet (PBH) and his companions
(R.A).
189. TA-‘QILUUN (You have sense) 2:44ÊóÚúÞöáõæúäó ( Ú Þ á )
Other derivatives: Sense
and understanding 2:73 and 75 which are associated with knowledge 29:43, hearing
67:10, seeing (for instance the alternation of the day and the night) 23:80
22:46 hearts or minds 22:46 and guidance 2:170, the opposite of which is being
deaf, dumb and blind 2:171.
190. AS-SABR ( Patience ) 2:45ÇóáÕøóÈúÑö ( Õ È Ñ )
‘Sabr’ meaning patience is, in general, the tolerance exhibited by human beings during unfavorable circumstances like poverty, adversity, conflict 2:177 fear, hunger, loss of wealth and life, fruits, 2:155, denial, annoyance 6:34, harm 14:12 etc. When such things happen to those who are patient, they say, “We are Allah’s and we have to return to Him 2:156.
Derivatives
of these alphabets also convey the sence of restrain 18:28, constancy 19:65 and adherence 25:42. Those
who are patient repel evil with good 41:34-35.Patience is associated with
trust in Allah (SWT) 16:42, seeking His Attention, 13;22 turning to Him 38:44,
glorifying and praising Him 20:130, struggling in His path 16:110, salat 2:153,
certainty 32;24 determination 31;17, strength, fear of Allah (SWT) 3:200,
guarding against evil 3:186 righteousness 11:11, gratitude 14:5, forgiveness
42:43, considering social life as a trial 25:20, truth 103:3, truthfulness,
obedience spending, seeking forgiveness of Allah (SWT) 3:17, compassion 90:17,
firmness 2:250 etc. Words which give the opposite meaning of patience convey
the sense of impatience 14:21, retaliation 16:126, ignorance 18:68, hastening
46:35.
We
are ordered to be patient 70:5, 90:17 and to pray for bestowing the quality
of patience 2:250, Allah(SWT) loves those who are patient 3:146 and saves
them from harm and grants them paradise 76:11-12
191. AL KHAASHI-IIN (The humble ones) 2:45 ÇóáúÎóÇÔöÚöíúäó (
Î Ô Ú )
Other derivatives: Humility
which is associated with voices 20:108, hearts 57:16, weeping 17:109, fear
of Allah (SWT) 59:21, salat 23:2, being quick in doing good, praying with
hope and fear 21:90, Muslims, Momins, obedience, truthfulness, patience, charity,
fasting, guarding chastity, remembering Allah (SWT) much 33:35 and on the
day of resurrection it will be associated with disgrace when the eyes will
be humbled 70:44.
In
one case it conveys the sense of barrenness of the earth, the opposite of
which is stirring and swelling for growth of vegetation on receiving rain
41;39.
192. ZANNA (Expectation) 2:46 Ùóäøó ( Ù ä ä )
Other
derivatives: Guess 38:24, expectation 75:28, thought 10:24 suspicion 49:12
etc. These derivatives are associated with lie 6:116 and desire 53:23, the
opposite of which are knowledge 45:24, 4:157 and truth 10:36.
193. FAZZALTUKUM (Favoured You) 2:47ÝóÖøóáúÊõßõãú ( Ý Ö á )
Other derivatives: Grace
4:32, favour 2:47, bounty 57:29, excellence 16:71, superiority 23:24 preference
7:39 etc.
They
are associated with favour of Allah (SWT) 3:171 and His pleasure 3:174, mercy
2:64, pardon 3:152, riches 9:28, charity 9:75 financial capability 24:22,
good deeds 35:32 forgiveness 2:268 etc.
The
opposite meanings are conveyed by the words, niggardliness 9:76, evil 8:29
jealously 4:54, poverty 24:32 etc.
Allah (SWT)
is the Possessor of great grace 2:105 He bestows His Grace on whom He wills
57:29. Sending of prophet Muhammed (PBH) for teaching human beings, the implementation
of the Quran was due to His great grace 62:1-4. We should be grateful to Allah
(SWT) for His grace 10:60. Safety from punishment in hell and living in paradise,
having therein what one wills for, is a great grace 44:56-57, 42:22, 57:21.
We should ask Allah (SWT) for His grace 4:32.
194. TAJZII ( Requital ) 2:48ÊóÌúÒöì ( Ì Ò ì )
In addition to this, derivatives
of these alphabets mean reward 76:12 and ‘Jizyah’ 9:29. ( Tax taken from non
Muslims in an Islamic state for providing them with full protection ).
195. YUQBALU (Will be accepted) 2:48íõÞúÈóáõ ( Þ È á )
Other derivatives: Accept
(testimony) 24:4, accept (repentance) 9:104, accept (prayer) 14:40, turn to
37:27, towards 2:177, come forward 51:29 come towards 37:94, 46:24, front
12:26 face each other 15:47, facing 12:71, face to face 17:92, Qibla, direction
of Kaba towards which Muslims face during salat 2:143-144 oppose 27:37, before
(earlier) 2:25 tribe 7:27, 49:13.
196. SHAFAA-AA (Recommendation) 2:48 ÔóÝóÇÚóÉñ ( Ô Ý Ú )
Other derivatives: Mediation
7:53, recommend i.e. helping others to do something while doing it ourselves
4:85, even (number) opposed to odd (number) 89:3. Mediation and recommendation
are associated with guardianship 6:51, trade and friendship 2:254, 40:18,
requital, compensation, help 2:123 etc.
197. YUKHAZU (Taken) 2:48íõÄúÎóÐõ ( Ç Î Ð )
Other derivatives: Catching
13:32, seizing 7:150, holding on 2:206, taking hold 29:14, with holding 24:2,
taking away 6:46, 2:229, taking out 7:172, taking up 10:24, take 20:39, accept
3:81, afflict 6:42, make 18:21 etc.
198. ADL
(Compensation) 2:48ÚóÏúáñ ( Ú Ï á )
Other derivatives: Equality
4:3, 6:1, balance 82:7, compensation 6:70, justice 42:15 etc. they are associated
with guidance 7:159, truth 6:115, guarding against evil and fear of Allah
(SWT) 5:8, judgment 4:58 being on the straight path 16:76, good 16:90 reconciliation
49:9 etc. We are ordered not to follow our desires while executing justice
4:135.
199. YUNSARUUN (They will be helped) 2:48 íõäúÕóÑõæúäó ( ä Õ
Ñ )
Other derivatives: Helping
in weakness 3:123, defending after injustice 42:41 and Christians 2:62. Those
whom Allah (SWT) helps are the victors 37:116, no one can overcome them 3:160,
He helps whom He wills 30:5 but He has made it incumbent on Himself to help
the believers 30:47.
Help
is associated with guardianship of Allah (SWT) 2:107 and victory 61:13. It
is also associated with guidance 25:31 and giving shelter 8:72.
200. NAJJAYNAAKUM (We delivered you) 2:49 äóÌøóíúäóÇßõãú ( ä Ì ì )
Other derivatives: Being
safe 12:45, safety from punishment 11:58, 44:30, delivery from danger 23:28,
from distress 20:40, 37:76, from fire 29:24, from drowning 2:50, from enemy
20:80, from unjust people 28:25. Allah (SWT) delivers us from every distress
6:64, He has made it incumbent on Himself to deliver the believers i.e. keep
them safe 10:103. Few derivatives are used to mean secret consultations 58:12
(probably because these secret talks are held at places and times when they
are safe from other people hearing them). Secret talks should not be held
for sin, transgression and disobedience to the messenger of Allah (SWT), but
they should be held for righteousness and guarding against evil 58:9, enjoining
charity, good and reconciliation between people seeking Allah’s (SWT) pleasure,
such an act has a great reward 4:114. There is no secret talk but Allah (SWT)
is with them wherever they are and on the day of resurrection He will inform
them of that which they did, He knows everything 58:7 such talks are associated
with secrecy 21:3 and hiding 9:78.
201. AAL People ( of Firawn ) 2:49Âáö
Also used for family (of Musa PBH) 2:248,
(of Ibrahiim PBT) 3:33
202. FIRAWN ( Pharoah ) 2:49ÝöÑúÚóæúäó ( Ý Ñ Ú )
The king of Egypt 43:51 during the period of Musa (PBH), he considered
himself great in the earth 10:83, inflicting severe punishment on the children
of Israel, killing their sons and letting their daughters live 2:49, Musa
(PBH) was ordered by Allah (SWT) to go to Firawn 20:24, to deliver the children
of Israel 7:105. Musa (PBH) informed
Firawn that he was a messenger of Allah (SWT) 7:104, Firawn’s people considered
the miracles 11:96-97, 27:10-12 as magic 7:109, so magicians were invited
to defeat Musa (PBH) 7:113. When the staff of Musa (PBH) swallowed the ropes
and rods of the magicians 26:44-45, they fell down prostrating, believing
in Allah (SWT) 26:46-47. People
of Firawn were tried through adversities 7:130 and finally they were drowned
and children of Israel saved 10:90, 2:50, 7:137.
Firawn’s wife was a believer 66:11.
For more detail see 7:103-137, 10:75-92, 20:9-79, 26:10-67, 28:4-43,
40:23-46. Haaman was an associate of Firawn.
203. YASUUMUUNAKUM (They were subjecting
you) 2:49 íóÓõæãõæúäóßõãú ( Ó æ ã )
Inflicting or afflicting
(severe punishment) 7:167, killing sons and letting daughters live 7:141.
205. YUZABBIHUUN ( They slew ) 2:49íõÐóÈøöÍõæúäó ( Ð È Í )
206. NISAA-AKUM (Your women) 2:49äöÓóÂÁóßõãú ( ä Ó æ )
These derivatives are mostly
used to mean women 12:30 and sometimes wives 4:129.
207. BALAA-UM (Your Trial) 2:49ÈóáÂÁóßõãú ( È á æ )
These derivatives convey the sense of test 47:31, examining 10:30 and
trial 68:17. The items through
which human beings are tried are good and evil 7:168, 21:35, glamour 18:7,
fear, hunger, loss of wealth, life, fruits 2:155 some people with others 47:4,
social and economic differences 6:165, oaths 16:92, striving and patience
47:31, wars 8:17, 33:11, honour and favour 89:15, straitening of provision
89:16, gratitude and ingratitude 27:40, hearing and sight 76:2, secrets of
the hearts 3:154.
The purpose of creating the skies and the earth 11:7 and life and death
67:2 is to test human beings, so as to send the successful to paradise and
the failures to hell.
One derivative is used to mean down fall 20:120.
208. FARAQNAA We parted (the sea) 2:50ÝóÑóÞúäóÇ ( Ý Ñ Þ )
Other derivatives: Separation
5:25, distinction 44:4, 2:136 dividing 6:159, 17:106, difference 2:285, distinguishing
77:4, party 9:122, the differences being due to disagreement 3:105.
We are ordered not to be divided 3:103.
If one fears Allah (SWT) He assigns the power of distinction between
right and wrong 8:29. The Quran
distinguishes between right and wrong 2:185. In the hereafter one party will
be in paradise and the other in hell 42:7.
Only in one verse 9:56, a derivative is translated as ‘afraid’ by practically
all popular translators where it could also mean ‘different’.
209. AL BAHAR ( The sea ) 2:50ÇóáúÈóÍúÑó ( È Í Ñ )
Ships mostly sail in seas
and oceans 2:164. Stars help
in finding out the direction in the darkness of land or seas and oceans 6:97.
Bani Israel are supposed to have crossed the Red sea 7:138.
In view of this the word Bahar would mean sea or ocean. (See Word 595
in 2:267 for river)
210. AGRAQNAA We drowned (them) 2:50ÇóÛúÑóÞúäóÇ ( Û Ñ Þ )
211. TANZU-RUUN (You were seeing) 2:50 ÊóäÙõÑõæäó ( ä Ù Ñ)
Other derivatives: Looking
at (each other) 9:127, looking at (the stars) 37:88, reflecting (about future)
59:18 examining (how they act) 10:14, reflecting on 12:109, 86:5, pondering
30:50, waiting 2:210, giving time 7:14, 2:162 etc.
212. WAA-ADNAA (We appointed) 2:51æóÇÚóÏúäóÇ ( æ Ú Ï )
Other derivatives: Promise
5:9, appointment 20:59, 18:59 and threatening 7:70, 50:45 probably refering
to the promised punishment. The devil makes false promises and goes against
them 4:120, 14:22. Whereas the
promise of Allah (SWT) is true and He does not go against it 46:17, 4:122,
3:9. Allah (SWT) has promised
the hypocrites and the infidels hell 9:68 and the believers paradise 9:72
213. MUSA (PBH) 2:51ãõæúÓóÂ ( ã æ Ó )
He was sent to Firawn and
his people 20:24, Firawn was the king of Egypt 43:51 and considered himself
great in the earth 10:83. He
inflicted severe punishment on the Bani Israel, killing their sons and letting
their daughters live 2:49. Musa
(PBH) was ordered by Allah (SWT) to deliver the Bani Israel from these tortures
7:105. The history of Musa (PBH)
starts from his birth when Allah (SWT) communicated to his mother to put him
(i.e. the new born baby) into a box and put the box in the river (Nile). He informed her that the river will cast
him on the bank and the people of Firawn will pick him up. Allah (SWT) had cast His love on Musa
(PBH) it was probably due to this that Firawn’s wife pleaded not to kill him
and thus he was saved from slaughter.
Musa (PBH) as a baby would not drink milk. His sister who was vigilantly following him trickishly recommended
the house of his mother for suckling him without revealing who he was. Thus Musa (PBH) was restored to his mother
for suckling but he lived in the palace of Firawn and was brought up as a prince by his own enemy who
did not realize that this child would grow up to become the cause of his death
20:39-40, 28:7-14.
Musa (PBH) grew up and was granted wisdom and knowledge. One day when he was in the city, a member of his own community
i.e. Bani Israel who was fighting with an Egyptian sought his help and in
response to this Musa (PBH) struck the Egyptian who died. Musa (PBH) had no intention of killing
him so he immediately sought the forgiveness of Allah (SWT) which was granted
to him. Next day when he entered
the city the same person from his community was again fighting with someone
and he again sought Musa’s (PBH) help.
When Musa (PBH) intended to catch this man from his own community and
punish him for being quarrelsome, he said, “Do you intend to kill me as you
killed a man yesterday?” This
news reached the palace and someone secretly informed Musa (PBH) that the
Egyptians were planning to kill him in retaliation.
He therefore escaped to Midian 28:14-22. [Musa (PBH) probably realized that the whole system was corrupt
and there was no use in surrendering and pleading ‘Not guilty’ because the
murder was neither planned nor intentional]
On reaching Midian he found two ladies waiting for water for their
cattle because many men were busy doing this at the watering place. Musa (PBH) helped these two ladies who were probably the daughters
of prophet Shuaib (PBH) and who later on took him to their father to whom
he narrated his story. Musa (PBH)
was married to one of the two sisters and he stayed at Midian for 8 to 10
years 28:23-28.
He was once traveling with his family when he saw a fire on Mount Tuur. When he came near to the fire Allah (SWT)
spoke to him and ordered him to go to Firawn and deliver Bani Israel from
the tortures they were undergoing. As
proof of his prophethood he was given two of the total nine miracles (17:101).
His wooden staff became a live snake and his hand became white, He
was permitted to take Haruun (PBH) his brother to help him in his mission
28:29-35
Firawn and his chiefs saw the miracles but considered them to be magic,
therefore to defeat Musa (PBH) he arranged for his competition with magicians. The wooden staff of Musa (PBH) ate away
all the items of magic of the magicians who realizing the truth of the miracle
of Musa (PBH) fell down prostrating before Allah (SWT) 20:56-70.
Firawn and his people witnessed the whole affair and were later involved
in various calamities still they did not allow Bani Israel to go with Musa
(PBH) 7:130-135. One day Musa
(PBH) took Bani Israel secretly across the Red Sea when Allah (SWT) had caused
a dry path in it, holding the water like huge walls.
Firawn and his army followed Bani Israel but when they were midway,
the water held in the form of walls flowed in their direction. Thus Allah (SWT) saved the Bani Israel
and drowned Firawn and his army 26:53-67.
Before his death Firawn declared that he believed in the God in whom
Bani Israel believed and that he was of those who submit (as Muslims) Firawn’s
dead body was saved 10:90-93 and was later on preserved as a mummy in Egypt
(Encyclopedia Britanica), Bani Israel later did many things which pained Musa
(PBH). They took the calf for
worship 20:80-98. They wanted
to see Allah (SWT) 2:55. They
requested Musa (PBH) to make for them idols for worship 7:138-141 and they
rejected prophet Muhammed (PBH) and the Quran 2:89-91
214. LAYLAH (Night) 2:51áóíúáóÉð ( á ì á )
Night, opposite of day
2:164. It starts after the declining
and setting of the sun 17:78 and ends when the white thread of the dawn (Fajar)
becomes distinct from the black thread of (of night) 2:187. Allah (SWT) covers the night (i.e. the
earth) over the day (i.e. the sun) 7:54 which makes it dark 10:27 when the
heavenly bodies become visible 6:76-77.
Night is basically meant for rest 10:67, 30:23 Allah (SWT) takes us
back at night 6:60 i.e., by taking away our consciousness during sleep 39:42. The Quran was revealed on a blessed night
44:3 i.e. during laylat-il-Qadr 97:1.
We are ordered to offer salat during night 11:114, 17:78-79, 39:9,
51:17, 76:26 glorify Allah (SWT) 20:130, 50:40, 52:49 and to recite the Quran
73:20. (See word No. 118 ‘Al Anhaar for more information)
215. AL IJL
( The calf ) 2:51 ÇóáÇöÌúáó ( Ú Ì á )
216. AFAWNAA ( We pardoned
)
2:52ÚóÝóæúäóÇ ( Ú Ý æ )
Allah (SWT) pardons the
evil deeds on repentance 42:25 which includes the past sins 5:95. These derivatives
also convey the sense of surplus 2:219 and forgoing associated with guarding
against evil 2:237, turning mercifully 2:187, gratitude 2:52, reconciliation
42:40, protective forgiveness, mercy 2:286, overlooking 64:14 etc.
The words conveying opposite sense are punishment 9:66 and perishing
42:34. We are ordered to
pardon and overlook 2:109, 3:134, 7:199. One of the Attributes of Allah (SWT)
is ‘Al Afuww’ meaning One Who pardons 4:149.
217. TASHKURUUN
(You be grateful ) 2. 52ÊóÔúßõÑõæúäó ( Ô ß Ñ )
The derivative ‘Shukr’
conveys the sense of a feeling of gratitude 27:9, 27:40, acknowledgment 27:19
and acceptance which is the opposite of ingratitude and rejection jointly
represented by the word ‘kufr’ which also means infidelity 76:3. The feeling of gratitude is a gift from
Allah (SWT) and is a sign of wisdom 31:12. If we are grateful for the favours of Allah (SWT) on us He
grants us more 14:7 because He likes the expression of gratitude by His servants
and does not like ingratitude 39:7. We are therefore ordered to be grateful for our own benefit
and not to be ungrateful 2:152. The
devil had challenged that the majority of human beings will not be grateful
7:17, we should therefore try our level best to disprove the devil.
The feeling of ‘Shukr’ is associated with belief 4:147, fear of Allah
(SWT) 3:123, guidance 2:185, being mindful 25:62, pardon 2:52, forgiveness
35:30, patience 31:31 and grace of Allah (SWT) 16:14.
We should be grateful to Allah (SWT) for granting us the power of hearing,
seeing, thinking, feeling etc. 16:78, His other favours 54:35, help and provisions
8:26, livelihood 7:10 etc.
Shaakir and Shakuur meaning One Who acknowledges, are the Attributes
of Allah (SWT) 2:158, 35:30. The
association of these Attributes with other Attributes Aliim, Haliim and Gafuur
indicates that He knows and acknowledges our efforts and forbears with and
forgives our short comings for which we should again be grateful to Him.
218. BAARI-IKUM
(Your purifier) 2:54ÈóÇÑöÁößõãú ( È Ñ Ã
)
Other
derivatives: Freeing something from some other thing which is unwanted: cure
i.e. freeing someone from the disease 3:49, leaders freeing themselves from
the followers on the day of resurrection 2:166, Ibrahiim (PBH) freeing himself
from his father 9:114 being free from associating partners with Allah (SWT)
6:19, “You are free from that which I do and I am free from that which you
do” 10:41.
Few derivatives have been translated to mean bringing into existence
57:22 and creatures 98:6-7. This
is again freeing something from
non-existence and bringing it into existence.
One of the Attributes of Allah (SWT) is Al Baari translated as ‘The
Purifier’. 59:24. Allah (SWT)
originates the raw-materials of the universe, processes them and proportions
them and in this process He removes unwanted things as Al Baari; The Purifier. This process can be illustrated by an
example: We prepare tea by boiling
proportionate amounts of tea leaves and water but to obtain the decoction
we have to remove the boiled tea leaves by straining. This process of freeing
the extraction from the tea leaves is ‘Baraa-’atun’, Allah (SWT) thus purifies
by removing unwanted things. This
Attribute is associated with
many other Attributes mentioned
in 59:22-24.
219. QATAL (Murder)
2:54ÞóÊóáñ ( Þ Ê á )
One who kills a believer by mistake should set free one believing slave,
if the murdered person belonged to a party with whom there is a treaty then
blood money should be paid to the diseased family in addition to setting free
a believing slave, if this is not possible the murderer should fast for two
successive months 4:92. The reward
of one who kills a believer intentionally is hell 4:93. For deliberate murder retaliation is prescribed
2:178-179. Murder is prohibited
6:151, 17:33, 25:68, killing of children for fear of poverty is prohibited
6:151, 17:31, 60:12. Suicide
is prohibited 4:29.
Isa (PBH) was neither killed nor crucified but he was raised towards
Allah (SWT) 4:157-158. In the
battle of Badr Muslims did not kill their enemies but Allah (SWT) did 8:17
Those killed in the path of Allah (SWT) are not dead but alive and are provided
with sustenance 3:169, 2:154 they will be in paradise 47:4-6. One of the punishments of those who wage a war against Allah
(SWT) and His messenger (PBH) and cause corruption in the earth is murder
5:33. Persecution is severer
than slaughter 2:191. Place of
murder (death) is fixed 3:154. Murder
is associated with death 3:144.
‘Qatala’ in Arabic literature also means ‘To disgrace’. It is probably in this sense that few
derivatives have been used to convey the sense that opponents use to disgrace
prophets and messengers 2:61, 2:87. Not even a single case of a murder of
a prophet or a messenger is reported in the Quran, on the contrary Allah (SWT)
saves them 10:103, numerous such events are reported: Nuuh, Saleh, Hud, Ibrahim,
Musa, etc. ( PBT )
220. KHAYR (Better) 2:54ÎóíúÑñ ( Î ì Ñ )
Other derivatives: Good 2:105, better 2:106 and the best 10:109. The derivatives are associated with patience 4:25, reconciliation
4:128 truth 7:89, forgiveness and mercy 7:155, guarding against evil 9:109,
grace and mercy of Allah (SWT) 10:58, piety 12:109, righteousness 18:46, bowing
down, prostration and worship 22:77, Attention of Allah (SWT) 30:38, willingness
2:158, wisdom 2:269, belief 4:170, repentance 9:74, the Holy Quran 16:30,
purity 18:81, success 9:88 etc. The
opposite meanings are conveyed through the words worst 2:61, evil 7:188, 10:11.
We are tested through good and evil 21:35 therefore we are ordered
to hasten towards good 2:148.
Few derivatives have been used to convey the sense of choice 7:155
(probably because choice is the selection of what one considers better or
the best). When Allah (SWT) and His messenger decide
an affair, a believer does not have the choice of disobeying 33:36. Allah (SWT) is the Best 20:73.
221. NARA ( We see ) 2:55äóÑóì (Ñ Ç ì )
We see with eyes 3:13. Ibrahiim
(PBH) saw the planet at night and the sun in the morning 6:76-78. Sight can
be deceptive 27:44, we see in dreams 12:4, 37:102, few derivatives are used
to mean dream itself 12:5 and 43 and the night journey of prophet Muhammed
(PBH) from Mecca to Jerusalem and witnessing of paradise and hell 17:1. One derivative is used to mean ‘doing
something to show to others’ i.e. not for Allah (SWT) 2:264, 4:38. Few derivatives convey the sense of ‘Considering’
i.e. seeing with the eye of the mind 6:40 & 46, 28:71-72.
All three words for sight are used in 7:198. Allah (SWT) can make the
enemies appear less 8:44. The
devil and his tribe see us from a place where we cannot see them 7:27. We cannot see Allah (SWT) in this world 7:143 but He sees 6:103.
We will be able to see the angels in the hereafter 25:22, 39:75 we
will see our deeds 99:7-8 (will it be an audio visual record like our video
cassette) people will be able to see in paradise 76:20 and in hell 37:55.
222. JAHRAH (Openly) 2:55ÌóåúÑóÉó ( Ì å Ñ )
Other derivatives: Showing openly 4:153, spreading openly 16:75 or loudly
17:110. The opposite sense is
conveyed by the words secretly 13:10, hiding 21:110, 87:7 etc.
223. BAASNAKUM ( We raised you ) 2:56ÈóÚóËúäóÇßõãú ( È Ú Ë )
Other derivatives: Raising
to life after death 2:259, raising or sending a prophet 3:164, 2:213, raising
(someone as a king) 2:247, sending (people) 26:36, sending (a crow) 5:31,
rising in the morning 6:60, letting loose (punishment) 6:65 appointing (a
judge) 4:35, raising from graves 22:7, all human beings will be raised on
the day of resurrection 23:16, 30:56 creation and raising after death is like
that of a single soul 31:28. The
opposite sense is given by holding back 9:46.
224. ZILL ( Shade ) 2.57Ùöáñ ( Ù á á )
Other derivatives: Shade
25:45, shadow 16:48, overshadowing cloud 31:32, covering 7:171, 77:30, shelters
16:81, shades in paradise 36:55-56, covering of fire in hell 39:16, shadowed
(face) 16:58. The opposite of
shade and shadow is heat 35:21.
Another set of derivatives
conveys the sense of remaining 26:4 being 20:97, starting 56:65, keeping on
15:14 etc.
225. AL GAMAAM
(The Clouds ) 2:57ÇóáúÛóãóÇãó ( Û ã ã
)
Other derivatives: Doubt
10:71 and distress 3:153, the opposite of which is peace 3:154.
226. AL MANNA
(Stressing obligation) 2:257ãóäøðÇ ( ã ä ä )
Is a gummy saccharine secretion
found on species of Tamarisk in Sinai region.
227. As SALWA ( Quails ) 2:57ÇóáÓøóáúæóÇì ( Ó á æ )
Are birds eaten whole.
They were brought from Yemen by a south wind in great numbers to the
Isreali camp in the desert.
228. TAYYIBAAT (Good things) 2:57ØóíøöÈóÇÊö ( Ø ì È )
Other derivatives: Something
pleasingly good 13:29 pleasing 4:3, permissible good 2:168, happiness 39:73,
clean (dust) 4:43, pleasant and good dwellings in paradise 61:12 etc, the
opposite of which is evil 3:179, bad 5:100 etc.
229. ADKHULUU (Enter) 2:58ÇóÏúÎõáõæúÇ ( Ï Î á )
Other derivatives: Entry
12:36 and 67 but are also used to convey the sense of sexual intercourse 4:23
and deceit 16:92. They are used
for entry of belief in the hearts /minds 49:14, entering the mercy of Allah
(SWT) 48:25, 4:176, entering Islam, entering paradise 2:214 and entering hell
40:60. The opposite of entering
is going out 5:22.
230. AL QARYAH (City or Town ) 2:58ÇóáúÞóÑúíóÉó ( Þ Ñ ì )
City or town 59:7, used for Mecca 47:13, 6:92.
231. AL-BAAB (Gate)
2:58ÇóáúÈóÇÈó ( È æ È )
The singular and plural
forms of these alphabets mean doors (of a room which can be closed) 12:23,
(entering through) the gate 4:154, door of severe punishment (adversity) 23:77,
gates of everything (prosperity) 6:44.
In paradise angels will enter from every gate 13:23, gates of paradise
will be kept open for those who guard against evil 38:50, hell has seven gates
15:44, gates of the sky will not be opened for the deniers and the proud and
they will not enter paradise until the camel passes the eye of the needle
7:40 [This indicates that paradise is beyond the earth somewhere in the sky]
Gates of the sky are opened for water to pour forth (as rain) 54:11. In 24:43 it is stated “..............
so you see the rain coming out of the spaces in between them” these spaces
are probably referred to as gates. On
the day of decision when it is blown into the trumpet (or the structure of
the universe) the sky will he opened so that it will become gates 78:17-19. A door or a gate is an opening for entering
or going out of an enclosed space, something becoming gates would mean that
there would be no enclosure, there will be only an open space. This probably refers to the collapsing
of the universe 21:104.
232. HITTAA
2:58ÍöØøóÉñ ( Í
Ø Ø )
Put down from us our heavy
burdens of sins.
233. NAGFIRLAKUM (We will forgive you)2:58 äóÎúÝöÑúáóßõãú ( Û Ý Ñ )
Other derivatives: (1)
Forgiving past sins 8:38 (2) Not harming an opponent by retaliation, revenge
or punishment but bearing his injustice with patience 42:43 and protection
from defaming the needy 2:63 (3) Protection from future sins 2:286. In the prayers at the end of this Chapter,
one who is conscious of his sins would first ask for pardon or forgiveness
‘Afuannaa’ for the sins he has already committed. There is no point is his further asking
for forgiveness saying ‘wagfir lanaa’ as this word is normally translated. Here ‘wagfir lanaa’ appears to mean ‘And
protect us’ (from committing any sin in future) because two words in any language
do not normally convey exactly the same meaning. ‘Magfiratun’ in such situations would
mean protection from sins rather than forgiveness of sins. Keeping in view the relationship between
prevention and cure, if we consider sin as a disease, then ‘Magfiratun’ would
mean seeking preventive protection from possible future sin, in advance, and
‘Afwwun’ meaning pardon, would be the cure for the sin already committed. How can there be forgiveness without protection
or safety from the deserved punishment? Therefore ‘Magfiratun’ appears to
convey a dual sense (1) preventive protection from possible future sins and
(2) consequent protection from the deserved punishment for the sins already
committed.
‘Liyagfiralaka’ and ‘zambika’ in 48:2 have been translated by many
popular translators as ‘that He may forgive you, your sin ‘or fault’ referring
to our prophet Muhammed (PBH). The
very idea of our prophet having committed a sin is wrong because it contradicts
the Quran which about our prophet (PBH) states :-
‘And you (Muhammed (PBH)) are certainly of an excellent character’
68:4.
‘By the Quran full of wisdom, you (Muhammed (PBH)) are certainly (one)
of the messengers on the straight
path’ 36:2-4.
In the messenger of Allah (Muhammed (PBH)), there is indeed a good
example for you to follow ........33:21.
By the star when it sets, your companion (Muhammed (PBH)) neither went
astray nor was he misled 53:1-2.
............ you (Muhammed (PBH)) are certainly on clear truth
27:79. and then the final challenge :-
“Say ................... I (Muhammed (PBH)) have indeed lived a life
time among you before it (i.e. the Quran was revealed)!” 10:16.
In view of these verses of the Quran, the right translation of the
verse using the term Liyag firalaka’ would be “that He may protect you from
every sin of yours which you (could) send in advance and which you (could)
leave behind” 48:2.
This protective forgiveness by Allah (SWT) is for all sins 39:53, mistakes
20:73, evils 7:153, injustice 13:6 etc., except polytheism 4:48, for polytheists
forgiveness is not to be sought 9:113.
Allah (SWT) punishes whom He wills and protectively forgives whom He
wills 5:18. We are ordered to
seek the protective forgiveness of Allah (SWT) 41:6. Protective forgiveness
is associated with pardon, overlooking 64:14, mercy 7:23, setting things right
33:71, belief 46:36, repentence 40:7, glorification and praising Allah (SWT)
110:2, patience and striving in the path of Allah (SWT) 16:110, grace of Allah
(SWT) 2:268, truth 3:17, paradise 2:221.
The words giving opposite meanings are punishment 2:284 and anger 42:37. Three derivatives of these alphabets are
used for three Attributes of Allah (SWT). Al Gaffaar 20:82, Al Gafuur 2:173 and Al Gaafir 40:3 conveying
the meaning of One Who is Protectively Forgiving. These Attributes are used along with other
Attributes like Merciful 2:173, Clement 2:225, Pardoning 22:60, Rabb 34:15,
Mighty 35:28, One Who acknowledges 35:30. Loving 85:14, etc.
Allah
(SWT), if He wills to, forgive sins already committed, protecting from the
deserved punishment, and protects from committing any sin in future. He is thus Protectively Forgiving.
234. KHATAAA (Mistakes) 2:58ÎóØóÂÁñ ( Î Ø Ç )
Derivatives of the alphabets
are used for (1) Unintentional mistakes 33:5, 4:92-93. (2) Bad intentions
without the evil deed actually taking place 12:29 and (3) Bad intentions and
consequent evil deeds both are present as in the case of Firawn and his armies
28:8. Ibrahiim (PBH) hopes that
his mistakes will be forgiven by Allah (SWT) 26:82.
These derivatives are associated with evil 2:81, forgetting 2:286,
forgiving 20:73 etc.
235. AL MUHSINIIN ( Those who do good
) 2:58 ÇóáúãõÍúÓöäöíöäó ( Í Ó ä )
Other derivatives: Best (names of Allah (SWT)) 7:180 (and
who is) better in speech than he who invites towards Allah...........
41:33, good (example in the messenger (PBH)) of Allah (SWT) 33:21,
beautiful (company of prophets, the truthful, the martyrs and the righteous)
4:69, they have been used for the Quran 39:23, paradise 18:31, beauty 33:52
etc. The reward of good is more good, ten times
6:160, 10:26. Allah’s (SWT) mercy
is near those who do good 7:56, He orders to be good and loves those who are
good 2:195, whose reward is paradise 77:44.
These derivatives are associated with belief and righteousness 18:30,
guarding against evil 3:172, striving in the cause of Allah (SWT) 29:69, migrating
in His cause and becoming martyrs 22:58, knowledge 28:14, wisdom and admonition
16:125 patience 28:54, doing good (khyar) 4:59, submitting to Allah (SWT)
4:125, truth 25:33, justice 16:90, conciliation 4:62, restraining anger and
pardoning 3:134 etc.
The
words which give an opposite sense are evil 41:34, 5:12, 17:7, punishment
18:86, intoxication 16:67, denial 16:62 etc.
236. BADDALA (Changed)
2:59ÈóÏøóáó ( È Ï á )
Other derivatives: Change 7:162 and exchange 14:28. There is no change in the procedure of Allah (SWT) 33:62.
237. RIJZA (Punishment)
2:59ÑöÌúÒðÇ ( Ñ Ì Ò )
Other derivatives: Penalty 7:134, weakening uneasiness 8:11 and uncleanliness
74:5. The opposite sense is conveyed
through the words cleanliness 74:4 and strengthening of hearts 8:11.
238. ISTASQAA (Asked for water)
2:60ÇöÓúÊóÓúÞóÇ ( Ó Þ ì )
Other derivatives: Drinking 26:79, watering 28:24, watering the plants
13:4 irrigation 2:71, drinking cup 12:70.
Human beings will drink in paradise 76:21 as well as hell 47:15.
239. ASAA ( Wooden staff ) 2:60ÚóÕóÇ ( Ú Õ æ )
The wooden staff or a sort
of walking stick of Musa (PBH) who reclined on it and used it to beat down
the leaves for his sheep 20:18 later on this staff was used to perform a miracles
when it turned into a life snake 27:10 which swallowed the ropes and rods
of the magicians 7:117. He was
asked by Allah (SWT) to strike the rock with his staff for water 7:160 and
the sea for a dry path 26:63.
240. ANFAJARAT (Springs) Gushed out 2:60 ÇóäúÝóÌóÑóÊú ( Ý Ì Ñ )
Other derivatives: Gushing
forth (of rivers) 18:33; over flowing (of oceans) 82:3, exceeding (limits)
75:5, dawn (when sun light gushes forth) 2:187, 17:78. In view of this a ‘Faajir’ is a transgressor
71:27 (who exceeds the limits set before him) the opposite of which is guarding
against evil 38:28 i.e. keeping oneself within limits and being righteous
82:13-14. Transgression is associated
with infidelity 80:42 and ingratitude 71:27.
241. AYNAA ( Springs ) 2:60ÚóíúäÇð ( Ú ì ä )
Flowing water 67:30 will
be there in paradise too 88:12, 76:6, but in hell they will be of boiling
water 88:5.
The derivatives of these alphabets are also used to mean eyes 3:13,
through which tears flow 5:83 and which are sometimes deceived by magic 7:116
Allah (SWT) had instructed Nuh (PBH) “And build the ship before Our eyes.........”
11:37
242. MASARABAHUM (Their drinking place) 2:60 ãóÔúÑóÈóåõãú ( Ô Ñ È )
Other derivatives: Drinking 56:68 associated with eating 23:33. Inhabitants of paradise 76:6 and hell
56:54 will also drink. In one verse a derivative is used in an abstract sense
“............ They were made to drink into their hearts (the worship
of) the calf because of their infidelity 2:93.
243. TASAW (Spreading disturbance) 2:60ÊóÚúËóæúÇ ( Ú Ë ì )
Associated with corruption
7:74 and giving less than what is due to people 11:85.
244. TAAAM (Food)
2:61ØóÚóÇúãò ( Ø Ú ã )
Other derivatives: Eating
33:53, feeding 36:47. They are
also used for water 2:249 and taste (in paradise) 47:15. Inmates of hell will eat very bad
food 44:44
245. WAHID (One) 2:61æóÇÍöÏò ( æ Í Ï )
Mankind consisting of billions of human beings 2:213, 10:19. Water
consisting billions of molecules 13:4. ‘Al Wahid’ is an Attribute of Allah
(SWT), it means One and not many 2:163, 12:39, 29:46. Allah (SWT) is the One
and the only God, the Indivisible Whole possessing all the Attributes at one
and the same time which function with perfect coordination and their is no
change or alteration in the procedure of Allah (SWT) 35:43.
246. NABAAT ( Growth )
2:61ÊõÈóÇÊñ ( ä È Ê )
Other derivatives: Growth
(of trees) 23:20, of gardens through rain 27:60, 50:9 of Maryam (PBH) 3:37,
of human beings from the earth 71:17 (probably through the food which is grown
in the earth and which helps in their growth too).
247. BAQL (Herbs) 2:61ÈóÞúáñ ( È Þ á )
248. QISSAAA
(Cucumbers) 2:61 ÞöËóÂÁñ ( Þ Ë Ç )
249. FUUM (Garlic)
2:61Ýõæúãñ ( Ý æ ã )
250. ADAS (Lentils)
2:61ÚóÏóÓñ ( Ú Ï Ó )