92. Osiris / Uzair. *

93. Pharaoh. *

94. Qibla – (Qaf-Ba-Lam). *

95. Quran – (Qaf-Ra-Alif). *

96. Rabb, Rabubiyyat – (Ra-Ba-Ba). *

97. Raheem – Rahmat – Rahman – (Ra-Ha-Meem). *

98. Rahmat. *

99. Ramadan – (Ra-Meem-Zuad). *

100. Rasool, pl. Rusul – (Ra-Seen-Lam). *

101. Rahman. *

102. Riba – (Ra-Ba-Wao). *

103. Rooh-ul-Ameen / Rooh-ul-Qudus (Ra-Wao-Ha). *

104. Rusul. *

GLOSSARY92. Osiris / Uzair.

An Egyptian god, whom the Egyptians thought to be son of Allah.

93. Pharaoh.

It occurs in the Quran 74 times. Egypt was ruled by Pharaohs, a title used by the kings of Egypt. The Egyptians used to worship various gods, the biggest of which was Aman Ra (god of Sun). The kings of Egypt were considered as descendants of this god. Therefore, their title was Pharaoh – the descendant of Sun god. Some thirty families of Pharaohs ruled Egypt from 3000 B.C. to 332 B.C., up to the time of Alexander the Great. At the time of Joseph, the family of Pharaoh who ruled Egypt was known as Hyksos. Moses was sent to Pharaoh for the release of Bani-Isr‘ael from his slavery. Holy Quran tells us that this Pharaoh was drowned and his body was preserved (10/92). For details, please also see Moses.

94. Qibla – (Qaf-Ba-Lam).

Qibalun means face to face, direction. Taqabbal means to accept as worthy of reward (42/25). Al-Qabeelatu means a progeny of one ancestor. Qibla has been used in the Quran to indicate the place towards which the Muslims offer their prayers (Taj / Moheet) – something which is kept always in sight, the direction, objectives, the destination, the desired object. Every government or state has some Central Authority, towards which everyone looks. It creates unanimity in thoughts and action. This, in fact, is a symbol and represents the state or system and anyone or everyone who professes allegiance to it, has to keep it in view. In the Quranic System, the visible symbol had to be the K‘aba about which the Quran says, “The first house built for humanity (the K‘aba) is in Makkah which provides guidance to entire humanity (3/95) and anyone who enters there, is safe from all the worldly worries (3/96)”

Qibla, in short, is the visible symbol of a system and its obedience is the obedience to that system (2/145). All the Muslims in the world were, therefore, directed to keep their faces towards this Qibla, i.e., all their efforts, energies are to be according to the instructions issued from the Central Authority. While offering prayers, they should face towards K‘aba, which was declared the centre for the entire Ummah. It, however, does not mean that mere facing towards K‘aba is the ultimate object (2/177). To sum up, it would mean that for a system, state or organisation there are certain visible signs or symbols assigned to it. So long as the system is alive, working or in force, the symbols have some importance or meanings and their obedience is necessary. In another place the Quran has called them the “symbols of the system, ordained by Allah” (2/158). But when that system or state is abandoned, or no longer remains in force, these signs or symbols are just relics of the past and their observance or obedience is only customary.

The question arises as to what should one do when the system is suspended or goes out of order, and there is a burning desire in the minds of its followers to revive it. The Holy Quran has also given directions in this behalf. While narrating the story of Bani-Isr‘ael, Allah the Almighty says, “Make your houses as the (Qibla) centres of congregation and make the start from there” (10/87), and gradually it would spread out.

Glancing through the pages of history, one would notice that every religion had its central place, e.g., the Jews had Jerusalem etc. But the main difference of the concept of K‘aba in Islam and other religions is that while Jerusalem was only for the Jews, K‘aba was made the centre for the entire humanity (3/95). It was the first house built for humanity, and was meant to be a place which would provide safety and security to all mankind (2/125), whether they lived there or came from outside (22/25). It was for the benefit of all the people (3/95). One of the tasks and responsibilities given to the Muslims was that they were made a community with a universal outlook, to be equidistant from all other people – “Your responsibility is to keep a watch over the activities of the peoples of the world and the responsibility of the Rasool is to keep a watch over your activities” (2/143). It was, therefore, necessary that K‘aba should serve as the Central Authority or the Headquarters of all the nations, much like the United Nations Organisation.

In order to play that role it is necessary that the Muslims should have complete unity among themselves, and not get split into various factions. That is possible only if they follow the One Law given to them by Allah (the Quran). This way, they would be able to set an example in every field of life for all other nations. If they don’t stay one, and get split up, there is no use of having one Qibla!

95. Quran – (Qaf-Ra-Alif).

The Book that Allah revealed to Rasool–Allah (peace be upon him). Its literal meaning is collection.

• Raghib says that the Book was called the Quran, as it was actually the collection or gist of all the previous revealed Books. It is the reservoir of all the knowledge.
• Ibn-e- Aseer says that it was called Quran since it is a collection of all the important historical stories, events, commands, prohibitive orders and promises (Taj).
• Allah says, “It is up to Us to collect it and to preserve it – so when We collect and preserve it, you should follow it” (75/17-18). The Quran was collected and put together in the lifetime of Rasool–Allah (peace be upon him). It calls itself a Book in the opening verse (2/2) and, therefore, the story that Rasool–Allah (peace be upon him) left it scattered, written on various items like leaves, bones, stones, etc. and was given the form of a book by the third Caliph Usman, is not correct. The very name “Quran” gives enough reference to this aspect. Some people might have written different verses on various articles like palm leaves, pieces of bones, stones as and when they were conveyed the revelation, but there was a master copy of the Quran kept in the Masjid-e-Nabawi at Al-Madina.

Other things about the Quran as explained in different verses:-

1. It is a code of life, and removes doubts of all kinds (2/2).
2. Everything which was revealed to Rasool–Allah (peace be upon him) is in the Quran (6/19).
3. Muslims are ordered to obey this book only, nothing else (7/3).
4. Rasool–Allah (peace be upon him) was also ordered to follow this Book (10/109).
5. Rasool–Allah (peace be upon him) used to take decisions according to the Quran (5/48).
6. Those who do not decide their affairs according to the Quran, are the ones who are K‘afireen (5/44).
7. The Quran contains the complete and final revelation and no one can possibly make any changes in it (6/34, 6/116).
8. The Quran confirms and preserves the earlier revelations (5/48).
9. There is nothing contradictory in it (4/82).
10. All differences can be resolved only by following the Guidance contained in this Book (42/10).
11. Whatever is revealed in it, has also been explained in it (75/19) – that is why it is called as an exposition of everything.
12. This has been done in varied ways, generally by repeating the verses (Tasreef-al-Ay‘at) (60/106, 17/41).
13. Rasool Allah (peace be upon him) used to clear every dispute with the help of the Quran (16/64).
14. The Quran itself is light (5/15) and has been revealed so that mankind may lead their lives as guided by this light (6/123).
15. It ordains mankind to think, ponder over and do research (47/24).
16. It is easy to get guidance from the Quran. (54/16) But at the same time it is necessary that the one seeking guidance should keep his mind clear and unprejudiced (56/79).
17. It is Shirk to inter-mingle human thoughts, concepts or beliefs with the contents of the Quran (42/21).
18. When a person falls prey to personality-worship, he turns a deaf ear, closes his eyes and turns away from the Quranic Guidance (17/46, 39/45, 40/12). Hence whenever someone presents such people with Quranic concepts, they tell other people not to listen to them and make distracting noises so that they may prevail (41/26). They don’t even refrain from attacking him (22/72). Not only they themselves keep away from the Quran but also keep other people away (6/26).
19. There is nothing in the world equivalent to the Quran (6/94).
20. People wanted Rasool–Allah (peace be upon him) to make some changes in the Quran, but Allah told him to tell them that he could not bring about any changes in the Quran out of his own liking. Instead he always followed only what was revealed to him. (10/15).
21. The rise of Muslims was based on their adherence to the injunctions of the Quran (43/43) but when they turned away from its teachings, they fell into degradation. This would be the allegation which Rasool–Allah (peace be upon him) would levy against his people before Allah (25/30).
22. Allah, the Almighty, has taken upon Himself the responsibility of keeping it preserved in all aspects of safety (15/9).

The word Quran has occurred in the Holy Book 58 times. It was revealed in 22 years, 5 months and 14 days. (Al-Mu’jamul Mufharas by Muhammad Fuwad Abdul Baqi). It has 114 Surah and 6,666 verses.

About Quran, Allama Ghulam Ahmad Parwez writes in his book “Islam – A Challenge to Religion“:-

“The book that Allah revealed to Rasool–Allah (peace be upon him) through Wahi and which he passed on to the Muslims in the form in which we know it today. The internal evidence provided by the Holy Quran itself, as well as historical research, proves beyond a shadow of doubt that not even a comma of the original Quranic text has been changed or is likely to be altered in the future. This is a unique attribute of the Holy Quran and is not shared by any other revealed book.”

The Holy Quran embodies the Deen revealed to the earlier Anbia in its true and perfect form. This Book does not give us merely a code of ethics; it provides us with a code of life which embodies guidance, principles and laws relating to every sphere of human life and activity. The Holy Quran, according to Islam, is the final authority in matters of Deen. The injunctions and the principles enshrined in this Book form the corner-stone of the Islamic polity, and the limits laid down by it provide the frame-work within which the Laws of the Islamic State may be formulated. These principles or limits are immutable, but the statutes made by the state within these four corners are open to modification and are changeable according to the needs of the times.

The Holy Quran is the last of the Divine Books, because Nubuwwat ended with Rasool–Allah (peace be upon him). No subsequent human opinion or pronouncement in matters of Deen, therefore, can be recognised as authoritative; nor can any man-made laws repugnant to the Holy Quran be regarded as binding upon the Muslims. The Holy Quran is a book of guidance for all mankind and transcends the barriers of time and space. The Islamic State is simply an instrument for the enforcement of the Laws and Injunctions embodied in the Holy Quran.

96. Rabb, Rabubiyyat – (Ra-Ba-Ba).

It is usually translated into English as the Lord which does not convey the real meanings and significance of the Arabic word – Rabbun. It means to provide nourishment, to process a thing with new additions, alterations or changes so that it should reach its destined goal (Raghib), to bring up a thing gradually to perfection. In order to turn a sand grain or drop of water into a pearl, nature has to put it through a long process of development (Taj). This process of nourishment is called Rabubiyyat. According to Ibn-e-Faris, its basic meaning are:-

1. To look after something and beautify it.
2. To keep something at a place or solidify it. Arabbates-Sahabatu Behaze-hil-Baldate means the cloud remained fixed over this town or continued raining over it.
3. To mix something with other i.e., to provide nourishment continuously and keep in proper shape is Rabubiyyat.

Rabba is also used for correction, reformation and stability, and also to collect something and keep it growing (Taj).

Rib‘abatun is that bag in which lot of arrows are collected. Rabbad-Duhan means, he purified the oil and perfumed it (Moheet).

Natural result of nourishment is greenery and refreshment, that is why ever-green plants which do not fade and maintain their greenery and freshness are called Al-Ribbatu. Al-Rubbato is used for thick jungle, or a big crowd of ten thousands or over, or abundance of luxurious things (Taj).

Ibn-e-Qutaiba says that a Jama‘at or party is called Ribbi and its plural Ribbiun (3/145).

Ar-Ribabo is that sweet water which gets collected at a place in abundance (Taj).

Ar-Rabeebato means a treaty, a covenant or a state (Moheet). Ar-Ribyato is the daughter of a wife from her previous husband; also a goat grazed at home and not sent outside so that she could be milked whenever there is a need (Taj).

Owner of the house is also called Rabbul-Bait, and head of the nation as Rabbul-Qaum (Taj).

Elder brother is also called Rabb (Muntahil-Arab).

Rabbani is he who has his reference to Rabb or a learned man, sound in knowledge (Taj).

Holy Quran begins with the verse (1/1) Al-Hamdu lillahe Rabb-el-Al‘ameen – which means, whatever is there in the universe is a living proof of His Attribute of Rabubiyyat. It shows that there is a system, a law prevailing according to which even a tiny seed, traversing all the stages of development attains its full growth in colour, perfume, etc. That is why Allah is worthy of all the Hamd as He provides nourishment to everything. The Quran says that just as this law is in force in the outer universe, mankind should also enforce it voluntarily in their individual and collective social lives. The process is that everyone should earn as much as they can with hard labour, retain what is needed by him and keep open the surplus for the nourishment of others. In this way all the human beings would get the basic necessities of life and their latent potentialities would be developed to the maximum. Those people who undertake this work would be called Rabbaniyyun (3/78) and the State that would enforce this system would be called the Islamic State.

This is the start of Islamic teachings, its beginning to establish this social order – and when this order (Niz‘am) is established, no one would bother to collect and store material things, but the whole effort would be to spend it for the well-being of others, so that one’s own self gets fully developed.

Briefly speaking, “Rabb” means one who enables a thing or a person to grow and develop and eventually realise all its potentialities and the process by which a person (or object) thus fulfils himself is called Rabubiyyat. Nothing in the universe comes into being in a state of perfection or fulfilment; it is born with certain potentialities which, when developed and actualised, enable the object concerned to become what it was destined to be. Like other objects and beings in the universe, man is also endowed with manifold potentialities which, if properly developed, enable him to rise from the animal to the human level. The Holy Quran seeks to establish, in accordance with the Divine Laws, a social order under which the latent potentialities of every individual can be fully realised. This realisation of the individual’s potentialities will include the sustenance and growth of his body as well as the fulfilment of his personality. This kind of social system is called the Rabubiy‘ah Order, and its establishment is the ultimate end and purpose of Deen-ul-Islam.

97. Raheem – Rahmat – Rahman – (Ra-Ha-Meem).

According to Arabic grammar Raheem (at the balance of F‘aeel like ‘Aleem, Hakeem) means one who provides nourishment in the normal course of growth and development, and Rahman (at the balance of F‘ulan like ‘Atashan) means one who provides nourishment in full force and manifold in an emergency (Al-Minar). In modern biological terms, one can say that the first form Raheem would mean one who provides nourishment during Progressive Evolution and the second Rahman, one who provides nourishment during Emergent Evolution. This needs some more explanation. The Quran says that whatever is there in the universe is constantly developing, and looks towards Him for its nourishment (55/29). So He provides nourishment in every situation – may it be normal state of growth or the accelerated form, so that everything reaches its destination as ordained.

Reham means a mother’s womb, where a foetus gets nourishment, (ready-made, without any effort) and is kept immune from outside influences (Taj). Since mother’s womb (Reham) is soft, therefore, this word is also used as against things stiff and unyielding; as verse (48/29) says that one of the qualities of the companions of Rasool–Allah (peace be upon him) is that “they are compassionate among themselves but unyielding to the Kuff‘ar.”

The concept of mercy is un-Quranic. It is a Christian concept that a child is born in sin which cannot be washed away with any act that he does, except when he brings faith on Jesus as the son of God and his crucifixion. But according to the Quran, the growth or progress in the process of development is according to the good deeds and all this is according to His Laws which is called Mukaf‘at-ul-‘Amal. This is the greatest incentive to do upright deeds. One does not achieve this stage of development out of Allah’s Grace; he achieves this on account of his own positive actions. This is the basic difference in Islamic and Christian concept of life. Dr. Muhammad Iqbal has mentioned this in one of his verses. A life of Jannah (paradise) which Allah bestows out of grace is not worth it, but the one acquired by one’s own deeds and on merit is something really worthwhile. The Quran creates a people, who by virtue of their own actions and noble deeds, win the paradise on merit and not as gratis.

Rahmat is that gift which would compensate one’s shortcomings, visible or invisible, and which should be given according to the requirement. A gift is something which is given free – therefore, Rahmat is that Attribute of Allah by which He provides sources of nourishment free of cost. In verse (17/24) there is a prayer to Rabb, asking Him to provide nourishment “as was provided to me when I was young.” Sources of nourishment which come out of rain like crops, etc., are also called Rahmat (30/46, 42/28). All the joys of life (No’ama) which one gets free are also Rahmat (11/9-10). In verse (18/82) the treasure of those two minor children which was preserved and kept hidden under a wall so that they may get it when they grow up was also called Rahmat of Allah.

Rahmat also means to cover, protect and to provide means of protection. That is why in the Quran Rahmat has been used in contrast to Zarar (10/21, 30/33) and also in contrast to Sayyi‘at (30/36) and Ahlaka (67/28).

One of the most important Attributes of Allah is Rabubiyyat, which is the provision of nourishment to the body as well as to the Nafs through His Laws given through Wahi; therefore, Wahi is also called Rahmat (2/105, 43/32) and Allah, “Rabb-ul-‘Al‘ameen” – one who provides nourishment to the entire universe. He has, therefore, made it incumbent upon Himself the responsibility of providing nourishment (6/54). In this way He has covered everything in the universe under His Law of Rabubiyyat (40/7). The first verse of Surah Al-F‘atiha, therefore, opens with the wordings of Rabbil ‘Al‘ameen, followed by Ar–Rahman Ar–Raheem (1/1-2).

98. Rahmat.

See Raheem.

99. Ramadan – (Ra-Meem-Zuad).

Ar-Ramd is extremely hot sand due to strong sunshine (Taj).

Shahro Ramadan is the month of Ramadan. In ancient Arabia the name of this month was Natiqun. When the names of the months were changed, this month was given the name of Ramadan, as it fell during extremely hot period (Taj). Muslims are ordained to fast from dawn to dusk during this month. The revelation of the Holy Quran began in the month of Ramadan.

100. Rasool, pl. Rusul – (Ra-Seen-Lam).

• Rislun is to move softly. Al-Rasl means soft pace.
• Naq‘atun Raslatun is a she-camel that moves softly. Iblun-Maraseelo is also a camel that moves softly.
• Rasool is a person who is about to move (Raghib). Ibn-e-Faris says that its basic meaning is to start moving.
• Al-Irsal is to send something to someone.
• Ar–Rasool is a person who is sent by Allah towards the people. His message is also called Rasool, and is also used in the meaning of Risala and Mursal (Taj), i.e., the message as well as the messenger.
• Tarseel-fil-Qirat means to recite slowly and nicely and, therefore, Rasool would also mean a person who delivers the message continuously, gently and softly. As mentioned under Nabi, a person who receives Wahi from Allah, so that it is conveyed to the mankind is called Nabi as well as Rasool. There is no difference between them. There cannot be Nubuwwat without Risalat. The concept that Rasool is with Shari‘ah and Nabi is without it is against the concept of the Quran. Every Nabi was given a book (2/213) and so was also every Rasool (57/25). Rasool has been used in the Quran 116 times. In other forms it has been used as Rasoolun (37), Rasoola (84), Rasoolan (23), Rasoolona (4), and Rasoolokum (2).

The duty of Allah’s Rasool does not end with the securing of Divine Guidance; in fact, this is but the beginning of his task. The root of the word Rasool means a messenger, or one who has a message to deliver. It is the duty of Allah’s Rasool to deliver to mankind the message revealed to him by Allah, without the slightest change or modification. It is by virtue of this function that he is called a Rasool, but it does not end there. He is also responsible for setting up a social order in accordance with the principles enshrined in the Divine Message that he has delivered. In other words, he is entrusted with the establishment of “Allah’s kingdom upon earth.” He is charged with the revolutionary function of ending the sway of tyrannical, oppressive and self-seeking rulers and priests, and establishing a free society in which men will not be dependent upon other men, and will not be subject to anything except the Divine Law. The Rasool thus appears as a great revolutionary who does not content himself with sermons, but practically enforces by example the Divine Law and seeks to bring all men under its sway. This is the real function of the Rasool (Risalat).

Nubuwwat, or the reception of the revelation of Divine Guidance by Anbia or Rusul, ended with Muhammad Rasool–Allah (peace be upon him). The Guidance revealed to him is preserved and enshrined fully and exactly in the Holy Quran. But the function of Risalat, or the delivery of the Divine Message to all mankind and the establishment of a social order in accordance with its principles, has devolved upon the nation or Ummah that believes in the Holy Quran.

101. Rahman.

See Raheem.

102. Riba – (Ra-Ba-Wao).

Raba – Yarbo is to grow, to become bigger or to get swollen. “Le Yarbo fi Amwallinnas” means that a person’s own wealth may grow with people’s wealth (30/39). Means the growth of vegetable (22/5). Ar-Baa are the affluent, abundantly rich (Taj / Moheet). Rabwa means raised portion of the ground (23/50). Ar-Riba is the interest that is taken on loan to charge more on the capital (Raghib). It occurs in the Quran 7 times, 5 times in Surah Al-Baqarah, once in ‘Ale-‘Imran and once in An-Nisa.

The most important and fundamental system in the Quran is its economic system. It forbids Riba totally, as in verse (3/129), whether its nature is simple or compound, saying, “Do not take Riba; you think it enriches your wealth? In fact, it reduces national income.”

In the Quranic system, all the sources of wealth belong to the Islamic State and it is the responsibility of the state to fulfil the basic necessities of life of all its citizens. There is no need and no scope for the accumulation of wealth and, therefore, the question of having surplus money does not arise as it gets distributed among all the members of the society.

Till such time that the Quranic Economic Order is established in its totality, the Holy Quran stipulates certain measures to regulate lending and borrowing on interest free basis to cope with such occasional situations as they arise.

The basic principle laid by the Quran is that “a man will get only what he works for” (53/39). In pre-Islamic days people were not aware of this concept. They would give an example and say that suppose a person buys a thing for Rs. 100/- and later sells it for Rs. 110/- so he gets a profit of Rs. 10/-. Another person lends Rs. 100/- to someone and gets back Rs. 110/-. Both appear to be one and the same thing and there appears to be no difference between them (2/275). The Quran said that this concept is not correct. Riba is Har‘am and Bai‘a is Hal‘al, or, lending against interest is forbidden and trading is permitted. In trading, both capital and labour are involved whereas in Riba, only capital is invested. When the capital is returned, the investor gets something extra without doing anything. So whatever he gets over and above his capital without labour is forbidden. Even in trading if a person gets more than the worth of his genuine labour, such excessive charging is forbidden (53/39). In this context even the income from the land upon which the owner doesn’t make any efforts or the rent from a house, come in this category. Generally, though, people term these two sources legal and condemn only the interest taken from banks, etc.

In fact, the Quran has used the term “Riba” to represent the capitalistic system of economics.

103. Rooh-ul-Ameen / Rooh-ul-Qudus (Ra-Wao-Ha).

Ar–Rooh is Divine Energy, distinct from material energy. It has also been used for the heavenly force which used to deliver Allah‘s Wahi (26/193). It is referred to as Jibreel in verse (2/87).

104. Rusul.

Plural of Rasool – see Rasool.

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