63. Midian. *
64. Makkah. *
65. Malaika – Malik – (Alif-Lam-K’af or Meem-Lam-K’af). *
66. Mannun – (Meem-Noon-Noon). *
67. Maroot. *
68. Marwah. *
69. Mary / Mariyam. *
70. Mas’ajid – (Seen-Jeem-Dal) *
71. Mashiyyat – (Sheen-Ya-Hamza). *
72. Messiah. *
73. Mohsineen – (Ha-Seen-Noon). *
74. Momin. *
75. Moses / Musa. *
76. Mufsideen. *
77. Muh’ajireen – (Ha-Jeem-Ra). *
78. Muhammad. *
79. Mukaf’at. *
80. Mun’afiqeen – (Noon-Fa-Qaf). *
81. Mushrikeen. *
82. Musliheen – (S’ad-Lam-Ha). *
83. Muslim. *
84. Muttaqeen – (Wao-Qaf-Ya) *
85. Muzdalfa. *
86. Nabi – (Noon-Ba-Alif or Noon-Ba-Wao). *
87. Nubuwwat / Nabuwwah. *
88. Nafs – (Noon-Fa-Seen). *
89. Niz’am-e-Rabubiyyat. *
90. Niz’am-us-Sal’at. *
91. Non-Israeli. *
GLOSSARY63. Midian.
Midian is a valley north-east of Sinai Peninsula. Nabi Shu‘aib was sent to the people of Midian.
In later years Moses had gone and lived there for 12 years before Nubuwwat, and also married a girl from there (said to be one of the daughters of Nabi Shu‘aib). It finds its mention in Quran, verses 7/85, 9/70, 11/84-95, 20/40, 22/44, 28/22, 23-45, 29/36.
Makkah (Mecca) is a town in Arabia where the first house for the whole of mankind was built (3/96). It is also called Bekkah (3/95), which is its old name. The house called K‘aba was built by Abraham with the help of his son Ishmael. Rasool–Allah (peace be upon him) the last Nabi and Rasool of Allah, was born there. Abraham had prayed to Allah to make this town a place of peace (2/126).
One of the objections the Kuff‘ar raised was as to why Makkah was declared by Quran as the centre of humanity instead of Jerusalem (2/142). The Quran says, “Tell them that the first house ever selected for the whole of mankind was in Makkah. It is from this place that the humanity would get the guidelines and the fundamental laws which would ensure stability and nourishment for all” (3/196). This guideline is very clear and this was the very centre from where Abraham obtained the illustrious position as leader of mankind (2/124-125). The greatest quality of the System it represents is that whoever enters it would be ensured peace and security (3/97). All those who can afford to assemble here, would witness with their own eyes, how very beneficial is the system of which Makkah is the centre (22/28), provided the object is only to establish the Divine Order.
These are some of the objectives of this centre, and he who rejects the Divinely Ordained Order only harms himself, because Allah does not stand in need of anything in all the worlds.
65. Malaika – Malik – (Alif-Lam-K’af or Meem-Lam-K’af).
It is usually translated in English as “angels,” but the common religious notion of the word is very different from its Quranic concept. Some scholars think that its root is “Alkun” which means to convey a message and Al-Malaika means the messengers. Alaka means to chew something (Taj / Moheet). Ibn-e-Faris has also given this meaning.
Other scholars think that its root is “Malkun” which means force. Raghib says that Malaika, in fact, are the forces (M‘alakun) who are given the responsibility to discharge certain duties. Even among human-beings, people who are given some authority and responsibility are called Malikun. Mufti Muhammad Abdohu, in his Tafseer Al-Minar writes that everything in the universe has some basic energy or force by virtue of which it exists, survives, or retains balance. People who do not believe in Wahi call these forces the forces of nature, but in the Quranic language they are called Malaika. Anyway, the name should not make much difference as long as one acknowledges the existence of these forces.
The Quran has also used Malaika as messengers in verse (22/75). This, of course, is one aspect of their functions or duties, otherwise they are those who direct affairs (79/5) and govern the events by Command (51/4). As such, taken as a whole, the root of Malaika as “Malkun” sounds better than “Alkun,” i.e., the forces. These forces are not given any will, independent power or discretion to do whatever they like, but carry out the given responsibility as ordained by Allah. The knowledge as to how these forces function has been given to man (2/31) and, therefore, it is within his competence to conquer these forces. This is the meaning of the verse (2/34), where it is stated that all the Malaika bowed before Adam.
Malaika are the forces not only operating externally, they are also referred to as the subjective forces having psychological effect (41/30). Nazool-al-Malaika, or Malaika’s descent, means to bring about psychological changes in man which remove all fears, apprehensions and replace them with confidence and steadfastness. Forces of dejection, depression or fear and disappointment are referred to as forces of Iblees and positive forces as Malaika. Verses (8/12) and (9/26) refer to the forces which strengthened the hearts of the Muj‘ahideen in the battle of Badar and Hunain.
Malaika are also referred to as the forces which constantly record human actions and then bring about their destined results (10/21, 43/80); in another place, this responsibility is attributed to Allah (19/79). So Malaika are the heavenly forces which are operating in the universe according to the charter of duties assigned to them by Allah.
66. Mannun – (Meem-Noon-Noon).
Mannun is anything which one gets without working for it, as a favour. The word has been used in the Holy Quran in several verses in its basic meaning (14/11, 3/163, 28/5, 47/4). The word Mannun has also been used for the food provided to Bani-Isr‘ael in Sinai after Moses brought them out of Egypt (2/57), since it was provided to them without any effort. Mannun is also a kind of natural sweet sap, which one gets from desert trees.
Maroot is one of the two angles supposedly sent by Allah to Babylon who taught magic and Shirk to people. Haroot was the other. Allah has contradicted this concocted story in verse (2/102).
A small hill to the north-east of K‘aba. It has been mentioned in the Holy Quran (2/158) as one of the signs of Allah, as it protects K‘aba from the north.
Literal meaning of this word is “Highly-Placed.”
The Holy Quran mentions Mary as the mother of Jesus (3/45), and her mother is referred to as the wife of Imran or a woman from the tribe of Imran (3/34). In Surah Mariyam, she is addressed by the people of her tribe as “O sister of Aaron” (19/29). It means that either Aaron was her brother or this has a reference to Nabi Aaron whose descendent she was. In Surah Tehreem, she is referred to as the daughter of Imran (66/12). Her mother had, before her birth, prayed and dedicated the child for the service of the church (3/35-36).
Mariyam ( Mary ), mother of Jesus, has been mentioned extensively in the Holy Quran. Her position has been placed by Allah at the highest level amongst the women of the world (3/41) on her own merit, and not because of her being the mother of Jesus. Actually Jesus has been called Ibn-e-Mariyam – son of Mary – (2/87, 3/45 etc.). Allah has kept chastity as one of the highest permanent values; Joseph amongst the males and Mary amongst the females have been chosen by Allah to be mentioned in the Holy Quran in this regard. Mary had saved herself from the priests at Haykel (3/43) and moved out to the East. She settled there and gave birth to Jesus the same way as all human beings are born (3/46-47, 3/58, 4/171, 19/16-17). For details, see “Sh‘ola-e-Mastoor,” an Urdu book by Allama Ghulam Ahmad Parwez.
70. Mas’ajid – (Seen-Jeem-Dal)
Mas‘ajid is the plural of Masjid. As-Sajood means to bow the head (Ibn-e-Faris). It also means to obey or follow the law. The Holy Quran says that whatever is in the universe bows before Allah’s Laws, be it living creatures or Malaika (16/49). Masjid is the place, as well as the time where and when Sajda is performed (Taj). In Surah Bani-Isr‘ael (17/7) the worship place of Jews is also called Masjid. Not only Sal‘at or prayer was offered in a Masjid, but it also served as the centre of all activities of the Muslim Ummah. The place of central authority, the K‘aba is called Masjid-ul-Har‘am (48/27).
In verse (17/1), the Quran mentions that Allah took His devotee (Rasool–Allah, peace be upon him) one night from Masjid-ul-Har‘am to the distant mosque (in Al-Madina) so that the promises made to him by Allah would be fulfilled.
71. Mashiyyat – (Sheen-Ya-Hamza).
Mashiyyat is the phenomenon of Sha‘a or Yasha.
“Sha‘a” or “Yasha“, means to intend, to desire, to want to do something.
It is very important to understand the meaning of intention, want or desire, when it is attributed to Allah. Allah has out of His free will made Laws which govern everything connected with the physical world and the human life. He has tied His Laws into measured values (33/39) in this world of cause and effect. Prior to this, His intentions resulted into the very creation of these laws, as well as creation of all things and beings, from nothingness. Therefore, His intentions can not be measured by any means that the human beings know of (36/82).
Therefore, Mashiyyat of Allah for the human world means the Laws of Allah, which have been given in their final form in the Holy Quran.
Messiah is the title for Jesus. The Holy Quran has called him Jesus, Messiah as well as Ibn-e-Mariyam (Son of Mary). Also see Jesus. For details see the book in Urdu “Sh‘ola-e-Mastoor” by Allama Ghulam Ahmad Parwez.
73. Mohsineen – (Ha-Seen-Noon).
It has been used in the Quran 32 times. (2/58, 195, 236, 3/134-148, 5/13-85-93, 6/83, 7/56-161, 9/91, 11/115, 11/114, 11/118, 12/36, 28/14, 12/22-36-56-78-90, 22/38, 28/14, 29/69, 31/3)
Al-Husno means the most balanced proportion of various parts of a body. Normally it is used for things which look nice and pleasant (Moheet). It is also used as antonyms of Soo‘un and Fas‘ad, which mean out of balance and proportion.
Ihs‘an means to restore someone’s balance. Raghib says that Ihs‘an can be done in two ways: firstly to do some good to the other to make up his deficiencies and set right his balance, and second to bring harmony in one’s own deeds and thus beautify his own person. One who acts in this manner is called Mohsin, plural Mohsineen. He further explains that ‘Adl (justice) is to give to the other person his due right and retain one’s due share but Ihs‘an is to give someone more than his right and retain less than what is one’s due (Taj).
Husna means most balanced, most proportionate. All the names of Allah are called Al-Asma-ul-Husna (59/24) which has been used in the Quran on 17 occasions. Each name denotes certain Attribute of Allah while exhibiting the ultimate harmony and balance. It should be the aim and object of a Muslim to enrich his personality by reflecting in him these Attributes to the extent humanly achievable. Allah further directs in the Quran, “All Asma-ul-Husna belong to Allah and these only should be assigned to Him, (any other concept about Allah is not correct), and to keep aloof from those who go to the extreme in emulating these Attributes (7/180).” All nations, tribes, or religions have their gods and have also attributed some qualities to them. They also display those qualities in paintings or by making his figures. Allah has, therefore, explained all his Attributes in the Quran, so that the concept about His Person becomes clear to the Muslims. Only that concept, as given by the Quran, and none other, would be correct. Mohsineen means those people who have the above qualities and maintain an excellent balance in their lives, so their deeds would be duly rewarded.
Plural Momineen. See Ei‘man.
This is an Hebrew word derived from Musha, which means pulled out with force (Taj). Since Pharaoh had taken him out of river, he was given the name of Moses (Moheet). Moses was also one of the Rusul and given the Book, like his brother Aaron (2/52, 37/117). The Holy Quran does not mention the names of these books. The Torah (5/44) however, is the collection of all the books revealed to various Rusul of Bani-Isr‘ael prior to Jesus, including that given to Moses and is now referred to as Old Testament. The Holy Quran says that the Jews made interpolations in these books in letter as well as in spirit (4/46, 2/75) and, therefore, the truth was intermixed with falsehood and resulted in altercation and disputes (11/110).
Moses was born in a Jewish family, but was brought up in Pharaoh’s palace, as per Allah‘s plans. This was necessary, so that at the proper time when he was given the task to challenge the Pharaoh, he was aware of the necessary palace decorum, dignity, grandeur and intrigues (28/14-27). When he left that place, he went to Midian where he got married and spent a good part of his life.
On return from Midian, he received revelation from Allah on the mount of Sinai (20/12-13) and was directed to go towards Pharaoh to set free the Bani-Isr‘ael from his bondage. He, along with his brother Aaron, went to Pharaoh (20/43-47, 28/34) and challenged him along with his priests, and ultimately brought out Bani-Isr‘ael to Palestine (20/77). There he gave them training and education after which the tribe got peace and prosperity with plenty of land (7/137). According to the Torah, Moses lived up to the age of 120 years. Moses has been mentioned in the Holy Quran as many as 136 times, which is the maximum for any person’s name. Allama Ghulam Ahmad Parwez has given a detailed account about Moses in his book “Barq-e-Toor.”
See Fas’ad.
77. Muh’ajireen – (Ha-Jeem-Ra).
A special term used in the Quran for those Muslims who undertook Hijra from Makkah to Madina.
Al-Hajro, Al-Hijro is to abandon, to give up, to get aside, to separate, to boycott, to relinquish or desert, to forego, to write off, to discard, to part with. Raghib says that its meaning is to separate, whether oral, physical or from one’s heart. Ibn-e-Faris says that the basic meaning is separation, break-up, and also to tie up hard. The Holy Quran has used this word in verse (73/10) saying “part with them gracefully.” Hajir‘atun: foul, rubbish or obscene language (Taj), such nocturnal tales which should be given up (23/67).
Al-Hijra is to move from one place to another. Azhari says that according to Arabs, the movement of Bedouins towards the city was called Al-Mah‘ajara. Thus a person who migrates from his homeland to another place is called Muh‘ajir, plural Muh‘ajireen. The Holy Quran has used it in special context. The mission of a Rasool or a Momin is to struggle for the establishment of the Divine Social Order, but if he comes to the conclusion that the circumstances are no more amenable at a particular place, he should migrate to another place where situation is comparatively better. He should neither give up nor get disheartened. The message and the mission can be undertaken anywhere in the world and in order to achieve this he may have to forego anything without hesitation, which may include his wealth, properties, social status, relatives and even the homeland. This act of giving up everything is called “Hijra.” But only giving up is not enough; he also has to continue his struggle as explained in verse (2/218). Rasool–Allah (peace be upon him) undertook Hijra under such circumstance from Makkah to Madina (9/40-17/1) in 622 A.D. To commemorate this feat of Rasool–Allah (peace be upon him) which is a landmark in the human history, Islamic calendar (called Hijra calendar) was later dated during the time of the second caliph, Omar Farooq from this august day.
Muhammad (peace be upon him), son of Abdullah and Amina was born on the Ninth of the Month of Rabi‘al-Awwal, 20th April 571 A.D. in Makkah. He was named Muhammad by his grandfather and Ahmad by his mother. He is by far the greatest human being who ever lived on earth or ever will (53/7). He was a very honest and trust-worthy person even before Allah bestowed upon him His Nubuwwat. He was the last and the final Nabi and Rasool sent to mankind (33/40). Allah revealed to him His final, comprehensive and unalterable message for humanity. As Allah has taken upon Himself to safeguard this book, (15/9), therefore, there is no need of a Nabi and a Rasool after Muhammad (peace be upon him).
Allah has declared that Momineen are busy with His Hamd (32/15) and, therefore, has called them H‘amidoon. Since Rasool–Allah (peace be upon him) was on the top of H‘amidoon, one of his names was Ahmad, (61/6) which means the one whose actions result in Hamd of Allah. Therefore, Allah has elevated him to the status of Mahmood (17/79) – the one who is worthy of Hamd, and Muhammad (48/29, 3/144, 33/40, 47/2) the one who is continuously and extensively appreciated.
He was sent as a Rasool to the whole of mankind (7/158) and, therefore, has been called Rahmat-ul-lil-‘Al‘ameen.
For more details, see “Meraj-e-Insaniyyat“, a book on the life of Muhammad Rasool–Allah (peace be upon him) by Allama Ghulam Ahmad Parwez in Urdu.
This word has not been used as such in the Holy Quran, but extensively used in this exposition of the Holy Quran. Its literal meaning is to reward and recompense for one’s deeds. This concept is explained hereunder.
The entire system of Deen is based on the principles of the law of Mukaf‘at: in fact, the entire universe revolves around this system. Allah has laid down an unalterable dictum: every action in this universe has a previously decided or determined effect. This is Mukaf‘at.
For instance, if a kettle full of water is heated, the water at a certain degree of temperature would get warm, start boiling and then turn into vapours. Or if a human being takes poison he would die. This law of Allah prevalent in the universe does not change (48/23, 17/77, 35/43). It is normally argued that Allah is All Powerful and the above concept contradicts His Absolute Authority. This contention is not correct. The restriction that the law made by Allah is not changeable, is imposed by Him voluntarily upon Himself and not by any outside authority and secondly when He was making this law, there was no compulsion on Him. The whole beauty and the force of this law lies in its permanence and changelessness. The authority which changes the law every now and then, or as and when it desires, particularly for the sake or benefit of either his own self or others is most undependable and unstable. Allah says that His “promise” is absolutely true (28/13), and He would never back out of it (3/8).
Human life has two aspects: the physical and the spiritual. The spiritual side is one that is more than physical, which may be called his “Self.”
The physical side is governed by physical laws. In this respect, he is more or less at par with animals, i.e., eating, sleeping, falling sick, procreating and ultimately dying. His knowledge or intention makes no difference in this respect. For instance, if a person puts his finger in the fire, it would get burnt whether he puts it knowingly or unintentionally. The fire has this effect equally on rich, poor, black or white, minor or major, insane or highly intelligent, Momin or K‘afir. Again it is not possible that one can get away from this pain by giving some bribe or by bringing some recommendation of a higher authority, nor is it possible that he can transfer the pain to someone else. However, Almighty Allah, Who has made this law, has also devised ways and means to get rid of the pain by using a particular ointment or medicine.
The other aspect of physical life is that since man is a social animal, the society has to frame certain laws to regulate his conduct. This is done so that there is peace and order in the society, and the society has the right to punish whoever violates the law. It is, however, possible that at times the culprit is not identified, or even after identification escapes law on account of insufficient evidence or undue influence, and continues enjoying the benefits of ill-gotten wealth.
The spiritual aspect of every human being is a “Personality” or a “Self” which is directly and indirectly affected by all his actions. He cannot simply get away by false pretence or clever deed. For this, no police prosecutor or court is required to investigate, prove or announce punishment. The deeds affect his “Self” automatically and this effect is not washed away even by his death – the “Self” carries it over to the life Hereafter. Noble deeds strengthen and misdeeds weaken or disintegrate it and accordingly he finds his positions in the life Hereafter.
Another difference between the physical and the spiritual life is that in physical life a person is held responsible for violating a law unknowingly or even unintentionally, but in the spiritual life, his “Self” will not be affected if he –
- has no knowledge of the law or the Divine Law (6/131) was not conveyed to him.
- is minor or insane and not capable of understanding.
- is forced to do a thing.
(The above exceptions are also applicable in the criminal law of almost all the countries in the world).
In short the law of Mukaf‘at is that:-
- Every human action:-
- affects his “Self” (6/164).
- is being recorded every second by Malaika (heavenly forces) and the record is kept up-to date (82/10-11-12).
- The Self is even affected by hidden and unfulfilled desires or intentions (40:19).
- Only Allah the Almighty knows how much credit or discredit is to be given to a particular act. (53/32).
- On the Day of Judgement all the actions would be weighed. Those whose balance of good and constructive deeds tilts in their favour (is heavier) are the successful ones, but those whose balance goes against them (is lighter) are the ones who have harmed themselves by their wilful rejection of Allah’s Message (7/8-9).
- No one would be able to help any other, nor any intercession is allowed (2/123).
- No action would go unrewarded or unpunished (3/25).
- Everyone would get reward or punishment of his own deeds. (7/147, 52/16, 37/39, 45/28).
- Absolute and full justice would be done, and no one would be dealt with unjustly (16/111, 40/17, 39/70).
- No one would be able to transfer his good or bad deeds to others – he would himself get the reward or the punishment as the case may be (2/286, 6/105, 6/165, 10/108, 17/7, 17/15, 27/40, 27/92, 29/6, 31/12, 35/18, 39/41, 45/15).
- And the most important verse is that even the Rasool–Allah (peace be upon him) the most perfect of all the human beings, was asked to proclaim, “Say, surely I fear, if I disobey my Rabb, the chastisement of a grievous day” (6/15-10/15-39/13).
So the Jannah in this world and Hereafter is earned as a result of good deeds, not as alms or gift or on the recommendations of others (7/43, 29/158, 32/17, 70/38-39).
This is the law of Mukaf‘at. Out of dust rose Adam, and out of good deeds would rise the man for the world Hereafter.
80. Mun’afiqeen – (Noon-Fa-Qaf).
Nafaqun is that tunnel whose both ends are open (a tunnel whose one end is closed is called Sarabun). An-Nafaqato is the hole made by a wild rat which is closed by thin earth, so that in emergency the rat can push its head and get out easily.
Mun‘afiq is, therefore, a person who, before becoming member of a society or system, also keeps open the exit route.
N‘afaqa: to become hypocrite (3/166). The most dangerous man in the society is a hypocrite. In any society, or let us say in an Islamic Society, there are three types of people:
- Momineen: those who accept Islam in its totality and from the depths of their hearts. Their group is called Jama‘at-ul-Momineen.
- Kuff‘ar: those who openly reject and oppose it.
- Mun‘afiqeen: those who in order to derive some benefits or personal gains join the Jama‘at-ul-Momineen, but abandon them at the time of crisis after spreading disheartening rumours. This category is placed in the lowest depths of Jahannam (4/145).
See Shirk.
82. Musliheen – (S’ad-Lam-Ha).
Aslaha Ilaihe means that he did something by which the other man’s defect, shortcoming or some deficiency, want, lack, or need was removed and his balance or order was restored.
As-Sulho, therefore, means peace, safety, reconciliation after fighting or war, as during peace, things remain in order (Taj). Salah means when situation or circumstances are in order, in harmony according to normal circumstances (Moheet). According to Lane it means something which should be in a perfect state and at perfect place in fine condition, in order or in harmony.
- In verse (7/190) S‘aleh has been used for a child who is healthy and well-built.
- Verse (21/190) says, “And We cured or reformed his wife for him” – (removed the defect which was preventing pregnancy, made her healthy and normal so that she was able o give birth to a child).
- In verse 9 of Surah Yousuf the brothers were jealous of Joseph and thought that if they kill him or oust him of the country then after him there will be peace and order as everybody would then be treated alike and, “We will become Qaumun S’aliheen.”
The Quran has used the word S‘aleh as antonym to Sayya (2/81-82), so S‘aleh deeds are those which bring out latent positive and creative potentialities enabling life to go ahead in the evolutionary process; this is also opposite of Fas‘ad (see Fas‘ad).
In verse (28/19) Jabb‘areen has been used in contrast to Musliheen (“O Moses, you want to be a tyrant in the land instead of a peace-maker.”)
In the Quran, from beginning to end while referring to the qualities of Momineen, Amiloo-as-S‘alehat – constructive deeds – has been bracketed with professing Ei‘man. This means that only professing Ei‘man is not enough but such profession must also be supported by deeds in accordance with the fundamental values outlined by the Quran. Ei‘man and ‘Amal (faith and action) are interdependent. Actions which take place without implicit faith, or just by chance or coincidence or mechanically, cannot produce the correct results. Only those deeds are S‘aleh which are considered as such by the Quran, and cannot be determined by one’s own discretion. If the decision of S‘aleh deeds is left to a human-being or even to a group or nation, it would be varied or even contradictory. The Holy Quran has not given a detailed list of such deeds. Some are mentioned whereas in other fields one can draw an inference.
A person who accepts Islam as the code of his life and lives by it. See also Islam.
See Taqwa.
Muzdalfa is an area between Araf’at and Makkah where pilgrims for Hajj stop on their way back from Araf’at for the night. It has been called the sacred Monument, (Mash‘arul-Har‘am) in verse (2/198).
86. Nabi – (Noon-Ba-Alif or Noon-Ba-Wao).
Its plural is Anbia. Naba means to give news. According to Ibn-e-Faris its basic meanings are to move from one place to another; that is why news are called Al-Anba because they go from one place to another. Raghib says that every news cannot be called Nab‘aun, but only those which are of use, enrich the information and are true; the element of truth in its meaning is however not supported from the Quran.
Nabaa, Nubuan means to rise high. An-Nabiun is a raised ground or a plateau, a visible path in front (Taj).
If the root of this word is taken as Noon-Ba-Wao, then it would mean to become elevated. An-Nab’awatu is that piece of land which is higher than the others; a high sign-post from which one gets guidance (Taj). Some people think that this word is derived from Nab‘aun which means a person who gives news or makes prophecies. In fact, in Jewish religion Nabi was the title of a priest who used to make prophecies; it is not so according to the Quran. Therefore, we think that its correct root is Noon-Ba-Wao, which means the one who stands at a high place, from where he can see what others cannot. The author of Kit’ab-ul-Ishtiq’aq writes that a person addressed Rasool-Allah (peace be upon him) as Ya Nabi-il-Allah! The Rasool–Allah (peace be upon him) said I am not “Nabi-il-Allah“(Lasto Be Nabi Illah) but “Nabi-Ullah.” Not one who gives news, but the one who stands at a high place and with the light of Wahi can see things which other cannot. Its usual translation in English as “Prophet” is, therefore, incorrect and misleading. (For further details also see Rasool).
The function of receiving Divine Guidance through Revelation. For details see Nabi.
The Quran has used this word 255 times: as Nafsun 61 times, and in other forms like Anfusahun 91 times, Anfusakum 49 times, Nafsehe 40 times and Nafasun 14 times, etc.
It has numerous meanings. Taj-ul-Urus writes that this word is used normally to denote the total personality of a person. It also means intellect, knowledge and mind (Taj / Ibn-e-Faris). It is used for a person as well, e.g., J‘aani-al-Maliko Benafsehee – the king came to me personally. It is further used to express greatness, superiority, courage, resolution, punishment. It also means close relative, brotherly (Taj / Lis’anul Arab). It is also used in the meaning of blood which appears after the birth of a child – Nif‘asun (Taj). Nafasun also means “breath” and its plural is Anfasun. Ibn-e-Faris says that its basic meanings are light and soft air. It also means a nice thing which attracts a person.
Ta-Naffas means to breathe and Ta-Naffasa-Subho means the morning got clear / visible (81/18). An-Fuso also means brotherhood, kith and kin, and one’s own self (2/84 and 2/44). The Holy Quran has also used this word for a specific thing called “Human Personality,” or in Iqbal’s poetry called “Khudi.” It is also called “Self,” or “Mind.” It has been used as a special term in the Quranic concept of life which, in fact, is the basis of Deen-ul-Islam.
According to materialistic concept of life, a human being consists of body alone. He is born, brought up, eats, sleeps, falls sick, procreates and then dies. This, in fact, is animal life (47/12) for which he needs no Divine Guidance and, therefore, feels no necessity in having faith in life after death (45/34).
Against this, the other concept is that life is not only the human body, but something else too, which may be called “Self” or Nafs. This is not governed by the physical laws, nor does it become extinct with the body’s death. If it is developed, it can flourish in this life and survive even after death. Therefore, it needs to be nourished, to enable it to develop according to the evolutionary process. This nourishment has to be according to the Laws given from time to time by Allah to mankind through His Anbia and now finally contained in the Holy Quran. It is, therefore, clear that if one believes in Self and its growth, one also has to believe in Allah, His Wahi, the Nubuwwat and life after death.
What is this Nafs? This can neither be perceived nor explained properly as it is not something material. In the Quran it is referred to as Roohona, i.e., Divine Energy. This thing is distinct and separate from everything else in the world. Every human action, even his thoughts affects it. It either settles into his account providing growth and development to his self, or causes its disintegration. He would see this disintegration himself on the Day of Judgement (17/14), when his roster would be flung open before him. One is not affected, nor can he be held responsible for the deeds or misdeeds of others (6/165). Every Nafs shall bear the consequences of its actions and no one can help him in any capacity. (For further explanation see verses (6/105, 10/108, 17/7-15, 27/62, 29/6, 30/44, 31/12, 35/18, 39/7, 39/41, 41/46, 45/15, 53/38). If the Nafs is not developed according to the Divine Laws, its growth is stopped and this becomes a life of Jahannam. Whereas the physical development of the human body depends entirely on its intake, the growth and development of one’s self is obtainable by what a person gives to or does for other (92/16). In fact, when someone gives away to others, he is providing nourishment to his own self (2/272).
One thing should be understood clearly. This Nafs is a non-physical driving force in man: it is neither good nor bad in itself. When it is used to promote higher values of humanity it becomes good and also gets nourished, but when it is used for selfish ends in disregard to the larger interests of humanity, it is bad. The Holy Quran terms it as “Hawa” which is the source of cunningness. When the emotions are kept guided by the Laws of Allah, the self of a person elevates. If the human intellect is used as directed by the Laws of Allah, his life, and in fact, the entire society, takes the shape of Jannah. Now a few words about various formations of this Nafs. When a person’s ego chases baser sentiments in total disregard of a permanent value, the Quran terms it as Nafs-e-Amm‘ara (12/53). And when it indulges in something bad, the self feels ashamed. This state is called Nafs-e-Lawwama (75/2). It may also be understood that Self, on its own, cannot distinguish between good and bad. This distinction is provided or laid down by Allah alone. When a person follows the Laws of the Quran the tussle between Ego and self is resolved. The Self saddles the baser desires (39/29).
When the superior Self overcomes the evil side (39/29), the Quran calls this, as An-Nafs-ul-Mutmaennah (89/27) and he enjoys the blissful life of Jannah (86/29). According to modern psychology it is called as integrated personality, and its reverse is disintegrated personality. The Nafs is free to choose anyone of these. Both the forms are referred to in verse (91/7- 10).
Elsewhere the Quran mentions that Allah imposes restrictions on human personality with the sole object of strengthening it and widening its scope (2/286). There is an important verse in Surah Zumr (39/42) explaining various forms of Nafs:
“Allah suspends the Anfus (plural of Nafs) at the time of death and during sleep. He holds them back in the case of those who die and returns to the others for a determined period.”
The question is what is this Nafs which is withheld in case of death, or in case of sleep, and is restored when one gets up or is awakened?
As far as the sleep is concerned, we know that a man loses nothing of his person except his consciousness – even his sub-consciousness remains with him. It, therefore, transpires that in verse (39/42), Nafs relates to the state of consciousness because it is only the consciousness that leaves a person during sleep as well as on death. When a person re-awakens from his sleep, consciousness starts its replay, while in case of death, the body and consciousness are dislodged permanently. Consequent upon the physical disintegration of a body, re-activation of consciousness is termed as the life in the Hereafter. The mode and form of this re-activation cannot be comprehended by the human being with present bounds of his perceptions. This is because, at present, the only recognition of active consciousness is inter-related with our physical body and we cannot visualise such activation independent of its physical carrier. The Quran does not throw any light on the mode and form of the re-activation in the life Hereafter, because it is beyond the present capabilities of our senses of perception and thus would not have served any useful purpose. However, the Quran has narrated it as an established fact and the followers of the Quran firmly believe in this truth which forms the very foundation of the edifice that Ad-Deen-ul-Islam builds.
[Since the subject is an important one, it would not be out of place to propound some view-points of modern psychologists in this respect:-Carl Rogers very rightly believed that “the goal an individual most wishes to achieve, the end which he knowingly and unknowingly pursues. is to become ‘himself.'”
Self-knowledge or self-examination has always been of great crucial importance ever since times immemorial.
Happiness and contentment, equability of soul and meaningfulness – these can be experienced only by the individual himself. What is my goal in life? What am I striving for? What is my purpose? These are the questions which every individual asks himself at one time or the other; sometimes calmly and meditatively, sometimes in agonising uncertainty or despair. These are old old questions which have been asked and answered at various stages of human history by different philosophers, theorists, etc. Yet these are all questions which every individual must ask and answer for himself at times in his own way.
The study of self has been the nucleus and centre of research by psychologists and even philosophers since Grecian times. While they all have acknowledged its importance, they gave it different names, and different models have been evolved over centuries. Many have presented pyramidal models of achieving self-actualisation (Abraham Maslow) or the process of “individuation” (Carl Jung). Studies and researches have been carried out with different groups to study the stability of the self-concept, self-acceptance, self-ideal, self-integration (Allport) id, ego, super ego (Freud) self-extension or self-identity.
Erich Fromm (1955) said, “Man is the only animal who finds his own existence a problem which he has to solve and from which he cannot escape.” (Quoted by Aftab Habib in his thesis – titled “SELF” – accepted for the grant of Master’s Degree in Applied Psychology by the University of Punjab 1980).]89. Niz’am-e-Rabubiyyat.
Niz‘am means system. See Rabubiyyat.90. Niz’am-us-Sal’at.
Niz‘am means system; for Sal‘at see under that heading. Niz‘am-us-Sal‘at means a system for the establishment of Sal‘at.91. Non-Israeli.
See Bani-Isr‘ael.