105. Sabbath. *

106. S’abeieen. *

107. S’abireen – (Sad-Ba-Ra). *

108. Sadaq’aat – (Sad-Dal-Qaf). *

109. S’aiba – (Seen-Ba-Ya). *

110. Sal’at – (Sad-Lam-Wao, Sad-Lam-Ya). *

111. S’aleh. *

112. S’aliheen – (Sad-Lam-Ha). *

113. Shait’an – (Sheen-Ta-Noon). *

114. Shari’ah / Shari’at – (Sheen-Ra-Ain). *

115. Shia’teen. *

116. Shirk / Mushrik / Mushrikeen – (Sheen-Ra-Kaf). *

117. Shu’aib. *

118. Solomon / Suleman *

119. Surah (or Soorah). *

120. Taqwa – (Wao-Qaf-Ya). *

121. Taubah – (Ta-Wao-Ba). *

122. Tawwab. *

123. Tayyab – (Ta-Ya-Ba). *

124. Thamud. *

125. Taurat / The Torah. *

GLOSSARY105. Sabbath.

Sabbath is the Jewish word for Saturday. Jews do not work on this day believing that Allah made this world in 6 days, and on the seventh He rested. It starts on the evening of Friday and continues throughout Saturday. Jews were told (4/154) to observe the laws regarding Sabbath, but they disputed amongst each other (16/124) and broke their promise (7/163).

106. S’abeieen.

S‘abeieen have been mentioned in the Holy Quran, along with other religious sects prevalent in Arabian Society at that time (2/62, 5/69, 22/17). The Holy Quran has not given details about them, except that they were also invited to accept Islam.

107. S’abireen – (Sad-Ba-Ra).

• Sabar means to continuously remain busy in the achievement of an objective, so the basic meanings are steadfastness, forbearance or to keep on the struggle.
• As-Sabeero is the cloud which remains static at one place around the clock and does not move here or there; also means a mountain (Taj).
• Al-Asbira are those camels or goats which regularly return to their masters, morning or evening and do not keep away from them (Taj / Lane).
• As-S‘aboora is that lump of earth or stone which is kept in a boat so that it remains stable and does not get unbalanced (Moheet).
• As-Subrata is that heap of grain, which has not yet been weighed or measured (Taj).
• Sabrun also means to stop, prevent, to imprison (Ibn-i-Faris).
• Yameen-us-Sab‘r is an oath taken under duress (Taj).
• Verse (2/61) says, “O Moses, we cannot persist at one type of food.” Lan Nasbira-‘ala-T’aamin Wahidin.
• Verse (2/250) explains the basic meaning of Sabar, “O Our Rabb grant us enough perseverance to remain steadfast and firm.”
• In verse (18/67-68) Sabar has been used to say, “You would not be able to remain patient, and how will you be able to bear with that which is beyond your knowledge or comprehension?”
• Verse (8/65) is very important and explains the basic meanings. It says, “If there are, for instance, twenty men among you, who can remain stead-fast and firm (S‘abiroon) they would overcome two hundred of the opposing force.” These are the people who are called S‘abireen who remain steadfast in adverse circumstances or difficult situations.

The next verse (8/66) explains that if you are weak, i.e., not fully equipped or trained, then the ratio is lowered: one hundred would vanquish two hundred and one thousand would overcome two thousand provided they remain “stead-fast and firm” (S‘abireen).

What a pity that today the meaning of Sabar is just the opposite. It shows a state of helplessness when nothing else can be done. The Quranic concept was to remain steadfast and firm and to overtake one another in this field (3/199). A nation can only progress or retain a place of respect if it is steadfast. But if it becomes inactive and helpless, then the Laws of Allah would not come to their help, as they only help the S‘abireen. (Innalla-ha M‘aas S‘abireen). In (2/157) Allah says, “These are the people who are considered to be eminently deserving the blessings and laudation of their Creator and Sustainer.”

108. Sadaq’aat – (Sad-Dal-Qaf).

It basically means power, energy and solid fact.

Sidqun is used against Kizbun which means to have disparity between what one says and what one harbours in his heart. Therefore Sidqun means such a strong truth, where the tongue and heart are fully unified.

Sadaqa, the singular form of the word Sadaq‘aat is that deed of an individual, which goes to prove the truth of one’s Ei‘man. It is usually reserved for the monetary aid that one gives in this connection. This is the voluntary contribution that one gives over and above the obligatory contributions that the individuals in the society must give to the Government for their common welfare. Zak‘at is different from Sadaqa.

See (58/12, 9/60, 9/103-104, 2/271, 2/276, 263-264) for laws regarding Sadaq‘aat. These laws, however, are applicable during the transitional period only when the Quranic Economic Order is not yet established in its totality.

109. S’aiba – (Seen-Ba-Ya).

In pre-Islamic days, the Arabs used to let off certain animals after they had given birth to a specific number of offspring or passed through an ordeal. They were not put to any work or given any labour but let loose in the name of the gods. They would eat from anywhere and rest at any place, just as in India certain cows and bulls are named after a “Daiwta” (a deity, a demigod) and let free. The Quran has not approved of such pagan deities (5/103).

110. Sal’at – (Sad-Lam-Wao, Sad-Lam-Ya).

This word has occurred in the Quran 108 times in various forms and as Sal‘at 67 times. Sal‘at is the principle and one of the most important elements of Islam,and has special significance. Also in view of its extensive and repeated use in the Quran, it is necessary to discuss it somewhat in detail with reference to various verses. First its literal meaning:

1. As-Sal’a is the central portion of the backside, the portion from where tail of the animal comes out. Both sides are called Salwan and its plural is Salawatun (Taj).
2. Mosalli is the horse which comes at second place in a race, and is so close to the first-placed that its ears are touching the other’s back portion. (The first one is called S‘abiq.) It, therefore, means to follow the first one very closely. There is a saying of Ali the fourth caliph, “Sabaqa Rasool-Allah, wa salla Abu-Bakr wa sallasa Omar wa khabatatna fitnatun.” Rasool-Allah went away first, followed by Abu-Bakr and then Omar and thereafter chaos overtook us (Taj).
3. According to Taj, Salea Wastala means attachment, to remain stuck. From this reference Raghib says that verse (74/43), “We were not Musalleen,” means that they did not follow the Rusul. Accordingly Qurtabi also writes that Sal‘at would mean to remain within the bounds of the Laws of Allah, and Tasleah means to walk behind a person so closely that there remains no distance; not to surpass him but remain closely behind.
4. It is very important to understand the relationship of man and Allah. Allah is the One Who is Supreme, Most Perfect and Most Beautiful. He has various Attributes called Asma-ul-Husna and each Attribute is perfect and complete. Allah has also given a personality to man and referred to it as “Roohona” – the Divine Energy (see Rooh). The object or the purpose of man’s life is to develop his personality according to the Laws of Allah and inculcate in himself as much of Allah’s Attributes as may be humanly possible.In the first Surah (Al-F’atiha) of the Quran, a Momin is taught to ask of Allah to guide him to Sira‘t-Al-Mustaqeem (and that, in fact, should be a Momin’s purpose of life – to tread the Sira‘t-Al-Mustaqeem all along – the straight and the balanced path) and in the eleventh Surah (Hud) it is stated that Allah continuously stays at Sira‘t-Al-Mustaqeem. It transpires from the above that the only straight path a Momin is required to adopt during the course of his life, is the same at which Allah Almighty Himself is going and running this universe. This path can easily be adopted by closely and steadfastly following the dictates of Allah’s Book, i.e., the Holy Quran. Hence the basic meaning of Sal‘at is complete concordance with the Book of Allah and thereby incorporating in one’s own self Allah’s most balanced Attributes, of course, as far as is humanly possible.In verse (24/41) a question is asked: “Have you not pondered over the fact that whatever there is in the universe including the birds with wings spread out, is continuously carrying out their assignments with fullest play of their capabilities and each one of them knows its sphere of duties (Tasbeeh) and the way those are to be carried out (Sal‘at).” This obviously means that everything in the universe knows by instinct, what are its duties and how to perform them and what is its destiny. As far as animal world is concerned, they do it by instinct. But if a human being wants to know, what is his Tasbeeh and Sal‘at, it is a must for him to have faith in Wahi, through which all these directions containing do’s and don’ts are explained. This is Iqamat-As-Sal‘at, a special term used in the Quran.To follow the Laws of the Quran is Iqamat-As-Sal‘at. This is not possible individually and can only be done collectively; that is why the Quran has used the plural tense for this. It is the responsibility of an Islamic State is to establish this order (22/41), and they do it by mutual consultations (42/38). This system covers all the aspects of life, particularly the economic system. Verse (11/87) is very significant in this regard. It says: “O Shu‘aib! does your Sal‘at not permit us even to spend our wealth as we desire?” They did not understand as to what type of Sal‘at is one which gives directions even in economic matters; they thought Sal‘at is just a prayer or some sort of ritual.In a nutshell it would pose one simple question. Would a person like to decide his affairs according to his desires, wishes or would he surrender before the Laws of Allah? This later position is called Sal‘at. Verse (19/59) further clarifies: “they were followed by people who abandoned or negated the Sal‘at.” Therefore, following the Divine Laws is called Sal‘at. As such Ibn-e-Qutaiba says, Sal‘at actually means Ad-Deen and Iqamat-As-Sal‘at means Iqamat-ud-Deen.
5. As-Salla means fire and firewood. Salla Asaho-Alan-Nar means he straightened and softened his stick by heating it with fire. As such Sal‘at would also mean to remove one’s defects. Author of Al-Minar says that Sal‘at, in fact, is the recognition that one’s personality needs guidance of a superior authority. In this way Qurtabi says that Sal‘at means obedience to Allah.
6. Another meaning of Sal‘at is to subdue and arrest and attract someone’s attention (Moheet). This view would explain another meaning of Sal‘at which is taming and harnessing the forces operative in the Universe.
7. One meaning of Sal‘at is reverence and respect (Taj), i.e., to work for and establish a socio-economic system that proves the greatness of the Sustainer of this universe.
8. In Hebrew dictionary Salawat (plural of Sal‘at) is the praying place of Jews. In verse (22/40) this word is used in that context.
9. Sal‘at has also been used for a particular ritual. On the whole, whatever a Momin is doing by following the Laws of Allah, without any restrictions of time or formation, is Sal‘at. But where ever in the Quran it refers to a particular action, its form and timing has to be fixed. In this regard there are various verses in the Quran, e.g.,

1. Verse (5/6) mentions ablution, which is to be performed before offering Sal‘at.
2. Verse (4/43) prohibits the Momineen to perform Sal‘at when they are under the influence of intoxication (the Momineen are, however, admonished to refrain from the use of intoxicants 5/90-91).
3. In Surah Al-Jum‘aa (62/9-10) it is commanded: “when you are called for the congregation on the day of Jum‘aa, you should rush towards Zikr–Allah, putting aside your business – and after Sal‘at spread out in the land in search of bounty of Allah and do His Zikr a great deal, so that you may prosper.”
4. Some specific timings are also mentioned in the Quran. Verse (17/78) directs the Momineen to establish Sal‘at from early morning till late night. In this verse the word “Dalook” has been used which means from morning till evening, thereby denying the earlier superstition that certain times of the day are good or bad. It is further explained in verse (11/114) that Sal‘at be established on the two ends of the day and early hours of night. Verses (20/130) and (50/39) mention about Hamd before sunrise and sunset and also late night when stars start fading (52/49).
5. Verse (24/58) mentions about Sal‘at-ul-Fajr and Sal‘at-ul-‘Ishaa when domestic servants are forbidden from entering private apartments without permission.
6. About recitation during Sal‘at, the Quran says that you should understand as to what you are reciting (4/43) and do not recite loudly or in silence but adopt a course in between.The above verses explain that the meaning of Sal‘at encompasses the congregational prayers as well. Wherever Aqeem-us-Sal‘at is referred to, it means the establishment of the whole system, the obedience to the Laws of Allah, and the observance of all the duties expected of a Momin. At other places, it also refers to the offering of prayers as well other duties which are a part of the whole system. For this distinction one has to see the whole verse and the context in which it is brought. Similarly the word Musalleen is referred to those persons who are at the height of dignity ( 70/22-35).
7. Salla Alaihe,according to Raghib, means to respect, to give blessings, to encourage, to grow, to nourish, to stop getting decayed. So in those verses of the Quran where this root occurs with ‘Ala, it means that Allah and all the heavenly forces encourage you, provide you with necessary means of growth and nourishment and make your efforts bear fruit (33/43). In verse (2/157) it is stated that when the Momineen face difficulties in the enforcement and establishment of Deen, they do not get disheartened, but remain steadfast and they deserve all the appreciation and encouragement from Allah. This is also mentioned in particular about Rasool-Allah (peace be upon him) himself saying, “Allah and all the heavenly forces help and encourage him in the fulfilment of the Divine program. So, O Jama‘at-ul-Momineen, you should also help your Rasool (peace be upon him), by following him and submitting before him.” (33/56)

111. S’aleh.

S‘aleh was the name of the Rasool sent towards people of Thamud. (7/73-77, 11/61, 66-62-89, 26/142, 27/45 etc.).

The period of Thamud is stated to be between 2600 to 1600 B.C. (See also Thamud).

112. S’aliheen – (Sad-Lam-Ha).

Aslah-Alaihe means he did something by which other person’s defect was removed; an act which creates beauty and balance.

As-Sulho means mutual peace, reconciliation, amicable settlement, understanding, harmony, and concordance. As-Salah means settlement or normalisation of things according to common sense and wisdom as per situation (Moheet), and existence of a thing in which it should exactly be, in perfect order, harmony and symmetry (Lane).

• In verse (7/189-90) S‘aleh has been used for a child who is in good shape in every way.
• Verse (21/90) explains, “We removed the defect in Zacharias’s wife, which was preventing her from bearing a child.”
• Verse (12/9) explains the word S‘aliheen further when Joseph’s brothers conspired against him, thinking that their father was too much inclined towards him (Joseph). They thought that if they killed him or removed him to a distant land, though it is a crime, they would become S‘aliheen afterwards, i.e., their affairs would become straight and in order.
• In the Quran, word S‘aleh has been used opposite to Sayyia (2/81-82). S‘aleh deeds are those, according to which man’s latent potentialities are awakened, then developed, enabling him to go through the evolutionary process. A glance through the Quran from first to the last page would show that the words In-Nalla-Zeena-Amanoo have always been followed by Wa Amiloo-as-S‘alehat – meaning “those people who profess Ei‘man in Allah and do positive, creative and noble deeds.” This shows that Ei‘man and Am’ale-S‘aleha (noble deeds) are complementary to each other. Those noble deeds (which is not substantiated by noble deeds) which are done without any faith or intention or just mechanically, would not produce the desired results. Similarly Ei‘man, which does not become a stimulant for noble deeds shows that it was just a lip service and not the result of deep conviction. Noble deeds are not those which we consider noble according to our own judgement, but are those determined as such by the Quran. The Quran has not given a detailed, comprehensive list of such deeds, but has laid a general criterion: all actions which are not contrary to the Quranic guidelines, result in upholding its fundamental and permanent values, and nourish and develop one’s personality, fall in the category of noble deeds. The people who perform such deeds are known as S‘aliheen.

113. Shait’an – (Sheen-Ta-Noon).

The common English equivalent for this word, namely Devil, does not properly express the Quranic sense of the original term. To start with, note the various meanings of the root:

• Shatan is a string which is long, twisted and strong.
• Beirun-Shatunun is a well which is very deep. In fact, anything which is far away is called Shatunun or Shatinun.
• Ar-Rumani has written that words like Shatta, Shatana and B’aoda are synonyms (Alf‘az-ul-Mutradif‘at). Ibn-e-Faris has also written that its basic meaning is to get far away.
• Shatana means that a person went far away.
• Shatana-Sahibuhu means that person opposed the intention as well as direction of his companion or kept his companion’s intention different than his own, and from this reference the meaning of opposition and rebellion were derived (Taj / Lane). So the word Shait‘an means one:-

1. Who is away from Allah’s Blessings, and hence devoid of life’s pleasant things.
2. Who follows a wrong path, leaving aside the right one or becomes rebellious.

• Shait‘an is the name of an ugly serpent, as well as the intensity of thirst. As in verse (38/41) Job called his Rabb that he was touched by a serpent or felt extremely thirsty (Mirza Abul Fazal with reference to Q’amoos).
• Some scholars think that the word Shait‘an is taken from Shait‘un which means to get burnt, to get destroyed.

Sh‘atas-Samno means that the oil got so hot that it was near burning. So the word Shait‘an means, the rebellious one having destructive or inflammable qualities. In Hebrew Shait‘an means one who puts obstacles.

In the Quran, verse (19/44) says that Shait‘an is one who revolts against the orders of Allah. Verse (28/15) explains that when Moses stuck a blow to an Egyptian, as a result of which he died, Moses said, “O this was the satanic action!” So this means anything wrong which is done under emotional pressure is Shaitanat.

• The ring leaders of the people who opposed the system of Allah were called Shia‘teen (2/14, 12/5).
• Those barbaric and rebellious tribes whom Solomonbrought under his control and put them to work were called Shia‘teen (21/82, 38/37). About a tree in Jahannam Allah says, “Its spathes are like the prickly pear.” (37/65) Ka Annahu Rouso Shia‘teen.
• And We guard them against all obstinate rebellious evil spirits (37/7).

So according to the Holy Quran, any authority or power which differs, deviates or revolts against the Law or course of Allah is Shait‘an. For further details see book titled “Iblees-O-Adam” by Allama Ghulam Ahmad Parwez.

114. Shari’ah / Shari’at – (Sheen-Ra-Ain).

Ash-Shari‘at is a place, quay or pond where people or animals come to get water, but the condition is that the water at that place should be coming from a constantly flowing spring; it should be open, flowing at the surface of the land, and easily accessible. Accumulated rain water is not called Shari‘ah but Kara’un.

• Ash-Sh‘areo is a thoroughfare. Ash-Shari‘o is a straight path, open and well-known (Taj / Moheet). Ibnul Ar’abi says that Shar‘aa means Zahara which is open, visible.
• Ash-shir‘ao are the sails of a boat.
• Ibn-e-Faris says that the basic meaning is to open something from one end to the other so that the whole of it becomes visible.
• Verse (42/13) says that Shar‘aa-Alakum Minad-Deen. Allah has clearly laid down for you the way of life and verse (45/18) further explains that Summa J‘aalnaka ala Shari’atim Minalamr – and then We put you on the right, open and straight path.
• Verse (5/48) says that to each of you We have given a way of life (Shari‘ah). Here Shari‘ah means the fundamental, unchangeable Laws of Allah given to man from Noah to Rasool–Allah (peace be upon him).

Some people are under the impression that Deen and Shari‘ah are two different things; it is not so. The Holy Quran lays down the fundamental Laws (except in certain circumstances where even details are given), and the working details are left out to be determined by the people according to their specific circumstance, however staying within the framework of these fundamental laws, these details could be changed if circumstances so warrant. If these details are called Shari‘ah, then the fundamentals would remain unchangeable whereas the Shari‘ah would continue changing, like the flowing fresh water coming from the spring. If it were to become static, resulting in stagnation, it would become harmful instead of giving nourishment to life.

115. Shia’teen.

Plural of Shait’an.

116. Shirk / Mushrik / Mushrikeen – (Sheen-Ra-Kaf).

Ash-Shirko is to get mixed up, to remain stuck (Moheet).

• Sh‘arakto Fulanan – I became someone’s associate. Musharika means to join someone in some work.
• Ash-Sharako is a snare, a trap, the net of hunter. Also those small openings which come out of big path and then get lost. Its singular form is Sharakatun (Taj).

Shirk is a special term used by the Quran, which means:

1. to consider other authorities equal to Allah’s,
2. to consider someone having the same right or power which Allah has, or
3. to consider man-made laws equal to the Laws given by Allah.

The concept of the Quran is that as all human beings are created equal, no one is superior to someone else in his capacity as a human being, and therefore, no one has the right to rule anyone else. Moreover, since everything existing in the universe has been subjugated to Man, there is nothing superior to him, with one exception: Allah. To consider someone superior to man, therefore, amounts to degrading one’s own self, and also putting that entity at par with Allah. This is Shirk. It makes no difference to Allah, but only to man, as he falls down from his superior position. The Quran, therefore, considers Shirk as the biggest crime against man as it takes away his rightful position from him (31/13). Obedience of just one authority, that is Allah, through his revealed Book, and command and control over the entire universe is Tauheed (Unity of Allah, monotheism), slightest deviation from which is Shirk. Its noun is Mushrik and plural Mushrikeen.

At the time of emergence of Islam, there were two categories of people. The first were those who claimed to be the followers of previous Rusul, like Jews or Christians, whom the Quran called Ahl-ul-Kit‘ab. The other category was those who neither claimed nor obeyed any Divine Book, but followed their own codes or other man-made laws. Some of them also recognised Allah but along with Him, also acknowledged other forces or powers. They were called Mushrikeen. But since both the categories did not accept the Quran, they were together called K‘afireen.

In actual life, whether a person belongs to Ahl-ul-Kit‘ab (Jews, Christian, etc.) or not, if he obeys laws made by man, according to the Quran he is a Mushrik,however pious or saintly he may be. Deen and Tauheed is a straight path. Various factions and sects are the diversions which take him away from this path, and if he travels long enough on these diversions, the true path gets eventually lost. The Quran has, therefore, termed sectarianism as Shirk (30/31-32). Every sect leads to and ends up with some person as the last authority, whereas in Deen the final authority is only the Holy Quran.

As commonly believed, the worship of idols or dead persons is not the only aspect of Shirk; the greatest Shirk is to equate man-made laws with the Laws of Allah. The Quran says that such people consider themselves Momineen, whereas in actual fact they are Mushrikeen (12/106) To sum up:-

1. To equate or associate someone in those qualities and Laws which are Attributed to Allah alone, is Shirk.
2. To consider anyone, or any authority superior than one’s own-self except Allah is Shirk.
3. To obey any other code, except the one given in the Quran is Shirk.
4. Enforcement of Ad-Deen would bring unity among people whereas division into various factions is Shirk.
5. Obeying the only code of life given by Allah, and the emergence of one Ummah that results from following that one code and one system is Tauheed; anything against it is Shirk. That is why the Quran says that it is possible that ill-effects of all (minor) shortcomings may be removed through good actions, but no protection is available to those who commit Shirk. It is such a serious and un-forgivable sin (4/116).

117. Shu’aib.

Shu‘aib was one of the Anbia sent to Midian (7/85-93). The people of Midian had a lot of economic inequalities in their society, which was the cause of their destruction. The people of Midian, considering “Sal‘at” as only “prayer”, criticised him as to whether his Sal‘at required of them to leave their life style as practised by their forefathers and not to use their wealth as they like (11-84/95).

Shu‘aib is also mentioned to be sent to Al-Aika (15/78, 26/176-191).

118. Solomon / Suleman

Solomon was a Nabi and Rasool, from the line of Bani-Isr’ael. He was the son of David, and was a very powerful king. He had control over vicious tribes, who did all sorts of chores for him. He also had command over the science of sailing, and had a strong Navy organized on very scientific lines.

119. Surah (or Soorah).

The Holy Quran has been divided into 114 chapters, known as Surah.

120. Taqwa – (Wao-Qaf-Ya).

Waqa means to protect something, to look after and protect it from harmful and injurious things. So, when a horse is taking steps very cautiously and carefully whether it is due to absence of horse shoes, injury or pain or very rough ground, they used to say Waqal Farso Minul Hafa (Taj).

• Wiqaya means a preservative (Lane). Sarjun W’aqin is the saddle that fits the back of the horse and does not hurt it (Lane).
• W‘aqin has been used in the Quran for a person who protects, or safe-guards (13/37).
• In verse (2/24) it has been used for saying “protect yourself from fire” – Fattaqun Nar.
• Ittaqullah has been used in the Quran many times and means to look after the Divine Laws, follow them, live according to the Divine Guidance, and to remain in harmony with these Laws.
• In verse (5/2) Taqwa has been used as antonym of Udwan, which means rebellion and disobedience. So Taqwa would mean to obey and follow the Laws of Allah.
• Verse (3/101) explains it further by saying that, “O Jama‘at-ul-Momineen, follow the Laws of Allah in their true spirit.”
• In verse (6/90-91) word Gh‘aween has been used opposite to Muttaqeen. Gh‘aween are those who leave the Divine Laws and adopt a different course. In verse (38/28), Fujjar has been used as an antonym of Muttaqeen. F‘ajir is one who breaks out of the pattern of life devised by the Laws of Allah. So Muttaqi is a person, whose personality remains integrated and in harmony with the Laws of Allah.
• Verse (91/8) is very important as it explains the process of integration as well disintegration of human personality. Both these qualities are built in the Nafs or personality of a person. Fa-alhamaha Fojooraha wa Taqwaha. So it is up to a person either to develop, integrate and crystallise his personality by following the Laws of Allah, or have it disintegrated.
• Surah Al-Muhammad says that there are some people who follow their own ambitions, feelings or desires, and others who follow the Laws of Allah – this second category gets or attains their Taqwa (47/17) Atahum taqwahum.
• Therefore Muttaqeen are those people who keep away from things that are harmful to their personalities, by remaining in harmony with the Laws of Allah, and thus get their personalities developed. Therefore, one of the ways to remain safe from the harmful results of destructive forces is to remain in harmony with the Divine Laws.
• The very opening verses of the Quran says that this Book provides guidance but to those who follow the Laws of Allah and keep away from the pitfalls and “thorny bushes” of the tread-path of life. But if a person walks on the dangerous path knowingly and deliberately there is no use to caution him or give him the right direction. He would never listen to the warnings or accept the correct advice (2/6).
• One has to study carefully and see as to when this word has been used for protecting oneself or keeping away, and where it has been used for following the Laws of Allah. For instance in verse (2/201) “Waqina Az’aban-Nar“, in verse (66/6) “Qoo Anfusakum” or in verses (59/6) and (40/9), the word has been used to protect oneself. But in verse (59/1) “Wattaqullah” would not mean “keep away from Allah.” This means, as explained above, obey the Laws of Allah and do not violate them. This is called Taqwa. And whoever observes these Laws most is most worthy of respect in the sight of Allah (49/13).

121. Taubah – (Ta-Wao-Ba).

When on his way to a particular place, a person reaches a crossing, takes a turn and goes along; but after a short while he realises that he had put himself on the wrong path which will not take him to his destination, he must now turn back and return to the point where he took the wrong decision. This kind of return is called Taubah.

It is obvious, however, that a mere return to the cross-roads will not take the man to his destination; he will also have to travel along the right path. Taubah, therefore, covers all the three aspects of the process: realising one’s error, retracing his steps and taking the right course. One who adopts this course is called T‘aib.

In our example, each step that the person travels in the wrong direction takes him further away from his destination. After realising his error, he starts back towards the point wherefrom he had taken to the wrong direction. With each step that he now takes, his destination is coming nearer to him by two steps, i.e., the step taking him earlier away being retarded, the destination approaching him by twice the distance he covers with every step. This is called “T‘aba Alaihe” and the doer of such action “Tawwab.”

“Tawwab” when Attributed to Allah, means His Law embraces such a person with all His blessings.

Quran tells us that committal of an offence does not result in permanent deprivation of the defaulter from Allah’s blessings. Whenever a person calls back on Allah’s Laws, Allah showers His Rahmat on him. A person thus stands a fair chance of revival and so do the nations. This, however, is subject to the provision that such a course is adopted within a period when sufficient time for corrective action is still available. When Jahannam becomes the ultimate recompense of one’s wrong deeds, there is no going back.

“Revolutionary concept of “Taubah and ‘Isl‘ah .”

The Phenomenon of crime is most complex, difficult and intricate.”

Man in the 20th century is feeling proud to have landed on the moon, but his helplessness to understand and then meet the challenge of crime is most distressing. Everyday we hear cries from all over the world on outrageous violation of law. The more affluent, more educated and more civilised we become, the index of crime also keeps pace. It goes on spreading like a virus all over the world, but in Western countries and America it is touching alarming peaks.

There are, however some countries in the world, Japan being the pioneer, who have controlled it by discarding the stereotyped, orthodox approach and adopting the “Non-Institutional” procedure. The traditional approach is that after the commission of an offence, it is investigated by the police and then sent to the court for trial where either the accused is acquitted or punished, depending on the nature of the case, by imposition of fine, whipping or imprisonment, even for lifetime.

The criminologists thought over it and after extensive study came to the conclusion that the punishment of imprisonment was extremely injurious to the accused and to the society. A person who has committed crime has injured the society and by sending him to jail, we multiply that injury manifold.

1. While he was outside, he was earning and paying taxes to the state, which henceforth he would not.
2. In jail, he is getting everything free, and the real sufferers are his family members for whom no one is responsible.
3. In jail, all his expenses are being paid by the state: an unnecessary expenditure which should be spent on development work or else-where.
4. When he comes out of jail, he carries a permanent stigma of disgrace on his forehead being levelled as an ex-convict or an ex-prisoner and generally debarred from all employment.
5. He becomes more experienced and skilled in his job having learnt various tricks from co-prisoners.

So, how far, are we wise to spend millions of rupees on this class of criminals, particularly when the amount spent is counter-productive, as the very system is contributory to crime escalation. There is a lot of good in man and for a lapse, may be over which he had no control, he should not be condemned in total and that too for lifetime; all out efforts should be made to reclaim him as a healthy member of the society.

The new procedure adopted by the most advanced and modern countries have produced very positive results: the crime has come down by 30% along with the expenditure. Briefly the main features are:-

1. After the investigation of the offence, the case is examined by the prosecutor, who sends for the complainant and the accused. They are allowed to bring their attorneys.
2. The prosecutor asks the parties that if they are willing, he could decide the case then and there instead of sending the accused to the court.
3. If the parties agree (which they normally do), he would ask the accused to stand up and apologise to the complainant (so that hatred or ill-will is negated).
4. Then he would ask the accused to pay some specific compensation to the complainant for the material loss, mental suffering etc. – which the accused pays or undertakes to pay. This is in reality the true justice, as Quran says that Adl is to give what is due and Ihs‘an is to give something more as compensation. In our system, even if the stolen objects are not recovered after the apprehension of a thief, it is considered all right. But what about the complainant’s stolen property? It should be compensated too.
5. Then the prosecutor would tell the accused that he had wasted the time of the State and should pay a specific amount to the Government.

This in legal terms amounts to doing Taubah – to undo what wrong has been done by apologising and paying the compensation. The second phase of this procedure is that the State functionaries try to find out as to why the offender has committed the crime and what is wrong with him. What treatment should be given to him to ensure that on the one hand he does not repeat his action and on the other the society remains safe, and peace and order is not disturbed. This should, however, be kept in mind that it is normally applicable to those offenders, who are prepared to undo the wrong done by them (which in the Quranic terms is Taubah) and also promise to lead a straight life and behave (which Quran calls “Isl‘ah“). After these assurances, the state machinery comes into action, and the following steps are generally taken:-

1. If the offender has committed crime due to bad company, foul or unhealthy atmosphere, or other psychological reasons, steps are taken to protect him from these factors. This is the meaning of Ghafoor in Quranic terms, “one who protects.”
2. In case he is unemployed or under-employed or incapable of earning due to some handicap, old age, etc., then the state provides him a job or provides him basic necessities of life free of cost, till he gets a job or becomes capable of earning. This, in Quranic terms, is the Attribute of “Raheem” – that authority which provides sources of nourishment free of cost. In a nut shell, the offender promises to:-
   1. Undo the wrong done and
   2. Reform himself, and after these two conditions are fulfilled the state,
   3. takes steps to protect him from all possible ill-effects of the society, and
   4. provides him all basic necessities of life, free of cost, till he is capable of earning and is well settled. This is called the most modern approach to the solution of crime and by adopting this, some countries have brought down the crime considerably. Now see the wisdom of the Holy Quran, where Allah Almighty says:-

122. Tawwab.

One of the Attributes of Allah. Also see Taubah.

123. Tayyab – (Ta-Ya-Ba).

Raghib says that Tayyab is something with which one’s senses as well as the Nafs relishes, i.e., a thing which is pleasant to see, hear, smell and eat and also nourishesthe Nafs.

• At-Tooba is the feminine gender of Atyabo as well as its origin, means extremely pleasant, refreshing, life full of happiness.
• T‘aamun Tayyabun means a food that can be easily swallowed. Maun Tayyabun is pleasant water. At-Teebo is perfume (Taj).
• T‘abatil Ardu Teeban means the land became fertile and grass grew on it (Taj). Word Khabees is used as its antonym.
• It is further explained in Surah Ibr‘ahim (14), verses 24-26. It has stated about Shajaratun Tayyabatun (a Tayyab tree), “A tree whose roots are firmly ingrained into the earth, and whose branches are spreading aloft, and bears fruit round the year.”
• In verse (34/15) Baldatun Tayyabatun is attributed to a city which is surrounded by gardens on right and left, and eatables are in abundance. So when Allah says that We bestow upon a Momin “Hayatan Tayyabatan,” it means life full of happiness and pleasant things. Use of such things would be pleasant to their senses as well as to the mind.
• About Har‘am and Hal‘al, the Quran says that one can eat anything which is Hal‘al and also Tayyab, i.e., it is not necessary or compulsory to eat something simply because it is Hal‘al but it should also be pleasant, refreshing or tasty. The choice is left open, but leave those which are declared Har‘am.
• Similarly it says that out of the women who can be married, one can marry anyone one likes “Ma T‘aba Lakum” (4/3). In verse (3/37) the Quran mentions about the offspring who are virtuous, physically healthy and source of happiness to the parents (Zurriyatan Tayyabatan).

124. Thamud.

Amongst the people mentioned by Holy Quran as historical evidence, Thamud have been mentioned in detail. Nabi S‘aleh had been sent to them to correct their ways. Their main crime was privatisation of means of subsistence given to mankind by Allah, such as land and water, etc. The poor peoples’ animals were not allowed to drink water from the natural water course. (See 7/73, 11/61-68, 17/59, 26/141-159 for reference).

125. Taurat / The Torah.

Some people say that its origin is from word “Waryun” which means to enlighten (Taj). However, the correct version is given in Moheet, which says that this is an Arabacized version of Torah, which is a Hebrew word and means Shari‘ah and Laws. Its plural is Taurat, i.e., laws and direction (Moheet).

It is commonly believed that Torah is the name of the book revealed to Moses, but the Holy Quran does not mention it as such. It says that Torah was not revealed until after Abraham (3/64), even after Jacob (3/92) and before Jesus (5/46). This was a Divine Guidance for the Jews and contained Allah’s directions (5/43). The Anbia of Bani-Isr‘ael and their priests, rabbis, used to give instructions and take decisions (5/44). So according to the Quran, Torah is the collection of those books which were revealed to the Anbia of Jews before Jesus. This is also called the Old Testament and contains 39 books including Asfare-Musa, referred to as Suhufe-Musa in the Quran (87/19), and book of Moses (46/12). According to the customs prevailing in those days, it was written on stone tablets (7/145). At present in the afore-mentioned 39 books, at least eleven other books have not been included although their references are found therein. This shows that the Old Testament is not complete.

In the books related to Moses, Asfare-Musa, there are stories mentioned relating to the death and events occurring after the demise of Moses. This shows that at least one portion was added after the death of Moses.

It cannot be said with certainty about the exact period when the Old Testament was compiled, or who actually compiled it. One thing is definite that there was a period when it was completely non-existent. In 586 B.C., Nebuchadnezzar the king of Babylon ransacked Jerusalem and burnt the Tablets of the Taurat (17/5). When the Jews returned to Jerusalem, after about a century (17/6 and 2/259), they started efforts for both the search and compilation of the lost Torah. So, Ezra the prophet, wrote first five books afresh sometime in 444 B.C. In his own book, he says that he heard a voice asking him to open his mouth, and was given a bowl of red liquid and was asked to drink. After drinking it, his memory was sharpened. He spoke day and night, and people wrote it for 40 days. In those 40 days, he dictated 204 books. The above narration of Ezra prophet needs no further explanation, except that Jerusalem was destroyed in 587 B.C. and he had dictated those books in 444 B.C., i.e., about 150 years after. He neither saw these books anywhere nor remembered them or collected them from any source, but, in fact, wrote them himself. Presently it is said that he compiled only 5 books, whereas according to his own version he had dictated 204 books.

After Ezra, Nahmiah Prophet compiled some more books, but once again in 168 B.C. Jerusalem was destroyed by a Greek King, Antonas, who burnt these holy scriptures. They were again compiled by Judea Muqabi, and once again Jerusalem was destroyed completely by Titus the Roman Emperor, who took away the scriptures with him. Therefore, the Jewish priests rewrote them from their memories. Even after that, they continued changing the text from time to time as mentioned by Renon, a Christian historian, in his book, “Life of Jesus.”

Few words about the language of the Torah also need to be mentioned. The ancient language of the Jews was Hebrew, though on return from Babylon it became Aramaic. But none of their books was either in Hebrew or in Aramaic – all the books were in Greek. They were then translated into Hebrew. The Greek version was lying in the library at Alexandria, which was burnt by the Christians.

In 394 A.D., Saint Jerome got them translated in Latin which was known as Vulgate. No one knows the source of St. Jerome. Even today various versions of the Taurat available in the world have lot of discrepancies. The first edition was printed in 1488 A.D. and when the second edition was printed in 1750 A.D., it differed at 12,000 places. This second edition is today known as the Old Testament.

This is the authenticity of the Old Testament, which is presented before the world as the revealed Divine Book. When the Holy Quran directs the Muslims to bring faith on the previous revealed books, it does not expect the Muslims to have faith in their contents (the Quran says that their contents were changed). The direction, however, means to have faith that the earlier Anbia were also given the Divine Books.

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