IMPORTANT NOTE:

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A’ABA (يَأْبَ)- normally translated as refused but this is a wrong translation and does not fits in all the ayahs in Quran where the word Aaba is used. For instance, in the ayah 25:50 when Allah says “And We have certainly distributed it among them so that they may do Zikr but most of the people A’aby (normally mistranslated as refused) except Kafuran (rejected, denied, concealed) ´Here in this ayah the word Fayaaby, normally mistranslated as then REFUSED does not make sense, the correct meaning of the word is being UNABLE, therefore the phrase is “Most of the people Fayaabi (were unable) except Kufarun”. Similarly, in the ayah 33:72 “Indeed We offered the trust to the skies and the earth and the mountains, and they Aa’beyen (were unable) to bear it and they feared.” The word is used in the similar meanings of inability in the ayah 20:116 “And when We said to the Malaik to do Sajada to Adam, then they did Sajda except Iblees who A’abi (was unable).”  Similarly in the ayah 20:56, the word for refusal and denial is already used as Kazaba therefore when Allah says “And We certainly showed him (the Firaun) our Ayaat but he Kazaba (denied, refused, rejected) and A’aba (was not able)” X-Reference – 2:282 , 9:8 , 9:32 , 15:31, 17:89, 17:99 , 18:77 , 20:56, 20:116, 25:50, 33:72. (يَأْبَ)

A’ABERE (عَابِرِي)- is normally translated as passing by, but the word is used in Quran only once. If we look at the classical and medieval Arabic, the broad meanings of the word are in terms of happening or existing before something take place, doing the duties in terms of temporary, momentary, passing, short-lived, or transitory in nature. Therefore, when Allah says in Ayah 4:43 “...and do not Junuban (go far away, distant), except Aa’bere Sabeel (way, exit out option, route) until Tughtaselu (cleansed)…”  It means that the word Aa’bere Sabeel is here in terms of both of its meanings- That is the divine guidance is that ‘do not go far away for your Salaat (your duties), except for the duties which continue to be performed as temporary, momentary, passing through, short-lived in nature in order to seek a Sabeel (way out, exit out, route out) from the current situation. This phrase could also be interpreted as saying that ‘do not go far away for your Salaat (your duties) except if you are already in a process of doing something, or something is underway as to provide an exit out option (Sabeel) from the current situation. X-Reference – 4:43. (عَابِرِي)

A’AKIFEEN (الْعَاكِفِينَ) A’KIFUNA (عَاكِفُونَ)- A’akaf is to put all the beads together in a string, therefore in order to keep something secure, to connect them through a string of connection – a common connected ground, so everything remain connected and secure. If these are disconnected or shattered, they would be insecure and weak; therefore, they are connected together to stop these from being scattered, weak and imbalanced. Therefore, the word akaf means to correct, smoothened out, harmonize the matters between individuals. Al’Akoof means to go towards or strive towards something along with utter respect and conviction of its benefits and to remain connected to it on a permanent basis. It also means to stop something or someone or to stop one own self from doing something as in the ayah 48:25. In ayah 2:125 when the word الْعَاكِفِينَ is used, it’s meant for those people who ensure that the mankind, the community, the neighborhood etc. remains connected on the basis of Allah’s Deen, the laws and regulations built on the principals of love, justice, kindness, care and compassion, and the members remain connected through these laws with each other- connected and strengthened together through mutual respect, care and compassion. Similar meanings are used in ayah 22:25 Allah says …al-Masjid al-haram, which We made for the people – equal are the Al-Aakifufu and one from outside..”. X-Reference – 2:125 , 2:187 , 7:138 , 20:91 , 20:97 , 21:52 , 22:25 , 26:71 , 48:25. (الْعَاكِفِينَ;عَاكِفُونَ)

AAMEEN (آمِّينَ)  The word is normally mistranslated as ‘those heading or coming to’, for instance as used in Ayah 5:02 in order to misinterpret the ayah as if it is talking about animal slaughtering, but these are wrong translation of the word. The word is the same as used for instance in Ayahs 7:68, 26:107, 26:193 and 44:51, which basically means trustworthy or secure. In Ayah 7:68, “I convey to you the Risalat (the Hidayah) of my Rabb and I am to you an Ameen Nas’ehun (advisor)” used here in the meanings of trustworthy, dependable, reliable, truthful, honorable and honest. The word is used in similar meanings in Ayah 26:193 for the Malaik of Jibrael with the phrase “Rooh al Ameen”. In Ayah 26:107, nabi Nuh addressing his people, “Indeed, I am to you an Ameen Rasoolun”. In Ayah 44:51, “Indeed, the Muttaqueen are in Ameen (safe, secure, trustworthy, reliable) Maqaam (place, prestige, status)”. In Ayah 62:02, when Allah says, “Allah is the one who sent among the Ameen Rasoolun from themselves…” Allah is not talking about among the unlettered or illiterate people as the word Ameen is mistranslated here normally, but talking about a Rasool from those who are trustworthy, honest, truthful, safe and secure. In Ayah 5:02, when Allah mentions “Sha’aira of Allah; the Shahar Al Haraam; the Hudya- Hidayah; the Qalalaida; Aaimeena of the Baiyt Al Haram” as parts of that Yureedu, the whole system of Allah on the basis of which Allah guides mankind to the Hidayah, the word Ameenal Baiyt al Harama, does not mean coming to the Kaaba as is normally mistranslated but basically refers to the Ameen-the trustworthy, the secure, Baiyt (of Allah) the Haram (the sacred), as part of the whole system of Allah’s Yureedu towards the Hidayah. X-Reference – 5:02 , 7:68, 26:107, 26:193, 44:51, 62:02. (آمِّينَ)

A’AMMAD (عَمَدٍ) & MUTA’AMMADAN (مُتَعَمِّدًا) The word is normally translated as intentionally or deliberately however the basic meanings of the word is in terms of pillars or foundations for instance in Ayah 13:2 Allah says “Allah is the one who has raised the skies without any A’madin…” Used here in the meanings of foundations, columns, or pillars. Similar meanings are there in Ayah 31:10 and 104:9 as well as the use of the word “Al-A’emade” in Ayah 89:7. Thus, A’ammad or Muta’ammadan refers to foundations, or basis, reasonings or grounds on which something is based upon for its standing or footing, for instance in Ayah 5:95 the phrase “…and whoever Qatalahu among you Muta’ammaedan, then Jaza’aa (penalty, recompense) …” means whoever Qatal on the basis of firm grounds, basis, or foundations. It’s because of this reason that the word, “Muta’ammedan” is used as an opposite to the word Khata’a in Ayah 33:05 “there is no blame upon you for that in which you do Khatabut, but only what Ta’amadat (with strong basis or foundations of) your Quloob (intentional, well perceived decided acts)” here Ta’amadat refers to those acts done with strong foundations and basis of the Quloob- meanings intentional, with knowledge, well informed and well-perceived acts. Similarly, in Ayah 4:93, the word is used to refer to Qatal of a Momin, with firm grounds, strong basis, reasons or foundations, after doing one’s work, after thorough preparedness, and planning. – X-Reference – 4:93 , 5:95 , 13:2 , 31:10 , 33:05 , 89:7 , 104:9 .   (مُتَعَمِّدًا;عَمَدٍ)

AA’QIBAAT (عَاقِبَةُ) A’EQAAB (الْعِقَابِ) The word Aa’qebat is normally translated as end, but in Quran it is more used in the meanings of the outcome of Emaan and deeds done in this worldly life. The outcome, the end result in this life as well as hereafter which would be announced, given in the day of Akhira, the judgment day. Thus, this is the outcome, the retribution, the payback, the reprisal of whatever was done and is being repaid in just manner in accordance with whatever was done as per Allah’s solid judicial principals and with justice at its best. For instance, in ayah 16:126 “and if you Aqibtum then A’aqibu with the like of what you were A’uqibtum with it, But if you do Sabar, then Khair is for the Sabireen…”  Here Allah is saying that if you like, you can give the same outcome, the same payback, retribution in just manner the likes of what you were afflicted with, but Sabr is Khair. In Ayah 3:137 and 6:11 when Allah says “travel in the earth and anzur how was the A’qibatu of the Mukazibeen” Allah is talking about the outcome of their deeds, the end results of what they used to do, of what they earned – a payback based on justice. Similar meanings are used in the ayah 7:84. The word A’eqaab is normally mistranslated as punishment for instance in Ayah 5:02. But the word is used in the meanings of end result or recompense for instance in ayah 3:149 “O you who have Emaan if you Tut’eu those who do Kufar, they will Yuraddukum on A’qabekum…” that means they will make futile, useless, rendered useless, negate or neglecting on your Aaqibatat, your end results and the recompense of your deeds, as if closing one’s eyes on the end-results. In Ayah 16:36 while talking about those who got misled and were the Abideen of the T’aghoot, Allah says “so travel in the earth and observe how was the A’aqibatu of the Mukazzebeen” that is for the Mukazzebeen- the deniers, who ridiculed and made fun of Allah’s Hidayah, their Aaqibat (end result of recompense for them) is to be observed in order to take Ibrat, lesson. When talking about Allah’s Azaab for the people of Nabi Lut in Ayah 7:84, Allah says “and we Amt’arna (did Mat’ar) upon them Mat’aran (that they were struck with natural disaster as a form of Allah’s Azaab), then nazar (observe to pay heed) how was the A’aqibat (the end result, the recompense) of the Mujremeen (those who Jarama as opposed to Emaan)”.Thus where ever the phrase is used as “Allah is Shadeed (most perfect, strong, severe) of the A’eqaab” for instance as used in Ayah 5:02, it means that Allah is most perfect in giving the recompense in accordance with one’s Amaal and deeds in terms of their end result as a consequences of their own actions and choices is to be given to them as per the most perfect accountability. X-Reference – 3:137, 3:149, 6:11, 5:02, 7:84, 16:36, 16:126. (الْعِقَابِ;عَاقِبَةُ;عَقِبَيْهِ;أَعْقَابِكُمْ;عَاقِبَةُ)

A’ARIZ (فَأَعْرِضْ) & A’URZATAN (عُرْضَةً) Normally translated as an excuse, as in the ayah 2:224, or ignore, or turn away, as in ayah 4:63 but the basic characteristics of the word is from the word Aarizan- that cloud which is spread out on the sky as used in the ayah 46:24 “Then, when they saw a cloud approaching their valley…”. Therefore the word is used in the meanings of exposing, spreading out as used in the ayah 57:21 when describing heaven as “..Jannat whose Araz is like the Araz of the skies and the earth…”  Similar meanings of the word is in terms of presenting someone or something, making something obvious, or something being made to put in the front as a covering or exposing to something for instance in the ayah 40:46 “The fire, they are Yurazon to it in the morning and evening…” . In Ayah 4:81, When Allah says “…So Fa’ariz from them and Tawakul upon Allah” the ayah is talking about dealing with those who are Munafiquoon, in terms of exposing them, explaining to them, becoming a covering or shield against their behaviors and conducts. The word A’iteraz means to come out/spread out in front of something in a manner that it becomes a hindrance. Similarly, the word used in Ayah 2:224, with all these meanings of spreading Allah as a front, as a shield or covering as a cause for not doing what they committed in their Aimenaukum related to Birra, Taqwa and Islah of people. When the phrase A’raz of this worldly life as used in the ayah 4:94 and 8:67, it is used in the meanings of everything in this worldly life that one gives focus to, that has spread out in terms of one’s priority, attention and desire. X-Reference – 2:224 , 4:63 , 4:94 , 8:67, 40:46 , 46:24 , 57:21. (عُرْضَةً;فَأَعْرِضْ;فَأَعْرِضْ;عَرَضَ;تُعْرِضُوا)

A’ASA (عَسَى) the word is normally mistranslated as “Perhaps” or “May be” which does not make sense, especially when Allah talks about Allah’s own self- for instance in Ayah 66:8 “Oh you who have Emaan, Toubu (turn to, do touba) towards Allah in Toubatun Nas’uhan (sincere), A’asa your Rabb will Yukaffira from you the Sayyiaat…” here translating the word A’asa as perhaps is not the language or the expression of Allah- since Allah always talk in definite terms, Allah would never say in Quran that, ‘oh you who have Emaan, Toub to Allah in sincere Touban, ‘Perhaps/May be’ your Rabb will Yukaffir from you the Sayyiat’, as if Allah is not sure, whether Allah would Yukaffir the Sayyiat even after the sincere Touba by the Momin. Translating the word as perhaps or may be does not make sense at all. Similarly in Ayah 2:246 the discussion between Nabi Musa and his nation the phrase is “Would you A’asaetum if kutiba (ordained) upon you the Qitaal (fight) that you do not Taqtila (fight)?” Here the meanings of the word become obvious in terms of ‘do you dare, do you have the capability, the courage, the toughness, the power to not do Qital, if Allah kutiba Qitaal upon you. Thus, the word is used in Quran in the meanings of toughness, having capabilities, abilities or powers to do something. For instance, in Ayah 68:31-32 “They said, ‘Woe to us, indeed, we were transgressors, A’asa our Rabb that can substitute Khairan than it…” Here the word A’asa is used in the meanings of “that our Rabb has the powers and the abilities to substitute it with Khair’. In Ayah 2:216 “Kutiba upon you the Qitaal (in the sabeel of Allah) while it is hateful to you. And A’asa (you have the ability) that you dislike a thing which is Khair for you and A’asa (you have the ability) that you love a thing while it is Shar for you”  X-Reference – 2:216 , 2:246 , 4:84 , 66:8 , 68:32 . (عَسَى;عَسَى)

A’ASHIR & A’ASHIRUHUNNA (َاشِرُوهُنَّ)- is normally translated as ‘live with them’ in ayah 4:19, which is a wrong translation. The word means consider them your kindred ones – friend, closed ones, allies and take their assistance and help as your friend, ally and assistance for instance in ayah 26:214 “and warn you’re A’sheerataka (Your kindred ones- associates, friends, allies, etc.) and the Aqreebeen (near and dear ones)”. In ayah 22:13 “He makes duaa for (call upon) the one whose Zarrahu (intense harm) is closer than the Nafa’a (benefit/earnings/advantages), surely Bai’sa (his compensation as a consequences of his choices/actions) is the Molaa (the one who is taken as a Waliyy) and surely Bai’sa is the A’sheer (assistance, friend, ally). Similar meanings of friends, relatives, close associates and allies are used in ayah 9:24 and 58:22. Similarly in ayah 4:19 when Allah says “…And A’aShiruhunna them with Ma’roof…”  it does not mean to live with them with Maroof as is normally mistranslated but it means that to consider them your kindred ones – friend, closed ones, allies; take their assistance and help as your friend, ally and assistance and treat them with Ma’roof behavior.  X-Reference – 4:19 , 9:24 , 26:214 , 58:22. (َاشِرُوهُنَّ)

A’ATAD (وَأَعْتَدْنَا;وَأَعْتَدْنَا) The word is normally translated as prepared and mostly used in Quran in terms of fire, or Azaab, or hell or recompense for the Kaafireen for instance in Ayah 76:3-4, “Indeed, WE give Hidayah to the Sabeel whether they are Shaakir (grateful) or whether they are kafuran (ungrateful). Indeed, WE have A’atadna for the kaafireen chains and shackles and blazing fire.” This ayah shows that the word A’atadna is used in Quran in the meanings of the Kaafireen earning the recompense due to their acts of Kufar. Similar meanings and usages are used in Ayahs 4:161, 17:10, 18:29, 25:11 and 67:5. It is also used in Quran in the positive sense for instance in Ayah 33:31, “and whoever is obedient among you to Allah and Allah’s Rasool and does Amal-e-Swalehan, WE will give them their recompense twice and WE have A’atadna for them a noble Rizq.”  Not only that this ayah is telling us that the word A’atadna here is used in terms of these people earning their recompense for their Emaan and Amal-e-swalehat, but also shows that this recompense is being accorded to them twice, once here in this world in terms of Rizq (ways and means of their personality and character nourishment) as well as in the Akhira in terms of being recompensed with rewards in this world and the hereafter, basically telling us that this A’atadna is used in the meanings of giving of recompense based on one’s Emaan/Kufar and deeds, both in this world as well as the Akhira. X-Reference – 4:161, 17:10, 18:29, 25:11, 67:5, 76:4.   (وَأَعْتَدْنَا;وَأَعْتَدْنَا)

A’ATAZALUKUM (اعْتَزَلُو) & YA’TAZELUKUM (يَعْتَزِلُوكُمْ) The word is normally translated as withdraw from but the word is used in Quran in all-encompassing meanings of ‘retire from, step aside, detach oneself from, dissociate one from, or isolate oneself from, seclude from, part with, withdraw from etc. for instance in ayah 19:48, when talking about the conversation of Nabi Ibrahim with his people, Allah says “And I A’atazalekum you, and what you make Duaa to besides Allah, and I will make Duaa to my Rabb, A’asa (who has the power to) that I do not become of those who make duaa Shaqeeyan (discord or rebellion) to my Rabb”  here the word is used in all-encompassing meanings of isolating or secluding himself, as well as leaving and withdrawing from his people. Similar meanings are used for the word in the next ayah 19:49 as well, “So when he A’atazalahum and what they do Abd from besides Allah, We blessed to him Ishaaq and Yaqoob and WE made each Nabiyan”. In ayah 4:90, Allah says “and if Allah Yashao, Allah gives Lasalat’ahum (given ability of Salat’a- of being fearless, bold) to them over you, then to Qatal (fight) you’. So, indeed, A’atazalukum them, then if they do not Qatal (fight) you, and Alqu’ (meet) you the Ssalaam (submission, peace), then Allah has not made for you a Sabeel (way) over them” is talking about not to pick fight, avoid, withdraw from, those, on whom Allah might give them the ability of Salat’a (being fearless) over you and then the ability to them to fight you, therefore not to seek a way against such people who do not fight you, and meet you Salama. Similar meanings are used in next ayah 4:91 when Allah says “so if they do not Ya’tazelukum (isolate, withdraw from) you…”. In Ayah 44:21 “And indeed, if you do not Aamino (have Emaan) on me, then A’atazelone” means withdraw from me, isolate, part, step aside or detach yourselves from me. X-Reference – 2:222, 4:90-91 , 18:16, 19:48-49 , 44:21 . (يَعْتَزِلُوكُمْ;اعْتَزَلُو)

AAZLAME (بِالْأَزْلَامِ) The word is normally translated as by dividing arrows or the practice of drawing lots or bidding or lottery process, whereas the word Azlaame was used in Medieval or classical Arabic to refer to the practice of featherless arrows used by ancient Arabs in divination, future telling, predictions, or prophecy; and the word basically refer to all such acts of fortune or foretelling, which are sortilege in nature- that is to refer to the practice of foretelling the future from a card or randomly drawn method, or other item drawn at random from a collection.  Hence the definition of the word Aazlaame will not include weather forecast or any other scientifically based method of forecast which is not based on some random drawn object but more so on the basis of scientific knowledge and discovery. Hence when Allah says in Ayah 5:03, the phrase “Tastaqsemu with the Azlaame” is mentioned as one of the prohibitions, which basically means Tastaqsemu- seek division, divide, animosity, or separation between people by influencing their minds, or through votes with the help of the Azlaame- fake fortune telling methods or sortilege – meaning the practice of foretelling the future from a card or other item drawn at random from a collection. In Ayah 5:90, when Allah says, “Oh you who Amanu! Indeed, the Khamru and the Mayser and the Ins’aabu and Azlaamu are Rijsun from the Amal (work) of the Shaytaan so avoid it so that you may be successful.”  Shows that Al-Azlaame are Rijsan, and the Amal- the work of the Shaytaan and includes each and every act, that aims to seek division, divide, animosity of people through fake methods of cheating and deceiving. X-Reference – 5:03 . (بِالْأَزْلَامِ)

AAZN (أَذًى)- Normally translated as being hurt, harmed or even being dirty as in ayah 2:222, but the meanings of this word, although includes physical hurt and harm as well, but are more on the emotional, verbal or psychological sense and nothing to do with being impure or dirty as it is normally mistranslated in ayah 2:222. For instance, in the ayah 2:262 “those who spend their wealth in the Sabeel of Allah, and then do not follow up with what they have spent and do not Aazn…”  Here it’s used in the meanings of statements/acts causing verbal, emotional or physiological hurt such as hurtful comments or any such words or acts which is hurtful to the recipients of these wealth or sadaqat. The word is used in similar meanings in the ayah 33:53 advising people going to the Nabi’s house without invitation or overstaying afterwards, cause Aazn to the Nabi. It is also used in Quran as a step down of the word Zarar – used in the meanings of much intense hurt, harm and torture for instance in the ayah 3:111 “They will not cause Zarar to you, except Aazn..”. In ayah 2:262-264 the word Aazn is used as an opposite of Ma’roof words and Mughfirat to others, as in the phrase “Ma’roof words and Maghfirat are better than Sadaqat followed by Aazn”. In the ayah 33:48 “Do not follow the Kafireen and the hypocrites, but let go of their Aaznahum (their Aazn on you) and do tawakul of Allah..” The same meanings and context are used in the ayahs 3:186. X-Reference – 2:196 , 2:222 , 2:262-264 , 3:111 , 3:186 , 4:102 , 33:48. (أَذًى;أَذًى;الْأَذَىٰ;أَذًى)

A’AZUHUMA (فَآذُوهُمَا) is normally translated as ‘punish them’ in the usage of this word in Ayah 4:16, which is a wrong translation and also it does not make sense since in ayah 4:15, Allah has already announced the punishment for those against for whom the Fahashi has been confirmed. Thus, as per 4:15-16 when Allah says “…then Amsekuhunna (Maskan them, Settle or Contain them, as a state of Miskeen) in their Bayyoot (their houses) until death comes to them, or Allah makes a Sabeel (an exit, a way out) for them. And the two who commit it among you, then A’azuhuma them….” Here the word A’azuhumma does not mean to ‘punish them’ again, as the punishment is already announced in ayah 4:15 as being remained within their houses in a state of Miskeen. If we look in Quran, the word is used only once in ayah 4:16 but if we refer the classical medieval Arabic, it is used in two broad meanings of (1) to be captive, entrapped and (2) without any contact with anyone else. Since this is the punishment which has been accorded to those who committed Fahashi, of being retain/contain in their homes in a state of Miskeen, held captive and without any contact with anyone, is a justified punishment as per the due right of the deeds of Fahashi, whose basic element of causing Fasaad, immorality, indecency and corruption among communities has to be curtailed.   X-Reference – 4:16. (فَآذُوهُمَا;أُوذُوا)

ABD (عۡبُد) & EBAAD (عِبَادِ) – the one who does abd – the word means submission to someone or someone’s laws with one’s complete being, obedience & following. The concept of Abd has a dual meaning of “efforts & comfort” i.e., one has to do efforts and go through difficulties first in order to achieve true benefits of and comfort later- for example; When a horse is being trained to utilize all its strength and abilities, there is a process of harnessing and breaking that horse wild nature, which is called “Ta’abed” in Arabic. Similarly, Abd is also a plant which has huge benefits for camel in terms of strength, nourishment and increased milk. But when camel eats this plant, it becomes thirsty. Therefore, the consumption of plant although has initial difficulties, efforts but finally leads to strength, nourishment and increase of milk for the camel.  Another example is when the road is being made to make it hard, strong and smooth; the whole process that it goes through in order to get strengthened is also called “Ta’beed”. Therefore, Abd is not worship as is generally translated, as it does not involve any hardship or struggle, but the concept of Abd has “efforts and comfort”, to do Abd of Allah basically means to follow Allah’s commandments and rules and regulations as per the Divine guidance, which would follow a temporary period of hardship or struggle followed by long term benefits. X-Reference – 2:21 , 3:79 , 5:60 , 7:70 , 10:104 , 11:62 , 12:40 , 16:36 , 26:71 , 29:17, 34:41 , 36:60 , 51:56. (عۡبُد;عِبَادِ;عۡبُدُ;الْعِبَادِ;عِبَادِهِ;تَعْبُدُونَ;بِالْعَبْدِ;الْعَبْدُ;لِلْعَبِيدِ;عَابِدُونَ;اعْبُدُوا;فَاعْبُدُوهُ;نَعْبُدَ;وَلَعَبْدٌ عِبَادِي;بِالْعِبَادِ; تَعْبُدُونَ;عِبَادِكَ;عِبَادَتِهِ;عَبْدًا)

ABNA’UKUM (أَبْنَاءَكُمْ)- is normally translated as sons, but the word is used in Quran in more general gender unbiased way same as the use of the word Ibn or Bani as Children, both sons and daughters, and more so in the meanings of future generations, children, grandchildren etc. Therefore Abnau’kum – Your children and Abnaana- our children. The word also has meanings of build, strength, power, might, muscle and vigor- for instance in the ayah 38:37 “and the shayateen all bana-in and driver”. Here its used in the meanings of builder, providing strength and power. Similarly, in the ayah 9:110, the word is used twice, both as verb and noun, in the meanings of building, constructing a strong forte. Therefore, when used alongside with Nisaaukum as in the ayah 2:49 as “Firaun used to Qatal your Abnaukum and your Nisaaukum were kept alive” or in the ayah 3:61 “…Lets call our Abnana and your abnaukum, our Nisaa’na and your Nisaakum…” The words would have meanings as an opposite in characteristics of Nisaa. Since Nisaa means weaker segments of society such as oppressed, Yateem, elderly, orphans etc., therefore the word Abnaakum and Abnaana would mean Stronger segments of society, who are affluent and influential in community.  X-Reference – 2:49 , 3:61 , 9:110 , 18:21 , 38:37. (َبْنَاءَنَا;أَبْنَائِكُمُ;أَبْنَاءَكُمْ;َبَنَاتُ;َبَنَاتُكُمْ;أَبَوَاهُ;َلِأَبَوَيْهِ;آبَاؤُكُمْ;آبَاؤُكُمْ;أَبَوَاهُ)

A’BYAZZAT (ابْيَضَّتْ) & TABAYZZU (تَبْيَضُّ)- is normally translated as white in many ayahs such as 3:106, but this is a wrong translation. The word is used here in the meanings of clear, distinct and clearly recognizable. Similar meanings are used in ayah 2:187 “…until become bayyin to you the Abyazu thread from the Aswade thread of the fajar (dawn)…” If we translate Abyazu as white and Aswade as black, how can there be a black thread of the Fajar – the dawn. These words are used here not in the meanings of black or white, but in the meanings of Abyazu as clear, focused, distinct and clearly recognizable as opposed to Aswade as unclear, blurred, indistinct or faded and unrecognizable. Similarly the word B’ezaa’ in ayahs 7:108, 20:22 , 20:22, 26:33, 27:12 and 28:32, all with regards to hand of Musa is not used in the meanings of white but distinct, clear, unblocked, clean and straightened. Similarly in ayah 37:48-49 “and with them will be companions of modest gaze and eyes as if they were Ba’yazun well-protected” used here in the meanings of clear and distinct protection. In ayah 12:84 referring to the father of Nabi Yousuf “…and his eyes became Aubyazzat with grief…” Is not white from grief but become distinct and recognizable due to grief. Similarly in ayah 3:106 and 3:107, the word is used in meanings of clear, distinct and clearly recognizable. X-Reference – 2:187 , 3:106-107, 7:108 , 12:84 , 37:49. (الْأَبْيَضُ;ابْيَضَّتْ;تَبْيَضُّ;تَبْيَضُّ)

A’DAL (تَعْدِلُوا)- is normally translated as justice, but it means as per Quran being fair and just. For instance, in ayah 5:03 “O you who have Emaan, be Qawameen for Allah and witness in Qist and do not let your hatred of Quom (people) prevent you that you do not do Adal. Be Aadil as it is near to the Taqwa…”  Clarified the concept of Adal as being fair and just in all one’s dealings regardless of one’s own likeness or hatred towards people. In Quran there are multiple words used for justice, such as Adal and Qist and there is a difference between Adal – justice and Qist – justice as per Quran. Although the Adal is based on Equal rights being accorded to everyone as per the judicial system, the Qist on the other hand is in accordance with someone’s situation, the deserving conditions. For instance, if someone is more deserving than the other, based on the person needs and specific situations, Adal would be giving everyone equal regardless of the situation or the needs, whereas Qist would be in accordance with the situations, whereby the person gets more based on his/her unique and more deserving conditions and situations. Therefore, the difference between Adal and Qist is actually the difference between equality and equitable. Although both promote fairness and justice, equality i.e., Adal achieves this through treating everyone the same regardless of their need, situations and unique conditions, while equity, i.e., Qist achieves this through treating people differently dependent upon their unique need, situations and conditions. Ayah 4:135 and 4:03 also uses both the Adal and Qist. X-Reference – 4:03 , 4:135 , 5:03. (تَعْدِلُوا;بِالْعَدْلِ;تَعْدِلُوا;تَعْدِلُوا)

ADAM (آدَمَ)- Unlike the normal misunderstanding Adam was not the name of the first human as nowhere its mentioned in Quran. The word Adam is used in Quran as a distinct word to Insaan – while the later means mankind as a social animal; the meaning of Adam is more in the meanings of knowledge, love, harmony and compatibility. Through the evolutionary process Homo Sapiens had now reached the stage of Adam “a social animal” with faculties to seek knowledge and have capacity for intellect as referred in the ayahs 2:30-2:39, the conversation between Malaik and Allah re appointment of Adam as Khalifa. This also qualified the Adam to be a Khalifa on earth. Man was given autonomy and freedom of the will which implied that he could even disobey the Laws of Allah. Although in these ayahs, Adam is illustrated as a singular person but is representative of all of mankind at that stage of evolutionary development which was then made Khalifa. In addition to these ayahs it is also referred in Ayah 7:11. The word Adam is also used in Quran in the meanings of a Nabi or Rasool as in the ayah 3:33 “Indeed Allah elevated Adam and Nuha and children of Ibrahim and children of Imran over the worlds” From this ayah it shows that Adam is also the name of Allah’s Nabi/Rasool, could be before Nabi Nuha. Similar meanings of Adam as Allah’s Nabi and Rasool is used in ayah 19:58 with the phrase “…the Nabiyyin from the decedents of Adam…” X-Reference 2:31 , 2:33-35 , 3:33  , 3:59,  7:10-11 , 19:58 , 20:117 , 20:121 , 22:41 ,  24:55 , 36:60. (آدَمَ)

ADBARA (الْأَدْبَارَ)- is normally translated as backs, but this is a wrong translation. Quran has used this word in the meanings of powers, resources, ways and means of providing strength and stability for instance in the ayah 6:45 “So cut off Dabiru of the Zaim nation/people/community…”  Is used here in the meanings of cutting of the powers, resources, the ways and means of providing strength and stability to the Zalim Quom. Similar meanings are used in the ayah 7:72, 15:66 and 8:7 as well. When used along with the word Yuwalukum as in the ayah 3:111, in the phrase يُوَلُّوكُمُ الْأَدْبَارَ , i.e. turn back the Adbar, it means reversing, turning back, cutting out, all the ways and means of providing strength, powers and resources.  – X-Reference 3:111 , 6:45 , 7:72 , 8:7 , 15:66. (الْأَدْبَارَ)

ADNA’ (أَدْنَىٰ)- is normally translated as more appropriate as in the ayah 4:03. Which is a wrong translation in that ayah. The word Adna is used opposite of Khair in ayah 2:61, “…Would you exchange Khair for Adna…” Therefore, in all of its meanings it would be opposite to the word Khair. Since Khair means better or superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life etc., the word Adna would mean inferior for instance in ayah 7:169 “ Then succeeded from after them who inherited the Kitaab, taking the goods of this Adna…”  Here the word Adna is referred to the benefit of this worldly life, which are inferior and nothing as compared to the benefits of the hereafter. Similarly, if Khair means better or good or best, the word Adna would mean inferior, worse or worst, or bad for instance in ayah 58:7 the word is used in the meanings of lesser, worse, etc. If the word Khair means anything that one desires or is his/her most favorite, the word Adna would refer to everything that one would despise or unlike or detest. If the word Khair means money, property, state, wealth and prosperity, the word Adna means, poverty, scarcity, weakness shabbiness, deficiency etc..  X-Reference – 2:61 , 4:03 , 7:169 , 58:7. (أَدْنَىٰ)

A’EDEHIM (أَيْدِيهِمْ) the word is normally translated as ‘their hands’ for instance as used in ayah 2:79, however the word is not used in the meanings of ‘their hands’ in ALL of its usages in Quran but more so in the meaning of, consequences of one’s efforts and actions, putting in efforts for, making struggle for, or earning something for the day of Akhira as consequences of one’s efforts especially when used along with the word Qadamat (putting forward, sent ahead etc.) for instance in ayah 2:95 “and never will they wish for it (the death) ever, because of what Qadamat (sent ahead, put forward) A’iedehim (consequences of one’s efforts)…” Similarly in Ayah 3:182 ‘That is because of what Qadamat your Aiedekum and that Allah is not with Zulm towards Allah’s Ebaad”. Here the word is used in similar meanings of putting forward as consequences of one’s efforts and actions, sending towards, earning for the day of Akhira, in terms of earning with one’s efforts, deeds and struggles for the life ever after. However, the earnings is not only in regards to the Akhira for instance in ayah 4:62 “So how come when a disaster befalls them, for what Qadamat their Aidehim…” Shows the rules the laws of the universe in terms of what one send is what one gets, whatever is being done, is to be repaid back sooner or later, as a whole system of recompense, whether it is in this world or in the akhira. X-Reference – 2:79 , 2:95 , 3:182 , 4:62. (أَيْدِيهِمْ;أَيْدِيكُمْ;أَيْدِيَكُمْ;أَيْدِيَهُمْ)

A’EJLA (الْعِجْلَ) The word is normally mistranslated as CALF in few of the usages in Quran and at other places are translated as haste or hurry. Let’s first look at the meanings of the word as calf for instance in Ayah 11:69, “And certainly came our Messengers to Ibrahim with glad tidings. They said, ‘Salaman (peace be upon you)’. He said, ‘Salamun’. Then, he did not delay to bring with Haneezan Aeja’lin” the last phrase is normally mistranslated as ‘roasted calf’, which does not make any sense here and it is not the correct interpretation of this phrase. The word Haneezan is although used only once in Quran but in classical medieval Arabic it was used to mean ‘at that time’. Therefore, here the word Aejalin or A’ejla is used in Quran to refers “such ways, means and methods which have been taken over by amending or changing one’s earlier behaviours”. Thus, here the Ayah as well as the next Ayah are basically telling us that when Allah’s Messengers visited Nabi Ibrahim, he brought to them the ways and methods of his deen that he was employing at the time thinking that these Messengers are there for these haneezan Aejalin, but when they did not Tas’elu (establish permanent and strong connection for them), he got worried, when he was told that they were there for the people of Lut. The same meanings of the word are also apparent in Ayah 20:82-84, after advising to consume from T’ayyibaat and not to transgress, thereafter Allah says, “And Indeed, I am the Ghaffar (protector, shield from impacts of wrong path) for whoever Taaba (makes a u-turn) and Amanu (have Emaan) and does Amal-e-Swalehaat (deeds of Is’lah) then remains on Hidayah. And do not A’ejalaka from people of Musa” referring to the ways and methods as the people of Musa adopted in his absence, by amending their earlier ones even after they were given Hidayah by Allah through the Nabiy Musa. The same is referred in Quran as the A’ejal, for instance in Ayah 2:51, “And when we appointed Musa for forty nights, you Attakhaztum (seize) the A’ejla from after him and you were Zalimona. Then we Afu’na (give you in abundance) from after that so that you may do Shukar”. Normally mistranslated as if they started worshiping the calf in Musa’s absence, whereas this ayah is talking about them adopting a different ways and methods by amending the earlier ones which they learned from Nabi Musa. Had it been that they started worshipping a calf, then Allah would never Afua’a them (give them in abundance) or Aghfir them (provide protection) since Allah has clearly mentioned in Quran a SHIRK will not be Yaghfir (4:48). Similarly in Ayah 2:54, when Musa was addressing his people, upon his return, the phrase is, “…Indeed, you have done Zulm on your Nafs by seizing the A’ejla so do Touba (make a U-turn) to your creator and Qatal your Nafs…” Musa was not asking them to kill themselves, but by taking on the A’ejal, they have in fact gone against their Nafs-e-Mut’mainna and Musa was asking them to Qatal- restrain, control their Nafs-e-Ammara which had influenced them to adopt these methods and ways other than the one Musa has guided them to. Similar meanings and expressions are in Ayah 4:153 with the further clarification that these methods are other than the Bayyinaat- the Ayaat of Allah, the Hidayah. In Ayah 18:58, “And your Rabb is the Ghafoor, the owner of Rahmat. If Allah were to seize them with what they have earned, then A’jjala for them the Azaab…” Does not mean hasten for them the Azaab, but in terms of Allah would pave the ways and methods for the Azaab to be given to them.  X-Reference – 2:51-54, 4:153, 11:69, 18:58, 20:82-84. (الْعِجْلَ)

A’EMAAN (الْإِيمَانِ) AMAN (آمَنَ) A’EMANIHIM (أَيْمَانِهِمْ) MOMIN (مُؤْمِنٌ) The word Aman means safety, security, peace, contend and tranquility. Therefore, when Allah says Amanu Bi Allah- the concept of Emaan, has the basic characteristics of meanings such as being at a state of Aman; to be calm and quiet (in one’s heart); to be protected from fear, without having any doubt or concern by having complete trust and in truthfulness. Emaan means to accept truthfully, to be convinced with strong conviction and verification that comes after something has been verified through personal experience, reasoning, arguments, evidence, logic and seeking of information. Thus, it means to have strong conviction on something being true after due verification and conviction that comes out of knowledge. It is not a blind faith, and has nothing to do with believes or faith at all, but Emaan is a state of being at Aman- conviction based on reasoning and knowledge; a conviction that results from full mental acceptance and intellectual satisfaction; the kind of conviction which gives us a feeling of being at Aman- inner peace, contentment and satisfaction of heart and mind. The word Momin therefore is used in Quran, not only in meanings of a person who has Emaan, but also referring to anyone who is at a state of Aman, someone who is at peace, harmony, cease-fire and goodwill for instance in Ayah 4:92 and 4:93, when Allah talks about Qatal of Momin, Allah is not talking about Momin, as a person who has Emaan, since the only Hikm, the only judge in matters of Deen is Allah, therefore there is no way and means of judging if any person has Emaan or not. The word Momin, therefore in these ayahs are basically referring to anyone who is at Aman- that is who is in a state of peace, contend, ceasefire, harmony, and is not engaged in any sort of fight against anyone. The word A’emanihim (أَيْمَانِهِمْ) is normally mistranslated as right side or right hands or slave girls, but the basic characteristics of Ai’man is in the same meanings of Aman and Emaan- i.e., strong conviction and verification but with additional aspects of being committed in oath, promises, vows, pledges or undertakings. For instance, in Ayah 2:224-225, the word Aimanekum is used in the meanings of pledges, oaths or promises. Similar meanings are used in ayah 16:91 “And fulfill your covenant with Allah when you have taken it, and do not break the Aimana after their confirmation…”. Whenever a person enters into the ambit of Islam, the person basically enters into a covenant a contract with Allah, which is referred many a times in Quran as Ahad and Meesaq. In most of the ayahs of Surah Nissa (Ayah 4:3, 4:24-25, 4:33, 4:36), the phrase Ma Malakat Aimanehim is wrongly referred to as slave girls, whereas this phrase means Ma-what, Malakat- owners, possessors, under the ambit of, Aiemanehim- promises, undertakings, oaths etc. and thus this phrase refers to those people for whom one has pledged to take care of, for whom an oath has been undertaken to be responsible for through any contract or oath. In a nutshell, the word Emaan, Aimaan or Aemaan has dual meanings of firm conviction, and trust as well as a covenant, oath or promise (with Allah). Thus, when we talk about protecting and nurturing our Emaan, as per the concept of Taqwa, it means being extra careful and protective w.r.t. both these meanings of Emaan. X-Reference – 2:224-225 , 4:3  , 4:92-93 , 16:91  , 29:3. (إِيمَانِكُمْ;إِيمَانِهِمْ;آمَنْتُمْ;آمِنًا;َيْمَانُكُمْ;بِإِيمَانِكُمْ;أَيْمَانُكُمْ;أَيْمَانُكُمْ;بِالْإِيمَانِ;لِلْإِيمَانِ;إِيمَانًا;أَمِنْتُمْ;آمِنًا;أَمَنَةً;أَمْنًا;آمَنَ;آمَنَّا;آمَنُوا;آمِنُوا;إِيمَانِهِمْ;تُؤْمِنْ;تُؤْمِنُوا;تُؤْمِنُونَ;َتُؤْمِنُونَ;فَآمَنَّا;فَآمِنُوا;لَتُؤْمِنُنَّ;لْيُؤْمِنُوا;نُؤْمِنَ;وَتُؤْمِنُونَ;وَيُؤْمِنْ;يُؤْمِنَّ;يُؤْمِنُ;يُؤْمِنُوا;يُؤْمِنُونَ;إِيمَانِكُمْ;الْمُؤْمِنِينَ;مُؤْمِنٌ;مُؤْمِنَةٌ;الْمُؤْمِنَاتِ;الْمُؤْمِنِينَ;لِلْمُؤْمِنِينَ;مُؤْمِنِينَ;الْمُؤْمِنُونَ;الْمُؤْمِنُونَ;مُؤْمِنِينَ;إِيمَانَكُمْ ۚ;آمَنُوا;آمَنُوا;الْأَمْنِ;الْمُؤْمِنِينَ;الْمُؤْمِنِينَ;يَأْمَنُوكُمْ;يَأْمَنُوا;الْمُؤْمِنِينَ;لِمُؤْمِنٍ;مُؤْمِنًا;مُؤْمِنًا;مُؤْمِنَةٍ;مُؤْمِنٌ;مُؤْمِنَةٍ;مُؤْمِنَةٍ;آمَنُوا;مُؤْمِنًا;مُؤْمِنًا;الْمُؤْمِنِينَ;الْمُؤْمِنِينَ;آمَنُوا;أَمَانِيِّ;بِأَمَانِيِّكُمْ;مُؤْمِنٌ;آمَنُوا;الْمُؤْمِنِينَ;آمَنُوا;آمَنُوا;آمِنُوا;آمَنُوا;الْمُؤْمِنِينَ;الْمُؤْمِنِينَ;الْمُؤْمِنِينَ;الْمُؤْمِنِينَ;آمَنُوا;الْمُؤْمِنِينَ;آمَنُوا;نُؤْمِنُ;وَآمَنْتُمْ;يُؤْمِنُونَ;لَيُؤْمِنَنَّ;وَالْمُؤْمِنُونَ;وَالْمُؤْمِنُونَ;يُؤْمِنُونَ;آمَنُوا;فَآمِنُوا;فَآمِنُوا;آمَنُوا;آمَنُوا;آمَنُوا;بِالْإِيمَانِ;الْمُؤْمِنَاتِ)

AES’RI (إِصْرِي) is mistranslated as burden, but the real meanings of this word is “to refer a particular aspect or part of commandment” for instance in the ayah 2:286 “…do not let us carry Ies’ran like that was carried on those from before us…” is referred to particular commandments which was put as conditions by Allah on Bani Israel, such as the particular commandment related to Sabath and another related to what bani-Israel made haram on themselves, such particular commandments by Allah, which were hard on people to follow. The same is referred in the ayah 7:157 “…and he relieved from them Aes’rahum (their Ies’ri) and shackles which were upon them…” here it is again referred to those particular commandments of Allah which were hard on them and in the case of Bani-Israel was imposed on them by Allah due to their own actions. Similarly in the Ayah 3:81 “…Allah said ‘Do you addirm and take on that Aes’ri…” Is referred to the particular commandment of Allah that they must have Emaan on and be a Nas’eer for the Rasool who confirms what is with them of the Kitaab.  –  2:286 , 3:81  , 7:157 . (إِصْرِي)

A’EWAJAN (عِوَجًا) is normally translated as deviation or crookedness. The word is used in Quran in the meanings of deviance, nonconformity, deviation, variation or divergence of any sort. For instance in ayah 18:1 “ Al Hamd is for Allah who has revealed to the Abdihi, the Kitaab and not made in it any A’ewaja”  Here it could be interpreted in three broad meanings that (1) it is the same Kitaab, the same Hidayah that has been revealed on all the Rasool and there is no A’ewajan meaning no non-conformity to any of the earlier revelations from each other and (2) Another interpretations could be that there is no A’ewajan within the Kitaab, meaning there is no difference, no deviations, no variations or divergence of any sort in the meanings of no contradiction between any of the ayat and (3) there is no A’ewajan could also mean w.r.t. Sabeel of Allah which is a straight path and in that path, there is no deviance or any sort, as in straight, with no turns or deviations etc. The same meanings are used in the ayah 20:106-108 as “then will leave it a level plain, and you will not see in it neither any A’iewajan nor any curve. On that day they will follow the caller with no A’iwaja from it”.  Similarly in ayah 3:99 and 7:45 When the phrase “Yusuddon (Hinder, divert, stop) from the Sabeel of Allah”  is used alongside with the phrase “and seek Baghi A’ewajan”, it means that the word Sabeel of Allah as opposite to Baghi A’ewajan means those who want to hinder, divert or stop from the Sabeel of Allah, their basic intention is to seek Baghi (rebelliousness, causing to cross the boundaries of Deen, to transgress) through A’ewajan, deviation, misleading, divergence from and non-conformity of the right path – X-Reference  3:99 , 7:45 , 18:1 , 20:106-108. (عِوَجًا)

AFTARA (افْتَرَىٰ), YAFTARA (يَفْتَرُونَ) is normally translated as inventing, or fabricating, but the real meanings and usages of the word in Quran is in very specific terms and meanings. Mostly this word used in Quran along with Allah and Allah’s kalam, the revelation, the kitaab, the Quran, and we have firm believe that Allah is a Creator and Khaliq of everything in this world and the whole universe. Creation is an artifact that has been brought into existence by someone from nothing and Allah is the only deity who has ability of Creation. An invention is an innovative idea which converts into something tangible as a product which is a result of transforming some existing materials into a new product. Such as steam engine or a telephone or television or a computer. Artworks are always referred to as creations, but they are also technically are inventions by creating a painting or a drawing using some existing materials. Therefore, inventor is not an appropriate word for Allah and Allah’s Kalam and hence translating this word as inventing is a wrong translation. For instance, in Ayah 10:37 “and it is not possible for this Quran to be Yuftara by anyone other than Allah…” is explaining the meanings of the word in specific meanings and applications of Allah’s Kalam, therefore ONLY Allah has the authority and the Sanad for the Kalam of Allah to be revealed to the Mankind in the form of the Kitaab- the Hidayah. If anyone else associate anything in the name of Allah’s kalam, portraying as if that statement is from Allah, then this act is referred as Aftara. It is not just any invention or fabrication that these words denote, but the specific act of associating anything in the name of Allah, portraying and expressing one’s opinion as if that statement is from Allah and is from kalam of Allah, then that particular act is termed as Aftara as per Quran. For instance, the very next ayah explains this word further 10:38 “or they say, ‘He has Aftarahu?’ Say,’then bring a surah like it, and call whoever you can besides Allah if you are Sadiqeen’” Here again the word Aftarahu is used to refer any statement or producing of any Surah or statement by projecting and presenting as if it is Allah’s kalam. Similar meanings are used in Ayah 10:59 “Say, ‘Have you seen what Allah has revealed for you from Rizq and you have made of it, Haram and Halal, say, ‘Has Allah permitted to you or about Allah Tafturon?” as we know Rizq means ALL ways and means of personality and character development and hence includes Allah’s Kitaab/ Hidayah as an important aspect of Rizq. Thus, here as well classifying something as Halal or Haram is only through Allah’s Kalam, the Kitaab, therefore when this is done outside of the Kitaab, it’s termed as Aftara upon/on Allah. In ayah 6:140 “Certainly those are lost who Qatal their children out of foolishness without knowledge and forbid what Allah has provided as Rizq for them Aftara upon Allah…” used here again in the same meanings of expressing, communicating, statements as if those are from Allah as in Kalam of Allah. X-Reference – 4:48 & 4:50 , 6:140 , 10:37-38 , 10:59. (يَفْتَرُونَ;افْتَرَىٰ)

AF’UA (الْعَفْوَ) YAFU’NA (يَعْفُونَ) & TA’FUU (تَعْفُوا) normally translated as forgiving or All-Forgiving when used for Allah as in phrase Afowan Ghafurran. The main characteristics of this word is in meanings of giving to someone more than one’s Haqq, given away freely anything excess over one’s own Haqq. For instance in the ayah 2:219 “ ..And they ask you about what they should spend, Say Af’waa” the word is used here in the meanings of giving away freely after keeping own Haqq, that is whatever is there over and above one’s rightful needs & expenses, should be spend for the benefit of others. The word is used in similar meanings in ayah 7:199 “Take what is Af’waa (given freely excess over Haqq) and do Amar of what is Maaroof and turn away from the ignorant.”  Therefore, whenever the phrase Af’waan Ghafurran is used for Allah as in the ayahs of 4:43, 22:60 or 58:2, its used as Allah who gives to humanity more than their Haqq as Ghaffurran; who protects/shields us against the impacts of wrong path such as pain, suffering, immorality etc. Therefore, with the phrase Af’waan Ghafurran would means Allah provides this protection freely, generously- way more than our Haqq. Reference – 2:219, 4:43, 4:99, 4:149, 7:199, 22:60, 58:2. (الْعَفْوَ;يَعْفُونَ;تَعْفُوا;اعْفُ;عَفَا;عَفُوًّا;عَفَا;فَاعْفُ;تَعْفُوا;يَعْفُونَ;يَعْفُوَ;وَالْعَافِينَ;تَوَفَّنَا;عَفُوًّا;يَعْفُوَ;عَفُوًّا;تَعْفُوا;فَعَفَوْنَا)

AHL (أَهْلِ) AHLEHA (أَهْلِهَا) AL-HILLATI (الْأَهِلَّةِ)  the word Ahleha is normally translated as families, for instance as used in ayah 4:25, but the overall meanings of the word is more in terms of ‘those who take care of’ or ‘responsible for’, as used in the phrase Ahle-kitaab, for example in ayahs 2:109 meaning those who were given the Kitaab- Allah’s revelations, and therefore are indebted in terms of those aspects of Aiemaan (oath, covenant with Allah) which pertains to their responsibilities related to Allah’s revelations, in terms of Tillwat, as Haqq of Tilawat, understand, listen, follow, obey and Iqra, apply practically in lives, compile and communicate to others as it is. Similar meanings and context in terms of the Amaanat of the Kitaab and the responsibilities thereof are referred in the ayah 4:58 with the phrase “Indeed, Allah Ya’Marukum (ordains) you that you Tu’addu (discharge, carry out your responsibilities towards) the Amanaat (trust and duties as trustee of Allah’s Kalam & Hidaya) to Ahleha (Ahl-e-Kitaab- those who are given the duties and responsibilities of the Kitaab) …” Therefore, it is also used in the meanings of owners as well, for instance in ayah 5:58 “Indeed Allah orders you to render the Amanat to their Ahleha (owners, those who are the rightful haqq, the responsibility) and when you judge between the people, judge with Adal-justice…” Similarly, when the terms Ahlehinna is used in ayah 4:25, it means those who were taking care of or were responsible for these people and therefore their permission is sought. Therefore, the word not only means families, well-wishers, household members (as in ayah 3:121 with word Ahleka) but anyone and everyone who is the caretaker and the responsible of the person. It is also used in the meanings of those who are allies or nation or of the same side, or people as in ayah 4:75 “…Our Rabb take us out of this town, the Zaalim Ahliha and appoint for us from yourself a Waliy…” It is also used in the meanings of spouses as well for instance in ayah 12:25 as an integral part of one’s family. The word Al-Hillati is normally mistranslated as moon for instance as used in Ayah 2:189, but this word is not used in the meanings of moon but more in the meanings of owning of or upholding of responsibilities, ownership, dedications, devotions, loyalties, commitments, or pledges. Therefore, in ayah 2:189 the phrase is “They ask you about Al (the) Hillati, Say, ‘They are Mawaqitu for people, and for the Hajj.” clarifies the meaning of the word as the Mawaqitu of people and is for the Hajj which is also a process with dedication of people to get hidayah. Therefore, the process of Hajj is a dedicated process of information gathering, of evidence collection which is basically taking up, owing and being responsible for the process of Hujjat of the Kitaab. Thus, when Quran mentions the phrase for instance in the ayah 2:173 “Ahilla to Ghair (in contradiction, opposition, other than, without) the Allah…” basically means to anyone, anything, any behavior, any conduct, any deed at all which is Ahilla- owned, responsible for, dedicated, in pursuit of, taking care of Ghair- something or someone, in opposition of, contradiction of Allah.  The word is used in the similar meanings and context in the ayahs 5:03, 6:145 and 16:115 talking about prohibitions as per Quran showing that one can not involve in, engage, consume, utilize in any manner whatso ever anything or work for anyone who is Ahilla- dedicated, responsible, caretaker, of Ghair of Allah. X-Reference – 2:173, 2:109, 2:189, 3:121, 4:25, 4:58, 4:75, 5:03, 5:58, 6:145, 12:25, 16:115. (أَهْلِهَا;أَهْلِهِنَّ;أَهْلِهِ;الْأَهِلَّةِ;أَهْلُهَا;أَهْلِهِ;أَهْلِهِ;أَهْلِ;أَهْلُ;أَهْلِ;يَا أَهْلَ;الْأَهِلَّةِ;أُهِلَّ;أُهِلَّ)

AHSAAN (إِحْسَانٍ) HUSN (حُسْن) & MOHSIN (مُحْسِنٌ) Mohsin is the one who does Ahsan with plural as Mohsineen (includes both males and females). All these words have the same basic characteristics of meanings as Husn- something that looks good/pleasant to our eyes, other faculties, spirit and soul for instance as used in ayah 55:70 and 55:76 with the use of the word Hisanan and Hisanun. Similar meanings are used in ayah 11:88 “…And Allah has given Rizq to me from Allah a Hasanan Rizqan…”. The word is also used in Quran as an opposite to the word Sawa or Saiyaat as used for instance in ayah 17:7 and 10:26-27. As an opposite to the word Sayyiaat, the word Husan or Ahsan means to create balance-To fill the void/lack for someone; to give something or do something for someone as Ina’am, i.e., not in expectation of any return & best/excellent conducts, speech and behaviors as a step up of Ad’al – adal means that whatever is owed as an Haqq, you give to that person that Haq and whatever you are owed as your Haqq you take that Haqq. As a step up of Adal, the word Ahsan would mean that you give someone more than what their Haqq is and you take from someone less than what your Haqq is. Therefore here, the words such as Hasanaatun, Mohsinaat, Ahsan refer to all such things, behaviors, conducts, events, things, etc. which are best of the best, given/received more than one’s Haqq as Inaam-with no expectations in return and are the most desirable, most pleasing to those these are being done/said to, not just to their eyes but to their whole being. X-Reference – 10:26-27 , 11:88, 17:7 , 55:70 , 55:76. (إِحْسَانًا;أَحْسَنُ;بِإِحْسَانٍ;حُسْنًا;الْمُحْسِنِينَ;أَحْسِنُوا;َحْسَنُوا;حَسُنَ;حَسَنًا ;حَسَنَةٌ;حَسَنَةً;حَسَنَةً;حَسَنٍ;حُسْنَ;حُسْنُ;الْمُحْسِنِينَ;حَسَنَةٌ;حَسَنَةٍ;بِأَحْسَنَ;حَسَنَةً;الْحُسْنَىٰ;مُحْسِنٌ;أَحْسَنُ;مُحْسِنٌ;تُحْسِنُوا)

AHS’INNA (أُحْصِنَّ) MOHS’ANATA (الْمُحْصَنَاتُ) MUHS’INEEN (مُحْصِنِينَ) The word Mohs’anat is normally mistranslated as married women and Mohs’ineen as men who are keeping guard, i.e. the husbands. These are wrong translations. The word Mohs’inatin is not to do with women specifically for instance ayah 59:14 “They will not fight you all except in Mohs’inatin towns or from behind walls…”  Shows the meanings of the word Mohs’inaat is in terms of being fortified, protected, well-guarded, defended, garrisoned, armored and shielded from all sides.  Similarly in ayah 59:2 the phrase is “…they thought that they would defend their Hus’unuhum (fortress) against Allah…” In ayah 21:91 when talking about Maryam mother of Nabi Easa “and she is the one who Has’anat Farjaha (her weaknesses) …” meanings that she guarded, kept all locked up and protected, surrounded by shield from all sides, all her weaknesses. Similar meanings and context are used in ayah 66:12. In ayah 21:80 Allah says “And WE taught him the making of the Libaas for you to Hus’enakum from the battle, then will you be grateful” Used here in the meanings of protect, shielded, garrisoned, guarded etc. Similarly, the use of the word Mohs’inaat in ayahs 4:24 is not in terms of married women as is generally mistranslated “and the Mohs’inaat from the Nissaa except what is Malakat Aimenahim, is Kutiba upon you…” Means that it’s been made mandatory, compulsory upon you that you should seek to Mohs’inaat- protect, shield, garrison, keep guard, fortify and defend those from the Nissaa- the weaker segment of the society, except those who are Ma Malakat Aimanehim, those who are already under your oath to be taken care of.  Similarly, the next phrase within the same ayah “that you seek with your Amwaal Mohs’ineen without Musafiheen” means that you should seek to provide this protection and guardianship through your Amwaal and not through Musafiheen- any bloodshed, or killing. Similar phrase is used in ayah 4:25 phrase “…Mohs’inaate ghair (without/not/against) Musafihaatin…”  and 5:5 the phrase “…Mohs’ineen ghaira Musafiheen…”. In both these ayahs the phrase is followed by another phrase that “And not taking Aghdanin” That is not going for any secret deals or consultations devoid of being made public, or done behind closed doors, or devoid of legitimate transactions. The word Mohs’inaat is also used for those, both males and females, who are well guarded, protected and bind under a marriage contract for instance as used in ayah 4:25. Therefore when Allah says that “Then when they are Ahs’inna, and then if they commit with Fahishatin then for them is half of what is upon the Mohs’inaat of the Azaab”  this means that those are bind as per their marital contract, and then they commit Fahashi, for them is full Azaab with Allah, as compared to someone who is single and commit act of Fahashi, although being a sin, and a haram act, is not a disloyalty to any other person, as the person is single and therefore would have half punishment as per his/her Haqq-due right. .  X-Reference – 4:23 ; 4:24, 5:5 , 21:80 , 21:91, 59:2 , 59:14 , 66:12. (أُحْصِنَّ;مُحْصِنِينَ;الْمُحْصَنَاتُ;الْمُحْصَنَاتُ;الْمُحْصَنَاتِ;الْمُحْصَنَاتِ;مُحْصَنَاتٍ;مُحْصِنِينَ;مُحْصِنِينَ;وَالْمُحْصَنَاتُ;وَالْمُحْصَنَاتُ)

AHTAMALA (احْتَمَلَ) The word is normally translated as burdened, but is used in Quran more in the meanings of carrying, embodying or taking over something for instance the use of the word Ahtalmala in Ayah 13:17. In Ayah 4:112 “and whoever Yaksib a Khataeat or an Is’man then Yarame with it Bareyan then he/she does nothing except Hatamala a Bhutaan and a Mubayyin Is’man”. This means “and whoever Yaksib- retain, absorb, bring upon, a Khataeat- an unintentional mistake, or an Is’man- deeds which are aimed at destroying human capabilities, but then choses to Yarame- accuse someone else with it who is Bareyan- an innocent, then he/she does nothing except Hatamala- carry the burden of a Bhutaan which is a Mubayyin- clear & distinct Is’m. This means that by accusing or passing on the blame on a person who is innocent- was not involved in playing any part in that Khata or the Is’m, then, in fact that person, who is passing on the accusation, will now need to carry the burden, taking over him/her self, a Bhutaan- the regret on one’s conscience and to be held accountable as recompense which is a Mubayyin- clear& distinct Is’m- Even if the person has done a Khata, which could have had a much lighter recompense as per the Khata, but just because the person has accused an innocent person and passed on the blame on another, the same Khata is now turned into a Mubayyin Is’m. Similar meanings of the word are used in Ayah 33:58 “And those who Yuazzan the Momineen and the Mominaat with Ghair of what they Aktasabu, then they have done nothing except Ahtamalu Bhutanan and a Mubayyin  Is’man.” This means that those who cause harm, injure or hurt to the Momineen and the Mominaat with something that is other than, against, devoid of, or without what they are to be held accountable for, then they have done nothing except Ahtamalu- carry on, taking over, embodying the burden of regret on one’s conscience and the recompense for causing such hurt, harm or injury and this is in fact a clear and distinct Is’m- such deeds aimed at destroying human faculties, causing pain & sufferings. – X-Reference – 4:112 , 13:17 , 33:58 . (احْتَمَلَ)

AJALAN (أَجَلٍ) & MUA’JJALAN (مُؤَجَّلًا) is normally translated as time determined, but the word is not used in the meanings of Appointed time or predetermined time but more in the meanings of postponed or delayed. For instance, in ayah 77:12-13, “For what day was it A’ujelat, for the day of Fas’al/crops cutting/judgement” Here the word A’ujelat is used in the meanings of postponed, or delayed. Similarly in ayah 6:128 the phrase “…certainly we have reached the terms which you have A’jjalat for us…” means postponed delayed for us. In Ayah 2:231, 2:232 and 2:234 while describing the period of Iddat after divorce for women and the period of care for widowed (both men & women) by the society, the same word is used as “Ajalahunna” which does not mean term or time period as it is normally mistranslated, but it is used in the meanings of postponing of certain actions, like go for marriage again, in case of pregnant divorcee or postponing the expectations from a widowed person to resume day to day normal activities. Similarly, the word Mua’jjal means deferred income, revenue, payback, liability or deferred contract in the classical/medieval Arabic. Similarly, in ayah 3:145 “and it is not for a Nafs that dies except with the permission of Allah, a Kitaban Mua’jallan” this ayah does not mean that the death has been predetermined or written beforehand or decreed beforehand by Allah as it is normally mistranslated and misinterpreted, but what this ayah is actually telling us is that 29:57 “Every soul will taste death. Then to US, you will be returned”, since it is a written postponement, a decreed event which would happen sooner or later to every Nafs. The word is used in similar meanings in ayah 4:77 with the phrase “Qareeb Ajal” meaning postponing the order for Qatal/fighting for a short term. After describing the nadamat (regret and remorse) of killing in the story of the two sons of Adam, Allah then says in Ayah 5:32 “From Ajal that we ordained on the Bani Israel that whoever Qatal a Nafs baghair (without,against) Nafsin or spread fasaad on the earth, then it is as if he/she has Qatal a mankind..” here the word is used in the meanings of “for a differed/postponed time”, it does not means since inception, but in terms of that commandments has been ordained from that time and onwards, forever for a deferred/postponed time, and it will be account for sooner or later or on the day of judgment. X-Reference – 2:231-232, 2:234 , 3:145 , 4:77 , 5:32 , 6:128 , 77:12-13. (مُؤَجَّلًا;أَجَلٍ)

AJAR (أُجُرَ) & AJWARAHUNNA (أُجُورَهُنَّ) The word Ajar is used in Quran in the meanings of recompense, in accordance with one’s due Haq. Whatever one has earned as a consequence of their own action, they have to face the result accordingly which is termed as their Ajar in Quran for instance as per the usage of the word in Ayah 2:62 or Ayah 28:54. However when the same word is used as plural word ‘Ajoor”, for instance as used in Ayahs 4:24-25, 5:5 or 33:50, it is widely mistranslated as bridal dues to induce the gross misconception of payment to women for sexual relation after the marriage, for instance in Ayah 4:24, which talks about the use of our Amwaal for the benefit of Nissa- the weaker and resource less segments of the society, when Allah says, “…Then what Austamta’tum (benefit) you of it, from them, then give them their Ajorahunna Fareezan (as obligatory/compulsory)…” does not mean ‘So for whatever you seek pleasure and enjoy (of marriage) from them, give them their bridal dues compensation as an obligation’- as it is normally mistranslated to pay your wives for the sex after marriage – a completely wrong translation. The actual Allah’s Hidayah is that once someone is taking care of Nissa (the weaker and resource less segments of the society), then whatever services they perform for you, be it as in your employment, or as per their own initiative, whatever Austamta’tum (benefits) you, then you should repay them their Ajar- the reward, the compensation, as a fard – a compulsory payments as per their Haqq- their due right.  Similar meanings are in Ayah 4:25, 33:50 and 5:5 in terms of their due rights, the recompense, their due payments, their haqq, NOT as bridal dues – X-Reference –  2:62, 4:24-25, 5:5, 28:54, 33:50. (أُجُورَهُنَّ)

AKHIRA (الْآخِرِ) & AKHARTANA (أَخَّرْتَنَا) The word Akhir is the opposite of Awwal– Awwal means the first and Akhir means the last. Therefore, when Allah uses the word Akhartana in Ayah 4:77 as in the phrase “Why did you not Akhartana to a Qareeb Ajalan” the word Akhartana is used here in the meanings of end or later. Basically, it means the last of a continuous series of events, things, people, generation etc. after which there is nothing further of the same series- the last of that particular series after which the next one will be different. Similarly, Quran has referred to the day of Akhira as the last of temporary life here on this earth and the start of the hereafter. I.e., Hiyaat-ud-Duniya is the life on this earth and Qayyam Akhira is the life hereafter, where in we will abide forever. After the day of Akhira, the life is referred in Quran as the Akhira- i.e., the life hereafter. Another word is taakhir, means postpone something, to delay, to give respite, to be left behind. Quran has also used this word for future generations as in 26:84. X-Reference – 2:62 , 4:77 ,  5:114 , 7:38-39 , 9:18-19 , 9:38 , 15:05 , 17:45 , 22:11 , 26:84 , 27:3-5 , 42:20 , 53:25-27. (بِالْآخِرَةِ;الْآخِرَةِ;الْآخِرَةُ;الْآخِرِ;الْآخِرَةَ;وَالْآخِرَةِ;آخِرَهُ;بِالْآخِرَةِ;الْآخِرَةُ;أَخَّرْتَنَا;آخَرِينَ;وَالْآخِرَةِ;بِآخَرِينَ;الْآخِرِ;الْآخِرِ;الْآخِرَةِ)

AKSOOHUM (اكْسُوهُمْ) the word is normally translated as clothes them in ayah 4:05, but the actual meanings of the word is in terms of ‘covering something’ with something else. For instance, in ayah 2:259 “…and look at the bones, how we raise them and then we Naksooha with flesh…”  here the word is not used in the meanings of cloth them with flesh, but actually cover them, or layering them with flesh. Similar meanings and context are used in ayah 23:14. When in ayah 4:05 Allah says “…and provide Rizq for them with it and Aksuhum…”  is not just talking about providing Rizq as food or proving clothes only as Aksuhum, but both the words are used in much broader terms for instance the word providing Rizq includes all ways and means of personality and character development as well as Aksuhum includes covering all the basic living expenses, not just for clothes. Similar meanings are used in ayah 2:233. In ayah 5:89 “…feeding of 10 needy people or Kasutuhum…” means covering their basic expenses. X-Reference – 2:233 , 2:259 , 4:05 , 5:89 , 23:14. (اكْسُوهُمْ;اكْسُوهُمْ)

AKTASABU (اكْتَسَبُوا) the word Kasabu and Aktasabu – both are normally translated as earned or earnings- whereas these are two separate words with two entirely different meanings. The word Aktasabu or Aktasabat is used in Quran in the meanings of duties and responsibilities linked to the Fazal of Allah being given to anyone. Whatever of Allah’s Fazal, blessings and Na’imat is given by Allah, we are ordained to retain/use that as per our requirements and needs, whereas whatever is over and above our requirements, is ordained by Allah to spend for the benefit of others. Thus, the greater the Fazal is, the greater is the responsibility and the greater would be the accountability. It is because of this that when Allah says in Ayah 4:32 “And do not Tatamannu (desire) what Allah has Fazala (blessed) with it some of you over others. For the Rijaal (those who are given more Fazal- resources) is Nas’eeb (consequences of own actions) of what they Aktasabu, and for the Nisaa (those who are not given much Fazal or are resource-starved) is Nas’eeb of what they Aktasaban. And ask Allah from Allah’s Fazal….” This ayah beautifully explains the concept of Aktasabu- in terms of being responsible, held accountable for the duties and responsibilities in accordance with Allah’s Fazal. Instead of Tatammanu of what Fazal, Allah has blessed upon others, we should focus on what has been given to us from Allah’s Fazal as well be Aktasabat – held accountable for our own duties and responsibilities which would be in direct relation to whatever Allah’s Fazal has been bestowed upon us. Similar concept of being held accountable for based on whatever Fazal and Allah’s blessings one has been bestowed with, is there in ayah 2:286, “Allah does not Yukallifu (en-tasked with; given duties & responsibilities for) a Nafs (a person/soul) except its capacity. For it is what it Kasabu and upon it is what it Kasabat…”  Reference 2:286 , 4:32 , 24:11 , 33:58 . (اكْتَسَبَتْ;اكْتَسَبُوا;اكْتَسَبْنَ)

ALBAAB (الْبَابَ)  The word is normally translated as gate or doors, but is used in Quran not in the physical sense of doors or gates but more in the allegorical sense in terms of accesses, chances, opportunities and means of accessing or approaching anything or gateways for anything for instance in Ayah 78:19, “and is opened the sky then Kanat (the end result/form of anything) as Abwaab (plural of Baab- gateways).” Similar meanings of the word as means of access, chances, opportunities or gateways are used in Ayah 2:58, “and when WE said, ‘Admit to this city, then consume from it whatever you wish in abundance and enter the Baaba in Sajadan…”  is not saying to enter any physical gate of any city, but is in reference to the gateways, the means and ways of accessing all these opportunities in Sajda- in complete submission and humbleness. Similar meanings and expressions are in Ayah 4:154. In Ayah 16:29, when Allah says, “So enter the Abwaab of hell Khalideena (abiding forever) in it. Then Ba’isa is the abode for the Mutakkabireen (those who are proud and arrogant).”  means entering and accessing the hell due to their Takabbur (pride and arrogance), becoming like a gateway, a means of accessing for them to the hell wherein they will abide forever.  X-Reference –  2:58 , 4:154 , 16:29 , 78:19.  (الْبَابَ)

ALIF, LAAM, MEEM (الم) The letters such as Alif Laam Meem are abbreviated Letters of the Quran at the beginning of 29 Surahs out of the total 114 Surahs. Therefore, these are also called fawātiḥ (فَوَاتِح) or “openers” as they form the opening verse of their respective surahs. These abbreviated letters, are also called Haroof e Muqatta`at or mysterious letters, since these are assumed to be separate from each other and are misinterpreted as not to form an apparently meaningful word. Assuming that some words in Quran such as Alif Laam Meem are mysterious, or do not have specific meanings, is a clear contradiction with many Quranic Ayahs since Quran is easy, complete and is made Bayyin- clear and distinct, clarified and explained in detail by Allah. The words Alif Laam Meem, the word Alam, has definite meanings which can be ascertained from the Quran itself, for instance the use of the word as Ta’lamuna and Ya’lamuna in Ayah 4:104, when Allah says “And do not Tahenu in pursuit of the people. If you Takunu  Ta’lamuna, then indeed, they are Ya’lamuna like what you are Ta’lamuna. And Tarjuna from Allah what they not Yarjuna…..”, the meanings of the word becomes apparent as one’s beliefs, values, principals, assumptions, convictions, considerations, etc., in fact the whole comprehensive package, that is mostly unchangeable and on the basis of which a person’s decisions, and actions are based on. Thus, in this Ayah, Allah is giving a defined decree, an order to ‘do not Tahenu- be at rest, in your comfort and ease, in pursuit of the people. If you Takunu (you are aiming to reach) Ta’lamuna- a definite whole package of your beliefs, values, principals, considerations, etc., then indeed, they are Ya’lamuna – also a whole package of their beliefs, values, principals, considerations, etc. like what you are Ta’lamuna- that is your aiming for that stage, wherein you are fixed in your whole package of beliefs, values, principals, considerations, etc. is exactly the same as their aiming for their beliefs, values, principals, considerations, etc. And Tarjuna- you Rajoh- rely on, Allah for the purpose of recompense of your deeds, whereas they do not Yarjuna- are looking forward to, relying on Allah for the recompense. Similar meanings of the word Alif Laam Meem as the whole comprehensive package, that is mostly unchangeable and on the basis of which a person’s decisions, and actions are based on, such as one’s beliefs, values, principals, assumptions, convictions, considerations, etc., is used in Ayah 2:01 when Allah is talking about the Kitaab as the whole comprehensive package, in which there is no doubt or concern. Similar expression is there in Ayah 32:01 as well. In Ayah 3:01 wherein Allah is talking about Allah as the only deity, the Ever- living, the Qayyum, the basic foundations of each and everything in the universe. In Ayah 29:01 “Alam, do you assume that the people will be left because they say that ‘we Aminu (have Emaan)’ and they will not be Yuftanun (fitna- tested, tried to bring out their true character)” shows the meanings of the word Alam as a whole package, the whole foundations, on the basis of which people’s Emaan and Character is revealed and tested. In Ayah 30:01, the word is used to reflect to all such human emotions and desires, which are at the very foundations of one’s decisions and actions.  X-Reference – 2:01 , 3:01 , 4:104, 29:01,  30:01 , 31:01, 32:01. (تَأْلَمُونَ;يَأْلَمُونَ;تَأْلَمُونَ;الم)

ALQAHA (أَلْقَاهَا) The word is normally translated as conveyed or communicated for instance as per its usage in Ayah 4:171, however the word is used in Quran in much broader meanings of not just conveying or communicating of something but in terms of all-encompassing meanings of shedding light on something, being exposed to something in terms of getting the impacts of it, or explaining something in detail for instance in ayah 28:80, “but those who had been given the knowledge said, ‘Woe to you, the recompense of Allah is khair for the one who has Emaan and does Amal-e-Swalehaat. And none are Yulqaha except the Sabiroon.” Shows the meanings of the word Alqaha in terms of once, someone who has been given the knowledge, then has Emaan, then does Amal-e-Swalehaat (deeds of Is’lah) and then is of the Sabireen (steadfast and persistent on the path of righteousness), then and only then, one is Yulqaha, that is get exposed to the impacts of the knowledge, in terms of being able to witness and enjoy the benefits thereof. In Ayah 41:35, “And not Yulqaha except the one who do Sabar and not Yulqaha except the owner of the great portion/fortune.” Shows the same meanings of the word. In Ayah 4:171, when Allah says, “…and Alqaha Allah’s Kalaam (the Kitaab) to Maryam and Rooh (essence, gist) from/of IT…” it means Allah Alqaha, conveyed, communicate, shed light upon, expose in terms of getting to witness the impacts of the Kalaam (the Kitaab, the Hidayah) to Maryam (being Allah’s Nabiy & Rasool) as well as the Rooh of the Kalaam. X-Reference –  4:171, 28:80, 41:35. (أَلْقَاهَا)

AMANAAT (الْأَمَانَاتِ) the word Amaanat is normally translated as trust for instance as it is used in ayah 2:282, but in Quran whenever the word AL-Amanat is used, it is used in very specific terms of the Amanat, which has a very specific reference and context for instance in ayah 33:71-72 “Allah will Is’lah (amend/rectify) for you your deeds and will Yaghfir (protect, shield) for you your sins. And whoever Yut’eyu (obey,follow) Allah and Rusoolehi, then certainly has attained a great attainment. Indeed, we offered the benefits of the Amaanat to the skies and the earth and the mountains, but they were unable to bear it and they were overwhelmed from it, but the mankind bore it. Indeed, mankind is ignorant Zaluman (Zalim)” Shows the meanings and the application of the word Al-Amanat- the Amanat, which is in specific reference to the trust, the responsibility of the Risalaat, because Ateeu Allah wa Ateeu Rasool means Ateeu the Risaalat. Similarly, all across Quran, where ever the word Al-Amanat, or Your Amanat (addressing Momineen) is used, it is not used for any other trust or responsibility but in terms of specific responsibilities, ownership and thereby the opportunity to enjoy the benefits therefrom of Allah’s Hidayah and the Risaalat for instance in ayah 8:27 “O you who have Emaan, do not betray Allah and the Rasool and do not betray Amanatekum (your Amanat), while you know” In ayahs 70:32, while describing those Mamoon, who are safe, in addition to other qualities of them, Allah says “and those who are careful observers and attendees of their Amanaat and their covenant” Here the word Amanat refers to all the duties and responsibilities that we have as Ahle-kitaab towards the Risaalat and the covenant refers to our Emaan, the oath the promise that we have with Alllah we enter into the ambit of Islam.  X-Reference – 2:282 , 4:58  , 8:27 , 33:71-72 , 70:32. (الْأَمَانَاتِ)

AMAR (أَمْرً) – basic meanings of the word are sign, indication, guidance, consultation, suggestion etc. Therefore, in the ayah 26:35 and 7:110, the word Ta’maroon is used in the meanings of what do you advise, suggest. The word Ya’tamiroon is used in the meanings of consultations, conferring upon and suggestions in the ayah 28:20. The word is used in the meanings of planning, intending or determination to do something.  Amar is also used in the meanings of abundance or increase in something as well as in the meanings of matter, case, situation, or affair, or a thing, (with plural as al Amoor), commandments, order, enjoin, or command something for instance in the ayah 17:16, it is used in the meanings of command. Therefore, Ameer is the one who commands. Amar is also used in the Quran as a Commands/stage/step/process during the creation of the universe & everything in it by Allah – for instance in the ayah 7:54 the phrase is Al-khalaqu wa Al-Amarru showing Amar as a distinct Commands or step or stage in the creation process. Another use of the word in the same meaning of a creation process is mentioned in the ayah 2:117 in the meanings of when Allah decides on Al-Amar, Allah says to it Kun Fa Yakun. Amar is also used in Quran in the meanings of the laws of nature for instance in the ayah 22:65 “…the ships which run through the sea by Allah’s Amar”. Similarly, in ayah 7:54 “…and the sun, the moon, and the stars, subjected by Allah’s Amar.” X-Reference – 2:117 , 7:54 , 7:110 , 9:48 , 17:16 , 18:21 , 18:71 , 22:65 , 24:62-63 , 26:35 , 27:91 , 28:20 , 33:36 , 39:11-12 , 42:15 , 65:06 , 66:06. (أَمْرًا;بِأَمْرِهِ;لْأُمُورُ;الْأَمْرِ;أَمْرُ;أَمَرَكُمُ;الْأَمْر;أُمِرُوا;أَمْرُهُ;الْأَمْرُ;الْأُمُورُ;الْأُمُورِ;تَأْمُرُونَ;يَأْمُرُونَ;يَأْمُرُونَ;يَأْمُرُكُمْ;يَأْمُرُكُمْ;يَأْمُرُونَ;يَأْمُرُونَ;أَمْرِنَا;الْأَمْرِ;أَمْرٌ;أَمَرَ;وَلَآمُرَنَّهُمْ)

AMRAAT (امْرَأَتَ) is normally translated as woman for instance in the ayah 27:23. It is also used in the meanings of wife, but there is a difference between wife as Amraat and wife as Zouj. As we all know Zouj, means of the same type, kind, part of same Nafs, part of Zoujaan, whereby one cannot exists/survives, grows without the other. However, Amraat on the other hand is that spouse, which is not Zouj, and does not share the same characteristics of strength, means of survival, pillar of support for the spouse, in fact in most of the places where the word is used, it is used in the meanings of spouses or wives, who are not interconnected as strongly with their husbands as a Zouj would be, who would have differences in terms of Emaan and deeds. In the ayah 33:50 wherein Allah is describing how is permitted for the Nabi, both words of Zouj and Amraat is used – Zouj whom you have given their due right…& a Momin Amraat if she dedicate her Nafs to the Nabi…” Therefore, there is a marked difference between the use of the word Zouj and the word Amraat by Quran. For instance, Quran has called the wife of Fira’un as Aumraatu in the ayah 28:9. Similarly the wife of Nabi Lut in the ayah 11:81, 15:60, 29:33 and 7:83 is termed as his Amaatuhu (his wife), who also faced Azaab along with the nation of lut as “So, we saved him and his household, except his Amraatuhu, she was of those who stayed behind.” Similarly, with respect to Nabi Yousuf, the wife of the respected one who tried to seduce the Nabi, is termed as Amratu of the Aziz in the ayah 12:30 and 12:51. Therefore the word Amraateen as used in the ayah 28:23 is not used in the meanings of wives, but such people who are not aligned, interconnected or interdependent. Similarly in Ayah 2:282 “..And call for witness two witnesses from among your Rijaal. But you not have two Rijaal, then one Rijaal and two Amrataan…” The word Amrataan is used in the similar meanings of not as women, but as opposite to Rijaal (stronger people), it means two such persons, who although are not strong and influenced like the Rijaal, but the important requirement is that they are not interconnected, interdependent or aligned like a Zouj would.  X-Reference – 2:282 , 7:83 , 11:81 , 12:30 , 12:51 , 15:60 , 27:23 , 28:9 , 28:23 , 29:33. (امْرَأَتِي;امْرَأَتُ;امْرَأَةٌ;امْرَأَتَانِ;امْرَأَةٌ;امْرُؤٌ)

AMWAAL (أَمْوَالَهُمْ) is normally translated as wealth or properties, but in Quran it is used in all inclusive meanings of money, wealth, properties, title, estate, time, resources, connections, etc., basically ownership of any kind. For instance in ayah 2:177 the phrase “…Those who spend (for the benefit of others) of their Amwaal in spite of love for it….” This does not just refer to wealth or properties, but everything that a person owns and values, which may include the persons’ resources, time, connection, money etc. Similarly in ayah 9:103 “Take from their Amwaal S’adaqa Tat’ahirruhum (making them lawful) and Tazkehum (cleansing, growing) them…” Includes taking Sadaqa both all the meanings of Amwaal as we know that S’adaqaat can be in the form of wealth as well as one’s efforts, time and resources too. In ayah 2:179 when talking about Ribaa, for those who do Touba, “…Then you may Rausa your Amwaal…” means give priority to, focus and value your Amwaal, in all its meanings. In ayah 4:95 the phrase is “…those who do Jihaad in the Sabeel of Allah with their Amwaal and their Nafs…” Is not just talking about Nafs (lives) and Amwaal as wealth only, but in terms of all-inclusive of anything and everything that they own and value in their lives. Similarly in ayah 4:161 when referring to the Zulm, injustice and Ribaa by consuming people’s wealth, this does not only refer to consuming people’s money and properties unjustly but would also include consuming people’s time, information, resources, etc., without paying to them their due rights. X-Reference – 2:177 , 2:179 , 4:02 , 4:95 , 4:161 , 9:103. (أَمْوَالَ;أَمْوَالَهُمْ;أَمْوَالَكُمُ;أَمْوَالَكُمْ;أَمْوَالِهِمْ;بِأَمْوَالِكُمْ;َمْوَالَهُمْ;أَمْوَالِكُمْ;بِأَمْوَالِهِمْ;بِأَمْوَالِهِمْ;أَمْوَالَ)

ANAMIL (الْأَنَامِلَ) is normally mistranslated as the finger tips. The word only appears once in Quran in the ayah 3:119 and mistranslated as finger tips in this ayah, as the phrase “…when they are alone, they bite at you the Anamil of the Ghaize…” Translating this word as finger tips does not make sense in this ayah. However, if we look at the use of this word in the classical/medieval Arabic, it means possession or ownership, i.e., partly or fully owned or possessed by. Hence the correct translation of this phrase would be “when they are alone, they backbite at you, make plans against you – the possessed of the Ghaize” showing that the acts of these people, in their isolation, is in fact conspiracies, schemes, planning against momineen due to the possession of Ghaize-rage and anger in them against momineen. X-Reference – 3:119. (الْأَنَامِلَ)

ANATA (لَأَعْنَتَكُمْ) normally mistranslated as doing sin or putting in difficulty – but the main characteristics of the word ANATA is in the meanings of helping, aiding, or supporting someone or something. For instance, in the ayah 9:128 “There has certainly come to you a Rasool from among yourselves. To him is Aziz what is Antum (that provides support to you/aid/help you) and he is concerned over you and to the Momineen, he is Ra’aof Raheem”.  Here the word is used in the meanings of supporting, helping, providing aid or support. When join with word “LA” means no helping, no aiding, or no supporting someone or something. For instance, in the ayah 49:07 “And know that among you Rasool of Allah. If he were to obey you in much of the matter la’antihum (No support to you) but Allah makes it likeable for you the Emaan…” Similarly in the ayah 3:118 “..Do not take friends/supporters other than yourselves, they will not spare you. They wish to ruin what Anatim (support you) but hatred has already appeared from their mouth and what is concealed in their hearts is much greater.” Reference – 2:220, 3:118 , 4:25 , 9:128 , 49:7. (لَأَعْنَتَكُمْ;عَنِتُّمْ)

ANDADAN (أَنْدَادًا) & NIDA’AN (وَنِدَاءً) NADAD normally translated as creating partners or equals or rivals to Allah but the word as per Quran is Shirk, meanings to assign partners/Shareek with Allah. The word Andadan basically shares the characteristics of meanings in terms of likeness or similar in calling -Nada, Manady, as in relying upon. The word Naddu means having opposition, rivalry, enmity or conflict, or challenging someone or opposing someone. The phrase Lilahe Andadan cannot be translated as doing Shirk or creating of partners but in terms of creating Andadan with Allah i.e., as opposition of Allah, calling or relying on someone other than Allah, with the basic characteristics of opposition and conflict with Allah’s Deen and combination of doing Kufr and Shirk on an overall basis. These phrase Lilahe Andadan (Andadan with Allah) or Laho Andadan (Andadan with Him- Allah)- used 6 times in Quran- is used in terms of all people, forces, systems and environment which stand in opposition to Allah attracting people away from the path of Allah. For instance, in Ayah 14:30 “And they created (Ja’alna) with Allah Andadan so that they could mislead from the path of Allah…”  Here the specific reasons and end results of Andadan is mentioned which is to mislead people from the path of Allah. This is further explained in Ayah 34:33 “And those who were oppressed will say to those who were arrogant, “It was your scheming by night and day; as you instructed us to do Kufar of Allah, and to set up Andadan to Allah…” Here the concept of Andadan becomes clearer in terms of making an environment, a system of going in opposition to Allah through doing Kufar of Allah and as a plan/a scheme to divert people away from Allah, to encourage Kufar of Allah by others and to direct innocent people (who do not know) towards calling or relying on others (masters/leaders) instead of Allah thereby encouraging both Kufar & Shirk. In Ayah 39:08, “When some adversity touches the human being, he calls his Rabb, striving towards Allah. But then, when Allah confers on him Allah’s Na’mat, he forgets what he was calling for before, and he creates (Ja’ala) Lilahe Andadan, so that to lead astray from the path of Allah. …”. Thus Andadan means creating a system of opposition of Allah, an environment of kufr and shirk, not only by doing kufr and shirk as an individual but also creating a whole environment of kufr and shirk among people or in a community to incline, influence & indulge others to do the same, doing the kufr & shirk while directing others towards other such people, as their Shurakaa (who have been assigned As Shareek with Allah) – the basic aim of which is to lead people astray away from the path of Allah by creating such kind of kufr environment where innocent people gets into that trap. Since Allah has already created the whole system and environment for us to think and ponder, Allah’s Ayaat and recognize Allah with reason, because of this, this phrase is mostly mentioned soon after Allah’s creations as Allah’s Ayaat and Allah’s Na’mat. For instance, in Ayah 40:09 Allah says “Say- Do you indeed do Kufar on the one who has created the earth in two youm and you made (Ja’alon) laho Andadan? Allah is the rabb of the Aalimeen” Here the phrase is used soon after telling us that the creation of earth with all the Na’mat therein which creates perfect environment for humanity, so how can anyone create Andadan with Allah? – as a surprising question how one can create in opposition to Allah’s created systems- as an opposing system, an environment of kufr and shirk to indulge others as well. Similar meanings and context are used in the Ayah 2:22 & 2:165. X-Reference – 2:22 , 2:165 , 2:171 , 14:30 , 34:33 , 39:08 , 49:09. (أَنْدَادًا;نِدَاءً;وَنِدَاءً;وَنِدَاءً;يُنَادِي;مُنَادِيًا;نَدْعُ)

ANSA (أنْثَىٰ) AUNSA (أُنْثَىٰ) ANS’A’EN (الْأُنْثَيَيْنِ) & INAASAN (إِنَاثًا) The word Auns’a or Inaasan is normally translated as females, but the use of the word Inaa’san in Quran is not in the meanings of females at all, for instance in Ayah 4:117 “They do not make Duaa from anyone besides Allah, except Inaasan…” Here if we translate the word as female or as per the most common interpretation of female deities, then this is a false statement, since those who do Shirk (as discussed in earlier ayah 4:116) not only assign partners to Allah which are only females but there are male Shuraka as well. Here the concept of Duaa to anyone other than Allah is done as per our nature as humans, which is referred through the concept of Inaas’an. In Ayah 92:01-03 “and by the Layl when it covers and the Nahar when it brightens, and Allah is the one who created the Zakara and the Aunsa…”  Here if we translate these words as males and females then this interpretation is debatable since Allah’s creations is not just restricted to males and females only. The word Zakara is mistranslated as males and the Aunsa is mistranslated as females, whereas the word Zakara is basically the same as Zikar, meanings the Hidayah, the Kitaab, the Quran. In terms of Allah’s creations, Allah has created everything in the universe including the Hidayah (the Zakara) and the nature (the Aunsa). Thus, everything created by Allah either works as per Hidayah like us being humans or as per Nature like everything in the universe even we humans as well if we if we reject Hidayah. Therefore, if we exclude the Zikar then only Aunsa left, which refers to the basic nature, characteristics of Allah’s creations, as a combination of one’s Fitrat as well as the environment & upbringing, be it Insaan, the mankind, or the plant or animals or the universe, or anything therein. In Ayah 75:39 “then Allah Ja’ala (appointed/made) from it (first living cell) the Zoujeen (two kinds/types), the Zakara and the Aunsa” Here Allah is not talking about gender in this ayah, but basically giving us a guidance that Allah has appointed two Zouj- types and kinds of sources of coming back to Allah’s path, coming back to life, which is Zikar (Hidayah) and Aunsa (our basic nature, fitrat) on which we are created along with the impacts of environment and upbringing. Quran tells us that the mankind is created as per the Fitrat of Allah, which means that by default we have all the desired attributes of Allah, the basic foundation of which, is Hanifan – refer Ayah 30:30. Therefore as per our Fitrat, at the time of our birth, we are created in accordance with the Fitrat of Allah and Quran consider us alive only when we are as per this Fitrat. Therefore, those who are far extreme in Kufar are considered metaphorical dead by Quran. The concept in this ayah is also beautifully connected to the next Ayah, which is talking about bringing dead back to life through the use of one or both of these Zoujeen, Ayah 75:40 “Is it not that Allah is Qadir (all powerful, able) upon giving you life after the Mout (death)” which can also refer to the day of resurrection as well. Similar meanings are in Ayah 53:45. In the ayah 53:27-28 “Indeed, those who do not have Emaan on Akhira, they surely name the names of the Malaik as per Ansaa, but they do not have any knowledge about it and they do not follow anything but assumption…” Here Allah is not saying that they give female names to the Malaik, but telling us that they name the Malaik based on assumptions, without knowledge and in accordance with their nature, which is in fact a contaminated fitrat as impacted by their environment. In ayah 53:21, when Allah says “for you is the Zikar and for Allah is the Aunsa?” is not talking about a counter argument by Allah that for you is the male and for Allah is the female. This would be a flawed argument since they refer Nabi Easa as the son of Allah, who was a male. Hence here the two words do no mean male or female but refers that Allah has given the mankind a complete Hidayah – Zikar and in return, those who do not accept the Hidayah they respond to Allah as per their nature – Aunsa which in fact a contaminated fitrat as impacted by their environment. Similarly in Ayah 40:40 “…whoever does Swalehan (Deeds of Is’lah) of the Zikar or Aunsa, while he/she is a Momin…” is not referring to Swalehan by males or females, as Allah is not talking about gender here, but in fact telling us that the two sources of our Amal-e-Swalehat are either of Zikar (as per the Hidayah) or of Ans’aa (based on the Fitrat of Allah) as long as they have Emaan. X-Reference – 4:117 ,40:40 , 53:21 , 53:27-28, 53:45 , 75:39, 92:01-03. (إِنَاثًا;أُنْثَىٰ;الْأُنْثَيَيْنِ;الْأُنْثَيَيْنِ)

A’QADAT (عَقَدَتْ) The word is normally mistranslated as pledged or contracted but the word for contract or pledge are Aimaan or Nikaah. The basic characteristics of the word Aqd is in meanings of knot, loop, or band which is used to join or secure things or people together. For instance, in ayah 113:4 “and from the Shar of the blowers in the Aqd (knots)” Similar meanings are used in ayah 5:89 “…Allah will call you to account for what you Aqdatum (tied up the knot, bonded with, tied together) the Aimaana (oaths/pledges)…” Similarly in ayahs 20:25-28 depicting the Duaa of Nabi Musa “He said ‘Rabb expand my breast and ease my task/activities, and untie the A’uqdatan (knots, ties, anything holding back etc.) from my tongue so that they may understand my speech”. In Ayah 2:237 the phrase Aqdatu alNikaah refers to the knot, the tie, the strong connection of the Nikaah. Similar meanings and context are in ayah 2:235 as well. Similarly in ayah 4:33 “…and those Aqadat Aimanukum…” Refers to those whom one has Aqadat-tied the knot of Aimaan- oath, pledges, contracts. In ayah 5:01 when Allah says “O you who have Emaan, Aufu (give generously and in abundance) with Aqood (in plural)…” Means both in the meanings of giving generously and abundantly with Aqd, tying of knots, through proper arrangements as well as give generously and in abundance to those who are under one’s Aqd, knots, ties, responsibilities and connections. X-Reference – 2:235 , 2:237, 4:33 , 5:01 , 5:89 , 20:25-28 , 113:4. (عَقَدَتْ)

AQAL (عَقَل) verbs in the meanings of using Aqal- the word Aqal means brain, our reasoning and intellectual faculty. Whenever Allah has used the word Taqaloon or Yaqaloon or Aqallo, it means to use brain, our intellectual and reasoning faculties to understand things and matters. Quran stresses the importance of using brain and our intellectual faculties of reasonings and logics time and time again so much so that those who do not use their faculties of reasoning and intellect, are termed as worse than animals in the ayah 7:179 telling us in no unclear terms that they are destined for hell and all their faculties of, sight, smell, hearing, speaking, are of no use to them if they are not using their intellectual faculties of reasoning and logics. In order to understand Quran and to seek, explore and understand the Ayaat of Allah, the basic pre-requisite is the use of Aqal- our brain, our thinking, reasoning and intellectual faculties. In Ayah 2:44 when Allah says “Do you order Barre of the people and forget yourselves while you recite the book? Will you not TA’QALOON?” – means, you ask people to be righteous and Momin but the same teachings are not reflecting in your behaviors and actions because you are not using your brains to understand the Kitaab. In the ayah 2:76 when the phrase “…. Will you not Ta’aqiloon?” is used in terms of an argument from one group of people to another asking them to use logics and reasoning, in terms of their attempt to influence the other group to keep on concealing Allah’s Ayaat. X-Reference 2:44   ,  2:76   ,  7:179 . (عَقَلُ;عَقَلُو;تَعْقِلُونَ;يَعْقِلُونَ;تَعْقِلُونَ;تَعْقِلُونَ;يَعْقِلُونَ;يَعْقِلُونَ;يَعْقِلُونَ)

ARA’IKA (أَرَاكَ) The word is normally translated as seen or shown, but the word is used in Quran in much broader and all-encompassing manner to include each and very evidence, as perceived through all our senses, through which something is proven, given evidence of, shown, validated, verified, substantiated or authenticated by, for instance in Ayah 6:76 “and when Ibrahim said to his father, ’do you take the idols as your deities? Indeed, I Ara’ika to you and to your people to be in Mubeen (distinct/clear/proofs/explained in detail) Zalain (misled far away from Allah/error)” here the meanings of the word become very obvious, that the concept does not just include seeing or eyesight, or shown, but includes all-encompassing meanings of proven, validated, and given evidence of something, through addressing each and every faculty of ours, including our intellect and reasoning, i.e., done through logical arguments. Thus, whenever Allah refers Allah’s Kitaab and Hidayah the same word is used, since in order to be on Hidaya, one needs to apply all of the person faculties, especially of reasoning and intellect, for instance in Ayah 4:105 “Indeed, We have Anzalna upon you the Kitaab with Haqq so that you may Hikam between the people with what Allah Ara’ika you…”. The use of providing evidence, or evidence by the use of one’s Aqal or reasoning is also reflected in Ayah 9:127 “and whenever a Surat is Unzelat (revealed), some of them Nazar (look/observe/with an intention to follow) to others, ‘does anyone Yara’aika (understood/perceived/proven) you?’ Then they turn away. Allah turns away the Quloob (intentional decisions based on perceived knowledge) because they are a people who do not understand”. Similar meanings are used in Ayah 25:41 “and when they do not Ra’auka (understood, perceived) you, they take you except in ridicule, ‘is this the one whom Allah has sent as Allah’s Rasool.”   – X-Reference – 4:105, 6:76, 9:127, 25:41. (أَرَاكَ;يُرَاءُونَ;أَرِنَا)

A’RAZ & A’URZATAN (عُرْضَةً) Normally translated as an excuse, as in the ayah 2:224, but the basic characteristics of the word is derived from the word Aarizan- that cloud which is spread out on the sky as used in the ayah 46:24. Therefore the word is used in the meanings of exposing, spreading out as used in the ayah 57:21 when describing heaven as “..Jannat whose Araz is like the Araz of the skies and the earth ..”  Similar meanings of the word is in terms of presenting someone or something, making something obvious, or something being made to put in the front as a covering or exposing to something for instance in the ayah 40:46 “The fire, they are Yurazon to it in the morning and evening…” . The word A’iteraz means to come out/spread out in front of something in a manner that it becomes a hinderance. Similerly, the word used in Ayah 2:224, with all these meanings of spreading Allah as a front, as a shield or covering as a cause for not doing what they committed in their Aimenaukum related to Birra, Taqwa and Islah of people. When the phrase A’raz of this worldly life as used in the ayah 4:94 and 8:67, it’s used in the meanings of everything in this worldly life that one gives focus to, that has spread out in terms of one’s priority, attention and desire. X-Reference – 2:224-225 , 2:235 , 4:94 , 7:169 , 8:67 , 9:42 , 24:33 , 40:46 , 46:24 , 57:21. (عُرْضَةً)

ARHAAM (الْأَرْحَامِ) is used in Quran in the meanings of mother’s Womb during pregnancy. This word has the same characteristics and the meanings of the words such as Raham, Rahmat, Rahman, and Raheem all share the meanings. Therefore, whatever Arham means to a child, is the meaning of the words Raham, Rahman, Rahmat and Raheem, which is in four broad definitions. (1) The life line/ source of survival- the child breathes from the Arham, the child takes all it source of nourishment/survival from the Arham; (2) The protection/shield- it protects the child from anything that can harm the child; (3) The long-term source of nourishment, growth and progress in an unprecedented miracle like manner so much so that a child is created from a single cell to a complete being and (4) The source of Self-less love and sacrifice- the selflessness and sacrifice for the child that a mother has is multiplied many times in case of Arham, so much so that in order to fulfill the requirements for the child, the Arham extracts the required nutrients from the mother’s own blood, bones and body without even letting the mother know. Therefore, whenever the word Rahmat, Rahman, Raham and Raheem are used, they have all these 4 broad definitions. It’s because of this that one’s blood relation that is those who are connected with each other through the same parents/mothers are also called Al-Arhaam as used in the ayahs 8:75, 47:22 and 60:33. X-Reference – 2:228 , 3:6 , 6:143-144 , 8:75 , 13:8 , 22:5 , 31:34 , 33:6 , 60:03. (الْأَرْحَامَ;الْأَرْحَامِ;أَرْحَامِهِنَّ;أَرْحَامِهِنَّ)

ARKASU (أُرْكِسُوا) & ARKASAHUM (أَرْكَسَهُمْ) The word is normally mistranslated as ‘cast them back; made them fall back; overwhelmed them or plunge them’ for instance as per its usage in Ayah 4:88. But the word is used in Quran in the meanings of ‘act in response to them or react to them, act in return to them as consequences of their own actions & deeds for instance in ayah 4:88 Allah says “Then what is with you concerning the Fa’eateene of the Munafiqueen, and Allah Arkasuhum with what they kasabu (earned) …” means that what is with you concerning the Fa’eteene (two opposing or aggressive groups of people who are working against each other) with in those who are Munafiqueen- those whose actions are obvious and apparent. These two groups of the Fa’eteene of Munafqueen as explained later within this ayah are those who are on Hidayah versus those who are led astray. Thus here when Allah says “Arkasuhum with what they Kasabu”  Allah is not talking about casting them back, or overwhelming them, as is normally mistranslated, but in fact with the use of the word Arkasuhum, Allah is basically telling us that the rewards and punishments from Allah is going to be in accordance with what they Kasabu- earn, do and are working on, whether that is as per Hidayah or as per Zalal (led astray), Allah is going to Arkasu, give them response, react to them, will act in return and as a consequences of their own choices and actions accordingly. Similarly in Ayah 4:91 ‘Satajedona (focus on switching the condition) of Akhireena (others) Yureeduna (with your acts & deeds) in order to Ya’munukum (seek Aman) for yourselves and Ya’munu (seek Aman) for their people, all, from what they Raddu (Make useless, futile) towards the Fitna (mislead, rebelliousness, opposition etc.), Arkasu in it ….” Means that this is a direct Allah’s command to the addressee of the Quran, who Raddu- making futile/useless these efforts of Aman, towards the Fitna, is to Arkasu in it- that is act in response to their actions, in it (the Fitna)- to destroy it. X-Reference – 4:88 , 4:91.  (أُرْكِسُوا;أَرْكَسَهُمْ)

A’RZUHA (عَرْضُهَا) is normally mistranslated as width or breadth in terms of the measurement or expansion of Jannat as in ayah 3:133, but this is a wrong translation of the word, as it does not make sense why would Allah let us know about the vastness, width or breadth of heaven equal to skies and earth, what difference it would make on one’s Eemann. The correct meanings of the word are gains, benefits, earnings, payback, recompense, profits, rewards etc. for instance in the ayah 4:94 “…. you are not a Momin seeking Araza of this worldly life as with Allah is abundant Muanim/Naimat…” . Similarly in ayah 7:169 “…they inherited the Kitaab, taking Araza of this lower life…” Similar meanings are used in ayah 24:33. In ayah 8:67 “…you desire the Araza of this world and Allah desires for the Akhira…”. In ayah 9:42 “had there been a short term Arazan and an easy Safar/journey, they would have followed you…”. X-Reference – 3:133 , 4:94 , 7:169 , 8:67 , 9:42 , 24:33. (عَرْضُهَا)

A’S’AITUM (عَصَيْتُمْ) & YU’AS’E (يَعْصِ) is normally translated as disobeyed, this is a wrong translation. The real meanings of the word as used in Quran is in terms of “understood” for instance in ayah 2:93 “…they said Samai’na and As’aina…”  meaning we heard and we understood. Similar meanings and usage is in Ayah 4:46. In the ayah 6:15 “Say, Indeed, if I As’aetu my Rabb, I fear the Azaab of the mighty day…” again used here as understand or perceive correctly, understand rightly. Similar meanings and wordings are used in ayah 10:15 as well. In the ayah 10:90-91 describing the situation of drowning of the Firaun, when he had a change of heart in order to survive, the ayah 10:91 “Now?? And Indeed, before you As’eyata (understood well?) and you were of the Mufsideen?”.  In ayah 3:152 “…and you A’s’autum (understood) from afater what Allah has shown you of what you love…”. X-Reference – 2:93 , 3:152 , 4:46 , 6:15 , 10:15 , 10:91. (عَصَيْتُمْ;يَعْصِ;عَصَيْنَا;يَعْصِ;َصَوُا)

ASBAATI (َالْأَسْبَاطِ) the basic characteristics of this word is in the meanings of increasing, stemming from, expanding or branching out. Therefore, any tree or bush which branches out into several ones, expanding from the single stem, stalk or trunk is termed as Asbaat. Therefore, when used for family tree, the father would be called walid, the children as Aulaad but the grandchildren, the nieces, nephews including the children, the great grandchildren of those, would all be called As’baat. Consequently, also used in the meaning of tribe or groups of people or community or Quoom/nation for instance in the ayahs 7:159 to 160- Among the Quoom of Mosa is an Ummath that guides by Haqq and thereby does Adal. We divided them into twelve Isbaathan (اثْنَتَيْ عَشْرَةَ أَسْبَاطًا). And ….”, here the word is used in the meanings of the tribe, nation, community etc. Therefore, in ayah 2:136 and 2:140 when used for all Asbaat of the Anbiyaa, it would refer to children, nieces, nephews, grand children as well as Quoam, nations or tribes. X-Reference – 2:136, 2:140, 7:160. (الْأَسْبَاطَ;َالْأَسْبَاطِ;الْأَسْبَاطِ;وَالْأَسْبَاطِ)

ASHADAN (أَشَدَّ) the word is normally translated as strong, greater or stronger, but the word is not used in these meanings in Quran for instance in ayah 6:152 “and do not go near the Maal (wealth) of the Yateem except with that which is Ahsan until he/she Yablugha (maturity) Ashudahu..” Here the word is used in the meanings of reaching, completing, finishing, concluding, perfecting, fulfilling, or achieving a certain milestone, which in this case is to reach a Balagha- maturity and sensibility. Similar meanings and context are in Ayah 17:34, 28:14 and 46:15. In Ayah 2:74 “Then hardened your Quloob from after that so they became like stones or Ashaddu hardness…” is not used here in the meanings of greater or stronger hardness but used here in the same meanings of reaching, finishing or achieving the milestone of a hardened stone. Similarly in 2:85 the phrase “…Then what is the recompense for the one who does that among you except disgrace in this worldly life and on the day of resurrection, they will be rendered useless, make futile, to Ashadde al (the) Azaab…” meaning to complete, finish, perfect the Azaab which started in this worldly life for them. In Ayah 2:200 when Allah says “Then when you completed the Munasik, then do Zikar of Allah as you do Zikar of your forefathers or Ashada Zikaran…” is not talking about greater zikar as is normally translated but complete, finish, conclude and prefect the Zikar. X-Reference – 2:74 , 2:85 , 2:200 , 4:66 , 6:152 , 17:34 , 28:15 , 46:15. (أَشَدَّ;أَشَدَّ;أَشَدُّ;أَشَدُّ;أَشَدُّ;أَشَدُّ)

ASLAM (أَسْلِمْ) & ISLAAM (السِّلْمِ) Muslim, the one who Aslam. The word is used in five broad meanings (1) to get pure and clean from all sorts of impurities, insufficiencies and faults; something that is devoid of any impurities, strains or contaminations- as used in ayah 2:71; (2) to be at peace, save and protected from all sorts of dangers, troubles and incidents in terms of remaining healthy and protected as in the ayah 4:90-91. Allah is described in ayah 59:23 as Salaamu, which is a combination of both these meanings (3) The word also means to remain with others in harmony, peace, care and contentment, to ensure peace, law and order for everyone and to live with peace with everyone through mutual cooperation and care. (4) Also used in meanings of submitting and obeying in complete submission and obedience, i.e., to obey, follow, and submit to the laws of Allah in perfect submission and obedience. If we combined all these meanings to define the word Islam, it’s that code of conduct- a way of life, which is given in Quran as per the laws of Deen, a complete submission and obedience of which fills the gap for an individual’s insufficiencies, correct own flaws, to make the person a perfect and pure being whereby an individual’s faculties and abilities are utilized to their maximum, protecting the person through all the troubles, lawlessness, destruction as well as pushing individual towards new heights ensuring long term success, peace, prosperity, security not just for the individual but for all members of the society. The word Aslam, denotes a combination of meanings which are at the foundations of Deen-e-Islam, being that code of conduct- a way of life, which is given in Quran as per the laws of Deen, a complete submission and obedience of which fills the gap for an individual’s insufficiencies, correct own flaws, to make the person a perfect and pure being whereby an individual’s faculties and abilities are utilized to their maximum, protecting the person through all the troubles, lawlessness, destruction as well as pushing individual towards new heights ensuring long term success, peace, prosperity, security not just for the individual but for all members of the society. Wajhu refers to turning one’s complete attention towards something, in terms of one’s main objective, course, purpose, direction or desired destination. Therefore, whenever the phrase ‘Aslam Waju to Allah” is used in Quran in terms of an all-encompassing meanings of the word Aslam, and is used in meanings of submitting, being obedient of and in alignment with Deen-e-Islam, in complete submission and obedience to Allah by turning once complete attention and focus towards Allah, keeping Allah as one’s desired destination and objective.  X-Reference 2:71, 4:90-91, 6:71, 8:61, 10:25, 16:87, 19:47, 52:23, 52:38. (السِّلْمِ;أَسْلَمَ;أَسْلَمْتُ;أَسْلِمْ;أَأَسْلَمْتُ;أَسْلَمُوا;مُسْلِمَيْنِ;مُسْلِمًا;مُسْلِمَةً;مُسْلِمُونَ;مُسْلِمُونَ;سَلَّمْتُمْ;السِّلْمِ; تَسْلِيمًا;يُسَلِّمُوا;أَأَسْلَمْتُمْ ۚ;لَهُ مُسْلِمُونَ;السَّلَمَ;السَّلَمَ;مُسَلَّمَةٌ;مُسَلَّمَةٌ;السَّلَامَ;أَسْلَمَ;الْإِسْلَامَ)

ASLEHAT (أَسْلِحَتَ) & ASLEHATAHUM (أَسْلِحَتَهُمْ) The word is normally mistranslated as arms or ammunition as used in war or any combat, warfare or battle. However, the basic characteristics of these words are in terms of any tools, ways and means, resources, or devices that are used to fight off and defeat the rival party, not necessarily in a violent combat form, but more so in terms of establishing the S’alat by Momin versus the Kaafireen who are trying to mislead others away from the Allah’s path, Thus these refer to all such tactics, arguments, resources, powers, ways and means that are employed by either side to further their cause, which is conflicting of each other, for instance in ayah 4:102 when Allah Says “And when you are among them, then Aqamta to them the S’alat then let them Taqum a T’aifatun of them with you and to them Khuzu their Aslehatahum….” It means that we are instructed by Allah that when we are among those who do Kufar, then we should aim to establish the S’alat on the parameters of Deen, then let them, a Taa’if (who repeatedly do Kufar) from the kaafireen, Taqum- contribute to and establish the S’alat with you, and let them Khuzu- seize, keep under control their Aslkehatahum- tactics, arguments, ways and means that they have been employing to counter your efforts. Later on, in the same Ayah Allah says, “and let them come forward another T’aifatun who has not Yus’allu, then let them Yus’allu with you and to them Khuzu their Hizrahum (their cautious approach) and Aslehatuhum ….”  Used here in the same meanings as before with one addition of the word Khuzu their Hizrakum, in addition to Khuzu their Aslehatuhum, which means that for the second group, they should sieze not only their Islaha but also their Hizrakum- their precautions, since the first group has already done Sajda and are contributors of S’alat. Allah then says, “Wadda (wish/desire/love) those who Kafaru that you Taghfuluna (neglect) from your Aslehatekum and your Mata’atekum (the basic necessities of life) so that they can Yameluna (deviate you from the right path) upon you a single Melatan (deviation, delusions) …”. However, in certain situations like that of Maraz, etc., Allah does give an exception by saying that “And there is no Junaha (requirement of Allah to spend your resources humbly) upon you if Kana (reached a situation of) with you Azzan (harm, hurt & injury) from Mat’arin (natural disaster) or you Kuntum Marza that you Taza’u (let go of) your Aslehatukum, and Khuzu (seize, control) your Hizrakum (precautions)…” – X-Reference – 4:102 (أَسْلِحَتَ;أَسْلِحَتَهُمْ;أَسْلِحَتَكُمْ;أَسْلِحَتِكُمْ;أَسْلِحَتَهُمْ)

AS’T’ADU (فَاصْطَادُوا) The word is normally translated as you may hunt or sport or fish etc. as per the only usage of this word in Ayah 5:02. If we look at the classical medieval Arabic, the basic meanings of the word are in terms of springe, a trap or a snare, which is used for hunting or fishing purposes. Therefore, when Allah says in Ayah 5:02, as to not allow the Yureedu- the system of Allah, comprising of “Sha’aira of Allah; the Shahar Al Haraam; the Hudya- Hidayah; the Qalalaida; Aaimeena of the Baiyt Al Haram” in order to get the Fazal (benefits) of their Rabb (the Rabb, of those who do Kufar) and to achieve their Rizwaan (approval and permission), thereafter Allah says, “and when you Halal (allow/permit to use Allah’s Yureedu to get the Fazal of their Rabb and Rizwaan), then As’t’adu…” means if you do that, then it means you’re going to get trapped in the same web of Kufar as they are whose Rabb you’re trying to get the fazal from and the Rizwan of. This Ayah is basically, giving an immense guidance and wisdom not to use any aspect of Allah’s Yureedu- the whole system of Allah, which is meant to get the Hidayah, do not use any of these to get the Fazal (the many benefits and blessings) of THEIR Rabb, not your Rabb. Meaning referring to those who do Shirk, who have Rabb, whose laws they follow and abide by instead of Allah’s. Had it been to get the Fazal and Rizwan from YOUR Rabb, it would have been fine. The whole divine wisdom here is not to seek the Fazal of their Rabb and their Rizwaan by using any of Allah’s Yureedu, because if and when you do, then know that these are like traps and baits, designed to entrap you in to their whole system of Kufar and Shirk.  X-Reference – 5:02.

ASTAMTA’A & ASTAMTA’TUM (اسْتَمْتَعْتُمْ) is normally mistranslated as “taking of pleasures” for instance in ayahs 4:24-25, it is mistranslated in the meanings of taking sexual pleasure after the marriage. The word Astamta’a is used in Quran in the meanings of taking advantages from, enjoying, benefiting from, or profited from, for instance in ayah 46:20 “…you exhausted/use your Tayyibatukum in the life of the world and you took your Astamta’atum therein…”. Similar meanings of profiting from, or taking the benefits from are used in ayahs 9:69 “Like those before you, they were mightier than you in strength, and more abundant in Amwaal and children so they Astamta’u their portion and you have Astamta’kum your portion…”. In Ayah 6:128 “on the day, Allah will gather all the Jinn, certainly you have many of the mankind. And will say their Auliyahum among the mankind ‘our Rabb Astamta’a some of us by others…” Used here in the meanings of used, benefited from, profited from etc. X-Reference – 4:24-4:25 , 6:128 , 9:69 , 46:20. (اسْتَمْتَعْتُمْ)

ASWADDAT (اسْوَدَّتْ) & TASWADDU (َتَسْوَدُّ) is normally translated as black in many ayahs such as 3:106, but this is a wrong translation. The word is used here meanings of unclear, dull, pale, blurred, without focus, indistinct or faded and unrecognizable. Similar meanings are used in ayah 2:187 “…until become bayyin to you the Abyazu thread from the Aswade thread of the fajar (dawn)…” If we translate Abyazu as white and Aswade as black, how can there be a black thread of the Fajar – the dawn. These words are used here not in the meanings of black or white, but in the meanings of Abyazu as clear, focused, distinct and recognizable as opposed to Aswade as unclear, blurred, indistinct or faded and unrecognizable. In ayah 3:106 and 3:107, the word is used in the similar meanings not as black. Similarly in ayah 35:27 “…and in the mountains are tracts of distinct and reddish varying colors and in the settings of Suwd” not used here as intensely black as normally mistranslated but used in the meanings of in the faded, blurred and un-straightened settings. Similar meanings are used in ayah 16:58 “and when one of them is informed of a female, his face Muswaddan and suppressed grief” Is used here in the meanings of faded, pale and dull. Similar meanings are used in ayah 43:17 and 39:60. X-Reference – 2:187 , 3:106 & 3:107, 16:58 , 35:27, 39:60, 43:17.  (اسْوَدَّتْ;تَسْوَدُّ;الْأَسْوَدِ;َتَسْوَدُّ)

AT’EUU (أَطِيعُوا) TUT’E’UU (تُطِيعُوا) is translated as obey but the word shares much broader characteristics of meanings for instance in ayah 41:11 “…come willingly or karhan – they said we come T’a’aeen” here the word T’a’aeen is used as an opposite meanings of word Karhan, means unwillingly, by force, something which is hateful or despised, done as hardship or compulsion. Therefore, as an opposite to Karhan, the word Ta’a’een are those who are obedient followers out of their likes and abilities, without any force or compulsion, due to their own internal inclination, enthusiasm, motivation, eagerness and commitment. Similarly, in ayah 5:112 “…said O Esa son of Maryam, is your Rabb Yast’eeu to us…” the word is used in the meanings of willingness and ability. In ayah 6:35 the word Austat’a’t is used in similar meanings. The word is used as obedient followers in ayah 3:100 as “o you who have Emaan, if you Tut’eyu a Fareeq from those who were given the book, they would turn you back after your Emaan as Kaafireen” the word used here in the meanings of following them as willing, and obedient followers, out of one’s own desires. Therefore, whenever Allah uses the phrase At’eu Allah wa At’eur Rasool, the word At’eu is used in the meanings of being obedient followers of Allah and Rasool out of one’s own internal inclination and commitment. Similarly in Ayah 4:81, when Allah says “And they say T’a’atun…” normally translated as ‘they say that we are obedient’ but the word T’a’atun is used here in all-inclusive meanings of we do At’eu of Allah and the Rasool, in terms of Risaalat as discussed in the earlier Ayah of 4:80, in terms of obedience and submission to Allah’s Hidayah, both in terms their willingness as well as their ability, out of their likes and desires, without any force or compulsion and due to their own internal inclination and commitment. X-Reference – 3:32 , 3:100 , 5:112 , 6:35 , 41:11. (أَطِيعُوا;تُطِيعُوا;أَطِيعُوا;أَطَعْنَا;أَطِيعُوا;أَطِيعُوا;تُطِيعُوا;لِيُطَاعَ;يُطِعِ;يُطِعِ;طَوْعًا;يُطِعِ;أَطَاعَ;طَاعَةٌ)

AU’DU (عَدُوًّا) AU’DWAN (الْعُدْوَانِ) & A’DAA (ِأَعْدَا) means distance – al a’du means a place which is distant or far off. Also used in the meanings for a piece of wood that separates or creates distanced between two other pieces of woods. Ta’adey means to get separated from or get distant from each other, become strangers. It is therefore used as an opposite to Sadeeq – meaning friend. So as opposite to Sadeeq, the word Au’du would mean enemy or opponents. The words such as A’daa, ya’du, Adwan, Audwan, Ta’dan are all have the same characteristics of these meanings with the addition of Transgression. Therefore, all these words would have the basic meanings of being enemy or opponents of each other or to cross all the boundaries in each other’s animosity – in basic terms of being enemy of someone in the worst possible manner by crossing all boundaries and transgressing beyond all means, even so much so as to indulge in suppression, Zulm, and Cruelty by going against Haqq.  X-Reference – 2:36 , 3:112 , 4:101 , 5:02 , 6:142 ,  7:163 , 8:60 , 9:120 , 20:39,  35:06 , 60:04 , 65:01. (عَدُوًّا;الْعُدْوَانِ;أَعْدَا;أَعْدَاءً;عُدْوَانًا;عَدُوٌّ;عُدْوَانَ;عَدُوٍّ;عَدُوًّا;تَعْدُوا;وَالْعُدْوَانِ)

AUFU (أَوْفُوا) The word is normally translated as fulfil or give full, but the word is used in Quran in the specific meanings of abiding by the terms of contract, or fulfilling the promise or oath by giving in with one’s whole being, in terms of giving your 100 percent towards something, for instance as explained in Ayah 16:91, “And Aufu with the Ehad (covenant) of Allah when you have taken it and do not break the Aimaan (contract, promise, oath) after its confirmation….”. In Ayah 2:40, “O Children of Israel, do Zikr of My Na’mat which I bestowed upon you, and Aufu your covenant to Me, Aufu your covenant, and be cautious of only Me.” That is fulfil the terms of the contract by giving in your whole being in order to abide by not only the contract with Allah but also all of your contracts, promises and oaths. Similar meanings are in Ayah 3:76, “Whoever Aufa with his/her covenant and observe Taqwa, then indeed, Allah loves the Muttaqueen.” showing that Aufu of one’s covenants, is an integral part of observing Taqwa. In Ayah 6:152, “And do not go near the Maal (wealth) of the Yateem except with that which is Ahsaan until he/she reaches maturity and Aufu (fulfil & abide by your contracts with your whole being by giving 100%) the Keela (distribute/give-in exact amount in accordance with measurements/weights) and the Meezan (balance & scale) with Qist (in accordance with their unique situations & requirements) …” In ayah 7:85 and 11:85 the same expression and phrase are used with same meanings in regards to the mankind- people in general. In Ayah 5:01, “Oh those who Amaanu (have Emaan, make promise) Aufu with the Aquood…” telling us clearly that once you have Emaan, entered the ambit of Islam, you have entered into the Aemaan (the contract and covenant) with Allah, as well as this ayah refers to one’s general oaths and promise as well, asking us to Aufu, fulfill and abide by Aquood- essentials, fundamentals, the terms, contract, laws and foundations of these contracts, by giving in our 100 percent and by our whole being.  X-Reference –  2:40, 3:76, 5:01, 6:152, 7:85, 11:85, 16:91 . (أَوْفُوا)

AUKHT (أُخْتٌ) & AKHUWAT (إِخْوَةً) the word is normally translated as brothers or sisters, but these are wrong interpretations of these words for instance in Ayah 19:28, addressing Maryam the expression as “Ya Aukhta Haaruna…”  people were not addressing Maryam, as a sister of Haroon as it is normally mistranslated, there is no ayah in Quran which tells us that Haroon was a brother of Maryam. Similarly in Ayah 9:11, talking about the Mushrekeen, those who do Shirk, when Allah says, “But if they do Touba, and Aqaamu the S’alaat and commit to the Zakaat, then they are your Akhwanukum in the Deen, and we explain our Ayaat to the people who have knowledge” The word Akhwanukum, as brothers doesn’t make sense here since Allah is not talking about them becoming your blood relatives, as in brothers, in the Deen, i.e., Deen of Islam, by simply Aqaamu the S’alaat and committing to the Zakaat. The basic concept here is for them to become your Akhwaan, i.e., your partners, helpers, associates and collaborators in establishing Allah’s Deen once they Aqamu- establish, stand firm, build up, contribute to the system of S’alaat as social care and justice connecting permanently and strongly with the basic foundations of Deen and all members of the society, along with them committing Zakaat, i.e., their resources, time, effort, Amwaal etc., towards the continued running, upkeep and maintenance of the S’alaat. In Ayah 7:38, while talking about entering into fire of hell, “…every time a nation is admitted, La’na Aukhteha…” this is not talking about La’ana it’s sister, but all those who have been the helpers, the collaborators, the pillars of strength and support for such nation who has been admitted to fire of hell. Similarly in Ayah 43:48, wherein talking about Nabi Musa, when Allah says, “and not we showed them of Ayaat except it is Akbar in Akhteha…” here Allah is not talking about giving Musa ‘any Ayat which is greater than sister’ as it is normally misinterpreted, but in fact what Allah is saying is that Allah gave Ayaat to Musa that were Akbar in Aukhteha, i.e., assistance, help, collaboration, backing, encouragement, foundation, aid and support to him. Thus, Aukht means all such people, could be one’s most trusted employee, friend, relative, neighbor, anyone who is like a pillar of strength and support for that person. Similarly, in Ayah 4:176, when Allah says, for the Amruu who died, “and has for the person (Amruu) an Aukht then for the person (the Aukht) is Nis’fu in what Tarak….”  Allah is not talking about any sister, but any person, male or female, who was like a pillar of strength and support for the Amruu who died, then in that case whatever is Taraka (left) then, it should be given to the Aukht as per Nis’fu- justice at its best in accordance with whatever that person meant for the Amruu. Later in the same ayah the phrase “And if kaanu (aim to reach the end destination of) Akhwatun Rijaalan and Nisaa…”  means if you aim to become an Akhwatun- a pillar of strength and support for any Rijaal and Nisaa.  X-Reference – 4:176, 7:38, 9:11, 19:28, 43:48. (إِخْوَةً;أُخْتٌ)

AUS’T’AFAA (اصْطَفَىٰ) normally mistranslated as chosen or to choose, but the word is not used in the meanings of chosen for instance in the ayah 27:59 “ Say “all Hamd is for Allah and Salam upon Allah’s Ebaad those Allah has Aus’t’fa…”  Here if we take the meaning of the word as chosen, it does not make sense, since we as humans have to choose the right path first with our free will, then Allah help us to stay on the right path and elevate us being Momin. Actual meaning of the word is elevated, given preference, preferred, or raised in status for instance in the ayah 2:130 “…indeed Allah has Aus’t’afeenahu (the Ibrahim) in this world and indeed in the Akhira would among the swaleheen” Similar meanings of being preferred, raised in status, or elevated is used in the ayah 2:132 as “...Indeed Allah has Aus’t’afa for you this Deen…” since Allah has only one Book one Deen, there is no logic to choose one from one, therefore it means Allah has elevated the Deen for us. Similarly, it is used in the ayah 3:42 “…O Maryam Indeed Allah has Aus’tafake (elevated) you and Taharake you and Aus’t’afake (elevated) you over the Nissa (women) of the worlds” Similarly, in the ayah 7:144 the same word and meanings are used “O Musa Indeed I have Aus’t’fatuka over the people with my Risalaat and my Kalamaat…”  Shows not only the meanings of the words as elevated, preferred, raised in status but also how that was done, i.e., through Allah’s Risaalat and Kalamat. Similar meanings are used in the 22:75 as “Allah Yus’t’afa from the Malaik and the Mankind Rasool…”. X-Reference – 2:130, 2:132, 3:33, 3:42, 7:144 , 22:75 , 27:59. (اصْطَفَاكِ;اصْطَفَىٰ)

AYAT (آيَاتِ) & AYAAT (آيَاتِ) – means sign or evidence that would give us an indication of the presence of a confirmed truth hidden behind that sign. For instance, if we see in a distance smoke coming from behind a building. Although we cannot see the confirmed truth, which is the burning of fire at the bottom of that smoke, but by looking at that smoke or smelling it, we realize the existence of the confirmed truth- burning of fire, thus smoke is the Ayat of the fire. Ayat also means to pause, to stop, to think and to reflect- In fact the definition of Ayat only gets completed when we think, reflect, ponder and utilize our faculties, the five senses and our intellect given by Allah. For instance, smoke in the earlier example will remain a smoke, it will become Ayat only when we pause, think & ponder on the smoke and make an effort in order to uncover the hidden truth by utilizing our faculties (in this case, eyes, nose and intellect). Since we as humans cannot comprehend Allah (though our five sense), Emaan (conviction of heart & mind on the bases of knowledge) on Allah means in fact Emaan on Allah’s Ayaat. Those who do not think and ponder, their faculties are of no use to them and it’s because of this, Ayah 25:73 says “And those who, when is done Zikar of the Ayaat of their Rabb, they do not fall upon them deaf and blind.” highlighting the importance of thinking on Ayaat as a way to qualify it as Ayaat of Allah, i.e., thinking and pondering is the basic requirement for definition of Ayat. Quran mentions two types of Ayaat. (1) Word of Allah- the words of Quran itself (2) Work of Allah – the many creations of Allah scattered all around us in science and universe. Both of these are Ayaat of Allah, on which if we think and ponder, we would be able to realize the confirmed truth which is the greatness and the wisdom of Allah hidden behind these Ayaat. If we do not seek knowledge, or do not use our faculties including reasoning and intellect to seek knowledge of either of these Ayaat of Allah, it’s like doing Kufar (concealing, hiding or denying) of Allah. X-Reference – 2:248, 25:73. (الْآيَاتِ;آيَاتٌ;آيَاتُ;آيَاتِ;آيَاتِنَا;آيَاتِهِ;آيَةٍ;َآيَةً;بِآيَاتِ;بِآيَاتِنَا;بِآيَةٍ;لَآيَاتٍ;لَآيَةً;آيَاتِكَ;آيَةٍ;لَآيَاتٍ;آيَةً;آيَةٌ;آيَةَ;آيَتُكَ;آيَاتِ;بِآيَاتِ)

AZAAB (عَذَابٌ) is used in Quran as opposite of Na’mat & Bark’aat i.e., harshest, terrible punishment, pain & suffering, trauma, lawlessness, destruction, death & disease. It’s also used in Quran as division in sects – confusion in Deen as referred in Ayah 3:105 and Ayahs 6:65-66 . The word is also used as someone’s due right, as penalty or punishment based on what that someone deserves- Ayah 4:25 based on justice system. In the ayahs of Surah Baqra no. 2: 6-7, the word is used for those who are kafireen as an opposite of Al-Muflehon in 2:4-5 – Thus Azaab is the word used for those who are unsuccessful in their efforts as a result of a combination of Beliefs (Kufar versus Emaan) & Deeds, as in opposite to those who are Muttaqueen and successful ones. X-Reference – 2:4-5 & 2:6-7 , 3:105 , 4:25, 6:65-66. (الْعَذَابِ;الْعَذَابَ;الْعَذَابُ;الْعَذَابِ;بِعَذَابٍ;عَذَابٌ;عَذَابَ;عَذَابًا;الْعَذَابُ;عَذَابٌ;يُعَذِّبُ;يُعَذِّبَهُمْ;وَيُعَذِّبُ;عَذَابًا;عَذَابًا;عَذَابًا;عَذَابًا;بِعَذَابِكُمْ;عَذَابًا;عَذَابًا;فَيُعَذِّبُهُمْ)

AZA’FAN (أَضْعَافًا) & MUZAFATAN (مُضَاعَفَةً) is normally translated as doubled or redoubling, but it is used in the Quran in the meanings of something being multiplied manifolds as in the compound multiplication for instance in the ayah 38:61 “They will say our Rabb, whoever brought this upon us, then increase an Azaab Za’fan for the one in the Fire” Used here in the meanings of being multiplied manifolds. Similar meanings are used in ayah 7:38 “…our rabb these misled us so give them Azaaban Zaifan of the fire”. In ayah 33:67-68 “and they will say our rabb indeed we obeyed our chiefs/leaders and the great people and they mislead us from the Sabeel, so given them Za’efeene of the Azaab…” used here in the same meanings of “give them Azaab multiplied two folds as in double the Azaab”. The same word Zaifeen and the meanings thereof of double, two-folds are used in ayah 2:265 “…so it yielded its harvest Zaifeene…: In the ayah 34:37 “and it is not your wealth or your children that bring you near to us in position, but those who have Emaan and does Amale Swalehat, for them is the reward the Za’efe for what they did…”  When talking to Nabi in Ayah 17:75 “then we would have made you taste Zaifa of the life and Zaifa of the death and not would have found any helper against us”   In both the ayahs 2:245 and 3:130, the word is used in both verb and noun forms, implying multiplication many folds – in 2:245 the reference is spending in the sabeel of Allah and giving Allah a ahsan loan, being multiplied in reward by Allah and in ayah 3:130, both the uses of the word as noun and verb depicts the meanings of the word Ribaa.  – X-Reference 2:245 , 2:265 , 3:130 , 7:38 , 17:75 , 33:67-68 , 34:37 . 38:61. (أَضْعَافًا;مُضَاعَفَةً)

AZAM (عَزْمِ) & AZAMTA (عَزَمْتَ) the word Azamta normally is translated as making a decision, but it is used in Quran in much deeper meanings in terms of firm determination, being steadfast with firm decision leading to resolution of matters in secure, steady, stable, safe and firm manner on solid foundations, as in well founded and well determined state. For instance, in ayah 3:186 the phrase “…and if you do Sabar and observe Taqwa then indeed that is Azam of the Amoor (matters)”.  Similar meanings are in ayah 42:42-43 “Only the Sabeel is against those who do Zulm on people and who are rebel on earth without Haqq….and whoever does Sabar and Ghafara, then indeed, that surely is Azam of Amoor” as well as in ayah 31:17. In ayah 20:115 “And indeed WE made a covenant with Adam from before, but he forgot and WE did not find in him Azaman”. In ayah 4:60 when Allah says “Do you not pay attention to those who Yaza’amoon that they have Emaan in Allah and what is revealed on you, and what was revealed before you, but they Yureeda (the whole system and acts leading towards) that you Hakamu (seek judgment, follow the laws of ) the Taghoot….” Which means that although they claim to be determined, with firm conviction and resolution, but the ground realities is that they Yureeduna you to do Hakamu with Taghoot. X-Reference – 3:159 , 3:186 , 4:60 , 20:115 , 31:17 , 42:43. (عَزْمِ;عَزَمْتَ;يَزْعُمُونَ)

AZDADU (ازْدَادُوا) The word is normally mistranslated as ‘increase or more’, by confusing the word Azdad & Zadad with the words Ziyada and Mazeed which means increase or more but they are not the same as  Azdad & Zadad words. The word Azdad and Zadad basically are used in Quran not in the meanings of increasing or more but in terms of cementing, confirming, solidifying, or fortifying something or contributing, advancing forward towards something as a solid position for instance in Ayah 3:90 “Those who do Kufar after their Aiemaan, then Azdadu Kufar, never will Allah accept their Touba and those will be Zallauna (mislead)”. In Ayah 74:31 “…those who were given the Kitaab and they Zadad (cementing, confirming, solidifying, or fortifying something or contributing, advancing forward towards) those who Amano Aiemaan.…). Similar meanings of solidifying, or fortifying is used in Ayah 4:137, when Allah says “Indeed those who have Emaan, then do Kufar, then have Emaan, then do Kufar, then Azdadu Kufar, then Allah will not Yaghfir them and will not Yahdehim (gives them Hidayah) to Sabeel.”, means that their final position is a solidification of Kufar, confirmation of, cementing of and fortifying of them being at Kufar, rather than Emaan. X-Reference – 3:90, 4:137, 74:31. (ازْدَادُوا)

AZIZ (عَزِيزٌ) & IZZATU (الْعِزَّةُ) the word Izzat basically means honor, pride, status, power or reputation. For instance, in ayah 4:139 “Those who take kafireen as their allies instead of the Momineen. Do they seek with the Izzat? But indeed, the Izzat belongs to Allah entirely”. The word is used in the similar meanings of pride, status, title, reputation, power, honor etc., in ayah 18:34. In ayah 63:08 the word is used as an opposite of Al’Azalla (means those who are humbled, humiliated) – as an opposite would mean those who are elevated in pride, status, power or honor by people. Similarly, in the ayah 2:206 the phrase “When it is said to them, do Taqwa of Allah, then the Izzat overpowers them…” shows that impact, the addiction of power, popularity, pride and reputation on such people who use their impressive speech to destroy Haras and Nasal of others. The word Izzat basically means honor, pride, status, power and reputation and Allah as Aziz means Allah being the one to whom all powers, pride, prestige and honor belongs, who can give best of the best Izzat to anyone. Not only that, when the same word is used for Allah as ALLAH is AZIZ, its also used in the meanings of All-powerful, Almighty, the one to whom all powers, pride, honor belongs. X-Reference – 2:206 , 4:139 , 10:65 , 18:34 , 26:44 , 35:10 , 37:180 , 38:02 , 38:82 , 63:8. (عَزِيزًا;الْعَزِيزُ;الْعَزِيزِ;عَزِيزٌ;عَزِيزٌ;الْعِزَّةُ;وَتُعِزُّ;الْعِزَّةَ;الْعِزَّةَ;عَزِيزًا;عَزِيزًا)

BA’AIT (الْبَيْتَ) BUYUUTA (الْبُيُوتَ) normally translated and interpreted as physical house, which is a literal translation in general, but in Quran, whenever the word is used in the context of Ba’ait of Allah, or Ba’aiti (My Ba’ait) or Al-Ba’ait, or Ba’ait w.r.t. Masjid Al Haram, it’s not used in the general literal meanings of the word. For instance, refer to the ayah 2:125 “And when We Ja’alna/made the Ba’ait a Mas’abatan for people, and an Amnan…”. Here the word Ja’alna is used to in the context of making. Whenever the word Ja’al is used that means that the making of anything is done without the help of any physical material. Quran uses the word Ja’al for making of day and night because no material is required in the making of day and night. Thus, in the ayah 2:125 the word Ja’al is used for making the house which is made by Allah, so in this context the house cannot be of stone, brick or concrete cement but the house without physical materials. The duties assigned to Nabi Ibrahim and Ismael is to raise the beliefs from the house of Allah – in non-physical sense. Similarly in Ayah 24:35-36 – Allay Says “Allah is the Noor of the skies and the earth. The example of Allah’s Noor is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly star lit from a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Noor upon Noor. Allah guides to His Noor whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things. In the Ba’ayut which Allah has ordered to be raised and that Allah’s name be done Zikr therein; Yussabiahu-Subaah of Allah within them in the morning and the evenings”.  Therefore, the Ba’ait is any house in which Allah’s Zikr is being done in the mornings and in the evenings. So, wherever in Quran, Allah talks about the Ba’ait, Allah is basically talking about the house (not in physical but a metaphoric sense), could be the house of the righteous, a place on land represent house of Allah wherein people follow Allah’s commandments and guidance as ordained by Allah, a masjid (as per the defined meanings of Quran/ not a physical masjid as is normally understood), anywhere which is built, not physically in terms of bricks, wood and iron, but more so on the basis of principals, foundations, the Qawa’aid of Deen as per ayah 2:125-127. X-Reference – 2:125-127 , 2:158 , 3:96-97 , 5:02 , 5:97 , 8:35 , 11:73 , 22:26 , 22:29 , 22:33 , 33:33 , 52:04 , 71:28 , 106:3. (الْبَيْتَ;الْبُيُوتَ;الْبَيْتِ;بَيْتٍ;الْبَيْتَ;بَيْتِيَ;الْبُيُوتِ;الْبُيُوتَ;بَيْتِهِ;الْبَيْتَ)

BA’AL (بَعْلِ) & BA’ALEHA (بَعْلِهَا) The word Ba’al is normally mistranslated as husbands but this is not how it is used in Quran for instance in Ayah 37:125, “Do you make Duaa Ba’alan and you forsake the Ahsana (best of the best) of the Khaliqueen (creators)?” Here the word is not used in the meanings of husbands as it is normally mistranslated. The word basically means a fruitless entity or dry-land, from whom/which there is no hope of any S’amaraat- fruits of labour, return, benefits, love, help or consideration etc. The word is used only 3 times in Quran, in ayahs 4:128, 11:72 and 37:125. For instance, in Ayah 4:128, ”And if An Amra’at Khafat (is concerned) of his/her Ba’aliha (fruitless entity from whom one does not expect any return) Nushooz (rebelliousness or uprising in opposition) or desertion, then no Junaha (their powers or abilities used) upon them except to Yus’leha (do is’lah- put things in their rightful place, reform) between them in S’ulahan..”  Here Allah is not talking about Amra’at as wife and Ba’al as husbands, but in terms of any couple, or any relationship, wherein one party is Amra’at- disconnected, or not aligned with the other, and the other one is Ba’al – A fruitless entity from whom there is no hope of any return of any efforts or any fruits of one’s labour. Thus in such a relationship, could be between spouses, between friends, a contract between individuals or any two parties, where in one is concerned that the other one, from whom there is no hope of any return, is going to be Nashooz- rebellious, rise in opposition to the relationship or contract, or there is a desertion, not following of any part of the relationship/contract, then the divine guidance is to use their efforts, resources, ways and means in humbly submissive manner in order to Is’lah – reform the situation, put things back in their rightful place, which is the demand of that relationship. X-Reference – 4:128, 11:72, 37:125. (بَعْلِهَا;بَعْلِ)

BAATIL (بَاطِلِ) is used in Quran as an opposite of Haqq as in ayah 2:42 or 17:81. This means that Baatil is an exact opposite of Haqq in all its meanings. If Haq is absolute truth, Baatil is absolute falsehood. Similarly, if Haqq is constructive forces/efforts and intentions the basic aim of which is to create law and order, peace and contentment and to utilize human faculties to its maximum, then Baatil as an opposite of Haqq are those destructive forces, efforts and intentions the basic aim of which is to create lawlessness and destruction, death and sufferings, Fasaad and to destroy human faculties and capabilities. The word Baatil is also used as an opposite of the word Na’mat as in ayah 16:72 or 29:67. As we know the meanings of the word Na’mat is peace, contentment, safety/security from lawlessness & destruction; success and prosperity in all walks of life; benchmark, role model, height; and unity of nation in terms of common beliefs, purpose and set of values. As an opposite to the word Na’mat, the word Ba’til would therefore mean death, destruction, disability and sufferings; failures and disappointments in all walks of life; depths of decline, hatred and dislike by others; and divisions and animosity/fights amongst nations. Baatil is also the destruction of human faculties, abilities and resources, or the wastage of human senses, faculties, abilities or resources rendering these null and void or ineffective as in 10:81 or 2:264. X-Reference 2:42 , 2:188 , 2:264  , 3:191 , 4:161 , 7:118 , 7:139 , 7:173 , 8:08  , 10:81 , 16:72 , 17:81 , 29:48 , 29:67 , 30:58 , 31:30 , 34:49 , 38:27 , 40:78 , 42:24 , 45:27 , 47:03 , 47:33 . (ِالْبَاطِلِ;بَاطِلِ;بِالْبَاطِلِ;بَاطِلًا;بِالْبَاطِلِ)

BADAN- is normally mistranslated as ‘Animal offerings’ in ayah 22:36 but this is a wrong translation. The word Badan is used in Quran in the meanings of the body as distinct from the soul, the external form or shape of a thing for instance as used in terms of metaphoric conversation with Fira’aun at the time of his drowning Allah says in Ayah 10:92 “So today WE will save your Badaneka so that you may be an Ayat for those who succeed you..”. Thus, here it’s used in terms of the human body, the outer distinct part of the body as distinct from the soul. It’s also used in the meanings of material body or something that is important or material in terms of being obvious or apparent as to what is hidden inside in terms of reflecting the gyst through the form. For instance, its usage in Ayah 22:36. But in order to understand the usage of this word in ayah 22:36, we have to keep in mind the context of ayah 22:36 which is the earlier ayah of 22:35 [Quran 22:35] Those Quloob gets softened/tremble when Allah’s Zikar is done, and those who are S’aabireen over what has befallen them, and those who establish the Salaat and out of what WE have provided as Rizq for them, they spend. Thus the usage of the word in 22:36 is talking about establishing the Salat and spending for the benefit of others, from the Rizq provided by Allah, as a Badan of Deen, Thus after talking about establishing the Salat and spending for the benefit of others, from the Rizq provided by Allah. Thereafter when in [Ayah 22:36 Allah says “and WE have made the Badana for you as Shai’ir of Allah, there is Khair for you therein….. ” Allah is talking about the whole system of Salaat and Zakat and spending for the benefit of others from the Rizq that Allah has provided as Badana- meaning those things are aspects of material body of Deen, that are important and material in terms of being obvious or apparent telling the world how beautiful and practical the Deen’s gyst really is. It’s because of this that Allah is terming these two aspects of Deen as Sha’air of Allah, wherein there is much Khair for everyone.  X-Reference 10:92 , 22:35-36

BADAR (بِبَدْرٍ) is normally mistranslated as the battle of Badar. This word is used only once in Quran and along with “BA” as in Ba Badar. Quran has not used the word Al (the) in front of the word Badar but the word Ba is used which means in or with Badar. If we look at the meanings of the word Badar in classical or medieval Arabic, the word Badar means Come suddenly upon, come unexpectedly upon, taken by surprise or come upon somebody suddenly or with surprise. Therefore, the phrase used in the ayah 3:123 as “and certainly Allah Nas’eer you while you were Izilliat with Badar…”  this means that Allah Nas’eer you when you were taken by surprise in terms of sudden attack which made you izzillat (weak, harassment, humiliation, lack of strength etc.). This interpretation is further confirmed if we look at the subsequent ayahs later in the same chapter as in ayah 3:125 “Yes! If you do Sabar and observe Taqwa, and they come  upon you suddenly…”.  X-Reference – 3:123. (بِبَدْرٍ)

BAGHI & BAGHYAN (بَغْيًا) has been used in Quran in 4 broad categories of definitions- (1) To go to extreme, to cross the boundaries; 2) To seek or strive with full force; (3) Baghawat- rivalry against someone or rebelliousness against laws/system/Rules/Regulations etc. and (4) To abuse, to oppress, to torture someone, to be jealous and envious of someone and to go to extreme against someone due to that jealousy and animosity. Therefore, in the Ayah 2:90, the word is used in all of these meanings in the sense that they went against, as rebellions against the laws of deen, and in jealousy and animosity, they crossed all bounds.  X-Reference 2:90 , 2:173 ,  2:187 , 2:213 ,  3:19 , 3:83 ,  4:94 ,  5:35 ,  6:146 , 6:164 ,  7:33 ,  7:86 ,  9:47 ,  16:19 ,  18:108 ,  19:20 ,  19:28 ,  28:76-77 ,  33:51 ,  38:22 ,  38:24 ,  42:14 ,  42:27. (تَبْغُونَهَا;بَغْيًا)

BAHIMATU (بَهِيمَةُ) the word Bahimate is normally mistranslated as the quadruped animals or animals to be slaughtered in order to misinterpret and wrongly insert the concept of Zabiha Animal slaughtering. The word is used three times in Quran, in ayahs 22:28, 5:01 and 22:34 and it is mistranslated at all these places as beast or quadruped animal. If we look at classical medieval Arabic, we would come to know that the word Baheem is used in those times in the meanings of ‘with no or very little light, something that is not obvious, hidden or mysterious, something that is not fully understood or comprehended’. Thus, in Ayah 22:28 when Allah says “so that they may witness the benefits for them and do Zikar of the name of Allah on the Ayaamim Ma’doodatin over what Allah has provided as Rizq from the Bahimate Al An’aam, so Kulu (consume, utilize) of it and feed the Libaasa of Miskeen”. As we know the word Rizq, is not just food, or income, but all ways and means of personality and character development, a major source of which comes from Hidayah, the Kitaab. Hajj is the appointed set time and commitment in order to do Hujjat on the Kitaab in order to uncover and understand the wisdom of the Hidayah. Therefore, this ayah is not talking about animal slaughter at all. But is in fact referring to Bahimate (the hidden, mysterious, unknown) aspects of Al-An’aam (the Naimat in plural) referring to Hidayah and those aspects of Hidayah that are hidden before the process of Hujjat (Hajj) is undertaken. Similar meanings and context are mentioned in Ayah 22:34 as well. But what is worth noticing is that in All of the word Bahimate occurrences in Quran, it comes along with the word Al-Ana’am. The word is normally translated as beast because the basic characteristics of its meanings is in terms of something which is unknown and something which we do not understand. The word Beast even in general does not mean animal but something that you are scared of since you do not understand it completely and you do not know. In ALL of its occurrences with Al-Anaam which is also mistranslated as livestock, one may wonder, why does Allah need to use this word when the livestock in isolation is enough. Both these words are mistranslated and misinterpreted in order to prove animal slaughtering through Quran. The phrase Bahimate Al Anaam means those aspects of Nai’mat specifically Allah’s Hidayah the Quran which we don’t know as yet and have not yet comprehended. In Ayah 5:01, “…Auhillat (are made permitted/lawful) to you Bahimate (the unknown, not yet understood) Al-Anaam (Nai’mat- blessings) …”  is not talking about slaughtering of animal beasts as is widely misunderstood, but in fact those aspects, and those Ana’am (plural of Na’imat) which are not yet understood, explored or known. X-Reference –  5:01, 22:28, 22:38. (بَهِيمَةُ;بَهِيمَةُ)

BA’ASA (َبِئْسَ) – normally translated as wretched, evil or punishment, but the word basically means earning or facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty as a consequence of one’s actions. This could also be as a test or trial or even to shake someone towards the right path. In ayah 18:02, the phrase “Baas Shadeed/severe” is used as an opposite to “Ahsan Ajar” which means that the word here is used in the meanings of facing extreme hardship, difficulty and problems as consequences of and as a recompense of their wrongful acts and Kufr. Similar meanings are used in 7:04 and 2:214. The word is also used alongside with the word Zarar (Damage & Destruction) as a means to wake up/shake up a nation from their Kufar for instance in the ayah 6:42 “And we have sent Messengers to ummath before you; then we seized them with Baasai and hardship so that perhaps they might humble themselves”. Similar context and meanings are used in the ayah 2:214 and 7:94. In the ayah 2:177 the word is also used for those who chose righteous path and face extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, and poverty in the path of Allah- which is the basic meaning of ABD (عۡبُدُ) a combined word of Hardship and Comfort. X-Reference – 2:177 , 2:214 , 6:42 , 7:04-05 , 7:94 , 18:02 , 22:13 , 39:72 , 58:08 , 62:05. (لَبِئْسَ;بِئْسَمَا;الْبَأْسَاءِ;الْبَأْسِ;َبِئْسَ;لَبِئْسَ;الْبَأْسَاءُ;بِئْسَ;فَبِئْسَ;وَبِئْسَ;بَأْسًا;بَأْسَ;بَأْسًا;بَأْسَ)

BAI’YA’U (الْبَيْعُ) normally translated as commerce – in Quran is used in the meanings of bargaining, buy and sell, trading, transaction, give and take, business etc. whereby people exchange with each other things/money of equal value, based on the demand and supply of market dynamics. Therefore, whenever people enter into any transaction, whereby people keep a margin of their expenses and selling price and enter into the transaction based on the market dynamics, then that transaction is termed as Ba’iye by Quran. Unlike the normal understanding a financial transaction, with financial interest as per the financial market is NOT Ribaa but Bai’yu for instance in the ayah 2:282 which is talking about a financial debt for a specified period of time, the termed used by Quran is Ta-ba’ya-tum (you make Bai’yu)- means financial obligation, financial transaction with debt. Because whenever a bank lends money to the borrower, there are many services that the bank is providing and is entitled to charges for those services plus add a time value of money. The same word is used when Allah talks about the day of judgment wherein there will be no Bai’ya’ as in the ayah 2:254 or 14:31, meaning any transaction, of any give or take from anyone. Therefore, when Allah says in the ayah 24:37 that “Rijaal neither Ba’iya nor trade, distracts them from the Zikr of Allah…” is used in the meanings of transaction, exchange of good or services etc. X-Reference – 2:254 , 2:282 , 2:275 , 9:111 , 14:31 , 24:37 , 62:9. (تَبَايَعْتُمْ;الْبَيْعُ;الْبَيْعُ)

BAKHLO (بَخِلُوا)& YABKHALONA (يَبْخَلُونَ) & BUKHLE (بِالْبُخْلِ) is normally translated as stingy, hide, conceal or withhold, but it is used in Quran in much deeper and broader context, in the meanings of being stingy, miserly or ungenerous in accordance with our responsibility to spend in the Sabeel of Allah for instance in ayah 47:38 “Here you are, those who invite to spend in the sabeel of Allah, but among you are some who yabkhul, and whoever Yabkhal, then only he/she Yabkhal from his/her Nafs and Allah is free of need while you are the one who are the needy…” In ayah 4:37 “Those who are Yabghalona and Amar to the people with Bughal and hide what Allah has given them of Allah’s Fazal…”  Same context and meanings are used in ayah 57:24. Thus, it’s used in terms of withholding Allah’s Fazal and Nai’mat and not to spend for the benefit of others- for instance in ayah 3:180 “And do not think those who Yabkhaluna of what Allah has given to them of Allah’s Fazal, that it is khair for them, Nay it is Shar for them and Tawq of what they bakhal with it on the day or resurrection……”. means that something with which they used to do Bukhal, would be the same things that would act as Tawq for them, in order to imprison them on the day of resurrection. As per the basic parameters of Deen, the divine instructions to us is to spend for the benefit of others and in the Sabeel of Allah, from whatever Allah has given to us of Allah’s Fazal, after keeping our Haqq, due right, requirements. Whatever is in excess or above to our needs are required to be spend for the benefit of others. Those who do not do that, they withheld the Fazal of Allah, as if it is their belonging, their inheritance; they hoard and collect Amwaal – they love the desires of this worldly life, their Amwaal, their resources etc. much more than the benefit of the Akhira and they are the ones who are reflective of this miserly, stingy behavior in direct contradictions of the divine guidance. This behavior is explained further in ayahs 92:8-11 “As for those who Bakhala and consider them free from the need (to spend in the path of Allah), and Kazaba (deny, make fun of, reject) the Ahsaan, then We will ease them towards the difficulty, and not will avail them their wealth when they fall”. X-Reference – 3:180 , 4:37 , 47:38 , 57:24 , 92:8-11. (بَخِلُوا;بِالْبُخْلِ;يَبْخَلُونَ;يَبْخَلُونَ)

BAKKAH (بِبَكَّةَ) is normally translated as Mecca with an understanding that the old name of Mecca was Bakkah, but the city of Mecca with its old name Bakkah is not what referred in the ayah 3:96 “Indeed the first Ba’ait established for the mankind is the one which is with Bakkah Mubarakan and Huddan for the worlds” The word Bakkah in classical Arabic means CROWDED like in a bazaar. Therefore, the meanings of the word in this ayah 3:96 is Crowded, to be packed, be full of, congested with, or a gathering of something, which in this ayah is saying that the first Bai’ait of Allah that was established for the mankind was crowded with, packed with, full of and a gathering of Mubarakan and Huddan for the worlds. Notice that before the word Bakkah, the word Ba is used which means WITH therefore the phrase means Bakkah (crowded/full of/packed) with Mubarkan (blessings) and Huddan (hidayah/ guidance) – X-Reference 3:96. (بِبَكَّةَ)

BALA (بَلَاءٌ) & MUBTALA (مُبْتَل) Normally mistranslated as a test or trial. The word basically means being surrounded by a situation or a condition, because of which the real characteristic of the person/persons becomes evident or known. For instance, the word is used in ayah 2:249, in the similar meanings of being surrounded by such conditions/situations that expose or bring out the real characteristics. It’s also used in meanings of extending a great favor to someone and that great favor would make it obvious how that person would react to that favor. For instance, refer the ayahs 8:17, wherein the Momineen was saved through a huge favor. Similarly, in Ayah 37:106, the same word is used for Prophet Ibrahim when he fulfilled his dream. In the ayah 2:49, 7:141 and 14:06, Allah has mentioned this word as a great Bala after mentioning that Bani Israel was saved from people of Pharaoh that would make Bani Israel under big debt of Allah’s favors. X-Reference – 2:49  , 2:124 , 2:249 , 7:141 , 8:17  , 14:06  , 37:106  , 44:33. (ابْتَلَىٰ;لِيَبْتَلِيَ;مُبْتَل;بَلَاءٌ;لِيَبْتَلِيَكُمْ;َتُبْلَوُنَّ;مُبْتَلِيكُمْ;ابْتَلُوا;َلَنَبْلُوَنَّكُمْ)

BALAGHU (الْبَلَاغُ) BALEEGHAN (بَلِيغًا) is normally translated as to convey the message or to deliver the Allah’s revelations as in the ayah 3:20 “Upon you is only the Balagha…” and Ayah 5:67 “O you Rasool, Balagha what has been revealed to you from your Rabb”. Similarly, in the ayah 7:62 and 7:68 “I Ubleghukum the message from my Rabb…” It is also used in Quran in the meanings of reaching a certain milestone for instance in the ayah 4:06 “And test the Yateem until they balaghu the Nikaah…” means until they reach the age of entering into long term contracts (Nikaah). Similarly, in 12:22 the word is used for reaching age of maturity. In Ayah 4:63 the word is mistranslated as ‘penetrating’ words which is a wrong translation, Allah is actually talking about the Munafiqueen, therefore in this ayah when Allah says “…so Aariz for them and Wa’azuhum and Say to them concerning their Nafs a Baleeghan Speech/words”. Here it does not mean talk to them in penetrating words as is normally mistranslated but the word Baleeghan is actually talking about reaching the milestone of cleansing their Nafs, through Aariz (presenting someone or something, making something obvious, or something being made to put in the front as a covering or exposing to something for) and Wa’az (explaining pros and cons of something, in order to deter someone from taking wrong decisions). In the ayah 6:19 the phrase used for Quran is “this Quran is revealed on me so that I may warn you with it and whoever Balagha…” means whoever it reaches in warning, that is being warned is the milestone that is reached with the word Balaghu. Similarly, in the ayah 17:37 “…you will never tear down the earth and will never Tablugha the mountain…” means reach the mountains in height.  X-Reference – 3:20 , 4:06 , 4:63 , 5:67 , 6:19 , 7:62 , 12:22 , 17:37. (الْبَلَاغُ;بَلَغَنِيَ;بَلَغُوا;بَلِيغًا)

BARAZU (بَرَزُوا) the word is normally translated as leave or come, but is used more in the meanings of going forward with the planning, implementing what has always been planned or setup for, manifesting the execution of the earlier scheduled planned, or manifesting or making obvious what was planned or done earlier, for instance in ayah 40:16, when talking about the meeting with the Rabb (word talaq used in the earlier Ayah), Allah says “The day they Barezoona, not is hidden Shayyin (anything) from Allah about them…” is talking about manifesting what they had been doing in this worldly life. In Ayah 26:90-91 “And the Jannat will be brought near to the Muttaqueen and Burezate the Jaheem (hell fire) for the Ghawa’ein (the deviators, opposite of the Muttaqueen)” the word Burezate is used here in the meanings of executing of the earlier planned of accountability in terms of implementing the process of accountability, which has always been planned, being manifested in the form of the execution of the earlier scheduled plan. Similar meanings and context are used in Ayah 79:36. In ayah 2:250 the phrase “And when they Barazu to the Jaloota and his troops…” the word is used in the meanings of executing what they had planned for earlier in terms of going forward with the plan, and implementing what they had planned earlier. Similarly in Ayah 4:81 when Allah says “And they say ‘T’a’atun’, but when Barazu from your Ba’iyta T’aaifatun from them Ghair that which they say…” is basically telling us the hypocritic behavior of Taifatun- some of those among the Momineen, who frequently repeat the same behavior and conducts, who on one hand says that they are ‘T’a’atun’ but on the other hand, they Barazu Bayyat- that is they Barazu- implement and execute, what they had always planned for earlier, even while they were saying those words- because their Bayyat- actions are ‘Ghair’ of what they say- i.e. other than, in opposite of, amending or altering, not in accordance with what they were saying, their conducts and behaviors are entirely opposite, which is in accordance of what they had always been planning to do. X-Reference – 2:250 , 4:81 , 26:91 , 40:16 , 79:36. (بَرَزُوا)

BARIY & AUBRIYU (أُبْرِئُ) is normally translated as cure. As in the ayah 3:49, misinterpreted to say that to cure the blind and the leper. But the word does not mean to cure or to heal, it used more in the meaning of free, disassociate from something, become innocent, considered or set as innocent. For instance, in Ayah 6:19 “…Indeed I am Bariy of what you tashkuron (do Shirk)” used here in the meanings of free from obligations or blame or disassociated from, or is innocent of what you do. Used in the similar meanings in 9:03. In ayah 59:16 “…shaiytan says, ‘Indeed, I am Bariy from you Indeed I fear Allah rabb of the worlds”.  Used here in meaning of disassociated. Similarly, in another ayah ayah 4:112 “Whoever earns a fault or an Is’m and then blames it on a Bariyan then surely he has burdened a salander and a Bayyin Is’m” Used here in the meanings of innocent, who is not connected with such deeds, who is free from any obligation or responsibility towards such acts. Similar meanings are used in the ayah 10:41 “ …you are Bariyuna from what I do and I am bariyyu from what you do”  X-Reference – 3:49 , 4:112 , 6:19 , 9:03 , 10:41 , 11:54 , 26:216 , 59:16 , 60:04. (أُبْرِئُ;بَرِيئًا)

BAS’ARAT (الْأَبْصَارِ) & BAS’EER (بَصِيرٌ) is normally translated as Vision or All-Seeing when comes to the expression as Allah is Baseer, but the meanings of these words are much deeper and broader. There is a difference in the meanings of the word Nazar and Bas’ar for instance in the ayah 7:198 “And if you invite them to the Hidayah, they do not hear you and you see them Yunzuroon (looking at you), but they do not Yubs’aron”. Both the words are also used in the ayah 10:43 as well and clearly telling us the difference between these two words of Nazar and Bas’ar. Therefore, the meaning of the word Bas’arat is not seeing or sight but of perceiving, i.e., understanding, or getting the knowledge after the use of all human faculties. Similarly, in the ayah 28:11 “…so she Bas’urat from a distance…”  is also used in the same meanings. In the ayah 6:104 “There has come to you Bas’aero from your Rabb, then whoever Abs’ar then it is for his/her own Nafs…”  Here the word Bas’aero is used in the meanings of enlightenment, i.e., the knowledge that comes after the use of all faculties, including once rational thinking, open mind, intellectual and reasoning faculties. Therefore, the second use of the same word in this ayah as Abs’ar as an instruction, is basically all encompassing not just in the meanings of seeing, but using all faculties to understand and practically apply the divine guidance. Similarly, in the ayah 3:15 the same word is used for Allah as Baseer for Allah’s Aabid, it means Allah is All-knowing in depth of whatever is being done by the Aabid. X-Reference – 3:13 , 3:15 , 6:104 , 7:198 , 10:43 , 19:38 , 20:96 , 27:54 , 28:11 , 32:12 , 43:51. (الْأَبْصَارِ;بَصِيرٌ;بَصِيرًا;بَصِيرًا)

BASHAR (بَشِّرِ) & MUBASHIREEN (مُبَشِّرِينَ) the word BASHAR means the skin or the outer surface of human. Although the word Bashar is used for Insaan as well in Quran to mean like a human, the slight difference between Bashar and Insaan, is that Insaan is a combination of both physical and non-physical aspects, whereas Bashar would mean a human as its obvious to our eyes i.e., physical aspects. Thus, whenever the word ‘Bashar’ is used in Quran, for Inbiya it means humans like everyone else, regardless of their individual personal characteristics for instance in ayah 23:33 “This is not but a Bashar like yourselves. He eats of that from which you eat and drinks of what you drink”, which means that Nabi is just like other humans in terms of physical aspects and needs, being a human, not in terms of his personal abilities and character. However aside from this minor difference, in Quran both Insaan and Bashar are used in the same meanings for mankind or humans, for instance in ayahs 15:26 and 15:28, both talking about creation of man from clay, Allah has used Bashar in one ayah and Insaan in another. Keeping in mind the basic meanings of the word Bashar as the skin or the physical aspects, the word ‘BASHARAT” means any news that changes the physical expression of the face whether that is good news producing smile and happiness or a sad news producing expressions of grief. Therefore, the same word is used for giving the news for Azaab a Aleem in ayah 3:21 as well as used for giving good news to the Momineen as in ayahs 2:97 & 2:223.  X-Reference – 2:97 , 2:223 , 15:26-28 , 23:33-34 , 48:08  , 80:39. (بَشِيرًا;وَبُشْرَىٰ;بُشْرَىٰ;بَشَرٌ;يُبَشِّرُكَ;يَسْتَبْشِرُونَ;َيَسْتَبْشِرُونَ;فَبَشِّرْهُمْ;بَشِّرِ;وَبَشِّرِ;بُشْرَىٰ;مُبَشِّرِينَ;ُبَشِّرُكِ;بَشِّرِ;مُبَشِّرِينَ)

BAYYAT (بَيَّتَ) YUBAYYITUNA (يُبَيِّتُونَ) the word is normally mistranslated as ‘plan by night’ or spending the night. The word Yubayyit is used in Quran in the meanings of ‘to get to a point where one grows into, turns into, comes to or becomes something, to go on or keep on doing something in terms of practice or to continue to do something for a specified period of time in order to grow into something or turn into something, for instance in Ayah 4:81, when Allah says “ And they say T’a’atun, then when Barazu from near you, a T’aifatun of them Ba’yyata Ghaira of what they said..” is talking about the hypocritic behavior of Taifatun- some of those among the Momineen, who frequently repeat the same behavior and conducts, who on one hand says that they are ‘T’a’atun’ but on the other hand, they Barazu Bayyat- that is they implement and execute, what they had always planned for, even while they were saying those words- because their Bayyat (actions, practice, what they keep on doing) are ‘Ghair’ of what they say- i.e. other than, in opposite of, amending or altering, not in accordance with their words, their conducts and behaviors are entirely opposite, which is in accordance of what they had always been planning to do. Later on in the same Ayah, Allah says “and Allah Yaktibu what they Yubayyetuna..” Yaktibu in terms of writing and recording the Kitaab of accountability whatever they have been Yubayuyetuna- meaning, whatever they have been doing, or keep on doing in terms of their general practice, in terms of their continued conducts, deeds and behaviors which they continue to do for a period of time in order to turn to become part of T’aifatun, Kaafireen and Munafiqueen. In Ayah 4:108, similar meanings of the word are used, as “they seek to hide from the people but they cannot hide from Allah, who is with them when they Yubeyyetun what Allah does not approve of…”. In Ayah 25:64, the word is used in reference to become Shaakir (Ayah 25:62), therefore, while describing the qualities of those who are Shaakir and who do Zikar, among other qualities, i.e. their practice, their actions, their deeds what they keep on doing is to become Shaakir. Allah highlights in Ayah 25:64 “and those who Yubayyetuna for their Rabb Sujadan (humbly submissive of Sajda to Allah’s Deen) and Qayaman (establishers and upholders of justice)” the word Yubayyetuna is used in similar meanings of practice and continued actions of these people, the acts of Sajada and Aqama in order to become Shaakireen and those who do Zikar of Allah. – X-Reference – 4:81 , 4:108 , 25:64. (يُبَيِّتُونَ;بَيَّتَ;يُبَيِّتُونَ)

BAYYIN (بَيَّن) & MOBIIN (مُبِين) basic meaning is reflective of the process for separating the wheat from the chaff where by the part of crop which is useful and healthy is separated from the unhealthy part and the wastage. Accordingly, the word Bayyan means making distinctly clear. It also means separating the right path from the wrong, or separating Kaafir from Momin, or Baatil from Haqq and so on so forth. It also means to explain in detail by giving examples as in the word Byaan in the meanings of explanation or speech or declaration. Additionally, it is also used in the meanings of clear, distinct evidences or proofs. Therefore, when used as a noun Mobin, means something which is been made Bayyan, distinctly clear, obvious, explained with examples and clearly by distinctly made clear Haqq and Baatil. X-Reference – 2:187, 3:138, 4:176, 5:15, 6:19, 7:89, 8:63, 9:115, 10:29, 16:39, 19:64, 24:59, 43:52, 49:06, 55:04, 75:19. (تَبَيَّنَ;بَيَّنَّا;مُبِينٌ;الْبَيِّنَاتِ;بِالْبَيِّنَاتِ;بَيِّنَاتٍ;بَيَانٌ;بَيَّنَّاهُ;وَبَيَّنُوا;لَتُبَيِّنُنَّهُ;لِيُبَيِّنَ;وَيُبَيِّنُ;يُبَيِّنُ;الْبَيِّنَاتُ;الْبَيِّنَاتِ ;بِالْبَيِّنَاتِ;بَيِّنَةٍ;وَبَيِّنَاتٍ;بَيِّنَاتٌ;بَيَّنَّا;مُبِينٌ;مُبِينًا; مُبَيِّنَةٍ;مُبِينٍ;مُبِينًا;تَبَيَّنَ;يُبَيِّنُهَا;يُبَيِّنُ;مُبِينًا;فَتَبَيَّنُوا;فَتَبَيَّنُوا;مُبِينًا;تَبَيَّنَ;مُبِينًا;مُبِينًا;مُبِينًا;الْبَيِّنَاتُ;مُبِينًا;يُبَيِّنُ;مُبِينًا)

BDA (بْدا) & TUBDU’ (تُبْدُوا) The word is used in Quran in the meanings of disclosing or revealing or making apparent anything for instance in Ayah 5:101, “Oh you who have Emaan, do not ask about things that if they are made Tubda (apparent, disclosed) upon you, it may distress you and if you ask about it when Yunazzalu (revealed) the Quran then it would Tubda (become apparent, clear) upon you…”. Similar meanings are used in Ayah 6:27-28, “…they stand by the fire, then they will say, ’Oh would that we were sent back and not we would Kazaba (deny, ridicule) with the Ayaat of our Rabb and we would be among the Momineen. Nay, Bada upon them what they used to conceal from before…”  means that it would become apparent what they used to conceal and hide before. In Ayah 7:22, the phrase is “…and they both Zaiqa (tasted, reslished) the Shajar (the dispute, the disagreement), Bada’t for them the their Sauin (shameful acts)…”  means when it become apparent to them as to what they had done in terms of their Sayyiat deeds. Similar meanings are expression are in Ayah 20:121 as well. In Ayah 4:149, when Allah says, “If you Tabdu (become known, make it obvious, disclose) any Khair (acts of kindness) or you conceal it or Ta’fu (give in abundance more than the due rights of someone as a response to their) from Sauin (shameful acts), then indeed, Allah is Afuan (gives you in abundance more than your Haqq) Qaderran (all powerful, capable, giver in defined portions and measures)”. In Ayah 39:47, when Allah uses the phrase “and will Bada upon them from Allah what they have not Yahtasabuna”.  Means that it would become apparent to them, in terms of being clearly shown and manifested, from Allah what they had not accounted for, realized or assessed. X-Reference – 4:149, 5:101, 6:28, 7:22, 20:121.  (تُبْدُوا)  

BET’ANATAN (بِطَانَةً) is normally translated as inmates, but the basic characteristics of the word is as used in Quran as apposite to the word Zahar – i.e., in the meanings of hidden, not apparent, concealed or secret as in the ayahs 7:33 and 6:151 in the phrase “the Fawahish, from what is Zahara (obvious, open) and what is Bat’ana (concealed, hidden)….” Similar meanings are used as in the word Baat’in in ayah 6:120, 57:3 and 57:13. It is also used in the meanings of bellies, hidden inside their bodies as in the ayah 2:174 “they do not Kulu (consume) in their bat’unehim except the fire…” Similar meanings are used in ayah 4:10, 16:66 and 22:20. Similarly in the ayah 3:118 the phrase is “…do not take Bet’anatan except from yourselves…” is referring to those with whom one share what is concealed, hidden, not open, or secrets from the world, the public, therefore used in the meanings of one’s intimate and close friends, with whom one share secrets and concealed aspects of one’s life. Therefore, the ayah 3:118 is asking Momineen not to take Bet’anatan except from among yourselves, i.e., we as Momin should only take as our most intimate and close friends as from the Momineen only. – X-Reference – 2:174 , 3:118 , 4:10 , 6:120 , 6:151 , 7:33 , 15:66 , 22:20 , 57:3 , 57:13. (بِطَانَةً)

BHUTANAN (بُهْتَانًا) The word is normally mistranslated as a slander, i.e., defamation, libel, or character assassination of someone. However, the word is beautifully described in Ayah 33:58 “And those who Yuazzan the Momineen and the Mominaat with Ghair of what they Aktasabu, then they have done nothing except Ahtamalu Bhutanan and a Mubayyin Is’man.” Here if we translate the word Bhutaan as slander or character assassination, this ayah is not taking about just slander, or character assassination, but here the word is defined as an all-encompassing word to take on the burden of and regret on one’s conscience for causing Azzan- hurt, harm or injury to someone, physically, emotionally, mentally or any manner whatsoever which is Ghair- against, devoid of, in contradiction of or without what the person has Aktasabu- responsible for, held accountable for. Similarly in Ayah 4:20 Allah is not talking about character assassination, slander or libel at all when says “And if you intend to replace a Zouj in place of a Zouj and you have given one of them a heap of wealth, then do not Takhuzu anything from it. Would you Atakhuzunahu Bhutaanan and a Mubayyin Is’am”. This means that if you intend to replace a Zouj in place of a Zouj and you have given one of them a heap of wealth, then do not seize or take back anything from it. Would you seize, grab or hold on to a Bhutaanan- take on the regret on your conscience and take over the recompense of causing harm to someone against their Haqq- due right, which is in fact a clear and distinct Is’m.  In Ayah 4:112, the word is used in the meanings carrying the burden, taking on the responsibility of, taking over the regret on one’s conscience and the recompense of accusing an innocent, someone else of their own Is’m or Khata. – X-Reference – 4:20 , 4:112 , 33:58 . (بُهْتَانًا;بُهْتَانًا)

BIRRA (الْبِرَّ) The word Birra is normally translated as righteousness, good conduct or behavior, but the word is much more than that. The basic characteristics of this word are in terms of broad, comprehensive and expanded which are all-encompassing in terms of including a broad range of Quranic guidance for instance the definition of the word is given in Quran as per Ayah 2:177 which says: “Barre does not consist of turning your faces towards the East or the West. But Barre is the one who has Emaan on Allah, and the Day of Akhira, the Malaik, the Kitaab, and all the Nabi. Who gives wealth in spite of love for it, to Aqraba, Yateem, Miskeen, homeless, and to those who ask for it and for the freeing of the nexks; those who establish Salaat and commit Zakat and fulfill their covenants when they promise, and do Sabr in the face of persecution, hardship, and in the times of conflict? These are the sincere/truthful ones and these are the Muttaqueen”. Therefore, the word consists of a whole comprehensive definition which includes not just the basic fundamentals of Emaan, but also of establishing Salat, committing to Zakat, the fulfilling of covenants, doing Sabr (Struggle) and spending out of wealth and efforts in order to help others. Therefore, the word Barre and Taqwa are highlighted aligned and kept in the same importance by Quran for instance in 2:177 as well as 5:02. In a nutshell in Ayah 3:92 Allah has linked the prerequisite to attain Barre with the most important requirement by saying “Never will you attain the Barre until you spend from that which you love”. Due the broad scope of its meanings, it also used in the Quran for ‘land’ and also used alongside with Raheem for Allah in Ayah 52:28. X-Reference – 2: 44, 2:177, 2:189, 2:224, 3:92-93 , 3:193 , 3:198 , 5:02 , 6:59 , 17:67-68 , 19:14 , 19:32 , 52:28 , 58:09 , 60:08 , 76:05 , 80:14-16 , 82:11-13 , 83:18. (بِالْبِرِّ;تَبَرُّوا;الْأَبْرَارِ;لِلْأَبْرَارِ;الْبِرَّ;الْبِرُّ;تَبَرُّوا;الْبِرِّ)

BURHAAN (بُرْهَانٌ) The word is used in Quran in the meanings of proof, convincing evidence, substantiating indication or validating data to confirm something to be Haqq- absolute truth, for instance in Ayah 21:24, “Or they have taken besides Allah deities. Say, ‘bring your Burhaan that this is Zikar with me and Zikar from before me’. But most of them do not have knowledge of the Haqq, so they Ma’rezun (assume, fabricate, averse etc.)”. Similar meanings are there in Ayah 23:117. In Ayah 27:64, “…Is there any deity with Allah? Say, ‘Bring forth your Burhaan if you are S’wadiqueen (truthful)” Similarly meanings of asking for substantiating evidence, a conclusive proof and convincing validating proof in Ayah 2:111 when Allah says, “And they said, ‘Never will enter the heaven except who is Huud or Nas’ara.’ That is their wishful thinking. Say, ‘Bring your Burhaan if you are Swadiqueen.” – X-Reference –  2:111, 4:174, 21:24, 23:117, 27:64 . (بُرْهَانٌ)

BURUJJIN (بُرُوجٍ) the word is normally mistranslated as towers or construction or building in Ayah 4:78. Where as in Quran it’s used in the meanings of constellation or set of starts. For instance, in ayah 15:16 “and verily WE have placed in the skies Burujan and Zeenaha (adornment, beauty) for the Naazireen (those who see and observe)”. Used in similar meanings of stars or set of stars or constellation in ayah 25:61 “Tabarak (great) is the one who placed in the skies Burujan and has made therein a lamp and a shining moon”. Similar meanings are in Ayah 85:1 as well. Therefore, when in Ayah 4:78, Allah says “Wherever you may be, the Mouta will seize you, even if you were in Musheedatin Burujin”. Since the word Burujun refers to constellations or set of stars on the sky. Thus, it means that even if you enclose yourself in Musheedan- commendable, praiseworthy structures, foundations, buildings etc. which are in Burooj, i.e. whether you are in a sky structures which touches the sky or in the sky, the Mout/the death will overtake/seize you.  – X-Reference – 4:78 , 15:16, 25:61, 85:1.  (بُرُوجٍ)

DA’ABATTAN (دَابَّةٍ) basically means creature or living creature. It is used in the Quran to mean anything that’s living things such as plants and animals for instance in the ayah 31:10 “Allah created the Skies without pillars .… and scattered throughout it all kinds of Dabbattin. And from the sky We sent down water, and caused to grow therein of every noble pair-Zouj.” Here the word is used for both Plants and Animals – basically in the meaning of All living things. In one use of the word, Quran has also used it to mean any living thing that moves for instance in Ayah 24:45 “Allah created every Dabbatin from water. Some of them crawl on their bellies, and some walk on two feet, and others walk on four…”.  In another Ayah 16: 49, Allah says- “To Allah do Sajda everything in the skies and everything on earth-every Dabbatin, and the Malaikati, …”  As is obvious from this ayah as well, Dabbatin are all living things, others than Malaik- As we know Malaik are all powers, natural processes, laws of nature, etc. which results in all so -called non-living things as well. Dabbatin are thus, all living things- and by definition All living things are doing Sajda to Allah- which means following and being subservient to Allah’s laws, system and rules. X-Reference – 16:49 , 24:45 ,  31:10 , 34:14 , 34:45 , 42:29 , 45:4. (دَابَّةٍ)

DAMMU (وَالدَّمُ) The word is normally translated as blood for instance in Ayah 12:18, the phrase “with Dammin Kazebin” refers to fake or false blood. However, what is worth thinking is that why would Allah say AL-Dammu in few of its usages in Quran, for instance as per Ayah 5:03 talking about prohibitions, which would mean ‘the blood’ referring to some specific type of blood. In order to identify, what specific type of blood is mentioned in Ayah 5:03, refer Ayah 6:145, with the use of the word Damma along with the explanation of prohibitions without the specific mention of ‘AL’ in front of it, which established the definition of the word AL-Damma “Say, ‘I do not find in what has been Wahi (revealed) to me Muharraman (prohibited) to T’aa’emin (consumption) Yat’a’mahu (for consuming) except that it Yakuna (aim to reach the final status) of Mayyat (death) or Damman Masfuhan (killing, blood shedding)…”  thus, the prohibition related to blood means; Yakun- all such acts and deeds which aim to reach the final end result of Masfuhan- killing or blood shedding – Damman Masfuhan. Thus, the Prohibitions is related to “Yakun Damman Masfuhan”– meaning all such acts and deeds which aim to reach the final situation of killing, dead, or blood shedding. Here it could be interpreted in two ways. In the meanings of no drinking or consuming blood in any way whatsoever, as well as bloodshed being prohibited and all such acts and deeds being prohibited which might result in killing or blood shedding, however if we refer to Ayah 2:30 about the Adam being made Khalifa on earth the arguments by Malaik was “…adam Yasfeka (spilling, flowing) the Damma (blood).” All these ayahs are clearly directing us not to do killing and blood shedding. The same meanings are mentioned in Ayah 2:84, which shows that ‘The Dammu’ as mentioned in Ayah 5:03, is NOT related to consuming flowing blood, but more specifically to killing or blood shedding. Hence prohibition that relates to blood, is more specifically mentioned in ayah 6:145, in terms of killing or blood shedding or being the cause – Yakun of Damman Masfuhun- the killing or blood shedding. Therefore, the prohibition related to Al-Damme– meaning ‘The Blood’ in Ayahs 5:03, 2:173, or 16:115 basically means killing or blood shedding. Therefore, when in Ayah 7:133, Allah mentions, “the Damma” as one form of the Azaab- which is not as flowing blood being sent as punishment, but refers to killing or blood shedding of each other as one form of Azaab. One point to note that when Allah says, that one should not Qatal a Nafs without Haqq- Ayah 6:151, it means that even if and when there is Haqq, i.e., someone’s due right to be Qatal (one of the meanings of which is physically killing), even in that case, the Damme- blood shedding, physical killing is not allowed, leading to the conclusion that ‘capital punishment’ is not allowed as per Quran. X-Reference – 2:30, 2:84, 2:173, 5:03 , 6:145, 12:18, 16:115. (وَالدَّمُ)

DARABA / ZARABA (ضْرِبَ) is normally translated as to beat or to strike. However, whenever the word is used in the meanings of strike or beat, it is always used along with the word ‘BA’ meaning WITH – as in strike with your stick, or strike with your feet etc. Thus, without the presence of BA or anything to strike WITH it, the word is wrongly translated as strike, for instance in ayah 4:34. The word is used in Quran in multiple meanings such as to set forth, or to advance, to travel or to migrate for earnings/Rizq, for instance as used in ayah 3:156 “…when they Darabu in the earth…”. It is also used in the meanings of established, set forth, to mold, to draw, to modify, to make permanent or to confirm for instance as used in ayah 13:17 after describing the creation of the skies, the earth, the rain and the fire Allah says “…thus Yadrebu (set forth) Allah the Haqq and the Baatil…”. It is also used in the meanings of to explain in details and through examples for instance in the same ayah 13:17 later on Allah says “…Thus Allah Yadrebu the examples”, where the word is used in the meanings of put forth, to cover; to present in detail manner, to explain in detail, or to explain with examples. The same meanings of put forth is used in ayah 25:9. The word is also used in the meanings of to condemn, to take away, to seal, to disregard, to ignore, to discontinue, to stop, or to disconnect, for instance as used in ayah 43:4-5 “Indeed, it is the mother of the Kitaab with us, exalted full of Hikmat, then should we Fanadrebu from you the Zikar, disregarding you because you are transgressing people?”. Since this word is among such words of Quran which has many meanings, therefore which one of the many meanings is applicable will be depend upon the context of the ayah along with the adjacent ayahs in that surah, for instance in Ayah 2:26 “Allah does not Yazriba from making an example…”, here the meaning of the word Daraba is to “set forth” or “explain in detail” by giving examples. Similarly in ayah 4:34 the word Wa’az/Fa’aizuhunna (فَعِظُوهُنَّ) already occurs, which is closely aligned with explaining in detail. Therefore, in Ayah 4:34, the word DARABU is not used in the meanings of explain in detail or explain with examples and definitely not in the meaning of Strike/Beat because of the absence of the word BA/WITH which mention something to strike with something, but it is used in the meanings of disconnect completely as used in ayah 43:4-5, in order to disrupt any and all forms of communications and interactions, including the sources of providing strength as there are concerns of Nashooz. X-Reference – 2:26 , 3:156 , 4:34 , 13:17 , 25:9 , 43:5. (اضْرِبُوهُ;اضْرِبُوهُنَّ;ضَرْبًا;ضَرَبُو;ضَرَبْتُمْ;ضَرَبْتُمْ)

DARAJAAT (دَرَجَاتٍ) normally translated as preference as in increased Allah’s bounties by confusing with the word Fadal/fazal or Fazeelat. There are explicit differences between the word Fadal or Fazeelat and Darajaat. On one hand the word Fadal or Fazeelat pertains to all the Allah’s bounties that are needed to live a life in this world, such as Allah’s bounties of spouses, Hidayah, the wealth, children, etc. But on the other hands, the word Darajaat, is more aligned with the day of Akhira, the concept of Accountability. For instance, in the ayah 17:21 “Look how We have given them Fazal (Allah’s Bounties) some of them over others. But the Akhira is greater in Darajaat and greater in Allah’s Bounties”. Thus, the word is used in Quran in the meanings of “in the eyes of Allah” or “preferences to Allah” as a consequence of one’s Amaal and Emaan, as Allah is the only Hikm, the only lawmaker and judge in matters of Deen. Therefore, this word is basically the judgment by Allah for someone based on his/her Amaal and Emaan, for instance in ayah 6:132 “And for all are Darajaat from what they have done (Amaal) and your Rabb is not unaware of what they do”.  Similarly in ayah 3:163 “There are Darajaat near (in the eyes of) Allah and Allah is observing of what they do”. The word is used in the similar meanings as preferences or better in the eyes of Allah in Ayah 4:95-96, 20:75 and 8:4. It is also used in the meanings of more in comparison, between the two, in terms of responsibility for instance in the ayah 2:228 when discussing the divorced women’s pregnancy and father’s responsibilities. X-Reference – 2:228, 4:96, 6:132, 8:4, 17:21, 20:75. (دَرَجَاتٌ;دَرَجَاتٍ;دَعْوَةَ;دَرَجَاتٍ;دَرَجَةً)

DARAS & TADRUSUN (تَدْرُسُونَ) is normally translated as study, but it is not just studying of something on the surface level. In fact it is an in-depth study and attaining knowledge, which comes through seeking of knowledge in repeated and frequent manner. The meanings become clear from ayah 6:156 “Unless you say ‘the Kitaab was revealed on the Taifiteen from before us and indeed we were certainly unaware about their Darasatihim” Notice here the use of the word Taifiteen (as two groups) as those who were Daras of the kitaab- Quran uses the word Taifiteen to refer those particular group, a party of people who do the same type of work repeatedly, thoroughly and often. Which shows that Tadrusun or Darasatihim is used here not just in the meanings of studying, but studying in terms of repeatedly studying it and studying it often. Similar meanings are also highlighted in ayah 6:105 “and thus do WE diversify/explain the Ayat so that they may say Darasata, and that we make it Bayyinahu for you a people who have knowledge” Highlights the meaning of the word Daras in terms of studying, revising, knowing, reviewing, researching, exploring, and revising thoroughly, frequently and in repeated fashion. Similar meanings are used in ayah 68:36-37 . X-Reference – 3:79 , 6:105 , 6:156 , 7:169 , 34:44 , 68:36-37. (تَدْرُسُونَ)

DEEN (دِّيۡنِ ) normally mistranslated as religion but as per Quran Deen is much more than that, it is a way of life, a code of conduct. The word is used in Quran in 4 broad definitions (1) Laws/Rules & Regulations, Boundaries & Parameters for instance in ayah 12:76 “…it was not that he should take his brother under the king’s Deen (laws of the king) unless Allah pleased...” or in Ayah 1:04 as Maalik Youmu Deen – the day of our life which we spend in accordance with Allah’s commandments, laws and rules and Allah is the Maalik of that day of our life (2) Obligations – under Debt for a defined period of time for instance in ayah 2:282 “O you who have Emaan, when you contract a Deen for a specified term, write it down. And let a scribe write between you in justice…” (3) Rewards and punishment/judgment- for instance as used in Ayah 51:6, as recompense, judgment etc. and (4) Nature & Fitrat for instance as per ayah 30:30 “ Deen-e-Fitrat- So direct your face toward the Deen, inclining to Upright Fitrat…” In ayah 5:03, Allah has told us that the Deen is perfected by Allah, and given to us Na’imat. If we combine all the above meanings, Deen is comprised of all those rules, regulations, set of instructions, the commandments given to us by our creator Allah – it is a complete code of conduct, a way of life as perfected by Allah which defines the boundaries of our freedom & our restrictions. We need to comply with these rules as per the Aimaan (the covenant with Allah) to which we are indebted for a specified period of time (until our death). On the basis of these rules; the compensation, rewards and punishments are accorded in this world and the hereafter. These Rules are in accordance with our fitrat/nature bringing out the very best in us through utilization of all our abilities and faculties, our intellect to its maximum. X-Reference – 1:04 , 2:282 , 5:03 , 12:76 , 30:30 , 51:6. (الدِّينَ;الدِّينِ;بِدَيْنٍ;دَيْنٍ;دِينِ;دِينًا;دِينَكُمْ;دِينِكُمْ;دِينِهِ;دِينِهِمْ;لدِّينُ;تَدَايَنْتُمْ;دِينًا;دِينَهُمْ;دِينِكُمْ;دِينًا;دِينِكُمْ;دِينَكُمْ)

DEYATUN (دِيَةٌ) The word is normally translated as blood money in the only usage of the word in Ayah 4:92- which is a wrong translation, since the concept of Deyatun is a much broader concept with much wider in scope meanings. If we look at the meanings of the word in classical, medieval Arabic, we would know that the word is used in the meanings of ‘settlement by negotiation, a goodwill mission with an aim to reach a situation of peace, affection, love and friendship” Since the settlement could take any shape or form, and not just limited to payment of blood money, the basic idea is to settle by negotiation and to reach a good will status with the basic end result of peace, love, affection and friendship between the two groups of people, in terms of whatever it takes. Thus, when in Ayah 4:92 Allah says “….And whoever Qatala Mominan Khat’a’an, then Tahareru (bring alive, rescue) Raqabatin (indebted, held captive, suppressed) Mominatin and Deyatun Musallamatun towards his/her Ahlehi…..” here the phrase Deyatun Mussalamatun to Ahlehi, does not mean ‘ payment of blood money’ of peace to his/her family, but this phrase basically means Deyatun- put in efforts for settlement by negotiation, through a good will mission with an aim to reach a situation of peace, affection, love and friendship, of Musallamatun- Salama, peace & harmony towards his/her Ahlehi- the caretakers, household, community, family members, etc. Later on, in the same ayah when the phrase “…And if from people between you and between them Kana (final, the end result is that of) a Meesaqun (strong, unbreakable treaty) then Deyatun Musallmatun towards his/her Ahlehi….” Here again the phrase is then Deyatun Musallamatun to Ahelhi, is used in the similar meanings and context. – X-Reference – 4:92 ,  (فَدِيَةٌ;وَدِيَةٌ;دِيَةٌ)

DUA’AN (دُعَاءً) DA’WATA (دَعْوَةَ) DAEE (الدَّاعِ) The basic characteristics of the word Duaa is in meanings of calling, relying upon, or seeking help in order to fulfill one’s desires or wish. Duaa is normally translated as prayers, calling and understood as uttering of words from one’s mouth, or as Duaa by Muslims to Allah only. This is not the correct interpretation of the word Duaa. For instance, refer the ayah 17:11 “Insaan Yada’u for Shaar and Duaau for Khair..” shows that the duaa could be for Shaar as well as for Khair. Similarly, the ayah 13:14 where the Duaa is by the Kafireen, which shows that the meanings of the word is to seek help, ask for assistance and support. This Duaa by Kafireen is in error since they do not have the support of Allah’s system. Only Allah is the one who implements laws and forces of nature and perfect system; only Allah can make anything possible for us; we can ask duaa (help/rely upon) to anyone, but if someone is helping us it means that the person has been enabled and given the ability by Allah’s system to help us- that’s why Allah says “To Allah is the Duaa of Haq”. As per Quran basic characteristics of the Duaa; making an efforts & struggle in order to achieve a goal, and then being Momin with firm Emaan we seek help from Allah’s system, Allah’s Malaik as Allah’s rules/forces of nature as established and created by Allah to get favorable results. Along with own efforts and striving, we strive for our goal with firm Emaan on Allah. X-Reference – 2:171, 2:186 , 3:38 , 13:14 , 14:39 , 14:40 , 17:11 , 19:04 , 19:48 , 21:45 , 24:63 , 25:77 , 27:80 , 30:52 , 35:14 , 40:50 , 41:49 , 41:51 , 46::05 , 71:06. (دَعَانِ;الدَّاعِ;دُعَاءً;الدُّعَاءِ;دَعَا;يَدْعُوكُمْ;يَدْعُو;يَدْعُو;يَدْعُونَ إ;يَدْعُونَ;يَدْعُونَ)

FA’AL (فْعَل) & YAFA’AL (يَفْعَلُ) The word is normally translated as do, doer or deeds but the basic characteristics of these words in terms of a combination of all actions, sayings, conducts and behaviours in terms of accomplishing or achieving a set destination or a desired result for instance in Ayah 26:19, “And you Fa’alat your Fa’altaka and you of the Kaafireen” means that you aim to reach the destination, to accomplish to become a Kaafir, with your such conducts, behaviours and actions the basic aim of which was to be of the Kaafireen. Similarly, in Ayah 2:23-24, Allah says “…then produce a surah like it and call your Shuhadaa (witness) from other than Allah if you are sincere. But if you do not Tafa’alu and can never Tafa’lu…” Means you can never reach the desired destination or accomplish to make a surah like this. In Ayah 4:147 “What Allah Yafa’al with your Azaab, indeed you Shakartum and A’mantum…”  means what must be the accomplishment and end result of giving Azaab to you by Allah is: they must become Shakir and be at Aman/Have Emaan. Since giving of Azaab is not the end of the hidayah from Allah, it is to end a Zulm and establish a learning lesson for the humanity to take the heed and become Shaakir and to be at Aman/have Emaan. It is the same characteristics of meanings that the words like Mafa’ulan is used in Quran in the meanings of accomplishment, fulfillment, destination, end result etc. for instance as used in Ayahs 33:37 & 4:47. X-Reference – 2:24, 4:47, 4:147, 26:19, 33:37. (يَفْعَلُ)

FAASIQ (فَاسِقِ) & FAASIQUEEN (الْفَاسِقِينَ ) Faasiq means a person who does kufur, conceals haq, lies, who is considered unreliable, to be defiantly disobedient and non-compliant, who crosses the boundaries of the rules, laws regulations and commandments given by Allah in Quran would be called Faasiq and he/she would not be able to be nourished and developed as opposed to those who would be nourished, grown and developed staying within those boundaries. Deen embodies those rules and regulations whose basic aim is to utilize the human faculties and resources to its maximum. Therefore, those who remain outside these boundaries will not be able benefit from these impacts, would remain malnourished and underdeveloped. As per Ayah 2:26-27, the definition of Fassiq by Quran is someone who breaks the covenant with Allah, disobeying Allah’s commandments, who spreads Fasaad on earth and breaks those (relationships, community, Ummah, etc.) which Allah has ordered to be joined/put together, creating disorder and disturbance within the people, societies and communities. Quran has also termed Kaafir&Zaalim as Faasiq as well as in Ayah 2:59 & 2:99. Therefore anyone who disobeys Allah’s laws, cheats others, creates fasaad, and not work in accordance with the best interests of the society and Allah’s other creations is a Faasiq. X-Reference – 2:26-27 , 2:59 , 2:99 , 3:81-88 , 5:47-49 , 6:121 , 9:24 , 17:16 , 18:50 , 46:35 , 49:11 , 57:26-27 , 63:06. (يَفْسُقُونَ;فُسُوقَ;الْفَاسِقُونَ;الْفَاسِقُونَ;فُسُوقٌ;فُسُوقَ;فِسْقٌ)

FA’EATEENE (فِئَتَيْنِ) The word Fa’eteen is normally translated as two armies for instance as per its use in Ayah 3:13 or as two opinions, or two school of thoughts as per its usage in Ayah 4:88. The word Fa’etu is used in Quran in the meanings of aggression or a group with aggressive, hard-hitting, uncompromising, hostile, forceful, destructive or forthcoming activities, like in a fight, against one another for instance in Ayah 2:249 the phrase is “…But those who were certain that they would Malaqu (meet for accountability with) Allah said, “How many from a small Fa’eatin has defeated a large Fa’eatin with Izan of Allah…”. In Ayah 3:13, while describing the two groups, one fighting in the Sabeel of Allah and another fighting as Kaafireen, the same word Fa’eteen is used to describe two such groups, who are working against each other, in terms of whose activities are opposing to each other. In Ayah 8:48 “And when Shaytaan made Zayyin (pleasant, attractive) to them their deeds and said ‘no one will Ghaalib (dominate) to you today from the people and indeed, I am to you a Jaarun (extremely strong and close connected companion), but when came in sight the Fa’etaane, it turned away…” here again the word Fa’etaane is used to represent such groups which are working against the Shaytaan, in terms of these being aggressive against the Shaytaan (evil) elements, acts and forces. In ayahs 18:43 and 28:81, similar meanings are used in the phrase “not for him/her any from Fa’eatin as Nas’eer…”.  Thus, in Ayah 4:88, translating the word Fa’eateene to represent two opinions or points of thoughts is a wrong translation. The phrase Fa’eateene of Munafiqueen refers to two such groups of people who are working against each other in forthcoming, active, hard-hitting, or aggressive manner. X-Reference – 2:249, 3:13, 4:88 , 8:48, 18:43, 28:81.   (فِئَتَيْنِ)

FAHASHA (وَالْفَحْشَاءِ) is normally translated as indecent and immoral acts. It is used in Quran in meanings of ‘to cross the boundaries of Deen’ as an opposite of the word Qanit (female Qanitat; Male Qaniteen) which means to guard, protect and use one’s abilities, faculties and resources by remaining within the boundaries of Deen. Therefore, as an opposite of these words, the word Fahashi would mean to cross the boundaries of deen and use one’s abilities, faculties and resources by remaining outside these boundaries. Therefore, the meanings of Fahashi are much broader in scope than just indecent, adultery, Zina or immoral acts, but a much wider scope of acts. In ayah 7:27-28 “O children of Adam, let not Shaytaan tempt you as it removed your parents from Jannat, stripping them of their Libaas (clothing) to expose them their Sawa’teha….” Shows that removal of Libaas under the influence of Shaitan, not only leads to Fahashi but it also exposes the acts and behavior covered under the broad definition of Sayyia’at and S’uain that leads to Fasaad and destruction in the society. Fahashi is one of the specific prohibitions as per Quran for instance in ayah 16:90 “Indeed… and Allah forbids (Yanha) Fahashi and Munkir and…”. Fahashi is also termed as among Khutuwaat of Shaiytaan as per Ayah 2:168-169 and 24:21. The Ayah 2:168-169 also tells us that the concept of Fahashi is against the concept of Tayyibaat and aligned with Khabeethat. Thus, Fahasha are such immoral and indecent acts whereby one crosses the boundaries of Deen by inability to guard and by using one’s abilities, faculties and resources. These are such acts and deeds which are unpleasant to our senses, which are our most disliked and despised ones, and are done by going against laws, or by acquiring something by going against laws – both laws of the land, as well as Deen. These are such acts, deeds and sayings that look ugly, unpleasant and uncomfortable as per our nature or fitrat – not just physically to our eyes but feels bad to our soul. These are such acts, deeds or sayings which are at, such a worst level that, if come out in public, would be extremely embarrassing and shameful for those committing such deeds or saying such words. X-Reference – 2:168-169 , 7:27-28 , 12:24 , 16:90 , 24:21. (فَاخْشَوْهُمْ;وَالْفَحْشَاءِ;بِفَاحِشَةٍ;ِالْفَحْشَاءِ;فَاحِشَةً;الْفَاحِشَةَ;بِفَاحِشَةٍ;فَاحِشَةً)

FAIZU (َفِيضُوا) & AFAZTUM (أَفَضْتُمْ) AFEZU (أَفِيضُوا) normally mistranslated as ‘depart from’ or ‘return from’ as in the ayahs 2:198 to 199. But the basic characteristics of the meanings of these words in the terms of overflowing of water, or once filled up to the top, the overfilling of the container, therefore its used in both the meanings of fulfilling one’s hunger, thirst, desires (like the urdu word faizyaab) as well as in the meanings of flowing of tears from the eyes. For instance in the ayah 5:83 “when they hear what has been revealed to the Rasool, you see their eyes Tafeez (overflowing) with tears.” The word is used in the similar meanings in the ayah 9:92 as in overflowing of tears from the eyes. In the ayahs 7:50, the word is used in the meanings of fulfilling ones needs, requirements, hunger or thirst up to one’s satisfaction as ..“and the companions of the fire will call upon the companions of the Jannat, ‘afeezu (fulfill our hunger and thirst) upon us from the water and from whatever Allah has provided you’..”. The word is used in the similar meanings in the ayahs 2:198 to 199. In Quran it’s also used in the meanings of being busy with, touched by or exposed to for instance as used in the ayahs 24:14 X-Reference – 2:198-199 , 5:83 , 7:50 , 9:92 , 10:61 , 24:14. (َأَفَاض;أَفَضْتُمْ;أَفِيضُوا;فِيضُوا)

FAKHURAN (فَخُورًا) is normally translated as proud or arrogant but is used in Quran as someone who is boastful, showoff, including elements of proudness and arrogance for instance in ayah 11:10 “But if we give him a taste of Naimat after hardship has touched him, surely he will says ‘all Sayyitaat have gone from me’, Indeed he is Lafirehun (rejoicing, boastful, exultant) Fakhurun” this describes the meanings of the word in terms of a combination of someone who is boastful, proud, arrogance and a show-off. The word when combined and used along with Mukhtarin for instance in ayah 31:18 “…the people who do not walk on the earth Marhan (triumphantly, exultantly & victoriously), indeed Allah does not like the Mukhtalin Fakhurin” Similarly in Ayah 4:36, after advising to do Ahsan to Waledien, Qurba and many people all around us, Allah used the same phrase “…Indeed, Allah does not like the one who is Mukhtalan Fakhuran”. In Ayah 57:23 “…and do not Tafrahu (rejoice, be happy and exult) over what Allah has given you, and Allah does not like every Mukhtalin Fakhuran” Thus, Keeping in mind the meanings of the word Mukhtalan as someone who is self-righteous, self-assured, egoistic, too full of him/her self, and the word Fakhuran as someone who is a show-off, boastful, proud and arrogant, both these words combined are in fact the Khotoot of Shaytain and a main hinderance in the way of doing Ahsan with others, by making the person feel arrogant, proud, follow the egoistic (Nafs-eAmmara) desires, look down upon others, feel superior, boastful, show-off and self-deluded etc. and are in direct contradiction to Quranic commandments of being humble, polite in dealings with everyone filled with kindness and compassion, spend for the benefit of others, be a Shaakir always in terms of deeds in ultimate gratitude of Allah’s blessings. X-Reference – 4:36 , 11:10 , 31:18 , 57:23. (فَخُورًا)

FAQUEER (فَقِيرًا) the basic characteristics of this word is in the meanings of someone who is poor or needy. In ayah 3:181, the word is used as an opposite to Ghani, which means someone who is rich, free of any need or self-sufficient. Therefore, as an opposite to Ghaniy, the word Faqueer would mean someone who is needy, poor, deprived disadvantaged, destitute or underprivileged, for instance as used in ayah 35:15 “Oh Mankind, you are those who are the Fuqara of Allah, which Allah is Ghaniy and Hameed”. Similarly in ayah 28:24 “...My Rabb, indeed, I am of whatever you send to me of Khair Faqueer” Here it is used in the meanings of ‘in need’ or ‘desiring of’. In ayah 2:268 “The Shaiytan promises you the Faqra and enjoins you with fahashi, while Allah promises you Maghfirat and Fazal…”  Here the word Faqara is used as an opposite of Fazal, which means Allah’s bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property. The word Fazal is also used for provision of spouses, the success, the prosperity, the parents, etc., as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits and gains. Therefore, as opposite to Fazal, the word Faqra would mean the deprivation, destruction and scarcity of all/any of these Fazal of Allah. X-Reference – 2:268 , 3:181 , 4:06 , 28:24 , 35:15. (فَقِيرًا;فَقِيرًا)

FARAQ (فَرَقْ) & FURQAN (فُرْقَانَ) means to make distinctly clear and separated in terms of distinct differences. Therefore, in the ayah 2:136 the phrase “we do not Nuffariqu” would mean “we do not create any farq, any distinction, any difference, any separation or division between any of the Nabi- we consider all as equal in importance and significance”. Alfareeq word is therefore used for those who are distinct or separated as a group from the rest, as in the meanings of a party or a group. Alfarq is used for a scale, a criterion; The word is also means to distinctly separate the right from the wrong as in Furqan; or to make evident the right path from the wrong one; Quran is called Furqan, that is the ultimate criterion that makes distinctly evident the right from the wrong, the right path from the wrong path, the Haqq from the Baatil, the Kufr from the Emaan etc. those who divide and create divisions are called Yufriqoon as in 2:102 and have been asked not to be divided as in La tufraqo in ayah 3:103  X-Reference – 2:102 , 2:136 , 3:103 , 4:150 , 5:25 , 6:159 , 7:30 , 8:29 , 9:122 , 24:48 , 30:94 ,  42:14 , 65:02 , 77:04. (فَرَقْنَا;وَالْفُرْقَانَ;الْفُرْقَانَ;فَفَرِيقًا;فَرِيقٌ;فَرِيقًا;فَرِيقًا;الْفُرْقَانَ;وَالْفُرْقَانِ;نُفَرِّقُ;نُفَرِّقُ;نُفَرِّقُ;تَفَرَّقُوا;فَرِيقٌ;يَتَفَرَّقَا;يُفَرِّقُوا;يُفَرِّقُوا)

FARJAHA () is normally translated as chastity or modesty but these are wrong translations, the word is used in Quran more in the meanings of someone’s or something’s weaknesses, blemishes, low points etc. For instance In ayah 21:91 when talking about Maryam mother of Nabi Easa “and she is the one who Has’anat Farjaha (her weaknesses)…” meanings that she guarded, kept all locked up and protected, surrounded by shield from all sides, all her weaknesses. Similar meanings and context are used in ayah 66:12 X-Reference – 21:91 , 66:12

FARZ, FARIZATA (فَرِيضَةً) & MAFROOZ (مَفْرُوضًا) is used in Quran in the meanings of obligation or something that is compulsory or mandatory. For instance in the ayah 2:197, the phrase “Whoever made it faraz upon him/her self”  is used in the meanings of compulsory or mandatory or obligatory. Similarly in the ayah 28:85 when Allah says “Indeed, Allah has made it Farad upon you the Quran” the word is used in similar meanings. However, when the word Fareeza is used in the context of marriage or marital contract as in the ayahs 2:236-237, 4:24, it is used in the meanings of specific requirement for the husband to give to the wife something of value, money as an obligation before the marriage is consummated for instance as used in ayahs 2:236 to 2:237. X-Reference – 2:236 -2:237 , 4:7 , 4:11 , 4:24 , 9:60 , 28:85. (فَرَضْتُمْ;َرِيضَةً;فَرِيضَةً;الْفَرِيضَةِ;فَرِيضَةً;مَفْرُوضًا;تَفْرِضُوا;مَفْرُوضًا)

FASAAD (فْسِادُ) & MUFSID (الْمُفْسِدَ) The word Fasaad means corruption or disorder, something not being able to retain its original better state. Fasaad is an opposite of the word Silah (صْلِحُ) as per ayah 2:11. The word Silah (صْلِحُ) means to keep things in their right order and balance. Therefore, the word Fasaad as an opposite would mean to create disorder or imbalance. It’s also used in the meaning of going against Haqq, for example, to cheat in measurement or weight, not to give people their earned wages as per their work, to create imbalance in economy and society, not to give people’s due rights or give them less than what they deserve, to destroy law order and peace, to reverse the right order for anything or any system, etc. basically anything that create unevenness in a society is termed as Fasaad by Quran. It’s also used in Quran as an opposite to the word Ahsan. Husn or Ahsan means to create balance, to create beauty, peace and order, to fill the void, to correct the flaw or mistake etc. As opposite of Husn, the word Fasad would mean to create imbalance, to disrupt law and order, to create lawlessness and destruction. X-Reference 2:11 , 2:27-30 , 2:60 , 2:205 , 7:85 , 7:127 , 12:73 , 26:183 , 27:34 , 27:48 , 28:04 , 28:77 , 28:83 , 38:02 , 89:12. (فْسِدُو;يُفْسِدُ;تُفْسِدُو;لْمُفْسِدُونَ;مُفْسِدِينَ;لَفَسَدَتِ;الْمُفْسِدَ;الْفَسَادَ;لِيُفْسِدَ;لَفَسَدَتِ;بِالْمُفْسِدِينَ)

FASHILTUM (فَشِلْتُمْ) is normally translated as lost courage or lost heart, this is a wrong translation. The correct use of this word in Quran is in the meanings of, fall apart, drift away, or move away from each other for instance in ayah 3:122 “When the Ta’ifatan (two groups that do same acts in repeated fashion) Hammat (Made conspiracies) among you, Indeed, they Tafshala and Allah is the Waliyy…” the word used here in the meanings of fall apart, entered into disagreements, drift away from each other etc. In the ayah 8:43 the phrase “…Surely you would have fashiltum and would have disputed in the matter…” the phrase entering into dispute is followed by the word Fahiltum- meaning fall apart. Similarly in ayah 3:152 the words fashiltum (fall apart) is followed by Tanazatum (dispute, disagreement with each other). In ayah 8:46 “Obey Allah and Obey the Rasool and do not dispute then you would Tafshila (fall apart) and depart your strength (of unity)…”  Here it is used as an opposite to unity – fall apart. X-Reference – 3:122 , 3:152 , 8:43 , 8:46. (فَشِلْتُمْ)

FATH (فَتْح) & FATHUN (فَتْحٌ)  The word is normally mistranslated as victory, but it is not used in Quran in that meanings. For instance, in Ayah 2:76, “And when they meet those who Amanu-have Emaan they say, ‘We Ammanu- have Emaan’, but when they meet in private some of them with others, they say,’ have you told them what Allah has Fataha upon you?”  explains the meanings of this word which is not ‘victory’ at all, but used in the specific meanings of being given the understanding, the wisdom, the truth, in terms of getting exposed to Haqq, in terms of clarification, solving of mystery and understanding Allah’s wisdom. The word is used in similar meanings in Ayah 12:65. In Ayah 6:44, “So when they forgot what they were Zikar with it, WE Fatahna upon them the Abwaab (gates) of everything until when they rejoice with what was given to them…” here the word is used in the meanings of ‘being given the wisdom, the understanding from Allah’. In Ayah 7:89, the Duaa phrase is, “Rabbana (our Rabb) Auftah (expose us to understanding, wisdom) between us, and between our Quom (people, nation) with Haqq (absolute truth & justice) and you are the Khair (best of the best) of the Fataheen (source of wisdom, Haqq, Emaan in terms of giver of understanding and wisdom).” Similar meanings are in Ayah 7:96, “And if the people of the cities Amanu- have Emaan and observe Taqwa, surely WE will Fatahna (expose them to the truth & wisdom) upon them the barakaat (blessings) from the skies and the earth…”  In Ayah 4:141, when Allah says, “Those who are Yatarabas’una (constrain and control themselves) with you: then if Kana (the end result of their actions) for you Fathun from Allah, say, “Were we not we Nakun (reaching this end destination/aim) with you”.  Means that if, for all of you, who are controlling and restraining yourselves, the final end result of your actions is that you are given Fathun from Allah i.e., be exposed to the Haqq, truth, wisdom & Emaan by Allah, then tell them, all those who have been controlling and restraining themselves, that we have been with you all along in order to reach this goal of truth, wisdom and Emaan. X-Reference – 2:76, 4:141, 6:44, 7:89, 7:96 , 12:65 . (فَتْحٌ)

FATAYATEKUM (فَتَيَاتِكُمُ) is normally mistranslated as slave girls. But the word used in Quran in the meanings of a person of a specific state, a state of being young, young person, a person who has reached youth or adolescent years of age, for instance in ayah 21:60 “they said we heard a Fatayan mentioned them who is called Ibrahim” used here in the meanings of young person, a youth. Similar in ayah 18:10 the word Fatayatahu and in Ayah 18:13 the word Fatayatun refer to youths, or those who have reached adolescent years of age.  Similarly, the terms Fatayatukum as used in ayahs 4:25 and 24:33 refers to specific type of individuals. For instance, in ayah 4:25 the word fatayatukum is followed by the Mominaat, means these are those specific type of individuals who are young and has reached youth or adolescent years of age and have Emaan and are under the Malakat Aiemanukum, i.e., under one’s oath to be taken care of. In Ayah 24:33 the word Fatayatukum refers to young people, youth or those who have reached their adolescent years of age. X-Reference – 4:25 , 18:13 , 21:60 , 24:33. (فَتَيَاتِكُمُ)

FATEELAN (فَتِيلًا) is normally translated as ‘as much as a hair or a speck on a date seed’ however the same meanings are assigned to the word Naq’eeran as used in ayah 4:53, 4:124 and 74:8, thus exactly the same meanings are assigned to two different words of Quran. Thus, one of these words (Fateelan and Naqeeran), which is specifically this word Fateelan, is incorrectly translated as ‘as much as a hair or a speck on a date seed’. This word ‘Fateelan’ is used in Quran in multiple meanings and depths. If we check the meanings of the word in classical medieval Arabic, we would know that it is used in two broad meanings of definitions (1) ‘Made of different connected parts’, ‘Made of different aspects’, “twisted together in one unity’ and (2) small line of two strands, threads or filaments used for binding shrouds, cord, thin hair, cable, lead etc. Thus, in Ayah 4:49, after warning against both (1) who do Shirk as well as (2) the Haadu, the religious leaders who Yuftara upon Allah, when Allah says “Have you not seen to those who Yuzakuna (claim to carry out Tazkiya- cleansing, purity, growth etc.) for Anfusahum (everyone), Nay, Allah Yuzakki whom Yashaao and not Yuzlimoon Fateelan” Here the word is used in BOTH of its meanings that (1) Allah will not do Zulm/injustice, even as much as a thin hair, as well as (2) Allah will not do Zulm/injustice with respect to all the interconnected parts of this system of Andaadan (with both those who do Shirk along with those who are Haadu and becomes shuraka) as together they contribute to this system of Andaadan against Allah, hence each and every one would be held accounted for based on his/her contribution to this interconnected various aspects of a complete process against Allah. Similarly, both the meanings are used in Ayahs 4:77 and 17:71 as well.  X-Reference – 4:49 , 4:77 and 17:71. (فَتِيلًا;فَتِيلًا)

FAZAL/ FADAL (فَضْلَ) is normally mistranslated as given preference or degrees which is a wrong translation of the word, since the Arabic word for preference or degrees is Darajaat. The word Fazal is used in Quran as opposite of the word Naqs which means insufficiency, deficiency, shortage or inadequacy. The word Fazal is also used as an opposite of problems, and troubles. The basic characteristics of the word Fazal are in terms of expanding or increasing such as used for land, conveying the meanings of vastness. The word is used in Quran for Allah’s all the bounties such as Allah’s revelations – which guide the humanity towards the right path as well as all the economic benefits such as money, wealth and property for instance in ayah 16:14 “…And you see the ships plowing through, it and that you may seek of Allah’s Fazal; and perhaps you will be grateful”. This word is also used for provision of spouses, the success, the prosperity, the parents, etc. as well as it is used in Quran for all the worldly comfort, titles, luxury, benefits and gains. For instance, in ayah 62:10 “and when the salat is concluded, disperse within the land and seek from Fazl of Allah, and do Zikr of Allah often that you may succeed”. Therefore, the word is used in all of these meanings in the phrase ‘Fazala baa’zukum ala Ba’azan’ – meaning, Allah’s Fazal to some exceed to others in different aspects, for instance in ayah 4:32 “And do not wish for that by which Allah has Given Fazal some of you over others. For men is a share of what they have earned, and for women is a share of what they have earned”. Similarly in ayah 17:21 “Look how We have given them Fazal some of them over others. But the Hereafter is greater in degree/preference and greater in Allah’s Bounties” Similar meanings are used in ayah 4:34. In ayah 4:21 the phrase “How can you take it when surely Afzaa baa’zukum ala Ba’azin and they have taken from you strong Meesaq” here the word Afzaa is normally mistranslated as ‘that one of you have gone into another’, which is completely wrong translation. In fact Allah is saying that since Allah has given more fazal to some of you over others and they have taken from you a strong Mees’aq, how you can take anything back from what was given from it.  X-Reference – 4:21 , 4:32 , 4:34 , 16:14 , 62:10. (الْفَضْلِ;الْفَضْلَ;فَضْلُ;فَضْلِهِ;فَضَّلْتُكُمْ;أَفْضَىٰ;الْفَضْلَ;فَضْلٍ;فَضْلًا;فَضْلٍ;فَضَّلْنَا;الْفَضْلَ;الْفَضْلُ;الْفَضْلِ;فَضْلٍ;َفَضْلٍ;فَضْلِهِ;َضَّلَ;فَضَّلَ;فَضْلًا;فَضْلٍ; فَضْلِهِ;فَضْلِهِ;فَضْلُ;وَفَضَّلَ;فَضَّلَ;فَضْلُ;فَضْلُ;فَضْلِهِ;وَفَضْلٍ;فَضْلًا)

FAZZAN (فَظًّا) is normally mistranslated as rude or harsh in the only one time use of this word in Quran in the ayah 3:159, but this meaning does not make sense in the phrase “…And if you had been Fazzan and strong in the Qalbe, then surely, they would have dispersed from around you” if we look at this word in the classical medieval Arabic, the word means being stern, severe, strict, firm, demanding, unyielding, uncompromising, unsympathetic or hard-hearted. Thus, this phrase is actually saying that this could also be the possibility if you were strict, unyielding, uncompromising, unsympathetic and strong in Qaloob, then they would have dispersed away from you. Whereas Allah is giving a better option, in order to make them a part of your team, which is aligned with the first phrase of this ayah as “So, because Rahmatin from Allah is that you deal gently with them………………… So, Fa’afu on them, and Astighfir for them, and consult them in the Amar…” these words gentle, give generously and in abundance, protect and shield, keening in touch with consultation are used against the word FAZZAN, which is clearly giving us the meanings of the word as being stern, severe, strict, firm, demanding, unyielding, uncompromising, unsympathetic or hard-hearted. This ayah 3:159 is basically telling the Momineen how Allah’s Rahmat is going to lead them to deal gently with these Kaafireen among the momineen. Thus, instead of being Fazzan, that is stern, severe, strict, firm, demanding, unyielding, uncompromising, unsympathetic or hard-hearted, the better option is to Fa’afu (give generously and in abundance) and Astighfir (protect and shield them from the impact of their previously conducted sins) and consult with them…As it is through this guidance of Allah’s Rahmat that these Kaafireen among the momineen should be dealt gently. X-Reference 3:159. (فَظًّا)

FITNA (الْفِتْنَةُ) normally translated as riot, rebellion, uprising, or insurgency. But the word is used in Quran in much broader sense. The basic characteristics of the meanings of the word Fitna is derived from the process of melting gold or silver in hot temperatures to remove impurities from it- therefore used in the meanings of burning. Al Fatanath is that testing apparatus on which anything made of gold or silver is tested to reveal if it’s pure or not or to identify the level of its purity. Therefore, it means to expose or reveal the purity or real features, characteristics, or qualities of something or someone. The word is however, used in Quran in the meanings of test or trial in both good and bad ways for instance in the ayah 20:131 where its used in meanings of test and trials through Allah’s blessings. In ayah 6:53, the word is used in the meanings of test and trails so as to distinguish Shaakireen from Kafireen. Similarly, in the ayah 16:110, the word used in the meanings of testing and trials that brings out the best in people, in terms of their ability to do Sabar and do Jihaad. The word is used in the similar meanings in the ayah 9:126 and 20:90. It’s also used in the meanings of tempting away from, diverting away from or misleading for instance in the ayah 5:49. Also the same meanings are used in ayah 7:27 as Shaiytan Yuftenanakum (tempt you away from the Haqq). In addition to this, it’s also used in Quran in the meanings of Azaab, trouble, harm, oppression, opposition or war in Quran. In Ayah 4:91 Allah says “You will find Akhireena (Others) who Yureeduna (act,deeds,show) to Ya’munukum (works for peace & security) for you and Ya’munu (peace and security for) their all people what they Raddu (make futile and useless) to the Fitna, Arkasu (react, act in accordance with their actions) in it (the Fitna)” . Here the word Fitna is used both in terms of tempting away from, diverting away from Allah’s path as well as of revealing their real features and characteristics of making you Kaafir (as referred in earlier ayah of 4:89). X-Reference – 2:191 , 4:101 , 5:49 ,  6:53 , 7:27 , 8:28 , 9:47-49 , 9:126 , 16:110 , 20:40 , 20:85 , 20:90 , 20:131 , 25:20 , 29:03 , 38:34 , 39:49 , 44:17 , 64:15 , 74:31 , 85:10. (فِتْنَةٌ;الْفِتْنَةُ;الْفِتْنَةِ;َالْفِتْنَةُ;فِتْنَةٌ;الْفِتْنَةِ;يَفْتِنَكُمُ)

FIT’RAT (فِطْرَتَ) The word Fitrat is normally translated as nature, but if used for Allah for instance as per Ayah 30:30, we can not say nature of Allah. The word is used more in the meanings of creation by Allah for instance in Ayah 6:79 “Indeed, I have Wajhatu my Wajhi (attention, focus, direction, end desired destination) to the one who has Fat’ara the skies and the earth Hanefan (devoid of Shirk) and am not of the Mushrikeen” Here the word Fat’ara is used in the meanings of creation by Allah.  Similarly, the word Faat’ir is used for Allah as creator for instance in Ayah 6:14 and 14:10. Therefore, in Ayah 30:30, “So A’qimu (establish) your Wajha (focus, direction) to the Hanifan (devoid of Shirk)- Fit’rata of Allah upon which Allah has Fat’ara the mankind on it. There is no changing in the creation of Allah. That is the Deen ul Qayyema but most of the mankind do not know” Shows the meaning of the word Fitrat as the set of those qualities and characteristics which are embedded in the purest form at the time of our creation as mankind by Allah. These are those attributes of Allah, which belongs to Allah, and some of which are embedded in the mankind at the time of our creation, i.e., present in the purest form at the time of our birth. Later on, due to the influence of our environment and upbringings etc. these attributes get contaminated which are then referred as Inaas’an (refer the vocabulary) referring to nature of humans as mankind. –  X-Reference – 6:14 , 6:79 , 14:10 , 30:30. (فِطْرَتَ)

FOUQ (فَوْقَ) is used in Quran in the meanings of giving preference to someone or something, over someone or something, in importance, or significance or position etc. for instance in ayah 2:26, the word Fouqaha means above it or more than it. Similarly in ayah 2:63 “And when we took the Meesaq from you and WE raised Fouqakum of the Toor, hold what we have given you with strength…” Here the word Fouq is used in the meanings of giving preference, importance or raising the significance of the Bani Israel through the Toor – the moment of revelation of the Kitaab. Similar meanings are used in ayah 2:212 “…But those who have Emaan and observe Taqwa, will be Fouqahum on the day of resurrection…” that is they would be at higher esteemed position, preferred, prestigious, superior etc. In ayah 4:11 the same meanings are used as well in ayah 3:55 “…those who followed you are Fouqa to those who did Kufar…” It is also used in Quran in the meanings of over, upon, above or more as used in ayahs 24:40 “or the darkness in the deep sea, covers it a wave from Fouqahu on it, a wave on it Fouqehi on it”.  X-Reference – 2:26 , 2:63 , 2:212 , 3:55 , 4:11 , 24:40. (فَوْقَ;فَوْقَهُمُ)

GHADU’ATA (غَدَوْتَ) is normally translated as early morning, or left early morning. These are wrong translations of the word. The word is more used in the meanings of hidden or concealed as in ayah 6:52 “and do not send away those who call upon their rabb with Ghadate and at nights desiring Allah’s Wajahu (direction, trust, approval)…if you send them away then you would be of the Zwalimoon” Had the word as is normally mistranslated as mornings, then this wouldn’t make sense. Here it is used in the meanings of hidden or concealed or not known, or not noticeable. Similar meanings are used in ayah 18:28. In ayah 7:205 “And do Zikr of your Rabb in your Nafs humbly and with fear and without the loudness of the words with Ghadowe…”. In ayah 13:15 “and to Allah does sajda whatever is in the Skies and the earth willingly or unwillingly with their (Ghduwe) hidden shadows.”  In ayah 40:46, when Allah is describing what the situation of people of Firaun both during this worldly life as well as on the day of Qayamah “they are exposed to the fire to it, hidden and at nights and the day when the hour will be established, the people of Firaun will enter the terrible Azaab”. Here the first part of this ayah is talking about the fire-like situations, may be through their own Nafs, that they faced during their worldly life, which is hidden, concealed and not known to the rest of the worlds and also, they faced it at nights. X-Reference – 3:121 , 6:52 , 7:205 , 13:15 , 18:28 , 40:46. (غَدَوْتَ)

GHAFOOR (غَفُور) MAGHFIRAT (وَالْمَغْفِرَةِ) ASTAGHFIR (اسْتَغْفِر) these words are normally mistranslated as pardon or forgive but the words basically mean to hide, to cover, to protect by hiding/covering, ‘Maghfir is that Iron Head which a soldier wears for safety; it’s also used in Quran as an opposite of Aza’ab. It’s also used as an opposite to and shield/protections against the impacts of wrong path such as pain, suffering, immorality Etc. So, it is like following the right path which covers, hides, protects the harmful impacts of previously taken wrong path and previously done wrong deeds. Just Like one would take a preventive, healthy lifestyle through diet, etc. to ward off and protect against diseases. It is not a cure; it is a prevention! Ghafoor (غَفُورٌ), is one of the names of Allah being someone who does Ghafr, that is provides protection and shield against the impacts of wrong path and previously done wrong deeds. It’s because of this that the concept of Allah being ‘Ghafuran Raheem’ is used in Quran for instance in Ayahs 2:182, 2:218, 6:145, it is used sooner after the advice of doing Is’lah – reform, correction, making mends, etc. or doing Touba- Making a U-turn by doing Is’lah or remaining steadfast in the path/Sabeel of Allah, or after highlighting the list of prohibitions, so as to remain protected and shielded from the impacts of wrong path; basically indicating both these words, Allah being Ghafoor as well as Raheem is like a privilege only applicable for those on the right path. The word Maghfirat (بِالْمَغْفِرَةِ) is basically a noun in the meanings of things/aspects/beings that do Ghafr. X-Reference – 2:58 , 2:182 , 2:218 , 2:268 , 2:285 , 3:89 , 6:145, 11:114. (نَغْفِرْ;بِالْمَغْفِرَةِ;غَفُورٌ;اسْتَغْفِرُو;اغْفِرْ;فَاغْفِرْ;اسْتَغْفِر;غَفُور;فَاسْتَغْفَرُوا;اسْتَغْفَرَ;اسْتَغْفِرُوا;اسْتَغْفَرُوا;اسْتَغْفِر;غَفُورٌ;غَفُورٌ;غَفُورٌ;غَفُورٌ;غَفُورًا;غَفُورٌ;غَفُورًا;غُفْرَانَكَ;وَالْمَغْفِرَةِ;بِالْمَغْفِرَةِ;مَغْفِرَةً;مَغْفِرَةٌ;َمَغْفِرَةٌ;مَغْفِرَةٌ;مَغْفِرَةٍ;الْمُسْتَغْفِرِينَ;فَيَغْفِرُ;يَغْفِرُ;يَغْفِرْ;يَغْفِرُ;غَفُورًا;وَمَغْفِرَةً;غَفُورًا;غَفُورًا;وَاسْتَغْفِرِ;غَفُورًا;غَفُورًا;يَسْتَغْفِرِ;وَيَغْفِرُ;يَغْفِرُ;غَفُورًا;لِيَغْفِرَ;غَفُورًا;لِيَغْفِرَ;غَفُورٌ)

GHAIB (الْغَيْبِ) is normally mistranslated as knowledge of the future. It is used in the meanings of something that one is unaware of for instance as used in ayah 27:74-75 “And indeed your rabb knows what is concealed in their hearts and what they declare. There is nothing Ghaibatin in the skies and the earth but it is in the Mubeen Kitaab”. The word is also used in the meanings of making and spreading assumption with no knowledge of its existence, in short used for backbiting which is unauthentic and without knowledge, as in ayah 49:12 “O you who have Emaan avoid much assumption. Indeed, some of the assumption is Is’m and do not spy and do not Yaghtabu some of you of others…” Here it is used in the meanings of saying things behind someone on his/her back to which the person is not aware of and cannot defend him/her self. Similarly, the word Ghaaib is for someone who is absent, hidden, not present or missing as used in ayahs 7:7 and 27:20 and the word ghayabat is used in the meanings of hidden, bottom, or unseen areas as used in ayahs 12:10 and 12:15. In the ayah 12:52 “That he may know that I did not betray him with Ghaib…” Is used here both in the meanings of in his absence, or him being unaware of. Thus where ever the word Ghaib is used in Quran, it is not used for the knowledge of the future, but used in the meanings of something that we are unaware of, or which is hidden for us as used in ayah 32:6 “Allah is the knower of the Ghaib and the witness, the Aziz the Raheem”.  X-Reference – 3:179 , 7:7 , 12:10 , 12:15 , 27:20 , 27:74-75 , 32:6. (الْغَيْبِ;لِلْغَيْبِ;بِالْغَيْبِ)

GHA’IETE (الْغَائِطِ ) is normally translated as toilet, but in Quran it is used in a much broader meanings of all or any human excretions, evacuation, elimination or defecations of any sort and includes everything from human urine and stool to dental excretion from dental cavity depression, to any blood or any excretion from any infected wound to any waste matter excretions as discharged from human body, to waste matter discharged from the bowels, or from anywhere else as a result of any procedure being performed, surgery or treatment etc. It is also used in the meanings of any manifestations, treatments or symptoms of underlying depression, dejection, sadness, misery, unhappiness or gloominess. Therefore when Allah says in Ayahs 4:43 and 5:6 أَوْ جَاءَ أَحَدٌ مِنْكُمْ مِنَ الْغَائِطِ , this phrase is normally mistranslated as “Or if one of you have come from toilet” which is a wrong translation. In fact, Allah is saying “if one of the Ghaiete comes upon you…” Which means that in both these ayahs, Allah is giving an exception to a person with respect to go for a Salaat, if there is a situation that any one of the Ghaiete comes upon that person, here Ghaiete is not just toilet, but includes all of the above defined meanings and situations. X-Reference – 4:43 , 5:6. (الْغَائِطِ أ; الْغَائِطِ )

GHAIR (غَيْرَ) is normally translated as without, but the word is used in Quran in much deeper and all-inclusive meanings of without, other than, except, to hide, change, amend or replace something, without, or going against or contradicting something for instance in the first chapter, Surah Fatiha, the last ayah of the Duaa to be of the nation which is on the right path and on whom Allah has blessed with Nai’mat (Ana’mta Alehim) is segregated with the use of this word Ghair, from the nation which is misled from the right path and is deprived of Allah’s Na’imat, depicting the meanings of this word as contradictory or opposite of each other. For instance, in ayah 2:61 the phrase “Qatal the Nabiyeen with Ghair ul Haqq” is used in the meanings of without, against, except etc. In ayahs where Allah has described all the prohibitions such as Ayah 2:173, 5:3, 6:145 and 16:115, the phrase at the end uses in the similar meanings “But if someone is compelled by necessity, Ghair Baghi (deliberately crossing boundaries in rebelliousness) or A’adin (malicious, in animosity)” the word is used in all of these above meanings. In ayah 31:6 “…in order to mislead from the Sabeel of Allah with Ghair knowledge…”. Here the word is used in meanings of amending, changing, replacing, revising, without or against knowledge. In Ayahs 4:140 & 6:68 the phrase ‘Hadeethin Ghairehi’ is used to refer to all such fabrications which are Ghair (amend, change, outside, without, contradict or against) Quran. X-Reference – 1:06 , 2:61 , 2:173 , 4:46 , 4:140 , 5:3, 6:68 , 6:145 , 16:115 , 31:6. (غَيْرَ;غَيْرَهَا;غَيْرِ;غَيْرَ;غَيْرُ;غَيْرِ;غَيْرَ;فَلَيُغَيِّرُنَّ;غَيْرِهِ;بِغَيْرِ;غَيْرَ;غَيْرَ;لِغَيْرِ;غَيْرَ)

GHAIZE (الْغَيْظِ) & GHAIZEKUM (بِغَيْظِكُمْ) is normally translated as rage, but it is an all-encompassing of having emotions of anger, jealousy, animosity and rage which are hidden in someone hearts against others, which basically possessed, overpowered and control that person. For instance in the ayah 3:118-3:119 “…Indeed what is apparent from their mouths but what is concealed in their hearts is much greater…in isolation they backbite you, make plans to attack on you- the Anamil (possessed or possession/ownership) of the Ghaize, say ‘die with your Ghaizekum’. Indeed, Allah is all-knowing of the entity appearance…”  These ayahs are telling us clearly that these are those set of negative emotions, filled with anger, rage, jealousy and animosity, that is hidden within the hearts, which overpowers and kills the person slowly and gradually from within and that is why the word “die with Ghaizekum”. Similar meanings are used in ayah 3:134. In ayah 9:15 “and remove the Ghaize in their Qalobihim..”  Similarly in the ayah 33:25 “And Allah turns back those who do Kufar with their Ghaizehim not they obtained any Khair…” telling us that once the hearts and Qaloob are occupied with Ghaize, there is no Khair in it left, and no Khair comes out of it; and also, this is a sign of Kufar. X-Reference – 3:119 , 3:134 , 9:15 , 33:25. (الْغَيْظَ;الْغَيْظِ;بِغَيْظِكُمْ)

GHANAM (غَنَمُ) & MAGHANIM (مَغَانِمُ) The word is normally translated as bounties or war booties or as sheep, but the word is used in Quran in the meanings of abundant gains, gifts, possessions, valuables, something which is far over and above one’s needs and expectations, for instance in Ayah 4:94, the phrase is “then near Allah is abundant Maghanim, like those from before” Meaning the abundant gains, benefits and advantages over and above one’s expectations and needs. Similarly, when Allah says in Ayah 8:41, “And know that anything you obtain as Mughanim – then indeed, for Allah is one fifth of it and for the Rasool, and for the Aqaraba, and the …” this ayah is not talking about just war booties, or spoils of the war only, as is normally mistranslated, but this means that anything which is received over and above one’s normal income and earnings expectations in the form of abundant gains, valuables, gifts, possessions, gains from investment other than usual business transactions, etc. anything which is over and above, one’s normal and routine source of income, is to be spend in the path of Allah in the proportion of at least one/fifth of that Ghanim. Similar meanings of the word ‘Mughanim’ are there in Ayah 48:15 and 48:19-20 as well as the word ‘Ghanimtum’ in Ayah 8:69. In Ayah 21:78, the word ‘Ghanam ul Quom’ which is normally mistranslated as Sheep of the people, is not talking about cattle or sheep of the people, but in fact in terms of their valuables, abundant gains, possessions over and above their day to day needs and income. Similar meanings are there in Ayah 6:146 and 20:189.  – X-Reference – 4:94 , 8:41 , 8:69 , 20:189 , 21:78 , 48:15 , 48:19-20  . (مَغَانِمُ;غَنَمُ)

GHANIY (أَغْنِيَاءُ) is normally translated as rich for instance in ayah 3:181. But the word is used in Quran in the meanings of someone who is devoid of any need, or who is self-sufficient or free of any need for instance in ayah 29:6 “And whoever strives then only he/she strives for him/her self. Indeed, Allah is Ghaniy of the worlds” In ayah 3:181, the word is used as an opposite to Faqeer – meaning someone who is needy or poor. Therefore, as an opposite to the word Faqeer, the word Ghany means someone who is free of any need or who is self-sufficient for instance in ayah 4:131 & 22:64 “…Then indeed, belongs to Allah is whatever is in the skies and the earth and Allah is Ghaniyin Hameedan” Similarly in ayah 6:133 “And your Rabb is the Ghaniy, the possessor of the Rahmat….”. X-Reference – 3:181, 4:06, 4:131, 22:64, 29:6. (أَغْنِيَاءُ;غَنِيًّا;يُغْنِ;غَنِيًّا;غَنِيًّا)

GHASHYEEN (خَاشِعِينَ) & AGHSHOHUM (فَاخْشَوْهُمْ) is normally translated as fear or being afraid. But the word is used in Quran in the meanings of being humbled, with heart being softened and respectful for someone as an opposite of heart being hardened, being arrogant and proud, for instance in ayah 2:74 “Then your Qaloob became hardened after than like the stones, or even stronger. Certainly from some stones, gush forth from it the rivers and indeed, from some of them split, so comes out of it rivers and indeed, some fall down from Ghashiyate of Allah…” . Here the word is used in the meanings of humbly submissive, respectful, being softened in greatness and in obedience of Allah’s authority and greatness. Similar meanings are used in ayah 4:77 the phrase “…then a fareeq/group of them Yaghshoon people as they Kaghshyta Allah…”. In ayah 2:150 “…so, do not Taghshohum them (the Zwalimeen) but Aghshooni ME…” means do not be submissive, impressed with, respect and obedient to the Zwalimeen but be humbly submissive, respectful and obedient to Allah. X-Reference – 2:74 , 2:150 , 3:173 , 4:77. (خَشِيَ;خَاشِعِينَ;فَاخْشَوْهُمْ;وَلْيَخْشَ;يَخْشَوْنَ;خَشْيَةً;كَخَشْيَةِ;وَاخْشَوْنِ;تَخْشَوْهُمْ)

GHAZAB/GHAD’AB (ِغَضَبٍ) normally translated as wrath or anger by Allah, but there is no such thing as wrath or Anger of Allah. This word is basically used in Quran as an opposite to the word Na’mat (in Surah Fatiha- last two ayahs). As we know the word Na’mat is used in Quran in four broad meanings as (1) Success & Prosperity in all walks of life; (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. (3) Height, Benchmark, Role-model as in Na’mat-khaana and (4) Unity of nations in terms of common purpose and same set of values and beliefs. Therefore, the word Ghazab as an opposite to the word Na’mat would mean (1) Failures, embarrassment and humiliations in all walks of life; (2) Lawlessness, death, destruction, illness and sufferings; (3) the lowest and most humiliated position, the ones to be despised and hated and those who are humiliated and (4) the division of nation into sects and groups with animosity and hatred with each other. Therefore, the Ghazab is basically a combination of not just individual destruction, sufferings and humiliation but the sufferings as a whole nation being divided into sects and groups with fighting animosity with each other. It is to reflect the range of these meanings of the word that in the ayah 2:90 the situation of the Kafireen as evidenced by ‘Ghad’ab upon Ghad’ab’ is equated with terrible Azaab (Azaab e Moheen). X-Reference – 1:5-6 , 2:61 , 2:90 , 3:112 , 4:93 , 5:60 , 7:71 , 7:152&154 , 8:16 , 16:106 , 20:81 , 21:87 , 20:86 , 24:09 , 42:16 , 42:37 , 48:06 , 58:14 , 60:13. (ِبِغَضَبٍ;غَضَبٍ;بِغَضَبٍ;غَضِبَ;ٱلْمَغْضُوبِ)

GHULFAN (غُلْفٌ) The word is normally translated as wrapped or covered but these are wrong translations. The word is basically used in Quran along with Qaloob as in the phrase “Quloobuna (our Quloob) Ghulfan” used in Quran twice in ayahs 2:88 & 4:155 and both in meanings of Kaafireen giving excuse. The word Qaloob means those intentional decisions that a person makes based on one’s perception of all the faculties including one’s intellect, such as hearing, sight, understanding etc. Therefore, when used in the phrase “Quloobuna Ghulfan” means that the Kaafireen are trying to give excuse as if their faculties are not working, thereby reflecting the meanings of the word Ghulfan as, the faculties, be it one’s sight, or hearing, or intellect being flawed, not in order, or as if someone else has blocked the person from using his/her own faculties, thereby putting the blame of their own Kufar to someone or something else, other than their own actions and decisions. In response to such excuses, Allah’s reply is always that, it’s due to their own Kufar- their acts of not seeking knowledge, not using their faculties, and thereby hiding, concealing not only Haqq but their own faculties from themselves, so if their faculties are not working, it’s not because of some outside/external forces but their own acts and decisions of Kufar. – X-Reference – 2:88, 4:155 . (غُلْفٌ)

GHURFAT (غُرْفَةً) & A’UGHTARAF (اغْتَرَفَ) In the ayah 2:249 the phrase “A’ughtarafa Ghufratan” is normally translated as “A mere sip out of the hand, or a taking a few in the hollow of his hand”. This is a wrong translation. The word Ghurufa means high champers, or attaining higher standing, as used in the ayah 34:37 “…For them there will be double the reward for what they did and they will be in Al-Ghurufat…”  the word used here in the meanings of higher standing, higher champers, prestigious place, a place of eminence and prestige. Similarly in the ayah 25:75 “…They will be awarded the Ghurfata for what they did Sabar…” again used in the meanings of prestige, stature, higher champers, and eminent standings. The word is used in the similar meanings in the ayah 29:58 “…and those who have Emaan and do Amal e Swalehat – We will surely assign to them the Jannat-e-Ghurufan…”  Similarly in the ayah 2:249 when the phrase “except from those who A’ughtarafa Ghufratan, means except those who earn the standing, prestige, higher accolades out of their earnings, perseverance, hard work, and good deeds.  X-Reference – 2:249 , 25:75 , 29:58 , 39:20 , 34:37. (غُرْفَةً;اغْتَرَفَ)

GHARAR & GHUROOR (الْغُرُورِ) is used in Quran in the meanings of deception, wishful thinking, delusions, and something which is not true or far from Haqq (absolute truth) for instance in ayah 8:49 “when said the hypocrites and those in whose Quloob is disease ‘Deen of these people is Ghara’ and whoever put their trusts/Tawakul in Allah…” Here it is used in the meanings of something which is opposite to Haqq (absolute truth), thus the word Ghuroor means falsehood, delusions, deceptions etc. in this ayah the word is also used as something which is opposite to Tawakkul (trust or trust worthy). Thus, as an opposite, the word would mean something that deceives or cannot be trusted. Similar meanings are used in ayah 82:6 “O mankind, what has Gharraka youyujad concerning your Rabb the Kareem” Used here in meanings of deceive or mistrust, on whom one cannot do tawakul or put their trusts on or rely on. X-Reference – 3:185 , 8:49 , 82:6. (الْغُرُورِ;يَغُرَّنَّكَ;غُرُورًا)

GHUZZAN (غُزًّى) is normally translated as fighting in the only one time use of the word in Quran in the ayah 3:156. This is a wrong translation. For instance, when the word Ghuzzan is mistranslated as fighting, the phrase does not make sense as to how Allah has converted kafereen wishes into Harastan – regrets if their wishes come true. The actual meanings are in terms of “to conquer, dominate, overcame, overpower, triumph over or to be successful and then returned alive”. Therefore, when Allah says in 3:156 that “They say about their brethren who Darabu in the earth, or they were Ghuzan, ‘Had they stayed with us, they would not have died or Qutilu.’ So, Allah makes that an Hassratan…” It means that they had hoped that the others would die, but when they were Daraba (travel on earth in search of Rizq or set forth on the earth), and Ghazzan, i.e., returned alive by conquering, dominating, overcoming their enemies, as a triumph and success, then their internal desire turned into Hasrat for them.  X-Reference 3:156. (غُزًّى)

GIBRA’IEL (ِجِبْرِيلَ) means that process or power that is responsible for the revelations. In Quran the phrase Rooh-il-Qudoos (بِرُوحِالْقُدُسِ) is mentioned for Jibrael, the process of revelations as in ayah 16:102 i.e. the phrase is used for the process of revelations and the hidayah with the same meanings as in ayah 17:85-86 wherein the word Rooh is used to refer to the process of revelations and the hidayah itself for instance in the ayahs “And they ask you, about the Rooh, Say, ‘The Rooh is the affair of my Rabb. And mankind has not been given of knowledge except a little. And if We willed, we could surely do away with that which We revealed to you….’” In the ayah 66:04 Jibrael is termed as assistance along with the Malaik and the Momineen for the Nabi i.e. as helper, supporter and well-wisher. X-Reference – 2:97 , 2:98 , 16:102 , 17:85-86 , 66:04. (ِجِبْرِيلَ)

HAAJARU (هَاجَرُوا) HUJURUKUM (حُجُورِكُمْ) The word HUJURUKUM is normally mistranslated as in your guardianship in ayah 4:23. The Word Mahjoor and Hujurr shares similar characteristics and meanings as in Hijrat means migration. Mohajir is the person who has migrated with the plural as Muhajireen. Normally translated as migration or those who have migrated either physically from one place to another, or metaphorically from one point of view, school of thought or faith to another, basically is reflected of the idea that the person would continue to be identified as belonging to previous country, school of thought, point of view etc, but since have migrated is no longer following the laws of the earlier country, school of thought, point of view or Quran for instance as used in ayah 25:30. The word is also used in Quran in other meanings such as separating, abandoning, splitting, parting, dividing, disconnecting or detaching – for instance in the ayah 73:10 “And do Sabar over what they say and Hujurum Hajaran in beautiful grace (Jamileen)” here the words are used in the meanings of separating oneself from these people graciously and humbly in meanings of abandoning or separating. The word is used in similar meanings in ayahs 4:34 and 25:30. Mahjoor is also called to a situation when an animal tied up through a rope or anything in a way that it’s movement remains restricted. Therefore, it is also used in the meanings of being made to separate, restrict or limit in effectiveness and impact as is used in the ayah 25:22 “The day they see Malaik- no good tidings will there be that day for the criminals and will say ‘Hajaran, Mahjooran”. Similar meanings of restricted, reduced, limited in movements or effectiveness are used in ayah 25:53 “…and Allah placed between them a barrier and Hajran Mahjooran”. Therefore in Ayah 25:30 when Allah is depicting the complain of the Rasool on the day of Akhira that “My people have Mahjoor this Quran” The word is used in all these three meanings of (1) Migrated from (2) abandoned and (3) restricted in effectiveness. Reference – 2:218 , 4:23, 4:34 , 19:46 , 23:67 , 25:22, 25:53, 25:30 , 73:10 , 74:05. (اهْجُرُوهُنَّ;حُجُورِكُمْ;هَاجَرُوا;هَاجَرُوا;حُجُورِكُمْ;يُهَاجِرُوا;مُهَاجِرًا;يُهَاجِرْ;فَتُهَاجِرُوا)

HADITH (حَدِيثًا) is normally misinterpreted as sayings of Nabi Mohammad, but when used in Quran, is translated as statement or narration. These are all wrong interpretations and mistranslations of the word Hadith which are beautifully explained in Quran in Ayahs 69:40-47- Hadith is one such word, which is although taken from Quran, but misinterpreted against the Divine guidance. There is no such thing as statement of Nabi other than Quran. The word is used in Quran in meanings of event, story, an occurrence, happening, or an episode that has happened or taken place for instance as used in Ayah 12:06 and 12:21, wherein the phrase “Taweele of the Ahadeeth” is used which means the final result, or the end result (Taweele), in terms of predicting the results in light of the current events (Ahadeeth) as to where they are leading. Similar meanings of the word are used in Ayahs 79:15 & 20:9 as well “Has there come to you the Hadeeth of Mousa?” Or about Ibrahim in Ayah 51:24. Similarly in Ayah 34:19 “… and they did Zulm, so we made them Ahadeeth…” used here in meanings of such events, which become ibrat and lessons. In Quran however, the word is not only used for past events but also for those that will be happening in future for instance in ayah 88:1-2 when describing the day of resurrection, or when describing the current events in Ayah 4:78 after detailing different types of events that happen Allah says “…what is with these people that they do not understand Hadeethan” as to what is happening all around them. Quran is also termed as ‘Muhadith from the Zikar’, in Ayah 26:5 as well as the ‘Ahsan-ul Hadeeth’ in Ayah 39:23 in terms of the best of the best event that took place in terms of Allah’s divine wisdom and guidance being revealed to the mankind. In Ayah 45:6, All the Ayaat of Allah, both Creations of Allah as well as words of Allah in Quran, are termed as Hadith “These are the Ayaat of Allah that we Natluha (ask you to follow) with Haqq (Absolute truth and justice), Then in what Hadeeth after Allah and his Ayaat will they have Emaan on?” The same phrase is used in ayah 77:50. In ayah 52:34 “Let them bring with Hadeeth like it, if they are truthful”. Quran is also clearly identified as NOT a fabricated or distorted hadeeth in ayah 12:111 with the phrase ‘Hadeethan Yuftra’ referring to anything and everything which is fabricated in the name of Deen and outside Quran. It is because of this that in Ayahs 4:140 & 6:68 the phrase ‘Hadeethin Ghairehi’  is used to refer to all such fabrications which are Ghair (amend, change, outside, without or against) Quran. Similarly, these man-made hadeeth are termed as ‘Lahwa (Fabricated, idle, useless) Hadeeth’ in ayah 31:6 “and of the mankind is the one who purchases Lahwa Hadeeth in order to mislead from the Sabeel of Allah with Ghair (amend, change, without, against) knowledge, and takes it as a joke/ridicule”. X-Reference – 4:42 , 4:140 , 6:68 , 12:06 , 12:21 , 12:111 , 39:23 , 45:6 , 51:24 , 52:34 , 77:50 , 79:15. (حَدِيثًا;حَدِيثًا;حَدِيثًا;حَدِيثًا;حَدِيثٍ)

HA’ES’U (حَيْثُ) The word is normally mistranslated as “wherever’. But the word is used in Quran in meanings of ‘however, in whatever way, or in whatever capacity or ability you have’ for instance in Ayah 2:35 “and WE said ‘O Adam, Askan (dwell), you and your Zouj (partner, kind) in the Jannat and Kulu (consume) from/in it freely, Ha’es’u Shayyetena (your wish/desire) and do not go near this the Shajara, otherwise you would be of the Zwalimeen”. Means that Ha’es’u- in whatever capacity or ability, or in whatever way, you wish or desire. Similar meanings are used in Ayah 2:58 and 2:144 as well. In ayah 2:191 “And Qatluhum (fight) Ha’es’u you find them and evict them in Ha’es’u they evicted you…” means that fight them Ha’es’u- whatever way, in whatever capacity and ability, you have and evict them from their Ha’es’u- their abilities, capabilities on the basis of which they evicted you. Similar meanings are in 2:222 “…Then when they are Tat’aharun (are lawful, allowed) then come to them from Ha’es’u (however) Allah has Amar to you…”. In Ayah 4:89 “…. then if they turn back, then Khuzuhum (sieze) them and Aqtuluhum (fight) them Ha’es’u (in whatever capacity or ability you have) to Tajedu (switch their situation from Zalal to Hidayah)” means that with whatever capacity or ability you have, try with your whole being, in your efforts to Tajedu- switch their situation of Zalal- being Misled- to Hidayah. In Ayah 16:45 “Then do they Amane (feel secure) those who plotted Sayyiat (evil deeds), from that Allah will cave with them the earth or will come to them the Azaab, from Ha’es’u not they perceive?”  means in whatever way they do not perceive. Similar meanings are used in ayah 7:182 “but those who kazabu (deny/ridicule) our Ayaat, we will gradually lead them from Ha’es’u (whatever way) they do not know”– X-Reference – 2:35, 2:58, 2:144, 2:191 , 2:222, 4:89 , 7:182 , 16:45 . (حَيْثُ;حَيْثُ)

HAJJ (حَجَّ) & HUJJAT The word Hajj and Hujjat shares the same common characteristics of meanings as in argument, investigation, enquiry, gathering of information and evidence through the use of reasoning and intellectual faculties as in ayah 40:47 where it’s used in the meanings of argue, investigate, enquiry, asking amongst themselves or the ayahs 4:165 where the word is used in the meanings of arguments, evidence etc. Similarly, in ayah 6:149 the phrase “…..Say that to Allah belongs the Hujjat Al Baaligha…” referring to Quran as the conclusive, best argument and evidence. The word also means to plan or to make a firm decision, to intend or plan to do something out of respect and gratitude. It’s also used in the meanings of year for instance in the ayah 28:27 “that you serve me for eighth Hajjan” here the word is used in the meaning of the years as in eight years. Therefore, Hajj means a personal firm commitment and dedication of a person to endeavor a learning process by appointing a set/dedicated time, set deadlines for investigations, probing, finding evidence and truth; it’s a whole process of getting out from darkness to the light of Allah’s Hidayah. It is a firm commitment and a process of enquiring, probing, investigation, gathering evidence in order to understand the Hidayah, Quran. In that process out of which not only one gets the understanding of the Hikmat and wisdom behind Allah’s Deen, one also gets to witness the benefits of it with their own selves and through their own experience- once they truly follow the Hidayah, as understood through the process of Hajj, refer ayah 22:28. This ayah also outlines two important parts of this process as Zikr and Spending out of Allah’s Fazal for the benefits of others.  X-Reference – 2:158 , 2:189 , 2:196-197 , 3:97, 4:165 , 6:149 , 9:03 , 22:26-28 , 28:27 , 40:47. (حَاجَّكَ;حَاجُّوكَ;حَاجَجْتُمْ;الْحَجَّ;الْحَجُّ;الْحَجِّ;حَجَّ;حِجُّ;تُحَاجُّونَ;يُحَاجُّوكُمْ;حُجَّةٌ)

HALALAN (حَلَالًا) HALAAELU (حَلَائِلُ) It basically means something which has been legally acquired or is permitted as per the laws of the land and by Allah as per the laws of the Deen. For instance, in the ayah 8:69 “so Fakulu from the Ghanimtum which halal and tayyiban…”  Here the word halal is used in the meanings of whatever has been legally acquired and allowed as per the laws of the land and the laws of the Deen. The word Halaaelu is normally mistranslated as wives in ayah 4:23 but it is based on the same characteristics and meanings as the word Halal, meanings the one allowed and legal – thus refers to legal spouse, both husbands or wives. Halal is normally translated as Lawful or permitted terms of the laws of the Deen, Allah says in the ayah 10:59 “Say ‘Have you realized what Allah has sent down to you of the Rizq, of which you created some as haram and some as halal’ Say ‘Has Allah permitted (izn) you to do that or do you invent lies about Allah”. This ayah is telling us that either the Halal is as permitted by the law of the land, something legally acquired or is allowed as per the laws of the Deen by Allah only. When Allah uses the phrase “Kulu Halalan and Tayyiban” in Quran for instance in the ayahs 2:168, 5:88, 8:69, 16:114, it is used as a combination of all such things, which are Tayyiban- pleasant to someone, in terms of all our senses; are most favorite and valuable to someone as well as Halalan- legally acquired and allowed as per the laws of the land and the laws of the Deen. When the word is used as single laam, for instance as Uillat or Tuhillu in Ayahs 5:1 and 5:2, it is used not so much in the meanings of lawful, but more in terms of something being allowed or permitted. Similar meanings of allowed, or let it happen or permitted is used in Ayahs 13:31, 20:86, 39:40 and 11:39. X-Reference – 2:168 , 4:23 , 5:01-02, 5:88 , 8:69 , 10:59 , 11:39, 13:31, 16:114 , 16:116, 20:86, 39:40. (حَلَائِلُ;حَلَالًا;لِأُحِلَّ;حِلًّا;حَلَالًا;أُحِلَّتْ;حَلَلْتُمْ;أُحِلَّتْ;تُحِلُّوا;حِلٌّ;حِلٌّ;أُحِلَّ;أُحِلَّ;أُحِلَّ)

HALEEM (حَلِيمٌ) Normally translated as forbearing or patient, but the word has much more depth and wider meanings for instance in the ayah 9:114 “And the request of Istighfar of Ibrahim for his father was only because of the promise he had made to him. But when it became clear (Tabbiyyin) to Ibrahim that his father was an enemy of Allah, he disassociated from him. Indeed, Ibrahim was compassionate and Haleem” shows the characteristics of the meanings of this word, which is in the meanings of someone who is wise, sensible, smart and intelligent yet holds the qualities of being compassionate, caring, kind, and considerate. The word is used in the similar meanings and for Ibrahim as well in the ayah 11:75. Similarly in the ayah 5:101, “O you who have Emaan, do not ask about things, which if they are shown to you, will distress you/cause hardship for you…. Indeed Allah is Ghafurun Haleem”.. Again, shows the meanings of the word in terms of Allah being the embodiment of wisdom, knowledge, care, consideration, kindness and compassion. X-Reference – 2:225 , 3:155 , 4:12 , 5:101 , 9:114 , 11:75 , 17:44 , 33:51 , 37:101 , 64:17. (حَلِيمٌ)

HAMD (اَلۡحَمۡدُ) & HAMEED (حَمِيدٌ) means acknowledging and praising something or someone upon its completion, after acquiring complete knowledge, identification, understanding, authentication, and a firm conviction for that accomplishment. Hollow words of praise to anything or anyone, without having these parameters of knowledge and conviction is not Hamd. HAMD can only be done for any accomplishment that has reached a certain level of perfection, without any flaws, deficiencies, drawbacks, mistakes. The benefits & beauty of such accomplishment must be felt, ascertained and convinced by one’s whole being, then and only then the praise, that comes out of one’s heart and mind would qualify as HAMD. When the word Hameed is used for Allah, it’s an all-encompassing term- that All Hamd, all perfection only belongs to Allah and therefore Hamd is only for Allah as Allah is Hameed. Also, one can do hamd of the creation, the creator and the benefits one received from such creation as well as the creator- hence All Hamd belongs to Allah. X-Reference 1:01, 2:30, 3:188, 6:01, 7:43, 9:112, 13:13, 16:75, 17:44, 17:111, 27:59, 30:18, 64:01. (بِحَمْدِكَ;حَمِيدٌ;اَلۡحَمۡدُ;يُحْمَدُوا;حَمِيدًا)

HAMMAT (هَمَّتْ) is normally translated as courage but this is a wrong translation. For instance, in the ayah 9:74 the phrase “…and they did Kufar after Islam-e-him and Hammu for what they could not attain…” Here the word is used in the meanings of planning, making schemes, conspiring, conniving or plotting. Similar meanings are used in ayah 9:13 “Would you not fight a people who broke their Aimanehim (oaths) and Hammu to drive out the Rasool…” Similarly in ayah 4:113 the phrase “…hammat a Taifathun (group) of them to mislead/weaken (Zalal) you…”. Similar meanings are used in the ayah 5:11 of the word Hamma and in ayah 12:24 the words used are Hammat and Hamma. In ayah 40:5 “…and hammat every nation against their Rasool” also use the word in similar meanings of scheming, plotting, conspiring etc. – X-Reference – 3:122 , 4:113 , 5:11 , 9:13 , 9:74 , 12:24 , 40:5. (هَمَّتْ;أَهَمَّتْهُمْ;لَهَمَّتْ)

HANIFAN (حَنِيفًا) means to leave the wrong path and take the right path and remain steadfast on the right path. It also has meanings of being persistent and perseverant in remaining on the right path. For instance, in the ayahs 22:30-31 Allah says “So stay away from the disgrace and disgust of idols, and stay away from falsehood. Hanifa Lil Allahe, without doing Shirk with Him. Whoever will do Shirk with Allah—it is as though he has fallen from the sky, and is snatched by the birds, or is swept away by the wind to a distant abyss. Here the phrase حُنَفَاءَلِلَّ is defined within the ayahs itself meaning those who remain steadfast on the right path and who avoid shirk at all costs. Therefore, the avoidance of Shirk at all costs is inherent in the meanings of Hanifa. That is the meanings of a true Muslim is a hanifa Lil Allah means he/she would follow the laws of Allah as mentioned in Quran, as Allah is the only lawmaker in Deen and there cannot be anyone but Allah when it comes to laws of Deen. The word is mostly used for Ibrahim since he was surrounded by Idols and he found the Allah himself through the use of his own faculties and reasoning as described in the chapter no. 6- Surah Al-Anam and then in the ayah 6:79 says “Indeed I have turned Wajahat towards Allah who has created the skies and the earth, Hanifan, and I am not one of the Mushrikeen”. Similarly, in ayahs 2:135; 3:67, 3:95 the word is used for Ibrahim, since subsequent to the word Hanifan, the phrase is “he was not of the Mushrikeen” showing that the word Hanifan is used as an opposite to Shirk. Because of this fact, in ayah 4:125 Allah says “Who is more Husn in Deen than the one who Aslam and Wajahat towards Allah, and who is Mohsin and who follows the Millat of Ibrahim, Hanifan, Indeed Allah has made Ibrahim a close friend”. X-Reference – 2:135 , 3:67 , 3:95 , 4:125 , 6:79 , 16:123 , 22:3 , 30:30. (حَنِيفًا;حَنِيفًا)

HAQQ (حَقُّ) The word Haqq is used in Quran in four broad meanings. (1) It used as an opposite of doubt & confusion; Therefore, Haq means the confirmation of absolute truth. The word means firm, strong, confirmed / solid truth, solid constructive fact or event with strong/undeniable foundations and fundamentals. (2) Haq is also used in Quran as an opposite of “Ba’Til”- As we all know Batil means destruction of human faculties and resources, or any forces whose basic aim is to destroy peace law and order, Evil. As an opposite to Batil, the word Haq means such constructive, and positive forces, intentions, deeds whose basic aim is to utilize human faculties and resources to their best, to cause law and order, love, compassion, peace and kindness, and to shield, protect and attack against the Batil. (3) anybody or anything or any system’s due right based on Allah’s solid judicial principals, that is whatever that person, thing or system has earned based on justice it could be either reward or punishment, that recompense, the due right is termed as Haq as per Quran for instance in ayah 2:61, the word is used in terms of due right 4) Quran has also used the word Haq as one’s obligations and duties based on one’s roles and responsibilities for instance in the ayah 2:180 in terms of writing of Wassiyat is termed Haqqan upon Muttaqueen as in terms of obligation, duty, being made compulsory.  X-Reference – 2:61, 2:180 , 3:71 , 4:171 , 5:48 , 6:81 , 7:30 , 8:8 , 10:33 , 10:96 , 10:103 , 16:36 , 17:16 , 17:81 , 36:07 , 39:19 , 84:2. (حَقَّ;الْحَقُّ;الْحَقِّ;بِالْحَقِّ;حَقًّا;أَحَقُّ;أَحَقُّ;الْحَقَّ;الْحَقُّ;الْحَقِّ;بِالْحَقِّ;حَقٌّ;حَقٍّ;حَقَّ;حَقًّا;لَلْحَقُّ;بِالْحَقِّ;حَقًّا;حَقًّا;حَقٍّ;بِالْحَقِّ;الْحَقَّ)

HARAM (الْحَرَامِ) & HURUMAATU (الْحُرُمَاتُ) the basic characteristics of the meaning is in terms of prohibitions or stopping with extreme caution to do or say anything. Mahroom is the person who has been prohibited. It is also used in the meanings of specific place or time period within the boundary of which, everything as per defined rules are strictly prohibited. For instance, in the ayah 2:194 the phrase shahru Haram means that a sacred specific period/duration/times of peace and no violation has to be return to each other in the same manner as a sacred specific period/duration/times of peace and no violation, wherein the retribution is to be given for all the violations – That is “…and Qisaas is for Hurumaatu..”. The word is used in the similar meanings in the ayah 5:97 “Allah has appointed the Kaabah (the base, the foot, the main support) of the ba’ait il Haram to establish the people, and the period of Haram and the al hudaa…”. The word Hurumun for instance as used in Ayah 5:01, the phrase “…and are made Halal (allowed/lawful) for you the Bahimate the Al-Ana’am except what is Yutla upon you Ghaira Muhalli the S’ayede and Hurumun..” wherein the word Hurumun is normally mistranslated as Ihram- a completely wrong translation since there is no concept of Ihram- as a special dress code or state of being sacred and this is not backed by Quran. The word basically means to prohibit or not allowed just like the meanings of the word Haram. X-Reference – 2:198 , 2:217 , 5:2 , 5:97 , 8:34 , 9:5 , 9:19 , 9:28 , 17:1 , 22:25 , 48:25 , 48:27. (الْحَرَامِ;الْحَرَامُ;الْحَرَامِ;حَرَّمَ;حَرَّمَ;حُرِّمَ;حُرِّمَتْ;الْحُرُمَاتُ;حَرَّمْنَا;الْحَرَامِ;الْحَرَامَ;الْحَرَامَ;حُرُمٌ;حُرِّمَتْ;حُرِّمَتْ)

HARAS’ (حَرْثٌ) normally translated as crop or cultivation for instance as used in the ayah 2:71. But the basic characteristic of the word is in the meanings of sowing of seed. Therefore, it’s used in the Quran to sow the seeds for cultivation later, to strive towards earning something for the hereafter, to put forward for oneself for the future or the next life in the meanings of earnings, deeds etc. For instance, in the ayah 42:20 “Whoever desires the Haras of the Akhira, we will increase for him in the Haras. And whoever desires the Haras of this world, we give him thereof, but there is not for him any share in the Akhira”.  Similarly, in the ayah 56:63 “Have you thought about what you have Tahresoona” Here the word is used in the meanings of sowing the seed for, that is in a much broader sense of “have you thought about what you have done, your deeds, in the meaning brought forward for the day of accountability. The concept is further clarified in ayah 2:223 “Your Nissa are Haras for you, so approach your Haras as you wish and put forward for your Nafs…”  here it’s very obvious that the Haras is one’s earnings, one’s deeds and actions that he/she has put forth for your Nafs in the hereafter. Similarly, in the ayah 2:205 when it is mentioned that “…by destroying your Haras and Nasaal…” it means that they destroy your earnings, the good deeds that you had put forward for your Nafs in the hereafter as well as your future generations. X-Reference – 2:71 , 2:205 , 2:223 , 3:14 , 3:117 , 6:136 , 21:78 , 42:20. (حَرْثٌ;حَرْثَكُمْ;الْحَرْثَ;حَرْثَ;الْحَرْثِ)

HARAS’ (حَرَصْ) & HARAS’TUM (حَرَصْتُمْ) The word is normally translated as simple desire, but it is used in Quran in the meanings of desiring something intensely or wanting something badly with one’s whole being for instance in Ayah 2:96, “And surely you will find the mankind Ahras’a for the Heyaat (life) and then those who Ashraku (do Shirk)…” shows the meanings of the word in terms of desiring something intensely.  Similar meanings are there in Ayah 4:129, “And never will you have the ability to do Adal between the Nisaa even if you Haras’tum…”  means even if you desire intensely, or want to do Adal with your complete intention. Similar meanings are in Ayah 12:103, “and not most of the mankind even though you Haras’ta (them to be) Momineen” . After talking about those who got misled and were the Mukazzebeen- the deniers, who ridiculed and made fun of Allah’s Hidayah and their Aaqibat (end result of recompense for them), then in Ayah 16:37, Allah says, “if you Tahris’ for their Hidayah, then indeed Allah does not Yahdi the one who Yuzalu (get misled from) Allah. and not for them any nas’ereen”. Showing the intense desire of the Rasool to lead them to the Hidayah and Allah’s response as there could be no Nas’reen for those who got misled. X-Reference – 2:96, 4:129, 12:103, 16:37.  (حَرَصْتُمْ;حَرَصْ)

HARAZE (حَرِّضِ) The word is normally mistranslated as ‘to encourage, or incite’ as per its usage in Ayah 4:84 and 8:65, whereas it is mistranslated as ‘fatally ill’ as per its usage in Ayah 12:85, however the same word cannot be used in two entirely different meanings in Quran in two or more different ayahs. Usage of the same word cannot be in opposite meanings in Quran. The word is basically used in Quran in the meanings of ‘to ensure to remain in the situation that one is in, to ensure that the particular situation or condition is sealed and set in stone, and does not get changed at all’ for instance in Ayah 12:85 with respect of the Nabi Yaqoob’s grief over his son- Nabi Yousuf loss, the earlier ayah 12:84 describes the situation that he was in terms of his grief and his eyes become distinct and recognizable after being crying constantly, then in the next ayah 12:85 Allah describes the statement by the sons as “They said, by Allah, you will not cease the Zikar of Yousuf until you become Harazan or become of the Halikeen (those who perish)” This means that the sons are trying to console their father and telling him the consequences of him continuing to do what he was doing in terms of him constant and aggravated grief- that is if he continues to grief over his son (Zikar of Yousuf), he will not gain anything, except one of the two outcomes either (1) Harazan- i.e. will remain in the situation you’re in all your life, in terms of sealing or setting in stone the current situation of grief lifelong or (2) you will become one of the dead ones. Similarly in Ayah 4:84 and 8:65 the concept that Allah is communicating is that Qitaal i.e., remaining steadfast in the path of Allah is the basic requirement to seal off and remain as Momineen in terms of setting in stone the situation the condition of being a Momin, is done through and by Qitaal- fighting and remaining steadfast in the path of Allah. Thus, in Ayah 4:84, Allah says “So Qatal in the Sabeel of Allah, you are not Tukallafu (responsible) except for your own Nafs and Haraza the Momineen” meaning making sure that Momineen remain as Momineen, i.e., sealing off, setting in stone their condition as Momin through the Qatal in the Sabeel of Allah. Similar meanings are used in Ayah 8:65 “Oh the Nabi, Haraze the Momineen through the Qitaal…”.  X-Reference – 4:84 , 8:65 , 12:85 . (حَرِّضِ)

HASHAR & TUHSHAROON (تُحْشَرُونَ) is normally translated as gathered or assembled, but these are in fact the meanings of the word Jamah, or Ajmaa’ which are more general in sense and meanings, whereas the word Tushharoon is more linked with the day of Hashar, the day of gathering of everyone for the purpose of accountability. For instance, in ayah 50:44 “The day the earth will be split for them rapidly; that Hashar is easy for us” Similar meanings and linked specifically for the gathering on the day of judgment and accountability is used in ayah 59:2. In the ayah 3:12 “say to those who do Kufar, you will be overpowered and will be Tuhsharoon to hell and Ba’isa is the resting place” Similar meanings are used in ayah 5:96 with the phrase “…and do Taqwa of Allah, the one to whom you will Tuhsharoon” The same meanings are in 3:158, 8:24 and 6:38. X-Reference – 3:12 , 3:158 , 5:96 ,  6:72 , 8:24 , 50:44 , 59:2. (تُحْشَرُونَ;فَسَيَحْشُرُهُمْ)

HASRAT (حَسْرَةً) is normally translated as regret, but the actual meanings of the words are much deeper as a combination of being fatigued, tired, exhausted along with feelings of regret, remorse and shame for instance in ayah  67:4 “then return your Bas’ar (vision) again twice, it will return to you the bas’ar (the vision) humbled while it is Haseer”  it is used here in both the meanings of fatigued, exhausted and tired as well as embodied with regret, unsuccessful attempts,  remorse, guilt, repentance and shame. Similar meanings are in ayah 2:167 “And those who followed will say, ‘If only we could go back, we would disown them, as they have disowned us.’ Thus, Allah shows them their deeds, as Hasrat for them, and they will never escape from the fire” In the ayah 36:30 “Ya Hasratan for the A’ibaad, there did not come to them any Rasool except that they used to make fun of/deny/ridicule him”  X-Reference 2:167 , 6:30 , 67:4. (حَسَرَاتٍ;حَسْرَةً;حَسْرَةً)

HAS’URAN (حَصُورًا) is normally translated as chaste, the word is used in Quran in meanings of restraining oneself, confining, detaining, restricting, limiting or holding back. For instance, in the ayah 2:196 the phrase “...then if you are Ahs’irtum…” is used here in meanings of being restricted, held back, prevented etc. Similar meanings are used in 2:273 “for the Fuqara who have been Ahs’iru in the sabeel of Allah…” Similarly, in the ayah 4:90 “...they come to you with their hearts has’arat…” The word is used here in meanings of being restricted, trapped, prevented etc. Similar meanings are used in ayah 9:05 with the word AuHas’ruhum.  In ayah 3:39, the word is used for Nabi Yahya as he will be Has’uran i.e., will be restraining, abstaining as in self-control and discipline.  X-Reference – 2:196 , 2:273 , 3:39 , 4:90 , 9:05. (حَصُورًا;حَصِرَتْ)

HATTA (حِطَّةٌ) means to bring down from height, to ground someone, it also means to be settled, to be grounded; therefore, in ayah 2:58 when Allah advise bani Israel to say Hatta, it means to pray to be settled to be grounded as they have been homeless and travelling earlier. It also means to bring down and take off all the sins that they did earlier. So, it has a dual meaning of the prayer to be settled and to take off the burden and the impacts of earlier committed sins. X-Reference 2:58  ,  7:161 . (حِطَّةٌ)

HAWAA (الْهَوَىٰ) The word is normally translated as desire, but is used in Quran in much specific meanings for instance in Ayah 38:26, the meaning of the word is described in detail as “YaDa’ud, indeed WE have made you Khalifa on the earth, so Hikm (judge, decide) between the people with Haqq (absolute truth & justice) and do not follow Hawaa, as it Zalal (misleads you, lead you astray from) the Sabeel of Allah, ‘Indeed, those who Zalal from the Sabeel of Allah will have a severe punishment for having forgotten the Day of Hisaab (recompense, Accountability)”.  This explains the concept of Hawaa as such desires, delusions, distraction, deviations, that Zalal people- mislead people away from the Sabeel of Allah, by having them forget and ignore the day of accountability and recompense. On the contrary if we translate HAWAA as a DESIRE then it could be good or bad it depends upon the nature. Similar meanings are there in Ayah 79:40, “And as for the one who Khaafa (concerns, worries about) Maqama (standing, prestige) of hhis/her Rabb and Nahi (restraint, control, put in check) his/her Nafs from the Hawaa”. In Ayahs 53:1-4, “And the Najjam (rise of a person in terms of status, or prestige), when it Hawaa, what Zalal the S’ahibukum (your companions) and what caused him/her to Ghawa (to err & make mistakes). And what Yant’aq (disconnect, block) from the Hawaa, it is not except Wahiyun (revelation) Yuhya (revealed)” Notice here that the first Hawaa is used in the general sense, but once described in terms of those Hawaa that Zalal (mislead) and cause mistakes and errors, the second usage is then used with the word Al- meaning the Hawaa that Zalal and Ghawa.  Similarly in Ayah 7:176 while describing the one who got mislead by Shaytan to lead him astray, Allah uses the phrase “Follows the Hawaa” referring to the Khutuwaat of Shaitan as thoughts whispers to mislead him astray from the right path. In Ayah 4:135 when Allah says while ordaining to become Qawameen with Qiste, Allah says “….and do not follow the Hawaa to Ta’adelu” meaning that as Qawameen with Qiste, it’s extremely important to not get distracted through all the Hawaa while you’re doing Adal and justice, giving us an explicit warning and instructions to keep our focus on justice, Haqq, Qiste and Adal at all costs and not get distracted, away from the Sabeel. – X-Reference – 4:135 , 7:176, 38:26, 53:1-3, 79:40.  (الْهَوَىٰ)

HAZZE (حَظِّ)  the word is normally mistranslated as share, portion or part whereas the word is not used in Quran in these meanings for instance in Ayah 3:176, “and do not you grieve for those who hasten in the Kufar. Indeed, they will not Zarar Allah in anything. Allah Yureedu that Allah will not Yaja’al (appoint) for them any Hazzan in the Akahira and for them is a great Azaab.”  Here the meanings of the word cannot be part or portion, since in the Akhira there will be a precise accountability and Allah is not appointing to anyone any share or portion, the result will be based on precise accountability of our deeds by Allah, not on the bases of any assigned portion by Allah. Therefore, their recompense in the Akhira, will be as per the accountability not the portion. In fact, the great Azaab is highlighted here as their due right and they will have no fortune and no treasure in the Akahira. The basic meanings of the word are in terms of fortune, reserves, riches or treasure etc. for instance in Ayah 41:35, “and none is granted except those who do S’abar (who persistently strive for) and none is granted except the owner of the great Hazzan.” Similarly, meanings of the word as in great fortune is used in Ayah 28:79. In Ayah 5:13, “So for their breaking of their Meesaq, La’anhum them, and WE Ja’alna (made) their Quloob hard. They distort the Kalaam from its Mawazihi and forgot Hazzan (great fortune) of what they were Zikar with it…” Similar phrase and meanings are there in Ayah 5:14 as well. Therefore, when Allah says in Ayah 4:11 and 4:176, “…For the Zikar Misal (like that of) Hizzan (great fortune, riches, treasures & great rewards) the Ans’aen (the natures, the contaminated fitrat of human beings) ….”  Meaning the Zikar- understanding and following Allah’s Hidaya, being Shaakir, taking Ibrat Quran- has great fortune, riches, treasures & great rewards of the Ans’aen- our nature and fitrat as human beings when we follow the Zikar, the Hidayah. X-Reference – 3:176 , 4:11 , 4:176, 5:13-14 , 28:79 , 41:35. (حَظِّ;حَظِّ)

HELATUN (حِيلَةً) The word is normally translated as plans and means, but the basic characteristics of this word is in terms of a difficult situation or a relationship that is hard to escape from as well as in terms of any trick, cunning procedure, a plot, plan, scheme or ploy, in order to escape from such difficult situation or relationship thus when Allah says in Ayah 4:98 that “except for those Mustazafaeen (oppressed ones) from the Rijaal and the Nisaa and the Wildane, who do not have the ability and resources to Helatun and not Yahtadu (guided) a Sabeel (an exit out)”, Means that except those who are from either the Rijaal (those who have the resources) or from the Nisaa (who lack resources) or from theie Waledane (blood relatives) who do not have the ability and the resources to Helatun- to plan, plot, make scheme in order to get out of the difficult situation or relationship of Zaeef- suppression, neither are they able to be guided for an exit out. – X-Reference – 4:98 . (حِيلَةً)

HIDAYAH; HADAA (هَدَى) & HAADU (هَادُوا) The basic meanings of this word are to make things clear and bright, to be ahead of others and to lead the way for others. Haadiya’at is that tall and high peak on an island in water that is visible and clear to everyone from afar. In Quran in the ayah 20:128 “Afalam Yahdelam (then has it not become clear and apparent) for them…” as in visible and obvious. The word therefore has broad meanings of a guidance that leads the way, by being ahead of others- leading others and something that is obvious, clear and visible. Therefore, Hidayah is something that is a guidance, a map, an instruction manual that is clear, obvious, visible and offered as a gift by Allah to lead to the desired destination which is to become a Muttaqi- the highest level of being a Muslim as in ayah 2:02 with the phrase “Hudallil Mutaqueen (Hidayah for the Mutaqueen). The word HAADU (هَادُوا) is normally mistranslated as Yahood and interpreted as Jews in ALL of its occurrences in Quran, thereby restricting and limiting these ayahs to the Jews ONLY; these are wrong translations and interpretations. The word Haadu shares the basic characteristics and the meanings as the words Haad, Haadi, and Hidayah, which is in terms of guidance i.e., as a pole star, to be ahead of others and to lead the way for others for instance in ayah 13:7 “…for every Quom/people is a Haddin”. The same word is used for Allah as a guide through the Ahsan al Hadith, the Kitaab, in Ayah 39:23 with the phrase “…that is the Hudaa of Allah, HE Yahdi with it”. In ayah 7:156 w.r.t. Nabi Musa, the same word ‘Hudna’ is used with meanings ‘guide to you’ “And inscribe for us Hasanatun in this world and in the Akhira Hudna to YOU.” Therefore, the word Haadu and Haadi has the same meanings as the person who is a guide, a leader, conductor, pilot, barrister, counsel, preacher, lawyer etc., and thus these words refer to all such religious scholars, leaders, preachers who present themselves in front of people to lead the way for others when it comes to matters of Deen. These people and the definitions of these words, Haadu and Haadi is beautifully described in Quran in ayahs 4:46-50 through the phrase “From among those who are Haadu, they distort the Kalima (words of wisdom) from their Muwazihi (context, place, meanings) …” Is a great reflection of how the scholars distort Allah’s kalam by taking phrases and ayahs out of their context, placement and meanings, and thus create entirely opposite meanings than the divine guidance.  Similar meanings and context are in ayah 5:41 as well. In Ayah 62:6, when Allah says “Say, ‘Oh you who are Haadu, if you claim that you are Awliya of Allah from excluding the people, then wish for death if you are Saadiquuon/truthful/sincere” is further describing these people who present themselves as scholars, leaders, guide, preachers, by saying that they are the Awliyaa of Allah, which is far from truth. It’s because of this that in Ayah 4:160, Allah tells us about these Haadu who hinder, block and mislead Many (Kas’eer) people from the Sabeel of Allah.  X-Reference – 2:02 , 4:46 , 4:160 , 5:41 , 7:156 , 13:7, 20:128 , 39:23 , 62:6. (الْهُدَىٰ;هَدَى;هَادُوا;اهْتَدَوْا;هَدَى;يَهْدِي;هَدَاكُمْ;الْهَدْيُ;الْهَدْيِ;اهْتَدَوْا;أَهْدَىٰ;بِالْهُدَىٰ;فَهَدَى;لَهَدَيْنَاهُمْ;هَدَاكُمْ;هُدَاهُمْ;هُدًى;هَدَيْتَنَا;وَالْهُدَىٰ;يَهْدِي;هُدىَ;هُدِيَ;الْهُدَىٰ;هُدًى;هُدًى;الْمُهْتَدُونَ;تَهْتَدُونَ;يَهْدِيَكُمْ;يَهْدِي; يَهْدِي;يَهْدِي;يَهْتَدُونَ;هُدًى;تَهْدُوا;يَهْتَدُونَ;ٱهْدِنَا;الْهُدَىٰ;يَهُودِيًّا;الْيَهُودُ;لِيَهْدِيَهُمْ;هَادُوا;لِيَهْدِيَهُمْ; وَيَهْدِيهِمْ;الْهَدْيَ)

HIKM (حِكْمَ) HIKMAT (الْحِكْمَةَ) HAKEEM (حَكِيمٌ) & MOHKIMAAT (مُحْكَمَاتٌ) the word Hikm is normally translated as judge or an arbitrator for instance as used in the ayah 4:35. It is also used in meanings of lawmaker, or a legal decree for instance in ayah 5:01, it is used for Allah as a lawmaker, or Allah being the one who decrees. Similarly, in the ayah 6:114 “Then it is other than Allah, that you seek as Hikaman while Allah is the one who has revealed to you the Kitaab…” Thus, as per this ayah, there cannot be anyone who is Hikm, other than Allah in matters of Deen. Therefore, the broad scope of the meaning of the word Hikm and Hakeem is in the meanings of lawmaker, judge, arbitrator, or the maker/issuer of decree, ruling, verdict, wisdom, laws and regulations. The word Mohkimaat are anything that embodies all these meanings of laws, regulations, decree, rulings, verdicts etc. It is also used in meanings of precisely clear or obvious divine instructions, that have been made clear and obvious for instance as used in the ayah 47:20, “…when a Mohkimaatun surah is revealed,” is used in meanings of precisely clear and distinctly obvious, as well as identifying the divine commandments, rules, laws, decree, regulations in clear manner. Therefore, Allah as Hakeem is based on the concept of Allah being Hikm, the judge, the lawmaker in matters of Deen who has given us all the Mohkimaat, the divine commandments, rules, laws, decree, regulations in clear manner, as well as Allah being Hakeem means Allah being full of wisdom and Hikmat. – X-Reference – 3:07 , 4:35 , 5:01 , 6:114 , 47:20. (حَكَمًا;مُحْكَمَاتٌ;الْحِكْمَةَ;حَكَمْتُمْ;الْحَكِيمُ;الْحَكِيمِ;حَكِيمًا;حَكِيمٌ;فَأَحْكُمُ;لِيَحْكُمَ;يُحَكِّمُوكَ;الْحِكْمَةَ;حِكْمَةٍ;وَالْحِكْمَةَ;الْحِكْمَةَ;مُحْكَمَاتٌ;تَحْكُمُوا;يَتَحَاكَمُوا;حَكِيمًا;حَكِيمًا;لِتَحْكُمَ;وَالْحِكْمَةَ;حَكِيمًا;حَكِيمًا;يَحْكُمُ;حَكِيمًا;حَكِيمًا;حَكِيمًا;يَحْكُمُ)

HISAAB (حِسَابٍ) YUHASIB-UKUM (يُحَاسِبْكُمْ) & HASEEB (حَسِيبً)- normally mistranslated as sufficient or enough in the ayah 2:206, 3:173, 5:104, 8:62 and many other ayahs. This is a wrong translation. The word is used in Quran in the meanings of accounting, counting, estimating, guessing or having an impression of something, or having an idea about something. It’s also used in Quran in the meanings of accounting, accountability, earning as a due right based on one’s deeds and actions, in the meanings of payback, recompense, accountability in just manner as per solid judicial principals. Therefore, in the ayah 2:206 when Allah says that “then hell is Hasbahu for him/her, and Ba’isa is the abode” is in accordance with their actions and deeds, their fair accountability in terms of their due right based on what they have been doing is hell. Similarly in the ayah 3:173 the phrase “..They said Hasbana Allahu and is the best of the Wakeel”  Here the word is not used in the meanings of sufficient, but in the meaning of the being who is going to give us the fair accountability based on our actions and deeds since Allah is the best of Wakeel. Therefore, in the ayah 14:41 the phrase “يَوْمَ يَقُومُ الْحِسَابُ “refers to the day of Akhira- the day of accountability and judgment. When used for Allah as in the ayah 4:86 “Indeed Allah is over all things Haseeban” is used in the meanings of accountant, judge, who would be the decision maker in terms of payback, recompense to everyone based on their due rights as per Allah’s solid judicial principals. Used in the similar meanings in the ayah 33:39. X-Reference – 2:206, 2:284, 3:173 , 4:06 , 4:86 , 5:104 , 6:62 , 8:62 , 14:41 , 21:47 , 33:39 , 65:08 , 84:08. (فَحَسْبُهُ;حِسَابٍ;يُحَاسِبْكُمْ;حَسِيبًا;حَسِبْتُمْ;الْحِسَابِ;حِسَابٍ;تَحْسَبَنَّ;تَحْسَبَنَّهُمْ;يَحْسَبُهُمُ;يُحَاسِبْكُمْ;حَسِيبًا;حَسِيبًا;الْحِسَابِ)

HIZRA-KUM (حِذْرَكُمْ) the word Hizra/Hazara is used in the meanings of warning, or forewarned, or expectations of something for instance in the phrase “Hazaraul Mout” as used in Ayahs 2:19 and 2:243 is used in reference of being cautioned, warned, expectations of or afraid of death. Similarly, the word ‘Haazeroon’ in the ayah 26:56 is used in the meanings of forewarned or cautious or extra careful. In ayah 17:57 “Those whom they call to seek their Rabb the Waseela (means, resources), which of for them is Aqrab (preferred, more valued) and they hope for His rahmat and they Khoof (concerned, worry) His Azaab. Indeed, Azaab of your Rabb is Mahzuuran” here the word is used in the meanings of warning sign, forewarned, cautioned about, etc. Similarly in Ayah 2:235 “…Allah knows what is in your Nafs, so Ahzuruhu (be warned)…”. Similar meanings of the word as be warned, cautioned and careful are used in the Ayah 9:64 “Yahzaru the Munafiquon (hypocrites) lest revealed a Surah about them informing them of what is in their Quloob (intentions, perceptions, convictions) …” Similar meanings are used in ayah 4:71 “O you who have Emaan, Khuzu (grasp, sieze, take, strongly hold) your Hizrakum…”  X-Reference – 2:91 , 2:235 , 2:243 , 4:71, 9:64 , 17:57. (حِذْرَكُمْ;حِذْرَكُمْ;حِذْرَهُمْ;حِذْرَكُمْ)

HOOBAN (حُوبًا) is normally translated as sin or wrong doing, which is a wrong translation. The word is used only once in Quran in ayah 4:02. However, this is a wrong understanding. The word is derived from the word Hab or Mohib, meaning love and likeness. Therefore, in ayah 4:02 when Allah is referring to consuming of a Yatama’s Amwaal, the ayah is “And give the Yatama their Amwaalihim and do not substitute the Khabees’ with the Tayyib. And do not Ta’kulu their Amwaalihim towards your Amwaalikum. Indeed, it is an extreme Hooban”  is basically telling us that if someone is going to consume unjustly the Amwaal of Yatama, then it is indeed the most worst and extreme form of evil love for the wealth, which has compelled the person to do these acts of zulm and injustice to the Yataama. X-Reference – 4:02. (حُوبًا)

HOULE (الْحَوْلِ) is mistranslated in the ayahs 2:233 and 2:240 as in the meanings of years, but this is a wrong translation. The basic characteristics of this word is in the meanings of mahool- surroundings or halaat- situations, as used in the ayahs 2:17, in the phrase “Their example is that of the one who kindled a fire, but when it illuminated what was Houlaho him,  ..“  here the word is used in the meanings of surroundings, or encompassing or circumferent. Similarly in the ayah 3:159 the phrase “ ..and if you had been rude and harsh in heart, then they would have disbanded from your Houleka..”  again, used here in the meanings of your surroundings or being around you. Used in the similar meanings of around or surrounding in the ayah 6:92 and 9:101. Thus, when in the ayah 2:233, when Allah says “Mothers may breastfeed their children Hauleen in complete.”  means they can complete the breast feeding for their children, based on their situation and surroundings. Similarly when in the ayah 2:240, when Allah says “..For them is a wassiyat for Mataa’ as per Al Houle with evicting them..” the word is not meant in the meanings of one year, but as per the situation, the surroundings, the requirements which is unique for each individual situation, and may last for even much longer than one year depending upon the unique requirement and situation of each Widow. X-Reference – 2:233 , 2:240 , 3:159, 6:92 , 9:101, 17:1 , 19:68, 26:25 , 27:8 , 29:67 , 39:75 , 40:7. (الْحَوْلِ)

HUFRATAN (حُفْرَةٍ) is normally translated as pit in ayah 3:103, but the meanings of this word is in the former state, as used in the ayah 79:10 “They said ‘will we indeed be returned to the Hafiratte” The next ayah 79:11 is defining the meaning of the word as “when we were the decaying bones”. Therefore the meanings of the word is in the meanings of former state before turned into a fossils or decaying bones, remnants, remains or residue scraps etc. Similarly in the ayah 3:103 “…And you were on the Edge of Hufratan from the fire, then Allah saved you from it…” Means you were about to be turned into former state of humanity being animals, due to the Animosity and hatred and fighting amongst yourselves, when Allah saved you through the Na’imat.  – X-Reference 3:103 , 79:10-11. (حُفْرَةٍ)

HURRU (الْحُرُّ) & MUHARRAR (مُحَرَّرًا) normally translated as free. The word means warm and heat as in the meanings of Hararat – for instance in the ayah 9:81 the word Al Harar is used to describe heat and warmth as “…they said ‘do not go in the harar” say ‘the fire of the hell would be more intense in harrar….” Thus, here the word is used in the meanings of warmth, heat and temperature. The word is used in similar meanings in the ayah 16:81 and 35:21. Basically it means anything which is warm, and alive as in the ayah 3:35 “When the wife of Imran said ‘my Rabb indeed I have pledged to you what is Muharar (Alive, warm) in my womb…” Here the word is used in meanings of anything which is alive as in a life. Similar meanings of the word Tahereru is used in terms of bringing alive a person or rescuing a person from debt, captivity, suppression, or from an oppressed state is used in Ayah 4:92 in the phrase “Tahareru Raqabatin (Indebted, suppressed, oppressed, held captive) Mominatin” It is used in similar meanings in the ayah 2:178 as in a life for a life. X-Reference – 2:178 , 3:35 , 9:81 , 16:81 , 35:21. (الْحُرُّ;مُحَرَّرًا;مُحَرَّرًا;بِالْحُرِّ;وَتَحْرِيرُ;فَتَحْرِيرُ;فَتَحْرِيرُ)

HUSSAS & TAHUSSAUNAHUM (تَحُسُّونَهُمْ) is normally translated as you were killing them, as in ayah 3:152, this is a wrong translation. The word Hussu or Tahussu basically means carrying out enquiry or investigation for instance in ayah 12:87 “O my children, for and then Tahassusuu about Yousuf…” Used here in the meanings of carry out investigation, inquire, search for truth etc. Similarly in ayah 3:52 “then when Easa Ahassa from them the Kufar…” means Easa sensed and enquired from them the Kufar. In the Ayah 19:98 “and how many we have destroyed before them of generations, can you Tuhissu (enquire or ask) of them anyone of do you hear any sound from them”. Similarly in the ayah 3:152 as well, the word is used in the meanings of carrying out investigations, enquiry, perceiving, seeking the truth etc. through the phrase “..when you Tuhussunahum with Allah’s permission…” meaning making inquiries, carrying out investigations, asking questions etc.  X-Reference – 3:52 , 3:152, 12:87, 19:98. (تَحُسُّونَهُمْ)

HUYYETUM (حُيِّيتُمْ) & HAYYAT (الْحَيَاةِ) the Huyyetum word is normally mistranslated as greeting or salutations but the words Huhyyetum, Taheyyatin, and Faheyyu all share the same meanings as the word Hayaat as in Hayyate of the Duniya (the life of this world) as used for example in Ayah 2:85. The word Hayyat is opposite of Mo’ut- death, and thus means life. All these words have a variety of interpretations, depending upon the context, but based on the basic concept of life, living or being alive, for instance in Ayah 30:19, both Mo’ut and Hayya is used as “Allah makes the land Yahyi (alive) after Mouteha (its death)”. In Ayah 36:70 “It is nothing but a Zikar and Quran e Mubeen to warn the one who is Hayya (alive)”. In order to prove the common misinterpretation of this word being ‘greeting’, most of the translators have established a rule that there is difference between Hayyat as life and Hayya as greetings (which is a wrong translations) and the difference is that the word Hayyat-life is with one ‘YA’ and the other one is with double ‘YA’, which is a wrong understanding and not supported by Quran in the usage of these words, for instance refer Ayah 8:42 with the phrase “…and Yahya the one who Hayya on the bayyinaat…”. Here both the words have meanings and interpretation based on the word Hayya as life, although the first word Yahya is with one ‘YA’ and the second one is with double ‘YA’. In Ayah 14:23 after describing the concept of heaven the phrase is “…khalideen (abide forever) in it with the Izane (declaration/announcement/decision) of their Rabb, Taheyyatin therein Salamun” here the word Taheyyatin is NOT greetings at all, but used in the meanings of living and being alive therein (in the Jannat/heaven) Salamun (in Aslam). In Ayah 4:86 when Allah says “and when Huhyyetum with Taheyyatin, Then Heyyu with Ahsan of/in it or Rudduha” this phrase is mistranslated as ‘and when you are greeted with a greeting, then greet with better than it or return it’, whereas Allah is not talking about greeting or salutations at all. In the earlier ayah 4:85 after talking about the Shafa’atun- one’s efforts & contributions towards Ahsan versus Sayyiat, in this Ayah 4:86, Allah is saying that ‘and when Huhyyetum – you are activating, making alive, turning a person from a metaphorical dead like state to be alive in the metaphoric sense, i.e., anyone, or anything in terms of any project, any concept etc., with Taheyyatin by giving it/him/her life, Then Faheyyu- then do the Heyyu (make it/him/her alive) with Ahsan, or Rudduha- means otherwise in the absence of Ahsan our efforts and contributions (Shafa’atun) are Rudduha (futile, without any benefit and useless). X-Reference – 2:85 , 4:86 , 8:42 , 14:23 , 30:19 , 36:70 . (فَحَيُّوا;بِتَحِيَّةٍ;حُيِّيتُمْ;الْحَيَاةِ;الْحَيَاةِ)

IBN (ابْنَ) The word Ibn is used in the Quran in the meanings of Bani as in Children for instance Ibna Adam or Bani Adam would mean Children of Adam or Easa Ibna Maryam would mean Easa son of Maryam. Ibn is also used in Quran in the meaning of building or making or laying the foundation for something, for instance as used in the ayah 66:11 “…said my rab, Ban for me a baitan in jannat…”  here the meanings are used in the meaning of making or building. Thus when the word Ibn is used as “Al (the) Maseh ibna Maryam”, means those who are laying the groundwork, working for, and are the foundations for the Maseh as Ibna of Maryam, the Risalat, the Rasool, as used for instance in Ayahs 4:172 and 5:75. When the phrase Ibn-s Sabeel is used in Quran for instance in 4:34. 2:177 and 2:215, it means through our wealth and resources we need to Ibn- make, build, construct Sabeel- a way out for those who really are in need of a way out, as well as to support those who are working in the Sabeel of Allah. In Ayah 5:18, when Allah says, “And the Yahood and the Nas’ara say, ‘We are Ibna Allah and Allah’s beloved….”  It does not mean that they are saying we are sons or children of Allah, but it means that we are working for, laying the foundations for and making the Sabeel of Allah. –  X-Reference –  2:177, 2:215, 4:34, 4:157, 4:172, 5:75, 9:30, 9:31, 66:11. (ابْنَ;ابْنُ)

IBN-S-SABEEL (ابْنَ السَّبِيلِ) normally translated as travelers or wayfarer, but the word is a combination of two words, Ibn is used in the Quran in the meanings of bani as in Children for instance Ibn-e-Adam or Bani adam would mean Children of Adam or Easa ibn e Maryam would mean Easa son of Maryam.  Ibn is also used in Quran in the meaning of building or making or laying the foundation for something, for instance as used in the ayah 66:11 “…said my rab, ban for me a baitan in jannat…”  here the meanings are used in the meaning of making or building. Sabeel means a way, an option, a path. For instance in the ayah 2:154 “…in the sabeel of Allah” here the word Sabeel means path, way of Allah. It’s used in the similar meanings in the ayah 2:190, 2:217-218, 2:244, 2:195, 3:13, 4:74-75 etc. In the ayah 4:51 the word Sabeel is referred to the right way “They say the Kafireen are on the Hidayah and Sabeel rather than those who have Emaan..”. Similarly in the ayah 4:115 the word Sabeel is used in the meanings of methods or ways in the phrase Sabeel lil Momineen – i.e. the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in the ayah 4:15 “..or if Allah would make for them a way” or in the ayah 4:34 “..if they obey then seek no Sabeel..” The word Sabeel is better explained in ayah 4:98 “Except for the oppressed/burdened/ distressed among the Rijaal (strong segments of society) and Nissa (weaker segments) and children who cannot afford a way/a choice nor they are on guided to a Sabeel (way out, exit out)”. Therefore where ever the phrase Ibn-s Sabeel is used in Quran, it means through our wealth and resources making/building/construction a way out for those who really are in need of a way out. It includes all such people who are homeless (without physical or emotional place to call their home – the safe place), distressed, oppressed, burdened, distressed individuals who are seeking for an exit but unable to get one from their current situations. The phrase Ibn-s-sabeel is used in the ayah 2:177, in terms of those for whose purpose ones’ wealth should be spent. It’s used in the similar meanings in the ayah 2:215 i.e. spending of wealth on them in spite of love of wealth. The phrase when used in 4:36, is used in the meanings of doing Ahsan to Ibn-s-Sabeel. X-Reference – 2:154 , 2:159 , 2:177 , 2:190 , 2:215 , 2:217-218 , 2:244 , 2:195 , 3:13 , 4:36 , 4:74-76 , 4:98 , 9:109-110 , 66:11 , 61:4. (ابْنَ السَّبِيلِ;ابْنِ السَّبِيلِ;وَابْنِ السَّبِيلِ)

IKHTILAAF (اخْتِلَافًا) the word is normally translated as disagreement, disputes, discrepancy or contradiction but it is used in Quran in much broader and deeper meanings, for instance in ayah 30:22 Allah says “And among Allah’s Ayaat are the creations in the skies and the earth and the Ukhtilafu of the languages and races/colors. Indeed, in that are Ayaat for those of knowledge” here the word Ukhtilafu is not used in terms of disagreements, or disputes, contradictions etc. but in terms of variety, miscellany, variability, diversity and range of differences among humans and Allah’s creations, in terms of different types from all different parts of the world, with different backgrounds, means of communication, physical and non-physical attributes etc. In ayah 2:164, the phrase “and the Ukhtilafu of the Layl and the Nahar”, the Layl and the Nahar being at the two opposite end of each other, the use of the word Ukhtilafu denotes the whole range of possibilities and diversities, in between the two extremes as well as shifting or alternation process between night and day. The same phrase is used in the same meanings in Ayah 3:190, 10:6, and 45:5 as well. In ayah 23:80 “And Allah is the one who Yuhey (gives life) and Yumeetu (causes death) and by Allah is Ukhtilafu the Layl and the Nahar, then will you not Ta’qaloon (use reason, aqal)?”. The word/phrase is used here not just to refer to the two extremes of Layl and Nahar but also of life and death. Thus, the word Iktilaaf refers to the range of possibilities, the differences, the diversities between and including any two extreme positions/points. Therefore, in Ayah 11:110 “and verily WE gave Musa the Kitaab, then Ukhtilefa in it…” is referring or all and every variety of differences among people concerning the Kitaab. The same expression, context and meanings are used in Ayah 41:45. X-Reference – 2:164 , 3:190 , 4:82 , 10:6 , 11:110 , 23:80 , 30:22 , 45:5. (اخْتِلَافِ;اخْتِلَافِ;اخْتِلَافًا;اخْتَلَفُوا)

IMAM (إِمَامً) & IMAMAT the word Imamat has the meanings of leading the way as a role model or benchmark. Imam is therefore that person who leads the way for others. For instance in the ayah 75:05 the word is used in the phrase “..but man desires to continue sending his sins Imamahu…” meaning in front of him, sending it onwards. In the ayah 9:12 the words Aaemata is used to mean the leaders of the Kufr. In the ayah 11:17 the word is used for the Kitab of Nabi Mosa as Imaaman and Rahmat, meaning the Kitaab to lead the way, as guide, and as Rahmat. In the ayah 17:71, when Allah is saying that “on the day of judgment we will call every person of the mankind along with their Imamihim..” means their leaders, those whom they followed and who lead their way. Therefore, in the ayah 2:124, when Allah says that “I am making you Imam of the mankind” in terms of being a role model, the benchmark, the leader, as in leading by example on whose footprint’s others are supposed to follow. X-Reference – 2:124 , 9:12 , 11:17 ,  17:71 ,  36:12 , 46:12 , 75:05. (إِمَامًا;إِمَامً)

INJEEL (َالْإِنْجِيلَ) is normally referred as the name of the book which was revealed on Nabi Easa Son of Maryam – for instance in the ayah 5:46 “and We sent afterwards Easa son of Maryam confirming that which was in his hands of Toorah and We gave him Injeel…” Here it shows is the name of the book that was revealed on Easa as also confirmed in the subsequent ayah 5:47 as Ahle-e- Injeel- i.e. people of the Injeel. However, Quran has used the word Injeel not just as a name of the book revealed on Easa but also as aspect of the Kitaab which are Wa’az in the Ayah 5:46. Wa’az means to explain someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice. Therefore, it is basically used to stop someone from doing wrong deeds by informing the consequences of such actions. Quran is also called Maw’ezatan Min Rabbakum in ayah 10:57. Therefore Waaz includes the combination of identifying the wrong deeds as well as the consequences of those wrong deeds. Thus, when Allah is talking about Easa son of Maryam in 3:48 “Allah will teach him (Easa) the Kitaab , and the Hikmat and the Tourah and the Injeel”-Here all the aspects of the Kitaab is mentioned such as Hikmat, the Tourah (Mohkimaat-the laws and regulations) and the Injeel as Wa’az. Thus, here in this ayah it cannot be referred as the name of the book, as the word revealed is not mentioned but Injeel is referred in this ayah as one aspect of the Kitaab, such as Hikmat- the wisdom, the Toorah- The Ahkimaat- the laws. Therefore, in ayah 5:66 – Allah talks about Aqamu the Tourat and the Injeel, i.e., establishing and implementing the Toorah as Laws and Regulations and Injeel as Waa’az. In the ayah 5:68 while asking to establish Toorah and Injeel, the address is Ahle-Kitaab, i.e., all of us who were given the Kitaab. As we know it is the same Kitaab, the same book of revelation which was revealed on all the Anbiya, therefore when Allah talks about Ibrahim in ayah 3:65 “O Ahle-Kitaab, why do you argue concerning Ibrahim while the Toorah and the Injeel was not revealed except after him?”, Ibrahim got the same Kitaab as well, including the Toorah as Mohkimaat and Injeel as Wa’az, it is not possible that the Kitaab for the Ibrahim lacked Mohkimaat i.e., Toorah or Wa’az- Injeel, hence used here as names of the Books. X-Reference – 3:03 , 3:48 , 3:65 , 5:46-47 , 5:66 , 5:68 , 5:110 , 7:157 , 9:111 , 48:29 , 57:27. (الْإِنْجِيلَ;الْإِنْجِيلُ;َالْإِنْجِيلَ)

IS’LAAH (إِصْلَاحٌ) S’WALEHAT (الصَّالِحَاتِ)& S’WALIHEEN (الصَّالِحِينَ) The word is used in meanings of reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier. For instance, in Ayah 5:39 “But whoever does Touba after the Zulm and does Aslaha, indeed, Allah will accept his Touba and Allah is Ghafoor and Raheem”. Here the meaning of the word becomes very obvious in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. It is also used as an opposite of Fasaad (To create imbalance/corruption etc.) – therefore the meanings of the word Is’lah are to create the balance, to restore peace, law & order, to resume the situation back to its correct place. It is also used in meanings to be healthy not just physically but right and balanced in all aspects by removing all lacks, deficiencies & mistakes and working within the parameters of Deen-e-islam in terms of being righteous and khair as in Amal-e-Swalehaat- meaning such deeds which are Is’lah and in accordance with Deen. The word Swalehaat, is normally mistranslated as righteous women, but it actually means acts of Is’lah as per divine instruction by both men and women, for instance as used in ayah 4:57- These acts are not restricted or referred to only women at all, but the acts of Is’lah by both males and females, as used in the phrase Aml-e-Swalehat- If Swalihaat is translated as women, should it mean acts/deeds of Women only? “Swalehaat” therefore means acts of Is’lah, could be the acts of Swalehat by either male or female, with the basic characteristics and meanings of Is’lah. X-Reference – 2:25 , 3:46 , 4:57 , 4:69 , 5:39. (إِصْلَاحٌ;الصَّالِحَاتِ;الصَّالِحِينَ;أَصْلَحُوا;وَأَصْلَحُوا;فَأَصْلَحَ;أَصْلَحَا;إِصْلَاحًا;إِصْلَاحًا;وَتُصْلِحُوا;الْمُصْلِحِ;الصَّالِحِينَ;فَالصَّالِحَاتُ;الصَّالِحَاتِ;الصَّالِحِينَ;إِصْلَاحٍ;الصَّالِحَاتِ;الصَّالِحَاتِ;تُصْلِحُوا;يُصْلِحَا;صُلْحًا;وَالصُّلْحُ;وَأَصْلَحُوا;الصَّالِحَاتِ)

ISM (اسْمَ) The word is normally translated as names but in Quran the word is used in much broader and deeper meanings in terms of in-depth and thorough knowledge, for instance in Ayah 2:31-32 while making Adam khalifa on earth, “And Allah taught Adam the Isma’a of all of them then Allah displayed to the Malaik, then said, ‘Inform Me, with the Isma’a of these if you are truthful. Allah said, ‘Oh Adam! Inform them with their Isma’aehim’. Then, when he has informed them with their Isma’aehim, Allah said, ‘Did I not say to you that I have the knowledge of the Ghaib (unseen/hidden) if the skies and the earth and I know what to reveal to you and what to conceal from you”.  Telling us that the basic meanings of the word Ism is in terms of deep and thorough knowledge of whatever is in the skies and on the earth. In Ayah 2:114, “And who is more Zalim than the one who Mana’a (prevents, stops, hinders) Masjid (where Sajda is being done) of Allah to Yazkir (remember, remind, being shaakir) in them Allah’s Ism…”  meaning the one who Mana’a in Allah’s Masjod to get the deep and through knowledge of Allah’s Zikar in order to be grateful to Allah, and to do Zikar of Allah. Thus, when Allah says in Ayah 5:4, “They ask you what has been Auhilla for them. Say, ‘Auhilla for you the T’ayyibaat and what you have taught of the Al-Jawareh (predatory birds, which have been domesticated) Mukalebeen (domesticated & pet dogs & canine), you taught them of what Allah has taught you. So Kulu of what Amsakna (settled with peace and tranquility) upon you and do Zikar of Allah’s Ism upon it…” means that such domesticated predatory birds as well as dogs or canine which have been trained for either hunt or domesticated for any other use, then these have been made Halal for you to Kulu of what Amsakna (Sakoon) upon you, due to them- could be their hunt, their sense of smell, any other help or support from them, that one can use for Sakoon, peace & tranquility, then that has been made T’ayyibaat and Halal. The divine instruction here ‘to do Zikar of Allah’s Ism upon it’ does not mean uttering of Allah’s name by your tongues, but doing Zikar, in terms of being Shaakir of Allah, doing acts in utter and deep gratitude of of Allah with deep and thorough knowledge of Allah’s Zikar and Naimat. X-Reference – 2:31-32, 2:114, 5:4. (اسْمَ)

IS’M (الْإِثْمِ) & AS’IEM (أَثِيمٍ) normally translated as Sins, the word Is’m means to do something that destroys human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others, death and destruction.  It is also used in Quran in the meanings of such wealth, power or comfort that one gets without earning it or without making any efforts for it, without his/her due right. So, if one gets an inheritance, but that inheritance is received as per the person’s right as written by the deceased as per his/her will, then this would not qualify as an Is’m. But getting such comfort, wealth or money, which a person gets without his/her due right gets without earning it or without making any efforts for it. In ayah 2:85, when Allah uses the phrase “…evict a Fareeqan of your own from their homes; conspiring against them in Al-Ism…” would mean Is’m in both its meanings in terms of destroying human faculties, abilities and energy, creating pain & suffering, sadness, reduced energy, losing pace with others etc, due to eviction from their own homes and also by taking over their properties without due right, which is not theirs. The Person who would commit Is’m is called As’iem as in ayah 2:276 or 5:106. X-reference 2:85, 2:182, 2:203, 2:219, 2:276, 3:178, 4:107, 4:112, 5:3, 5:29, 5:106, 6:120, 7:33, 24:11, 33:58, 52:23, 53:32, 56:25, 58:9. (إِثْمُهُ;الْإِثْمِ;أَثِيمٍ;أَثِيمٍ;إِثْمٌ;إِثْمَ;آثِمٌ;وَإِثْمُهُمَا;إِثْمَ;إِثْمًا;ِثْمًا;بِالْإِثْمِ;بِالْإِثْمِ;أَثِيمًا;إِثْمًا;إِثْمًا;إِثْمًا;لِإِثْمٍ;الْإِثْمِ)

IZ’NE (بِإِذْنِ) & AZA’AU (أَذَاعُوا) the word is normally mistranslated as permission but is used in Quran in the meanings of announcing, declaring, proclaiming, revealing, publicizing, asserting, affirming or making known something for instance in the Ayah 41:47 while talking about the day of judgment “…. And Allah will call them ‘where are my Shurakay (those who did shirk with ME), they will say ‘we A’zannaka to you that there is not among us any Shaheed (witness)”. The word is used in the similar meanings in Ayah 21:109. In the ayah 9:03 “and A’zaanun from Allah and Allah’s Rasool to the people…” is used here in the meanings of announcement or declaration. Similar meanings of declaration and announcement is used in ayah 4:64. In ayah 7:123 “Fira’un said, ‘you have Emaan in him before that I Azana to you…” the word is used here in the meanings of ‘before I confirm to you, or assert or affirm to you’. The word is used in similar meanings of announcing, declaring, proclaiming, revealing, or making known etc. in Ayah 9:43 “…why did you A’azinta to them until become Bayyin to you…”.In Ayah 4:83 when Allah says “and when comes to them an Amar (matter, decision, ruling) from the Aman or the Khoof, they Aza’u of it” keeping in mind that these ayahs are talking about the Munafiqueen’s (Hypocrites) behaviors and conducts, this means that whenever they get/receive any Amar/decision/ruling with respect to something which is Ghair of the Quran (refer earlier ayah of 4:82) either the Aman (matter of peace, security, Emaan, etc.) or the Khoof (any matter of their concern or worry), they are the ones who are forerunners in making announcements, declaring, proclaiming, publicizing or asserting influence based on such Amar. Similarly in Ayah 10:59 “Have you seen what Allah has revealed for you of Rizq and you have made of it Haram and Halal, Say, ‘Has Allah A’zina to you or you Tafturon about Allah?’.  X-Reference – 4:64 , 4:83 , 7:123 , 9:03 , 9:43 , 10:59 , 21:109 , 41:47. (بِإِذْنِ;أَذَاعُوا;آذَانَ)

JA’ALA (جَعَلَ) & JA’ALNA (جَعَلْنَا) The word is normally translated as made, however we need to keep in mind that the word Ja’al is not used in Quran in the general literal meanings of making something physically, but more so in a metaphorical and allegorical terms, in terms of making something without the physical materials for instance Quran uses the word Ja’al for making of night and day because no material is required for instance in Ayah 10:67 “Allah is the one who has Ja’ala for you the Layl (night) that you may Sakoon (rest) in it and the Nahar (day) Muns’aran (giving sight/visibility)..” Also, the same word is used for making of night, of sun and moon orbiting around their axis, following natural laws and aiding our calculations, in Ayah 6:96 “…. and Allah has Ja’ala the layl (night) for the Sakoon (rest) and the sun and the moon as Husbanan…”. In similar manner and meanings, Quran uses the word for different aspects, all in the sense of making of something in a non-physical, metaphoric and allegoric sense, thus the word is used for those who do shirk and Andadan in terms of ‘setting up’ rivals and Shareek with Allah for instance in Ayah the phrase is “then do not Taja’lu to Allah Andadan while you know” ; or for ‘appointing of’ someone for certain duties for instance in Ayah 2:143 “And thus WE Ja’alnakum (you) as Ummatin Wusta…” as well as in Ayah 2:30 the same word is used for Allah’s decision to make Adam as Khalifa on earth. The word is also used for Allah’s Ayaat for instance in Ayah 3:41, the phrase is “He said ‘My Rabb Ja’ala for me an Ayat”; or for Allah’s setting up of natural laws & systems, for instance in Ayah 2:22 “Allah is the one who Ja’ala for you the earth as resting place and the sky as a canopy…”. In Ayah 2:125 “And when We Ja’alna the Ba’ait a Mas’abatan for people, and an Amnan…”. Here the word Ja’alna is used in the context of making which is done without the help of any physical material. Thus, here, the word Ja’al is used for making the house which is made by Allah, so in this context the house cannot be of stone, brick or concrete cement but the house without physical materials.  X-Reference – 2:22, 2:30, 2:125, 2:143, 3:41, 4:90,  4:91, 6:96 , 10:67 .   (جَعَلْنَا;جَعَلَ;تَجْعَلُوا;يَجْعَلَ)

JAARE (الْجَارِ) is normally translated as neighbors, but the real meanings of the word in terms of something that surrounds you from all sides, keep you protected or engulfed and is in frequent interactions with you for instance in ayah 9:06 “And if anyone of the Mushrikeen Ustajaraka (seek your protection, engulfing), then Ajirhu (surround him/her from all sides, interact frequently and engulf) him/her until he/she hears the kalamata of Allah…”  Similar meanings are used in ayah 8:48 “and when Shaytan made Zayyin (attractive) to them their deeds and said ‘no one will overcome you today from the people and indeed, I am a Jaarun (engulf you from all sides, frequently interacting with you) for you…” is used here in the same meanings of engulfing you from all sides, and frequently interacting with you. Similarly, in ayah 4:36, Allah says “…and do Ahsan to….and the Jaare who is the qurba and the Jaare the Junube …” Allah is talking about all such people who are all around us, not just our neighbors in terms of our residence but our work colleagues, those who we interact with during our day to day life routines, those who we study or play with, etc. basically all those are referred in the meanings of Jaare who are around us and with whom we frequently interact with.  X-Reference – 4:36 , 8:48 , 9:06. (الْجَارِ)

JADALTUM (جَادَلْتُمْ) YUJADILU (يُجَادِلُ) & TUJADIL (تُجَادِلْ) The word is normally translated as argue or dispute but the word is used in Quran more comprehensive and in-depth meanings of fond of or inclined towards arguments, characterized by quarrelling for instance in Ayah 18:54 “And certainly WE have explained in the Quran for the mankind of every example. But is kana (aim for) the mankind mostly Shayyin (types, things, beings) Jadalan” the word is used here in the meanings of argumentative, in terms of quarrelling. Similar meanings are used in Ayah 43:58 “And they said, ‘Are our deities better or he, who does not Daraba (set forth, bring upon) to you except Jadalan’, Nay they are a people Khas’emuna (give arguments & fights without Haqq).”  In Ayah 11:32, “they said, ’Oh Nuh, indeed you have Jadaltana (dispute, quarrel with) us, then frequently you Jadalna (quarrel with) us…” . It’s also used in terms of forming thread into fabric in the way by interlacing long threads together in intertwine and intertwisted fashion, as in to weave together as one strand, be braided together, be cued, entwined or plaited or twined or twisted together, for instance in Ayah 4:107, “Do not Tujadelu for those who Yukhateluna (going against their Meesaq) their Nafs..”  used here not in terms of meanings of argue or fighting against those, but in terms of taking their help, getting so intertwined with such people that to any outsider both of you look like a single strand, so intertwined with each other, and so connected together, in terms of fighting for each other. Similar meanings are used in Ayah 4:109, “Those of you, who Jadaltum for them in the Hayyat of the world, so who will Yujadilu of Allah for them the day of the Qayyamate or are they Yakunu upon them Wakeelan?” meaning that Allah is talking about those who got Jadaltum (intertwined in terms of fighting for each other, connected in support of each other) for them (the Khay’eneen) in the Hayyat- the life of the world, so who will Yujadilu (argue, fight in terms of quarrelling with ) Allah for them on the day of the Qayyamate (the recompense for their actions) or are they Yakunu (reaching, aiming to become) upon them Wakeelan (advocate, pleader for them)?. Basically highlighting and giving ONLY two options to those who are fighting for, arguing in support of, and being intertwined with the Khay’eneen in this worldly life, either 1) on the day of recompense, they are then would be arguing in support of them, quarrelling with Allah for them or 2) they would be a waqueel for them, advocating their Kufar, supporting their Kufar on that day too. – X-Reference – 4:107, 4:109 , 11:32 , 18:54, 43:58 .  (جَادَلْتُمْ;تُجَادِلْ;يُجَادِلُ)

JAHAD (وَجَاهَدُوا) & MUJAHID Mujahid is the one who does Jahad with the plural as Mujahideen. Normally translated as fighting in the path of Allah, but in Quran it’s not used in the meanings of fighting as in the physical sense only, but more so in the meanings of striving against one’s own bad Nafs (Nafs e Ammara), and in the path of Allah through one’s efforts, resources, faculties etc. For instance in the ayah 9:79” Those who criticize the contributors among the Momineen concerning their Sadaq’aat and those who find nothing except their Juhdahum, so they ridicule them..” Here the word Juhdahum refers to one’s efforts, contributions, resources, faculties, knowledge etc. which are other than Amwaal, or wealth, that one contributes in the path of Allah. It’s used in the similar meanings in the ayah 22:78 with the phrase “and Jahadu for Allah as per the Haqq of Jahad. Allah has chosen you and has not placed any difficulty in Deen for you…” . The word is used in the similar meanings of striving against one’s own nafs and in the path of Allah in the ayah 25:52 “so do not obey the Kafireen and Jahadehim with it (the Quran) a great (Kabeeran) Jahad”.  When the word is linked along with Emaan as in Jahada Emanihim it is used in the meanings of Strong or Firm Emaan, which could be tested, then it must pass the test of time by standing tall with Haqq and a firm Emaan could then be shown through deeds, actions and behaviors as used in ayah 35:43, 5:53, 6:109, 16:38 & 24:53. X-Reference 2:218, 5:53, 6:109, 9:79, 16:38, 22;78, 24:53, 25:52, 35:43, 60:01. (وَجَاهَدُوا;جَاهَدُوا;الْمُجَاهِدِينَ;وَالْمُجَاهِدُونَ;الْمُجَاهِدِينَ)

JAHRA (الْجَهْرَ) The word is used in Quran in the meanings of publicizing, declaring, announcing, proclaiming, or manifesting openly something as opposed to Khufia or Yakhfa meanings hidden or conceal, for instance in ayah 87:7, “Except what Allah Sha’a. Indeed, Allah knows the Jahara (manifest) and what is Yakhfa (concealed/hidden)”. In Ayah 6:03, “Allah is the one in the skies and the earth. Allah knows your secrets and Jaharakum (makes public, manifest) and gives knowledge of what you Taksabuna (earn)”. Similar meanings are in Ayah 21:110 “Indeed, Allah gives knowledge of the Jahara (the declaration, the open announcement) of the Quool (conducts & behaviours) and gives knowledge of what you conceal.” In Ayah 17:110, when Allah uses the phrase” …and do not Tajhar with your S’alat and not Tukhafu with it, but seek a Sabeel between that” it does not mean as is normally mistranslated that ‘do not be loud or quiet in your ritual prayers’, but what this phrase is basically telling us w.r.t. our contributions and duties towards the S’alat system of social care and justice, that we should neither announce it publicly, proclaiming it, manifesting it in a way that it becomes a tool of pretending nor we should hide or conceal our S’alat otherwise it would not act as inspiration for others or to become role model for others, but to seek a middle way in between the two extreme. In Ayah 4:148 when Allah says, “Allah does not like the Jahara with the Sawa’a of the Quool (conducts/behaviours) except for the one who Zulima (does Zulm)..”  it means that Allah does not like the open declaration, announcement or manifesting of such Quol (behaviours, conducts speech) which is Sawaa (such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words), unless and until they have reached the extent of Zulm- that is extreme injustices, where the one who does Zulm basically crosses the boundaries of laws & rules & Deen, to define those who are oppressors, the wrong doers in terms of going against other’s due rights and Haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others. – X-Reference – 4:148, 6:03, 17:110, 21:110, 87:7. (الْجَهْرَ;جَهْرَةً)

JAMA’A (جَمِيعًا) & JAMA’AN (الْجَمْعَانِ) is normally translated as two hosts. The word Jama’an is used in the meanings of Twice of word Jama’a, meanings gatherings, together, all together, assembly etc. Therefore, the word Jama’an basically means two forces or two groups of people. The word is used in Quran to refer to the two distinct groups of people i.e., the habitants of hell and heaven for instance in ayah 3:155 “Indeed those who turn back among you from the day of the meeting of Jama’an…” Is telling us about the day of judgment wherein the two forces, the two opposing groups of people will be all gathered together for accountability, one going to heaven and the other to hell. Similarly in ayah 3:166 And what struck you on the day of the meeting of the Jama’an with the permission of Allah and Allah will give knowledge/make evident the Momineen…”  This day could be both the day of judgment as well as any other day where the two opposing forces of Haqq – the Momineen and Baatil – the Kafireen stand face to face with each other in fight or striving against each other. In the ayah 8:41 the day, of the meeting of Jam’aan the two forces, is also called Youm-e- Furqaan, as the day of ultimate criterion, judgment. In ayah 26:61 “Then when the Al-jaman saw each other, said the companions of the Musa, indeed we surely will be overtaken…” Here it is referred to the fighting as in a battle wherein the two opposing forces met each other. X-Reference – 3:155 , 3:166 , 8:41 , 26:61. (الْجَمْعَانِ;جَمِيعًا;لَيَجْمَعَنَّكُمْ;جَمِيعًا;جَامِعُ;جَمِيعًا)

JAWAAREH (الْجَوَارِحِ) The word is normally mistranslated as hunting animals as per its only usage of the word in Ayah 5:4. If we look at the classical or medieval Arabic, the word was used to refer to all extremities, raptors and predatory birds as well as basically all forms of birds associated with the family of Accipitridae- which is a large family (order Falconiformes) of carnivorous birds having comparatively rounded wings, long legs, and an unnotched bill and including the typical hawks and goshawks, the kites, and usually the eagles. Thus, when Allah says in Ayah 5:4, “They ask you what has been Auhilla for them. Say, ‘Auhilla for you the T’ayyibaat and what you have taught of the Al-Jawareh Mukalebeen (trained domesticated dogs or canines), you taught them of what Allah has taught you. So Kulu of what Amsakna (settled with peace and tranquility) upon you…”  is referring to all those domesticated predatory birds which have trained for either hunt or domesticated for any other use, then these have been made Halal for you to Kulu of what Amsakna (Sakoon) upon you, due to them- could be their hunt, their sense of smell, any other help or support from them, that one can use as pet for Sakoon, peace & tranquility, then that has been made T’ayyibaat and Halal for us. X-Reference –  5:4 . (الْجَوَارِحِ)

JIBTE (بِالْجِبْتِ) the word Jibte is used only once in Quran and is normally translated as superstitions, but when we look at classical/medieval Arabic, we would realize the word has been used in much more comprehensive set of meanings including false deity, false god, idol, the one who claims to tell the future/prophecies, any religious leader or Shurakaa (whose laws are followed by people and do Abd, instead of Allah) and who is being blindly followed by people etc. Therefore, when Allah says in Ayah 4:51 “Do you not see those who were given the Naseeban from the Kitaab. They have Emaan in the Jibte and Taghoot…” the word Taghoot refers to anyone/anything, a person, a being, the thing, the laws, the judgments, any book, anything or anyone etc. which someone follows instead of Allah’s revelations, the Kitaab. Thus, here this ayah is referring to such Ahl-e-Kitaab who are instead of Emaan on Allah and Allah’s Kitaab, they are following and have Emaan in the Jibte (false deities, Haadu, scholars, leaders, etc.) and the Taghoot (the other laws, the books, the rules, and the judgments etc then Allah’s Kittab). When Allah says in Quran that the only Hikm in matter of Deen is Allah, it means that All laws are mentioned in Quran, the Kitaab revealed by Allah as the only lawmaker the only judge, when those who call themselves Momineen from the Ahl-e-Kitaab, claims that they have Emaan, but they follow the laws of the Jibte – their false deities, the Shurakaa, the leaders and the Taghoot – the laws and regulations, outside of the Kitaab, it means that the combination of these two words, Jibte and Taghoot is an all-encompassing phrase to include anything and anyone, with Laws, as an opposite of Allah’s deen and used by Shaiytan to mislead people far away from the Hidayahs.  X-Reference – 4:51. (بِالْجِبْتِ)

JINN (الْجِنِّ) THE JANNAT (الْجَنَّةَ) JANNATE (جَنَّاتٍ) The word Jinn is normally translated as some supernatural creature. But this is a wrong understanding. The word Jinn, Jannat and Jannaate are all used in Quran in the meanings of something which is invisible, hidden, does not make sense, or one can not comprehend, for instance Jannat as heaven is that place, which is not only invisible to us, but also something which we are not able to comprehend or understand completely. In ayah 6:76 “then when Jinna over him the night, he saw a star..” Here it’s used in the meanings of covered, hide, concealed, made invisible, etc. Similarly in ayah 18:50 the word Jinn is used for Iblees, who we, as humans cannot comprehend and who is invisible to us. Similarly in ayah 7:184 “Do they not reflect upon their companion, of Jinnatin, he is not except as a clear warner” here the word is used in the meanings of their companion who they cannot comprehend, or they assume him to be crazy since he does not make sense to them. Similar meanings and context are used in 23:25, 34:8 and 34:46.  Therefore when used for Iblees as in the Ayah 18:50, “And when WE said to the Malaik, “Do Sajda to Adam,” and they did Sajda, except for Iblees. It was of the Jinn and Fasaq from the Amar of its Rabb….” Here Allah is not saying that Iblees was of Jinn (as a creation of Allah), because within the same Ayah, Allah has referred to Iblees as one of the Malaik and there can not be any contradiction in Quran- being Malaik of Allah, Iblees is Jinn, in the sense someone who is invisible and can not be understood by us as mankind. Jinn is also referred to that now extinct creation of Allah which does not exist anymore, was created out of fire and was able to survive the initial stage of the planet earth being extremely hot as we get an idea from Quran Ayah 55:15 “And He created the jinn from a smokeless flame of fire.” Jinn is also used in Quran as us humans, but with Jinn characteristics of being invisible, or not easily seen or comprehendible for instance in ayah 72:6 “and that were Rijaal (stronger people) from the mankind who sought refuge in the Rijaal from the Jinn…” here the word Jinn is used to refer to such human beings who are not visible or who do not usually live amongst the other human beings. In ayah 46:29 “and when we directed to you a party of the Jinn listening to the Quran, and when they attended it, they said ‘listen quietly’ and when it concluded, they turned back to their people as warners” this shows that the word Jinn is mentioned not only as one of the creations of Allah, but as creations is referred to us as humans- those who are not visible in our day-to-day lives and/or who used to live elsewhere, perhaps in the mountains or some far off place. Similar use of the word Jinn and the same context are used in ayah 72:1. In Quran Allah has mentioned the phrase ‘Jinn o Ins’ together in many ayahs – in ayah 6:112 “… and thus we made for every Nabiy an enemy Shaytaan of the mankind (Ins) and the Jinn…” In ayah 51:56 “And not I have created the Jinn and the mankind except that they do Abd of me” Similarly in ayah 6:100 “…and they make with Allah Shareek the Jinn, although Allah created them…” In the ayah 34:12 & 34:14 it’s clear that Jinn worked for Nabiy Salman. X-Reference – 4:122 , 6:76, 6:100, 6:112, 7:184, 18:50, 23:2, 34:8, 34:12, 34:14, 34:46, 46:29, 51:56, 55:15, 72:6. (الْجِنِّ;جَنَّاتٍ;الْجَنَّةَ)

JISMI (وَالْجِسْمِ) normally translated as forms or bodies, the word is not used in Quran in the meanings of just forms or physical appearances. For instance, in the ayahs 63:2-4, when Allah is describing so-called leaders “They have made their oaths a cover: thus, they obstruct from the Sabeel of Allah: truly evil are their deeds. This is because they had Emaan and then they did Kufr so their hearts are sealed- so they do not understand. Their Jism (Ajsamohim) pleases you when you see them and when they speak, you carefully listen to them. In fact, they are like propped up hollow trunks of wood…” this describes the word Jism so beautifully in the sense that their outer appearances, not just physical one, but their statue, the prestige (people have attached to them), their standing in the society, their image, standing, stature reputation, and popularity are all included in the meanings of the word, basically it is everything that looks pleasing to our eyes. Similarly, in the Ayah 2:247, Allah is saying that Talut the appointed king by Allah is good in terms of his knowledge and Jism, it means that he has prestige, a standing, a stature among the members of the community. X-Reference – 2:247 , 63:2-4. (وَالْجِسْمِ)

JU’AA (وَالْجُوعِ) means the absence of Rizq or deprivation of Rizq (Rizq in all its meanings – not just food) for instance in ayah 16:112 “And Allah cites the example of a town that was Aman (Safe/secure) and Satisfied/contend, with its Rizq coming to it in abundance from every direction. But then it turned Kaafir of Allah’s Na’mat, so Allah made it engulfed (Libaas) in Al Ju’aa (الْجُوعِ) and Khoof, because of what they used to craft” here meanings of the word is as an opposite to or deprivation of Allah’s Rizq, which is not just food, it’s also income, or knowledge etc. basically Rizq includes all those sources and means that provide nourishment for all aspects of personality and character development – Hence the deprivation of Rizq is Ju’aa. Therefore, when in ayah 2:155 Allah says that Bala could be in the form of anything of Ju’aa- it means the deprivation or absence of any form of Rizq. It’s also used in meanings of Hunger and deprivation of Food and physical food deprivation as well. For instance, in the ayah 106:4 – “Rab- who has fed them against Ju’ain, and has given them Aman against Khoof”. Similarly, in the ayah 88:7, the words are used in similar meanings while describing the hell situation for its inhabitants as “(they will be given food) that will neither given them nourishment nor will be able to avail against their Ju’ain...X-Reference – 2:155 , 16:112 , 88:7 , 106:4. (وَالْجُوعِ)

JUNAHUN (جُنَاحٌ) & JANAHA  The word Junaha is normally mistranslated as blame or sin but when the word Janaha is used, its mistranslated as wings. Both of these are wrong translations. The basic meanings of both words Janaha and Junaha is in terms of one’s powers or abilities that are to be used and utilized in humbly submissive manner as per Allah’s commands for instance in ayah 35:01 “Hamd is to Allah, the creator of the skies and the earth, who sent the Malaik Rusulan with Aajnihatun two’s or three’s or four’s….” the word janâha or Aajnihatun is normally translated as wings in this ayah, but it’s actual meanings are in terms of powers and abilities of the Malaik that they use in being humbly submissive to Allah’s command. Thus, this ayah is not talking about Malaik having only 4 or up to 4 wings or powers, but as a figure of speech, in multiple powers, expressing multiplicity. Similar meanings are in Ayah 17:24 when talking about parents as “and lower to them the Janaha of humility of the Rahmat and say ‘Rabb, have Raham upon them as they Rabbiyanni when I was small” Here Allah is not talking about lowering our wings, but in terms of lowering our ego while we spend our abilities and resources in being humble full of humility towards our parents as required by specific Allah’s commends. Similar meanings are there in Ayah 26:215 as required towards out interactions with Momineen.  The meanings of spending one’s resources and powers by being humbly submissive requirement of Allah is there in Ayah 2:198 “there is not upon you Junaha, that you seek the Fazal (Allah’s blessing) of your Rabb. Then when you Afaztum (reached a stage of overflowing in terms of fulfilled hunger, thirst, desires, needs, requirements up to one’s satisfaction) of Arafaat (elevation or distinction or pride), then do Zikr (act in gratitude, take lesion, implement Quran, understand and implement Ayaat) of Allah…” This means that there is no Junaha- requirement from Allah upon you to humbly spend your resources, while you are seeking the Fazal of your rabb, and when you have fulfilled your needs and desires up to their satisfaction of elevation or distinction or pride, then do Zikr or Allah. Similarly in Ayah 2:240 the phrase “but if they leave, then no Junaha upon you in what they do…”  means there is no requirement by Allah upon you to humbly spend your resources, in terms of what they do. In Ayah 4:101 “And when you Darabtum (set forth) in the earth, then not upon you Junahun that you Taqs’uru (hide & protect) of the S’alat…”  means that there is no requirement of Allah upon you to humbly spend those resources of the S’alat that you need to hide and protect – X-Reference – 2:198 , 2:240, 4:101-102 , 35:01, 17:24 , 26:215 .  (جُنَاحٌ;جُنَاحَ;جُنَاحَ)

JUNUBE (لْجُنُبِ) JANBE (بِالْجَنْبِ) is normally mistranslated as “on their sides” for instance in ayah 3:191 and 4:103 which is a wrong translation. The word is used in Quran in two broad meanings (1) being steadfast and persistent, (2) distant, stranger or far away. The word is used in Quran in the meanings of ‘being steadfast and persistent’ for instance, in ayah 32:16 “…Junubuhum from their resting places, they make Duaa to their Rabb in Khouf and Hope…” This means that from their resting places/their permanent residence of Sakoon and peace and tranquility, they make Duaa persistently and being consistent, to their Rabb in Khoof, being worried and concerned as well as in hope, they have been persistent. In ayah 3:191 and 4:103 the phrase “…then Qaym (establish) the Zikar of Allah and Qu’udan and upon Junubehim” which means establish the Zikar of Allah out of your own accord and with complete willingness without any force or compulsion and by being steadfast and persistent. The word is also used in Quran in the meanings of far away, or distant as used in the ayahs 28:11 (word Junoobin) and 14:35 (word Ajnabi). Similarly in ayah 4:36, Allah says “…and do Ahsan to…The Jaare who is Qurba (near and dear one) and the Jaare the Junube and the companion with Janube…” here the first word Junube is used in BOTH the meanings of doing Ahsan behavior to Jaare (those who you frequently interact with) whether they are your Aqraba/Qurba (that is those who are significant and important to you- near & dear ones) or whether they are Junube i.e., strangers or far away, whereby the word Junube is used as an opposite to Qareeba and Aqraba/Qurba. Other interpretation could be that to do Ahsan to those Jaare (who you frequently interact with) who have been there persistently for a long time. For the second use of the word Janube when Allah says “….do Ahsan with …the companion with Janube…” the second usage of the word in this ayah refers to those companions who have been there persistently on your sides – as well as could be interpreted in the meanings of doing Ahsan with persistently and steadfastly with your companions, those who favor you and always take your sides, you should also be steadfast and persistent in doing Ahsan with them. X-Reference –  3:191 , 4:36 , 4:103 , 14:35 , 28:11 , 32:16. (بِالْجَنْبِ;لْجُنُبِ;جُنُبًا;الْجُنُبِ;جُنُوبِهِمْ;جُنُوبِكُمْ)

JURAMA (جْرِمَ) YAJREMANNAKUM (يَجْرِمَنَّكُمْ)  The word Jarama is normally translated as crime or sin but the basic meanings are used in Quran as opposite to the word Amanu (being at Aman- having utter and deep conviction, safety, security and certainty). Thus, as opposed to Aman, the word Jaram basically means having doubts, fears, or reservations, being uncertain, unsure or unsafe for instance in Ayah 11:22, Allah says, “No Jarama (no doubt, or uncertainty) indeed they are in the Akhira they are the Khasiroon (losers).” In Ayah 16:22-23, “Your deity is Allah Wahidun (whole, all-encompassing, same). Then those who do not Amanu with the Akhira, their Quloob Munkiran (refuse, deny) and they are Mustakbiruna (proud & arrogant). There is no Jarama that Allah knows what to conceal and what to reveal to them. Indeed, Allah does not love the Mustakbireen.”  Here the word Jaram is used in terms of doubt or uncertainty. Similar meanings of the word as ‘there is no doubt, or uncertainty’ in Ayah 16:62, “And they Jaal (appoint) to Allah what they do Kifar and assert their tongues the Kazaba (mockery, lie) that for them is the Husna. There is no Jarama that for them is the fire and they they will be Mufrat’un (abandoned).” Similar meanings are in Ayah 16:109 and 40:43. Therefore whenever the word Mujrim, or Mujremeen are used for instance in Ayah 6:55, 7:84, which are normally translated as criminals, basically means those who do Jaram, as opposed to Amanu, in terms of those who have doubts, fears, or reservations, being uncertain, unsure or unsafe due to their Kufar with the basic fundamentals of Emaan such as Kufar with Allah, Allah’s Malaik, the Kitaab, the Akhira and the Nabiyeen. In Ayah 5:02, after giving the divine wisdom not to seek the Fazal of their Rabb and their Rizwaan by using any of Allah’s Yureedu, because if and when you do, then know that these are like traps and baits, designed to entrap you in to their whole system of Kufar and Shirk, Allah then says, “and not Yajremannakum (let them Jarama you)…” which is normally translated as ‘not let them incite you towards crime’ but the word is used here in the meanings of causing Jarama- doubts, fears, uncertainties etc.  X-Reference – 5:02, 6:55, 7:84, 11:22, 16:22-23, 16:62. (يَجْرِمَنَّكُمْ;جْرِمَ)

KAFFU’ (كُفُّوا) the word is normally translated as restrain or withheld but these meanings do not make sense in few ayahs, for instance in Ayah 4:84 “So Qatal (fight) in the Sabeel of Allah and not you are responsible except your Nafs and encourage the Momineen, perhaps Allah will YuKaffu Ba’asa (facing of consequences of their actions) on those who do Kufar. Indeed, Allah is Ashaddu (reaching in perfection, completing) Ba’asan and Ashaddu Tankeelan (punishment)” Here a traditional translating the word YUKAFFU as “withheld or restrain” of Ba’asa does not make sense, since in the later part of the ayah, Allah confirms that they are going to receive the Ba’sa, a severe punishment as a consequence of their own acts of kufar. Thus, the real meanings of this word YUKAFFU is in the meaning of “that the Ba’sa would be restricted, controlled, limited to the Kafireen” based on the kufar as a consequence of their own actions and would have no bearing whatsoever on the Momineen or the addressee of the Quran, as is linked beautifully to the first part of this ayah as “you are responsible for nothing except for your own Nafs and encourage the Momineen”. The word KAFFU’/YUKAFFU is used in the meanings of averting, diverting away, saving from etc. In ayah 21:39 with the use of the phrase “Yukufuna from Wujuhum of the fire”. In the ayah 5:110 the word is used in the similar meanings of averting, controlling, restricting, directing, limiting etc. In the Ayah 4:91 when Allah says in a phrase “They do not withdraw from you, offer you Salama and Yakaffu their Aidehim (efforts, application of their resources & actions), then…” means if they do not limit, restrict, restrain, withheld, control their efforts, their application of their resources and curtail their ongoing deeds, then…. Thus, the term Kaffa Aedehum is used in the Quran in ayahs 4:77, 4:91, 5:11, 48:20 & 48:24 in the meanings of restricting, controlling, limiting, curtailing, averting, saving from, putting on hold, stopping, one’s efforts, actions and investment of the resources in a particular cause or deeds. For instance in ayah 4:77 the phrase “Kaffu’ your Aedekum, and Aqemu the S’alat and commit the Zakat” is addressed to those who do Qatal in the way of Taghoot as referred in the earlier ayah 4:76 and they have been asked by Allah to put hold, restrict, restrain, control, limit, their actions and deeds which they are currently doing in their fight/Qatal for the Sabeel of Taghoot. X-Reference – 4:77 , 4:84 , 4:91 , 5:11, 5:110, 21:39, 48:20 & 48:24 . (كُفُّوا;يَكُفَّ;يَكُفُّوا)

KALAB (كَلِّبِ) & MUKALLABENA (مُكَلِّبِينَ) The word ‘Kalb’ is used in Quran to refer to any common domesticated animal with many breeds such as dogs, canines, hounds etc. for instance as used in Ayah 7:176. In Ayah 18:18, “And you Tahasabuhum (would think, estimate) them as awake, while they were asleep. And WE turned them to Yameene and Zaata As-shamaal while their Kulbuhum (their Kalb) stretched with his/her two forelegs at the entrance…” where the word their Kulbuhum refers to their domesticated, pet animal such as dog. Similar meanings are used in Ayah 18:22 with words Kalbuhum. The word ‘Mukallabena’ as used in Ayah 5:4 refers to the one which has been trained, thus such domesticated animal, like dog or a canine, which has been trained to be used as a domesticated pet, or hunting, or as search, watch or police dogs and as guide for blind and other disabled people. Thus, when Allah says in Ayah 5:4, “They ask you what has been Auhilla for them. Say, ‘Auhilla for you the T’ayyibaat and what you have taught of the Al-Jawareh (predatory birds, which have been domesticated) Mukalebeen (domesticated & pet dogs & canine), you taught them of what Allah has taught you. So Kulu of what Amsakna (settled with peace and tranquility) upon you…”  is referring to those domesticated animals or pets, such as dogs or canines, which have been trained to hunt, search, help, or for any other purpose, then these have been made Halal for you to Kulu of what Amsakna (Sakoon) upon you, due to them- could be their hunt, their sense of smell, or any other help or support by them, that one can use for Sakoon, peace & tranquility, then that has been made T’ayyibaat and Halal for us. X-Reference – 5:4 , 7:176, 18:18, 18:22. (مُكَلِّبِينَ)

KALALATAN (كَلَالَةً) is normally mistranslated as ‘no parent or a child’ in ayah 4:12. The exact word is used only twice in Quran, once in ayah 4:12 and another in ayah 4:176. If we look at the meanings of the word Kullon as used in ayah 16:76 “And Allah sets forth an example of two Rijaal, one of them dumb, not he has power on anything while he is Kullon on his master…” here the word is used in the meanings of responsibility, burden, duty, obligation, load or dependability. Therefore in Ayah 4:176 when Allah says “They seek your ruling, say, ‘Allah gives you ruling concerning Kalalate’..” used here in the meanings of one’s duties, responsibilities and tasks concerning those who are dependent on, rely on for the means of their survival and sustenance. Similarly in ayah 4:12 “…and if there is Rijaal who inherits Kalatan…” Here Allah is talking about such Rijaal (strong segments) who have responsibilities and duties, on whom there are some people dependent upon or who have others relying on him/her for sustenance or survival. X-Reference – 4:12 , 4:176 , 16:76. (كَلَالَةً;الْكَلَالَةِ)

KALAMAT (كَلِمَاتٍ) KALEMAT (بِكَلِمَةٍ) & YUKALLIMU (وَيُكَلِّمُ) the word kalma basically mean a word, a sentence, a phrase, a topic, a story, a speech, or a sermon. It’s also used in the Quran in the meanings of matters, or aspects, or instances, or duties, for instance in the ayah 2:124, when Allah Bala Ibrahim with Kalamatin means when he went through different phases of life, when he faced different matters and aspects of life through troubles or tests/trials, when he was given different responsibilities and duties etc. It’s also used in the meaning of ideology or approach towards life for instance in the ayah 14:24 “Have you not considered how Allah presents an example, of a tayyab (good) Kalamat like a good tree, whose root is firmly fixed and its branches in the sky? Shows the meaning of the word Kalama as an ideology or theory of life or approach towards life as the basic foundations. Where ever in Quran the phrase “kalamat of Rabb’ or Kalamat w.r.t. Allah is used it means the words of Allah as Rabb and/or phases or periods or tests of life from Allah, but it also extends to include Allah’s rules and systems as Laws of nature. Therefore, when this phrase is used in ayah 6:115 “And the kalamt of your Rabb has been fulfilled in truth and in justice”, the word kalamata is used in the meanings of Allah’s Ayaat, revelations and Kitaab. Similarly in ayah 10:33 “…the Kalamat of your Rabb has come into effect ..”means Allah’s laws and rules of justice has come into effect. Similarly, the word Kalemat is used in ayah 4:164 for instance when Allah is communicating with Mosa and in the ayah 3:77 “…Allah will not Yukalemohum…” Word Kalemat when used in reference of Allah is in the reference of confirming Allah’s amar, knowledge, communication and wisdom which is other than Wahi – revelations and Hidayah. When used for communication by humans, such as Allah’s Nabi and Rasool as in the ayah 3:41, 36:65 or 3:46, it is not just normal communication, but communication full of knowledge and wisdom. X-Reference – 2:124 , 3:46 ,  3:77 , 4:164-5 , 6:115 ,  10:33 , 14:24 , 18:109 , 31:27 , 36:65 , 42:24  , 42:51, 43:28 , 66:12. (كَلِمَةٍ;كَلِمَاتٍ;بِكَلِمَةٍ;وَيُكَلِّمُ;بِكَلِمَاتٍ;بِكَلِمَةٍ;الْكَلِمَ;وَيُكَلِّمُ;وَكَلَّمَ;وَكَلِمَتُهُ)

KALLIFU (يُكَلِّفُ) is normally translated as burden but this is a wrong interpretation of this word. The word Kalaf is normally used in Quran subsequent to or followed by identifying duties and responsibilities that have to be carried out as per the commandments of Allah, as per Deen. For instance, in the ayah 4:84, the phrase “so fight in the Sabeel of Allah, not Tulallafu except your own Nafs…” used here in the meanings of responsible or accountable for. In the ayah 65:7 “The owner of the wealth to spend from his vast wealth, and the one who has restricted in his Rizq, then should spend from whatever Allah has given him, Indeed Allah does not Yukallifu a Nafs except from what he/she has been given…” Shows the meaning of the word in terms of responsibility, entrusted with a task, the duties that one need to fulfill, in accordance with what has been given by Allah. Similarly, in the ayah 6:152 when Allah is talking about what needs to be done with respect to the wealth of a Yateem, and giving of full measure and weight in justice, the subsequent phrase is “…We do not Nukallifu a Nafs except its capacity…”  Similarly, in the ayah 7:42, the phrase comes after the mention of those who have Emaan and does righteous deeds. Therefore, the meanings of the word is in the meanings of being en-tasked with; i.e. given duties and responsibilities for, thus whenever Allah says that Allah does not Yukallifu a Nafs except as per its capacity, it means that Allah does not ask us to do something, does not give us responsibilities and duties which are beyond our capacity. X-Reference – 2:233 , 2:286 , 4:84 , 6:152 , 7:42 , 23:62 , 65:7. (يُكَلِّفُ;تُكَلَّفُ;تُكَلَّفُ)

KANA (كَانَ) The word is normally translated as ‘is, should be, was, etc.’ but the real meanings of the word is in terms of reaching the final state or situation or form, for instance in Ayah 12:85 with respect to the Nabi Yaqoob’s grief over his son- Nabi Yousuf’s loss, the same word, Takoon is used as “They said, by Allah, you will not cease the Zikar of Yousuf until you Takoonu Harazan or Takoonu of the Haalikeen (those who perish)” This means that the sons were actually telling their father the consequences of his’ continuous crying and grief over his son (Zikar of Yousuf), that either (1) Takoonu- his current situation will become his final form, a permeant one, in terms Harazan- sealing or setting in stone the current situation of grief lifelong or (2) Takoonu- the final situation, his final form will be that he will become one of the dead ones. Thus, the meanings of the word Kana are in terms of reaching or becoming a final, end result, the most permanent form or situation etc. for instance in Ayah 4:92, when Allah says “And never Kana Lil (to) Mominin that he/she Yaqtulu (kill-real or metaphoric) a Mominan…” Allah is actually saying that it’s not for a Momin to engage in any such acts, deeds or speech, the end result of which, the most final situation of which is the situation of a Momin being killed- either physically or permanently. Later, in the same Ayah another use of the same word as “Then if Ka’ana of A’duwan (Animosity) towards you…” this phrase is referring to a situation, whereby the end result, the final outcome is that there is animosity against you. Later in the same ayah, the phrase is “And if of people between you and between them Kana a Meesaqun (a strong and unbreakable covenant)” is talking about aiming for and reaching the end result, the final situation of a Meesaq- entering into a strong and unbreakable treaty between the two communities. Since the word Kana actually denotes the most permanent and final situation or form and we as humans keep on evolving, the use of the word Kana for us as humans, always relates to the end result, the final situation of our actions, and sayings. On the other hand, since there is no changing w.r.t. any aspect of Allah, when the word Kana is used for Allah, it’s used in the meanings of ‘is, always have been, and will always be’ in terms of the most permanent aspect, which is devoid of any change or variation for instance in Ayah 4:92 the phrase is “And Kana Allah All-knowing Hakeeman” Or in Ayah 4:94 “Indeed, Allah is Kana of what you do All-aware” refers to the fact that Allah is, has always been and will always be aware of what you do. Similar meanings are in Ayah 4:96 “And Kana Allah Ghafooran Raheeman” – X-Reference – 4:92 , 4:94  , 12:85 .    (وَكَانَ;كَانَ;وَكَانَ;كَانَ;كَانَ;كَانَ;تَكُنْ;كَانَ;كُنَّا;كُنْتُمْ;تَكُونُوا;كَانُوا;فَلْيَكُونُوا;كَانَ;كُنْتُمْ;كَانَتْ;يَكُونُ;كَانَ;كَانَ;تَكُنْ;كَانَ;يَكُنْ;وَكَانَ;كُونُوا;كَانَ;نَكُنْ;كَانَ;يَكُونُ;يَكُونَ;يَكُونَ;يَكُنِ;يَكُونَ;كَانُوا;كَانَتَا;كَانَتَا;كَانُوا;يَكُنْ)

KARHAN (كَرْهًا) KARAHTEHUMMA (كَرِهْتُمُوهُنَّ) & TAKRUHU (تَكْرَهُوا) is used in Quran in two broad categories of definitions, (1) something which is done by force, or by compulsion for instance in ayah 3:83 “…While to Allah Aslam whatever is in the skies and the earth, Tu’an (willingly) and Karhan (unwillingly or by force)…” Similar meanings are in ayah 9:53 and 13:15. In Ayah 20:73 “…so that Allah may Yaghfir for us our mistakes and for what Akrahtana on it of the Sahar…” means of what compelled and forced us to do of the Sahar. (2) The second meanings of this word as per Quran is in terms of something which is despised or hated or disliked for instance in Ayah 7:88 “…you must return to our Millat even if we are Kaareheen”. In few places both the meanings are also used for instance in ayah 2:256 “There is no Ikra’a in the Deen…” means there is neither any compulsion or force in the deen nor anything which is despicable as per our fitrat and nature. In ayah 8:5 “just as when you Rabb brought you out from your houses with Haqq and indeed, a Fareeq among the Momineen, Lakarehon” means unwilling and despised it or found it hateful. Thus, it’s used both in the meanings of doing something unwillingly, by force, something which is hateful or disliked, or despised, something which is done as hardship or compulsion for instance in the ayah 2:216 “the Qitaalu has been Kutub on you while it is Karhun. Similar meanings are used in the ayah 47:9 “That is because they Karhu what Allah has revealed so Allah has made their deeds worthless”. Similarly, in the ayah 49:12 “...would you like one of you to eat the flesh of his dead brother? Nay you would Karhitumuhu” the word is used in the meanings of hate, despise, dislike, loathe, detest, abhor disdain, etc. In the ayahs 3:83 as well as 41:11 the word is used as an opposite of Tau’an meanings willingly, with pleasure, eagerness and motivation. – X-Reference- 2:216, 2:256 , 3:83 , 4:19 , 7:88 , 8:5 , 9:53 , 13:15 , 20:73 , 41:11 , 47:9 , 49:12. (كَرْهًا;كَرِهْتُمُوهُنَّ;تَكْرَهُوا;كَرِهْتُمُوهُنَّ;تَكْرَهُوا)

KASABU (كَسَبُوا) the word Kasabu and Aktasabu – both are normally translated as earned or earnings- whereas these are two separate words with two entirely different meanings. The word Kasabu, or Kasabat is used in Quran in the meanings of ‘bringing upon oneself, absorbing or retaining within oneself the impacts, in order to either face the consequences of or gain the benefits thereof’, for instance in Ayah 2:264 “O you who have Emaan! Do not invalidate your Sadaqaat with the Manni (pretense, faking) and the Aazaa’ (hurt, injury or harm), like the one who spends his/her wealth to be seen by the people while does not have Emaan on Allah and the day of Akhira. So, his/her example is like a smooth rock covered with dust and then a downpour strikes it, and leaves it bare. They do not have Qadar (ability, power) over anything from what they have Kasabu. For Allah does not Hadaa (gives guidance) to the Kafireen people”. Here the word is beautifully explained by Quran by giving the example of a smooth rock, which cannot retain, absorb or benefit from rain, thereby defining the word in terms of the ability of anyone or anything to absorb or retain anything or bring upon oneself, or benefit from anything. In Ayah 2:225 “Allah will not seize you with Laghu (unintentional) in your Aiemaan (oaths, promises) but Allah will seize you with what Kasabat your Quloob (intentional decisions, based on knowledge and perception) …” means whatever your Quloob are able to Kasabat (retain, absorb the impacts & bring upon) yourselves, will be held accountable for, not unintentional mistakes. In ayah 3:155 “Indeed, those who turned back on the day of the meeting of the Jama’an (two forces)- it was Shaytaan who made them slip Ba’aiz (some) of them what they Kasabu…” Here the word is used in both the meanings of what they brought upon themselves, as well as whatever they Kasabat- i.e., absorb, retain upon themselves were made to slip by Shaitaan- by them paying attention and translating the Khutuwaat of Shaitaan into actions. Similar meanings are used in Ayah2:202 “Those for them is a Nas’eeb (consequences of their actions) of what they Kasabu and Allah is swift in the Hisaab (accounts)” that is what they brought upon themselves, what they absorbed, internalized and turned into actions. – X-Reference 2:202, 2:264 , 3:25 , 3:155 , 3:161, 4:88 (كَسَبُوا;كَسَبَتْ;كَسَبُوا;كَسَبُوا;كَسَبَتْ;كَسَبُوا;يَكْسِبْ;يَكْسِبُهُ;يَكْسِبْ)

KAZIBA (الْكَذِبَ) & KAAZEBEEN (الْكَاذِبِينَ)/MUKAZZIBEEN is normally translated as liars or disbelievers, but the word is used in much deeper interpretations in terms of denying, rejecting, lying, making fun of, disrespecting etc. in Quran for instance in the ayah 2:39 “And those who do Kufar and Kazabu our Ayaat, are the companions of Fire…”  Here there is a difference in the meanings of Kufar (i.e. the act of concealing, hiding and not using one’s faculties to seek knowledge) and Kazabu – is the act of denying, rejecting, making fun of or ignoring the Haqq, the Ayaat of Allah. Similarly, in the ayah 2:87 “…acted arrogantly with pride, a party of you Kazabtum and a party Taqtuloon” here is used in the meanings of denying, making fun of, rejecting or ignoring. Similarly, in the 3:184 “Then if they Kazzabu, then certainly the Rasool were Kazaba who came before you with Bayyinaate…”  thus where ever it is used in Quran it is used in the meanings of denying, rejecting, making fun of, (Takzeeb) or ignoring, the Haqq, the Bayyinaat, the Ayaat of Allah and the Kitaab. It is like they are not listening, reading, seeing, or using their faculties and on the top of that rejecting & making fun of it, are therefore termed as deaf dumb and blind for instance in the 6:39 “and those who Kazabu our Ayaat are deaf and dumb in Zulumaat (Darkness/injustice)”   X-Reference – 2: 39 , 2:87 , 3:61 , 3:184 , 6:39 , 7:36 , 16:36 , 43:25 , 52:11 , 83:10. (الْكَاذِبِينَ;الْكَذِبَ;الْكَذِبَ;الْكَذِبَ;كَذَّبُوكَ;الْمُكَذِّبِينَ)

KAZIMEEN (َالْكَاظِمِينَ) & KAZEEM The word Kazeem means someone who suppresses, controls, or restraint his/her negative emotions such as grief, anger, jealousy, hatred, fear, disgust, sadness, rage, loneliness, annoyance etc. For instance in ayah 12:84 “…and his eyes were clear from grief and he was Kazeem”. Similarly in ayah 16:58 “And when is given the news of one of them as female, turns away, his face becoming faded and he Kazeemun”. Similar meanings are used in ayah 43:17 as the one who controls, suppresses, restrain his/her negative emotions. Also the word makzoom is used in the meanings of distressed or depressed as used in ayah 68:48. The word Kaazibeen is used in the similar meanings of Kazeem and in plural as in the ayah 3:134. X-Reference – 3:134 , 12:84 , 16:58 , 43:17 , 68:48. (َالْكَاظِمِينَ)

KHABEES’ & KHABEETH (الْخَبِيثَ) is normally translated as evil, but it is used in Quran as an opposite to the word Tayyib for instance in ayahs 3:179, 24:26, 5:100, 4:2 and 8:37 used as an opposite to the “Tayyib”. Since the word Tayyib means (1) something or someone who seems pleasant to us, not just to our eyes in terms of beauty or husn but more in terms of all across one’s personality and all our senses, (2) something that one like, is the best and ones’ most favorite and (3) something that is lawful, as per the laws of the land, legally acquired. Therefore, as an opposite to the word Tayyib, the word Khabeeth means something or someone that is unpleasant to our senses, or something or someone who is most disliked one to us, or least favorite, or something which has been acquired by going against the law. The whole range of its meanings are beautifully explained in ayah 7:58 “and the land the Tayyibu, some forth from it the Nabadat (the vegetation/crops) with the permission of Allah, but that which is Khabeeth, does not come forth anything except with difficulty...” X-Reference – 3:179 , 4:2 , 5:100, 7:58 , 8:37 , 24:26. (الْخَبِيثَ;الْخَبِيثَ)

KHADEA’ (خَادِع) KHADEA’UHUM (خَادِعُهُمْ) YUKHADEA’UNA (يُخَادِعُونَ) The word is normally translated as deceived but it is used in Quran in specific meanings of blinding from the reality, or being unable to see the reality- the Haqq. For instance, in Ayah 2:9, while describing the Kaafireen, Allah says, “They Yukhaduna Allah and those who Amanu- Have Emaan, but they do not Yukhaduna except their own Nafs and they do not realize.”  Here if we translate the word as deceive, it would mean that they seek to deceive Allah, which is not humanly possible, and this is not what this Ayah is telling us. The concept of Kufar is someone who does not seek knowledge and Haqq by the use of one’s faculties, and therefore ends up concealing and hiding the Haqq and the truth of Allah as well as one’s own faculties. Therefore, here in this Ayah, while describing those who do Kufar, Allah is giving us a description of these Kaafireen in their attempts to blindfold others from the reality, truth of Allah and to blindfold the one who have Emaan from the Haqq and the reality. But Allah is telling us that they do not blindfold anyone else but their own selves from the Haqq and Allah which they do not realize due to their Kufar. Similarly in Ayah 4:142, “Indeed the Munafiqueen Yukhadeuna Allah while Allah is the one who Khadehum them…” here if we translate the word as deceive as it is normally mistranslated, then it would say that ‘the Munafiqueen deceives Allah while Allah is the one who deceives them’- which is a completely wrong interpretations since no one can deceive Allah and neither Allah deceives anyone which not the attribute of Allah in Quran. The basic idea is that these Munafiqueen’s attempt to Yukhadeuna (blindfold others, hide from others) Allah, while Allah is the one who Khadehum (blindfolds them and they are unable to see the reality). Similarly, in Ayah 8:61 after asking the Momineen to put their Tawakkul on Allah, in Ayah 8:62, Allah says, “and if they Yureedu (their actions and systems aim to) Yukhadau’ku (blindfold you, cause you unable to see the reality) then indeed Allah is Hasbaka (provider of recompense) and is the one who supported you with Nas’ar and with the Momineen.” X-Reference – 2:9 , 4:142, 8:62 .  (خَادِعُهُمْ;يُخَادِعُونَ)

KHAFAF & YUKHAFAFU (يُخَفَّفُ) the word is used in Quran in the meanings of concession, reduction, decrease, diminution, lessening, declining, shrinking or dropping in value, number, quantity, or importance – for instance in the ayah 2:178 “…this is a takhfeefan from you rabb and a Rahmat”.  It is also used as an opposite to the word As’q’alat in ayah 7:189. The word As’q’lat means heavy, weighty, hefty, burdensome, tedious or difficult. Therefore, as an opposite to this word, the word Khafaf would mean easy, light or insubstantial for instance in the ayah 7:9 “and as for those whose scales are Khaffat…” used here in the meanings of insubstantial or light.  X-Reference – 2:178 ,3:88 , 7:9, 7:189. (يُخَفَّفُ;يُخَفِّفَ)

KHALIDON (خَالِدُونَ) means ‘Everlasting’, ‘Forever’, ‘Immortality’ or ‘Eternally’. This concept is normally misinterpreted by most translators. According to many, the hell or hellfire does not necessarily convey the idea of a never-ending state by mistranslating these terms as a long, continuous but definite period of time, indicating that although the Hell itself is eternal, but a person’s time in there may not be forever if that person was a Muslim.  Some believe that, hell is not only a punishment, but it is also a purifying process and after a person has spent appointed time in Hell, the person will have opportunity to repent and receive salvation by being transferred to heaven where that person will remain forever. This word is the base of a major misconception and wrong assumption in Muslims that non-Muslims will be destined to heaven will remain there forever, whereas if a person is a Muslim, then the purpose of hell would be only for a limited period of time, in order to wash away or pay for your sins, thereafter that Muslim would be destined to heaven wherein the person would remain forever. Such misconceptions are not backed by Quran. As per Quran the accountability in the hereafter is based on scale of justice; if the scales are heavier on the side of good deeds, the person will be inhabitant of Heaven, otherwise will be destined for hell. Either of these situations, whether hell or heaven, the place will be their final abode, the eternal residence forever. In Quran, the words such as khalidoon, or khalideena, are used both for heaven and hell and denotes the concept of residing in it, or residence of, forever manner, for instance the same word khalidoon is used for both As’haab e Naar in the ayah 2:81 and As’haab e jannnat in the ayah 2:82 in equal manners, meaning they will remain therein forever. X-Reference 2:81 , 3:15, 4:13, 5:80, 10:52, 20:120, 21:34, 32:14, 41:28, 50:34. (خَالِدًا;خَالِدُونَ;خَالِدِينَ;خَالِدِينَ;خَالِدِينَ;خَالِدِينَ;خَالِدُونَ;خَالِدِينَ;خَالِدُونَ;خَالِدُونَ;خَالِدًا;خَالِدِينَ;خَالِدِينَ)

KHALEEL (خَلِيلًا) The word is normally translated as a friend, but the word is used in Quran in the meanings of a person who is associated with another, in terms of close association or partnership for instance in ayah 17:73 “and indeed, they were about to tempt you away from that which WE Wahi (revealed) upon you that you Yaftara (invent in the name of Allah’s Kalam) about US Ghair (without, other than, in opposition, or contradiction) of it. And then surely, they would khuzu (size, grasp, hold strongly) to you as Khaleel” Used here in terms of you as their associate, or someone who is associated with them. In Ayah 25:27 “And the day the Zaalim will bite his/her hands and will says, ‘oh I wish I have Attakhaztu (hold on strongly, grasp) with the Rasool (the Hidayah) a Sabeel (way out, route), o woe to me, I wish I have not Attakiz the one as Khalilan” means as an associate, or be associated with the one- the Shaitaan as clarified in the next ayah. Similarly In Ayah 4:125, when Allah says “and of the Ahsaanu Deenan is the one who Aslam his/her Wajhu to Allah and he/she is the Mohsenun and follows the Millat of Hanifan Ibrahim and Attakhaza (seize, grasp, hold strongly) Allah, is Khalilan Ibrahim” The last phrase is normally mistranslated as Allah has taken Ibrahim as an intimate friend. This is not what Allah is saying in this Ayah, but in fact after referring the best way to live a life is to focus and pay absolute attention towards obeying commandments and Hidayah of Allah, being a Mohsin, and follower of Millat e Ibrahim who was Hanifan, upright, no SHIRK what so ever, then Allah says that to Khazu Allah (that is to grasp, to strongly hold on) to Allah is only possible by becoming Khalil of Ibrahim, i.e. by becoming associated with Ibrahim by following the Millat of Ibrahim. X-Reference – 4:125 , 17:73, 25:28.

KHAIR (خَيْرًا) KHAIRAAT (الْخَيْرَاتِ) normally translated as better or good or best- the word Khair basically means anything that one desires or is his/her most favorite. Khair is also used in Quran in meanings of money, property, state and wealth for instance in ayahs 2:180 the word Khair is used to refer to a person’s estate, wealth, property, money etc., whereby the person is advised to write a will to take care of relatives, parents and near and dear ones. Similarly, in ayah 100:03 it is used in meanings of the wealth. In the ayah 2:61, the word Khair is used as an opposite to Adna as in “…Would you exchange Khair for Adna…” Therefore, it means better or superior in terms of food, rizq, honor, grace, Fazal or any other pleasures of life, to give priority or virtue to another or to select/chose someone to give benefits, honor, grace. In ayah 6:17 it is used as opposite to Zarree meaning adversity or trouble, thus the word means comfort, shielded from adversity or trouble. It is also used as an opposite to the word Sharr as in ayah 2:216. Sharr basically means death destruction or wastage of human efforts, faculties and potential. As an opposite to Sharr, the word Khair means best/good, utilization of human efforts and faculties up to maximum producing desired results as per utilized efforts. In ayah 16:76, the word is used for any and all types of good things, good sayings or good works etc. When the word Khairaat is used in ayah 3:114, as in “…they hasten towards Khairatan..”, it’s used in all-encompassing meanings including anything that is done for benefit or wellbeing of others, which is aligned with their most needed and desired aspects, the purpose of which is to utilize human potential to maximum. X-Reference – 2:61 , 2:180,  2:216, 3:114 , 6:17, 16:76, 100:03. (بِخَيْرٍ;خَيْرٍ;خَيْرٌ;خَيْرًا;الْخَيْرُ;الْخَيْرِ;بِخَيْرٍ;خَيْرٌ;خَيْرٍ;خَيْرُ;خَيْرًا;خَيْرَ;الْخَيْرَاتِ;الْخَيْرَاتِ;خَيْرًا;خَيْرٍ;خَيْرُ;خَيْرٌ;خَيْرٌ;خَيْرَ;خَيْرٌ;خَيْرٍ;خَيْرًا;خَيْرًا;خَيْرًا)

KHALIFA (خَلِيفَةً) & KHALFEHIM (خَلْفِهِمْ)– those left behind- Khalifa means successor or the one who was left behind such as in ayah no. 9:81 “Those who remained behind”. The same meanings are there in Ayah 9:118. It also means one after the other for instance in ayah 25:62 “And it is Allah who has made the night and the day in succession- one after the other”. It also means to take care of the affairs in place of the real caretaker for instance in ayah 7:142 Nabi Mosa, made his brother as Khalifa to look after the affairs in his absence. Keeping in mind that Allah is omnipotent and omnipresent, when in Ayah 2:30 Allah is appointing Adam as Khalifa on Earth, it means Adam has been made as a caretaken of Allah’s creations on Earth, as Khalifa meaning that there was another Creation of Allah who was the caretaker and now Adam has succeeded those creations as the Khalifa on Earth. The Khalifa takes the responsibility of the Creation of Allah in the sense of taking care of them for their safety, security, and freedom and ensuring that these tenets are not violated by the others on earth. X-Reference 2:30 , 7:142 , 9:81-83 , 9:118 , 25:62  , 35:39 , 38:26  , 43:60  , 48:15-16 , 72:27.  (خَلْفِهِمْ;خَلْفِهِمْ;خَلْفِهِمْ)

KHATA (خَطَأً) & KHATTIIATU-HU (خَطِيئَتُهُ) is normally translated as sins or mistakes that have been committed un intentionally and unknowingly. When in ayah 2:81 Allah says “Indeed! Whoever earns Sayyiatan (such acts aimed at destruction of human efforts), while their Khatiiatu-hu encompasses them…” meaning those who earn misfortune due to their Sayyiatan deeds and their Khatiiat- those mistakes, surround them. Here, the word Khata includes both the mistakes whether they have committed them knowingly or unknowingly, willingly or unwillingly etc. and basically referred as Sayyiatin Acts. In Ayah 69:37, “the ones who are Khateuon are those who commit Khatain (meaning knowingly committed sins) are destined for hell…”. In this ayah 69:37 as well as 69:09 it is also used in the meanings of those who commit Zulm, disobedience and injustice, such as people of Pharaoh. In Quran the word Khata is basically used as an opposite to and the exclusion of the word Ammad for instance in Ayah 4:92 and 4:93, the word “Khata’an” is put in opposite to and excluding all such acts which are “Muta’ammedan” meaning are done with strong basis or foundations. This shows the meanings of the word Khata’a as anything which is done without proper planning, groundworks, basis or reason and can include unintentional mistakes and unplanned actions. Similarly, if we read ayah 33:05 “there is no blame upon you for that in which you do Khatabut, but only what Ta’amadat (with strong basis or foundations of) your Quloob (intentional, well perceived decided acts)” shows that Khata by definition from Quran includes only unintentional mistakes or errors, since the concept of Khata does not include those acts that are Ta’amadat (with strong foundations & basis) of Quloob (well informed acts based on one’s perceptions and intentional decision making). X-Reference: 2:81, 4:92, 4:112, 7:161, 12:29, 12:91, 17:31, 26:51, 28:08, 29:12, 33:05, 69:09, 69:37, 71:25, 96:16. (خَطِيئَتُهُ;خَطَأً;خَطَأً;خَطِيئَةً)

KHAWANAN (خَوَّانًا) & KHAY’ENEEN (لِلْخَائِنِينَ) The word is normally translated as deceitful or deceive but is used in Quran in a more specific meanings in terms of one’s not honoring of one’s Aieman (oath/promise) and Mesaaq with Allah in terms of Allah’s Kitaab, In Ayah 5:13 “So for the breaking of their Meesaq, We La’ana them and we Ja’alna their Quloob with hardness. They Yuhrefuna the kalam from its Mawazihi and forgot a part of what they were Zikar with it. And you will not be able to cease to follow of their Khaiyenatin except a few of them…” as obvious from this ayah, the basic meaning of the word is to reflect those who do not honor their duties and responsibilities as per the Meesaq (strong unbreakable) contract with Allah w.r.t. Allah’s Kitaab, whose Qaloob are hardened, who distort Allah’s Kalam out of its Mawazihi and who do not do Zikar. In Ayah 4:105 “Indeed, WE have Anzalna upon you the Kitaab with Haqq so that you may Hikam between the people with what Allah Ara’ika you and do no Takun (aim) to the Khas’eeman Khay’eneen” Here the word is again used in the same meanings of not honoring one’s oath with Allah in terms of Allah’s Kitaab, of treating it as Haqq (absolute truth and justice, duty) and to do Hikm with it. In Ayah 12:51 and 52, the word Khaiyeneen is used as opposite to the word S’wadequeen (sincere, pure, whose actions, intentions and speech are aligned), reflecting the meanings of the Khaiyeneen as those who are insincere, hypocrites, deceitful, deceivers, etc. The word is also used in going behind one’s words in terms of one’s contract or promises in general sense as well for instance in Ayahs 8:56 “Those (kufaar) who you have made an Ahadat (covenant) with them, then they break their covenant in every time and they do not do Taqwa”, subsequently in Ayah 8:58 “…Allah does not love the Khaiyeneen” – X-Reference – 4:105 , 5:13 , 8:58 , 12:52 . YUKHTANUNA (خَوَّانًا;لِلْخَائِنِينَ;يَخْتَانُونَ)

KHOOF (خَوْفٌ) & KHIFTUM (خِفْتُمْ) normally translated as to be afraid of, or fear of something, but these are wrong translations for instance in ayah 4:03, the word is used twice, the first phrase as “…and if you khiftum that you will not be able to do Qist among the yatama…”; and the second phrase is “…then if you Khiftum that you will not be able to do Adal then one….”  Here the word is not used in either of these usages in meanings of being afraid or fearful but more in the meanings of being concerned, anxious, apprehensive, nervous or worried about something. The word is used in similar meanings in ayah 2:229 and 2:239. Similarly, in ayah 4:35 “If you khiftum dissention between the two, then appoint one hikm…” here again the word is used in meanings of being concerned or worried. Used in similar meanings in the ayah 9:28 as well. In ayah 3:175 “it is only that Shaiytan who Yakhoofu its Awliyaa; so, do not Tukhafuhum them, but Khafune Me, if you are Momineen” here the word is used at three places and this ayah means that its only Shaitan who causes concerns and worries among its Awliya therefore do not be concerned or worried about them (Shaytan and its Awliya) but be concerned and worried about me (Allah). X-Reference – 2:229 , 2:239 , 3:175 , 4:03 , 4:35 , 9:28. (خَافُوا;خَوْفٌ;خِفْتُمْ;خَافُونِ;خَوْفٌ;خِفْتُمْ;الْخَوْفِ;خَوْفٌ;تَخَافُونَ;تَخَافُوهُمْ;يُخَوِّفُ;الْخَوْفِ;خِفْتُمْ;خَافَتْ)

KHIMIR(الْخَمْرِ) Normally translated as wine, alcohol, intoxicants, drugs or any addictions. But the general characteristics of this word is in the meanings of covering, or hiding, or layering something as in the ayah 24:31 with the phrase Bekhumerihunna on their Jeyobehunna – meaning to cover, hide, put on a layer or conceal with a piece of cloth, any openings (Jaib- plural Jeyoob). Therefore, it means anything that cover’s one’s mental and intellectual faculties, including addictions of any kind, such as drugs, wine, alcohol, intoxicants, or any other addictions, or coverings of one’s intellectual and mental abilities such as social media, internet, or blindly following someone or something with the end result of covering/hiding of one’s intellectual and mental faculties. It is also used in the Quran in the meanings of any such substance to drink, which would make one relax and would be delicious in taste as in the description various types of rivers in Jannah in the ayah 47:15. Reference – 2:219 , 5:90-91 , 12:36 , 12:41 , 24:31 , 47:15. (الْخَمْرِ)

KHINZEER (الْخِنْزِيرِ) The word is normally translated as swine or pig, but what is worth thinking is ‘Why Allah would say ‘AL-Khinzeer’ for instance as used in the list of prohibitions in Ayahs 2:173, 5:03, 16:115 or 6:145, like what specific Khinzeer is mentioned here by Allah, and if we translate it as pig or swine, what specific pig or swine is referred in these Ayahs. In all of its occurrences in Quran, it appears alongside with Laham, which is mistranslated as meat or flesh, but the basic meanings of the word Laham used in Quran is in terms of anything that can be observed, perceived or which is obvious. In order to understand the specific definition of the word AL-Khinzeer, refer Ayah 5:60, “Say, ‘Shall I Naba (inform) you with Sharin (opposed to Khair, destruction, evil) from that which Mas’ubatun (gives return) from Allah of Allah’s La’anahu (disconnection from Allah’s Blessings) and Ghazaba (deprivation of Allah’s Naimat) upon it/him/her and Ja’ala (appointed, made) of them the Qiradata and the Khanazeera and Abada (follow, submit, to the laws of) the T’aghoot. Those are Sharr makanan (situations/positions) and Azalal (farthest misled away) from Sawa (soundness, thoroughness, strength, dependability, trustworthiness, safety and security) the Sabeel”. Here if we look at both the usage of the word AL-Qiradata as the monkeys or apes as well as AL-Khinzeer as the pigs, as is normally mistranslated, one would wonder, what specific pigs and monkeys Allah is talking about, since the word ‘AL’ used here which means ‘The’, therefore these words are not used as pigs or monkeys at all. The word AL-Qirdata– meaning specific Qirdata- referring to such people who have been made the Qiradata and are Sharr (opposite of Khair), which is reflective of such attributes of people who do not have the spine, who are lazy, who do not use their intellect and reasoning and whose decisions and movements are controlled by elements, and people other than their own reasoning and intellect, in terms of them blind following others, thereby not utilizing their blessed cognitive faculties. Similarly, the word used here is ‘Al-Kinzeer” not referring to some specific pig but used here to refer to some attributes or traits. If we refer to the use of the word Khinzeer, in classical or medieval Arabic, the word basically means ‘of or relating to or affected by Scrufula’- a type of disease with run-down appearances, disfigurement and therefore the term refers to any behavior or conduct which is morally, socially and ethically degenerated, contaminated, run down or disgusting. In order to understand the description of the particular Khinzeer with respect to the list of prohibitions, refer to Ayah 6:145 wherein the word Khinzeer is mentioned without any ‘AL’, in front of it, which is defining the word AL-Khinzeer, Ayah 6:145 “Say, ‘I do not find in what has been Wahi (revealed) to me Muharraman (prohibited) to T’aa’emin (consumption) Yat’a’mahu (for consuming) except that it Yakuna (aim to reach the final status) of Mayyat (death) or Damman (blood) Masfuhan (killing, blood shedding) or Laham (observable appearance, all external parts, meat, skin, veins etc.) of Khinzeer then indeed it is Rijsun…”. Thus, ‘AL-Kinzeer’ refers to Khinzeer that is Rijsan- In Quran, the word Rijsan is mistranslated as filthy, impure or unclean, but the word Rijs refers to such behavior by those who do no Amanu (5:90), who are under the influence by Khutuwaat of Shaytaan and engulfed by Shaytaan, have Maraza (disease) in Quloob, do Kufar and Abd of T’aghoot/ other than Allah. With specific reference to Khinzeer, the Rijsan would thus include all the typical attributes and behaviors of Khinzeer (contaminated, disfigured or disgusting) behavioral aspect that one exhibits when under the influence of and engulfed by the Shaytan. Thus, whenever Allah talks about the prohibitions for instance as used in Ayah 2:173, 5:03, 16:115 or 6:145, the prohibition is Lahma of the Khinzeer, i.e., the Lahma- all the external aspects, the observable, the perceived aspects of The Khinzeer- which includes the specific Khinzeer type behavior which are disgusting, contaminated, and disfigured and done under the influence of and engulfed by Shaytan. X-Reference – 2:173, 5:03, 5:60, 6:145, 16:115. (الْخِنْزِيرِ)

KHIS’AAM (الْخِصَامِ) & KHAS’EEMAN (خَصِيمًا) normally translated as disputer or the fighter, the word is much more intense and deeper than simply someone who fights or disputes. The word is used in Quran in the meanings of someone who fights, argues and disputes, without Haqq and against Haqq, supporting and advocating Baatil and all other forces which are against Haqq. For instance, in the ayah 43:58 “And they said ‘Are our Gods better, or is he?’ They did not present comparison except for baseless argument (Jadalan). But in fact, they are a nation/community (Quoom) of Khasimoon” Here the word is explained within the ayah as these people were giving baseless arguments, only to fight and argue against the Haqq, Allah as God, as well as in terms of being ungrateful and going against the Haqq by being ungrateful and forgetful. The word is also used in the meanings of standing upright on one’s own feet, being strong and resourceful in terms of reaching a certain stage, standing or prestige in life, for instance Ayah 16:4 “Allah created Mankind from Nut’fatin (a single cell) then when he/she becomes A khas’eeman Mobeen” used here both in terms of ungrateful as well as in terms of reaching a certain stage, form, prestige, standing one’s own feet and resources. Similar meanings of being ungrateful, going against haqq, as well as reaching a distinct position of prestige, standing and stage  in the ayah 36:77-78 “Does man not consider that we created him from Nutfa- then at once he becomes Khasimun Mobeen. And he presents for us as an example and he forgets his own creation and says ‘who will give life to bones when they are disintegrated’?”. In Ayah 4:105 “Indeed we have revealed to you the Kitaab in Haqq so that you may Hikm (follow laws, judge/decide) between the people by which Allah has Araika (given evidence) on you. And do not aim for the Khas’iman Khaineen” Here the word Khas’iman is used in the meanings of advocating, supporting without haqq those who do Khyanat, untrustworthy and deceitful people, as well as being ungrateful when one reaches a level of standing and prestige. Hence Allah is basically saying that do not aim Khayanat when you have reached an established state and position. In the ayah 38:63-64 “is it because we have made them ridicule or has vision turned away from them. Indeed, this is the Haqq – the Khasimo of the people of Fire”.  Similarly, in the ayah 22:19 the words are used to refer to those who argues, disputes, against their Rabb. X-Reference – 2:204 , 4:105 , 16:4 , 36:77 , 38:64 , 43:58. (الْخِصَامِ;خَصِيمًا)

KHUTUWAAT (خُطُوَاتِ) normally mistranslated as footsteps, but this is a wrong translation. Quran has used this word 5 times in 4 Ayahs i.e., 2:168, 2:208, 6:142 and 24:21 and every time it’s used alongside with Shaytan as in Khutuwaat e Ash-Shaytaan. For instance in Ayah 24:21 Allah Says “ O you who believe! Do not follow Khutuwaat e As-Shaytaan. Whoever follows Khutuwaat e As-Shaytaan – it Ya’mara Fahasha and Munkir. Was it not for Allah’s fazal towards you, and Allah’s Rahmat, not one of you would have been Zaka (Tazkya), ever? But Allah Yuzakki …’ As obvious from this ayah, following Khutuwaat e Ash-Shaytaan basically creates impurities of our Nafs which then needs to be cleansed. Therefore, Khutuwaat are basically those whispers, impacts and writings on our hearts and minds by Shaytan- our own Nafs-e-Ammara, the egoistic desires and thoughts, on which we take action and once acted upon, they tend to drift us away from Allah’s path. As we know the acts of Shaytan, our own ego and desires, are Nafs Al-Ammara, as our own Nafs, as in Ayah 12:53.  X-Reference – 2:168 , 2:208 , 6:142 , 24:21. (خُطُوَاتِ;خُطُوَاتِ)

KHUZU (خُذُوا) the word KHUZU is normally translated as grasp or take, but the word is mostly used in meanings of seized, grasp, take hold of, confiscate, capture, apprehend or grab hold of something strongly for instance in 2:63 “and when we Akhazna your Meesaq (contract) and raised over you the Toor (the moment, stage, level), Khuzu what WE have given you with strength…”  here the first usage of the word as Akhazna is used in the meanings of Allah holding strongly and grasping, the Meesaq (of Bani-Israel) through the Hidayah. That is Allah’s Hidayah, has made the covenant with Bani Israel as strong unbreakable contract (Meesaq). The 2^nd use of the same word as Khuzu is used as clear divine instruction to hold on tightly, grasp, take hold of, seize what Allah has given with strength. Used in the same meanings and the same two usages in ayah 2:93 as well. In ayah 7:171 the same phrase “Khuzu what We have given you with strength” is used in regards to earlier ayah of 7:170, holding on fast to the Kitaab, the establishing of Salaat and spending in the path of Allah. In ayah 4:71 the phrase “Khuzu Hizrakum” is wrongly translated as “take precautions” whereas the divine instruction is to Khuzu- pay attention, get ready, seize, grasp, take hold of, apprehend, grab hold on tightly, be ready by keeping in mind the Hizrakum- the forewarnings, the expectations, of what is expected in the Sabeel of Allah- this aspect is beautifully connected and linked all through these ayahs from ayah 4:71 to 4:76. In ayah 7:31 the direct divine instructions is “Khuzu Zeenatukum” which means to grasp strongly, hold on tight, seize, keep under control one’s Zeenat and with caution by being extra careful and attentive. Similar meanings of seizing, grasping, keeping in control are used in ayah 18:79 with the phrase “…Maalikun (King) who Khuzu every ship Ghazban (by force)”. In Ayah 33:61 “…whenever they are found, they are Au’eKhuzu and Qutelu (fight) Taqteelan (a fight)”.  X-Reference –  2:63 , 2:93 , 4:71 , 7:31 , 7:171 , 18:79 , 33:61 . (خُذُوا;تَتَّخِذُوا;فَخُذُوهُمْ;تَتَّخِذُوا;فَخُذُوهُمْ;وَلْيَأْخُذُوا;خُذُوا;وَلْيَأْخُذُوا;يَتَّخِذِ;لَأَتَّخِذَنَّ;وَاتَّخَذَ;يَتَّخِذُونَ;تَتَّخِذُوا;يَتَّخِذُوا;وَأَخَذْنَا;فَأَخَذَتْهُمُ;اتَّخَذُوا;وَأَخْذِهِمُ;مُتَّخِذِي)

KIFLUN (كِفْلٌ) the word is normally mistranslated as portion for instance as per its usage in Ayah 4:85, but the word is used in Quran in broader meanings of care, trust, surety, etc. for instance in Ayah 16:91 “and fulfill your Ahad (covenant) with Allah when you have taken the A’had (covenant) and do not break your Aemaan (oath/promise) after its confirmation and indeed you have made Allah over you kafeelan. Indeed, Allah knows what you do” the word is used here in the meanings of trustee, guarantee, surety and security; someone or something, who or which takes care in all aspects. In Ayah 38:23 the word ‘Akfilneha’ is used in the meanings of ‘entrust to me, give under my care, responsibility and surety’. In Ayah 3:37 “So accepted her, her Rabb with Husan acceptance and a Hasanan upbringing, and kafaliaha Zakariya…”  means Allah put her under the care, the responsibility, the brought up, the surety and guidance of Zakariya, in terms of his care and guarantee.  Similar meanings of taking charge, responsibility and care is used in ayah 3:44 with the word “Yufulu Maryam”. Thus, when Allah says in Ayah 4:85 “Whoever Yashfa’a Hasanatun Shafa’atun will have for him/her Nas’eebun of it; and whoever Yashfa’a Sayyiatin Shafa’atun will have for him/her Kiflun of it…” Allah is not talking about portion of it, but in terms of confirmed, surety, a guarantee of the equitable accountability in terms of taking care from and covering all aspects of return, punishment as consequences of whatever way the person has Yashfa’a (contributed) towards the Sayyiat. Notice that in case of Ahsaan/Hasanatun, the word Nas’eeb (consequences based on one’s actions, which could be either positive- rewards as well as negative-punishment) is used, but in case of Sayyiat, Allah has not used the word Nas’eeb but Kufal in terms of giving a more confirmed and guaranteed accountability, from all aspects in accordance with one’s contribution to Sayyiat. X-Reference – 3:37 , 3:40 , 4:85, 16:91 , 38:23. (كِفْلٌ)

KITAAB (كِتَابَ) & KUTIBA (كُتِبَ) The word Kutiba means recording, writing or to write or to record something or it being made compulsory as an obligation, an order, or a decision. Kitaab means a book, a collection of pages combined together in the form of a book. Quran has also referred Kitaab as the collection and compilation of all our deeds for the purpose of accountability on the day of judgment. AL-Kitaab, the book, means the Book of Revelations as revealed by Allah that has been Kutiba i.e., made farz/fard- obligatory to follow and to be complied with on all the Ahle-kitaab, the people of the Kitaab- that is those on whom is the responsibility of the Kitaab, on whom the book has been given through any of Allah’s Nabi or Rasool. The word Kutibihi is generally misinterpreted as plural of Kitaab as in Kitaab of Allah, whereas the word Kutibihi basically means Kutiba by Allah, that is whatever Allah has Kutiba, made fard/obligatory upon us as Allah’s Rules and commandments.  As per Quran, ayah 42:13, 2:136 & 3:84, it’s the same Kitaab that was revealed on All of Allah’s Rusul and Nabiyeen, which embodies all the Kutib of Allah. i.e., all the rules and regulations by Allah. It is the Hidayah, the Deen- that’s given as blessings by Allah. When we read something and never act upon it, it is called reading or ‘reciting’ a Book, however the word Tilawat, does not mean just recitation or even just reading. When in Ayah 2:121 Allah says that “Those to whom We have given the Kitaab, Yatloonahu as is the Haqq of its Tillawat, they are those who have Emaan on it”, clarifies the concept of Emaan on Kitaan- that the Haqq, the due right of the Kitaab is the obligation to follow it & obey it, which shows the firm Emaan on the Kitaab, the complete internalization of its benefits and taking the guidance from it. The Kitaab is the book of revelation given to us by Allah as Hidayah, the Risaalat the Naboat, the Wahi. When we read the Kitaab, understand it, act upon it and distribute it to others through our behaviors – verbal as well as non-verbal, then this is called Iqra/Qar’ata/Qura’an, and this is what makes the Kitaab Quran for us, which is the difference between Kitaab and Quran. In ayah 17:14, when the phrase ‘Iqra kitabika’, as in Iqra your Kitaab, the Kitaab here is not the Kitaab of Allah, in terms of the book of revelation, but Kitaab here is used in the meanings of the record of one’s deeds that would be presented for the purpose of accountability, on the day of judgment- Youm ul Qayamma (refer the earlier ayah 17:13). X-Reference – 2:121 , 2:136, 3:84, 4:136, 6:38, 17:14, 42:13. (الْكِتَابِ;الْكِتَابَ;كُتِب;كِتَابٌ;الْكِتَابِ;كِتَابَ;كُتِبَ;فَاكْتُبُوهُ;كَاتِبٌ;كَاتِبٌ;كَتَبَ;كَتَبْنَا;كَاتِبًا;الْكِتَابَ;الْكِتَابِ;بِالْكِتَابِ;كِتَابٍ;كِتَابِ;الْكِتَابِ;كِتَابَ;كِتَابًا; الْكِتَابُ;كُتِبَ;وَكُتُبِهِ;تَكْتُبُوهُ;تَكْتُبُوهُ;َلْيَكْتُبْ;يَكْتُبَ;سَنَكْتُبُ;كُتِبَ;كَتَبْتَ;يَكْتُبُ;كِتَابًا;الْكِتَابَ;الْكِتَابَ;الْكِتَابِ;كُتِبَ;الْكِتَابِ;الْكِتَابَ;الْكِتَابِ;وَكُتُبِهِ;وَالْكِتَابِ;وَالْكِتَابِ;كِتَابًا;الْكِتَابِ;الْكِتَابِ;الْكِتَابِ;الْكِتَابَ;الْكِتَابَ)

KUFR (لْكُفْرَ) & KAAFIR (كَافِرٌ) who does Kufr as opposed to Momin who has Emaan. Kufr means to conceal, hide or to cover. Therefore, night is called Kaafir, as its darkness covers everything; A farmer is called Kaafir as he hides the seed under the soil; and A grave is also called al-kafiro as it hides the dead body. The definition of Kufr also includes concealment, non-utilization of one’s faculties and intellect, not seeking knowledge or with-holding of information, provisions, Rizq, wealth etc. which Allah has created for the good of all the mankind and which Allah wants to be made freely available as per Ayah 2:254. The meanings of Kufr also incorporates the meanings of denying, refusing or rejecting Haq i.e., Allah’s Ayaat. – Both types of Ayaat i.e., the Words of Allah in Quran and Work of Allah i.e., the creations of Allah scattered all around us in science and universe. Kaafir is used in Quran as an opposite to Momin, i.e. Momin is the one who has firm Emaan, is seeking knowledge and then based on that knowledge and verification is convinced of his/her heart and mind of the existence of Haqq- As an opposite of Emaan and Momin, the word Kufar and Kaafir incorporates the meanings of not seeking knowledge, not using one’s intellectual faculties, ignoring, rejecting or denying haqq, both or any type of Allah’s Ayaat (Quran or Science) etc. X-Reference – 2:39 , 4:37 , 7:179 , 27:81 , 39:32. (يَكْفُرْ;وَلِلْكَافِرِينَ;تَكْفُرْ;كَفَرُوا;كَافِرٍ;بِكُفْرِهِمْ;الْكَافِرِينَ;كَافِرِينَ;لِلْكَافِرِينَ;كَفَرُو;يَكْفُرُونَ;يَكْفُرُ;تَكْفُرُونَ;لِلْكُفْرِ;لَأُكَفِّرَنَّ;كَافِرٌ;كَافِرَةٌ;الْكَافِرِينَ;لِلْكَافِرِينَ;الْكَافِرُونَ;كَفِّرْ;الْكَافِرِينَ;كَافِرِينَ;كَفَّارٍ;أَكَفَرْتُمْ;اكْفُرُوا;الْكُفْرَ;الْكُفْرِ;بِكُفْرِ;تَكْفُرُونَ;كَفَرَ;كُفْرًا;كَفَرُوا;َكْفُرُونَ;لِلْكُفْرِ;وَكُفْرٌ;يَكْفُرْ;يَكْفُرُونَ;كَفَرُوا;كُفَّارٌ;كُفَّارٌ;كُفَّار;تَكْفُرُونِ;كَفَرَ;كَفَرُوا;نُكَفِّرْ;يَكْفُرْ;يَكْفُرُوا;وَيُكَفِّرُ;يُكْفَرُوهُ;لِلْكُفْرِ;كَفَرُوا;كَفَرُوا;كَفَرُوا;كَفَرُوا;تَكْفُرُونَ;لِلْكَافِرِينَ;لِلْكَافِرِينَ;كَفَرُوا;الْكَافِرِينَ;كَفَرُوا;تَكْفُرُوا; وَالْكَافِرِينَ;يُكْفَرُ;الْكَافِرِينَ;كُفْرًا;كَفَرُوا;كَفَرُوا;يَكْفُرْ;الْكَافِرِينَ;لِلْكَافِرِينَ;لِلْكَافِرِينَ;لِلْكَافِرِينَ;يَكْفُرُونَ;الْكَافِرُونَ;وَنَكْفُرُ;بِكُفْرِهِمْ;وَكُفْرِهِمْ;بِكُفْرِهِمْ;لِلْكَافِرِينَ;تَكْفُرُوا;كَفَرُوا;كَفَرُوا;كَفَرُوا;يَكْفُرْ)

KULU (كُلُوا) & A’KALA (أَكَلَ) The word is normally translated as to eat or eating and restricted to the consumption of food only, whereas the word basically means using, utilizing, carrying, engaging, making use of, benefiting from or consuming, not just through one’s mouth in the form of eating, but using, engaging, spending, consuming in any shape or form for instance in the ayah 4:02 when Allah is talking about Yateem’s wealth” …and do not Ta’kalu their wealth/properties into your wealth/properties…” Here the word is used in the meanings of mixing, merging or taking over. In the ayah 2:174 “ ..they yakuluuna nothing except fire in their bellies”  here the word is used in the meaning of consuming, engaging in or carrying. Similarly in the ayah 3:49 “…I inform you of what you Ta’kaloon and what you store (tadakhirun – Zagheera)…”  here the word is used as an opposite of storing, saving, withholding, or hoarding, in the meanings of consuming, benefiting from or utilizing. It is used in the similar meanings in the ayah 4:04 as “…but if they give up willingly to you anything of it, then Fakulu in ease and satisfaction “means in the meaning of taking it over, consuming it, utilizing it or taking it as one’s own. Therefore, whenever the word is used in terms of prohibitions as well for instance in Ayahs 2:173, 5:3, 6:145 and 16:115, it is assumed to be prohibitions restricted to food category only, which is a wrong translations and interpretations, since the word Kulu in all these ayahs for prohibitions is not only restricted to food category, but used more in terms of engaging in certain types of behaviours, conducts, acts, or consumption, utilization or using of anything and in any form or shape. Therefore, in Ayah 5:03 when Allah says, “and what Akala of the S’aba’au (the seven) except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘seven’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed. X-Reference – 2:173 , 2:174 , 3:49 , 4:02 , 4:04 , 5:3, 6:145, 16:115 . (كُلُوا;َكُلُوا;فَكُلُوهُ;يَأْكُلُونَ;تَأْكُلُوا;تَأْكُلُوهَا;تَأْكُلُهُ;تَأْكُلُونَ;فَلْيَأْكُلْ;يَأْكُلُونَ;يَأْكُلُونَ;يَأْكُلُونَ;وَأَكْلِهِمْ;أَكَلَ;فَكُلُوا)

KUN (كُنْ) FYAKUN (فَيَكُونُ) The concept of the word as in the phrase Kun-Fa ya-Kun is used in Quran 8 times for instance in ayah 2:117. In the ayah 3:59, Allah says “Surely, the example of ‘Isa (Easa) in the sight of Allah is the same as that of Adam whom Allah formed from clay, then said Kun Fa YaKun”– Describes the process of creation of humans from clay and then the final step before it’s made alive, or cause to exist is Allah Saying Kun and it Kun.  Similarly, in the ayah 40:68 “Allah is the One Who gives life and causes death. Then when Allah Amar a thing, He says Kun Fa YaKun”. Again, showing the steps of Kun as the final step of causing any creation to come into existence by Allah.  Similarly in all the other ayahs of the use of the phrase and the word ‘Kun’ is basically the steps of creation, refer ayahs 2:117, 3:47, 3:59, 6:73 ; 16:40 and 36:82. Unlike the common understanding the phrase ‘Kun FyaKun’ is not an instant, one moment, split second action by Allah, but in fact spread over thousands of years, centuries and centuries, of designing, execution of Allah’s planning, gathering & evolution of basic ingredients in their desired form, creation of a single life form, it’s evolution, and finally creation of a human being. The whole process and creation as defined by the phrase ‘Kun FyaKun’ basically stems from the word ‘Kana’ (refer the vocabulary ‘KANA’) meaning becoming, reaching a certain final destination or a milestone in terms of evolution of mankind to what it is today. There is no change of Sunnah (practice) of Allah, and therefore the way Allah has created the mankind, it’s created not as a result of trial and error, or different for Adam and Easa versus the rest of mankind, neither was the mankind created in an instant action by Allah, but in terms of creation of mankind in it’s most perfect form and shape as referred in Ayah 95:04 with the phrase “Ahsan e Taqweem”- The best of the best form, shape, design and Allah’s creations.  The Ayah 2:117 and 19:35 are similar in the sense that both are arguments given by Allah against Allah taking Waladun by saying that Subhanahu (All Subhan is for Allah) and that Allah’s Immense power and capabilities of causing anything to exist simply by saying Kun shows causing something to exist out of nothing- as an important step in the creation process. When Allah decides to create an ‘Amar’, meaning at this stage the thing/being has not taken on any physical/live form, and once Allah cause it to exist by saying ‘Kun” then it’s caused to exist, takes the physical/live form. X-Reference – 2:117, 3:47, 3:59, 6:73 ; 16:40 ; 19:35 ; 36:82 ; 40:68. (فَيَكُونُ;فَيَكُونُ;كُنْ;فَيَكُونُ)

KUSAALY (كُسَالَىٰ)  The word is used in Quran in the meanings of being lazy, lethargic, sluggish- basically not doing things, contributing one’s part in something wholeheartedly, but only as a show-off to people or only as something one does unwillingly for instance in Ayah 4:142, “…and when they Aqaamu (establish, become the foundation, contributes) to the S’alaat, they Aqaamu Kusaly, Yura’auna (showing off) to the people and not Zikar of Allah, except a Qaleel”  defines the meaning of the word Kusaaly as something that is being done in a lazy, lethargic, and sluggish manner only as a means of showing off or pretence to people. The word is also further defined in Ayah 9:54, “And what prevents their Nafaqahim (deeds, contributions) to be accepted from them, is nothing except that they do Kufar in Allah and in Allah’s Rasool (Risalat- the Hidayah) and not they come to the S’alaat, except while they Kusaaly and not they Yunfaquun (do deeds, actions, contribute) except while they Karehun (unwillingly, with hate, not wanting to).” Thus, through these two ayahs, the word Kusaly is defined by Quran as something that is being done in a lazy, lethargic, and sluggish manner, unwillingly, out of hate and dislike for such contributions and only done as a means of showing off or pretence to people. One thing to note is that in both of these occurrences of the word Kusaaly, the word appears along with S’alat, which is normally mistranslated a ritual prayer. S’alat is nothing to do with rituals or prayers at all for instance in Ayah 9:54, the specific reference is for those who do Kufar, so if we translate the word S’alat as ritual prayer, one would wonder, what sort of ritual prayers are these Kaafireen doing? As per Quran S’alat is the system of social care & justice built on the parameters of Deen and one’s contributions, the persons’ duties and responsibilities, required to set up, maintain and keep that system up and running is termed as S’alat. Thus, the phrase “Kusaaly to the Salaat” refers to one not contributing to the system of S’alat wholeheartedly and only through contributions which are done unwillingly, out of dislike and aversion and only done to show-off to people as pretence.  X-Reference – 4:142 , 9:54. (كُسَالَىٰ)

LAHMU (وَلَحْمُ) The word is normally mistranslated as meat or flesh, but is basically used in Quran on the basis of overall characteristics of outer layers or external layers, something which we can see, observe or are generally exposed to us, for instance as described during the creation process in Ayah 23:14, the word, “Lahaman” is not just flesh or meat as is normally understood, but each and everything that are observable, whatever is ‘external’, and includes, flesh, veins, skin etc. whatever can be observed and witnessed by us. Similar meanings are in Ayah 2:259 as well. In Ayah 16:14, when talking about the sea as a source of Rizq for us, the word does not include just meat from the sea as it is normally mistranslated, but each and everything that we can see and benefit from, as in whatever is ‘external’ or ‘obvious’ in regards to the sea. In Ayah 52:22, when Allah is providing support to those who Amanu and do Amal-e-Swalehaat with respect to their offspring, Allah says, “and Allah will Amdaad (help & support) them with Fakihatin and Lahamin for what they desire” is not talking about Allah helping and supporting them with fruits and meat as it is normally mistranslated, but in terms of helping and supporting them both from external and internal sources, layers, aspects etc. which include both Lahman- those aspects that can be conceived, observed as well as Fakihatin- those that cannot be perceived or observable. Similar meanings are in Ayah 56:21. In Ayah 49:12, when talking about backbiting, the phrase “……would you like one of you to consume Lahama of Akhehi Mayyatan, so you must hate it.” means would you like to consume, eat, etc. in external, observable basis, as perceived by everyone, which is exposed to everyone of your Akhehi when he/she has died. Thus, whenever Quran talks about prohibitions for instance as used in Ayah 2:173, 5:03, 16:115 or 6:145, the prohibition is Lahama of the Khinzeer, i.e., the Lahma- all the external aspects, the observable, the perceivable aspects of Al-Khinzeer, i.e., The Khinzeer- which includes the specific Khinzeer type behavior and attributes. X-Reference – 2:173, 2:259, 5:03, 6:145, 16:14, 16:115, 23:14, 49:12, 56:21. (وَلَحْمُ)

LAMASTUMU (لَامَسْتُمُ) is normally mistranslated as touching, but this is a wrong translation. The word is used in Quran in the meanings of discovering, investigating, unearthing, locating, exploring, seeking or finding anyone or anything for instance 57:13 “On that day the Munafiq (hypocrite) people and those who do Munafiqat (hypocrisy), will say to those who have Emaan ‘Anjuzna (wait/perceive) for us so that we may acquire of your Noor (light), it will be said to them, ‘go back behind you and then Tasemu (seek/explore) Noor (light)”. Similar meanings are used in Ayah 6:7 “and even if WE Nazalna (revealed) to you a Kitabin on a page, then they have Masooha (seek, explore) with their Aidehim (hands putting forward for their Nafs), surely those who do Kufar will say “this is nothing but clear magic” thus here the word Masooha is used in the meanings of explored, finding, seeking, discovering etc. Similar meanings are in Ayah 72:8 with the phrase “Lamasna the skies…”. Similarly, in Ayah 4:43 and 5:6, when Allah says “…or Lamastumu the Nisaa and not you find Ma’aa…” it is normally mistranslated as ‘or you have touched the women and not you find water’, which is completely a wrong statement, since the excretions of any sort is already covered in the earlier phrase and word of Gha’iete. Here the word Nissaa is not used as women but as a weaker segment of society and the word Maa’aa is used in meanings of means and source of survival, nourishment and sustenance. Hence this is an exception to go for Salat being given by Allah to such people who are trying to Lamastumu (exploring, seeking or finding) the Nissaa (the weaker segments of society) in order to help and support them but are not able to find Ma’aa (source of survival, nourishment and sustenance) for them.  X-Reference – 4:43 , 5:6 , 6:7 , 57:13 , 72:8. (لَامَسْتُمُ)

LA’NA’ (لَعَنَه) & LA’NA’T (لَعْنَتَ) The word Lana’ or Lana’t is normally mistranslated as wretched or cursed, whereas the word basically means to distance from or to separate from someone. When the word is used from Allah, it means that Allah’s all the blessings, bounties and Fazal are disconnected and the person would be deprived of such pleasures of life and Allah’s blessings. Allah’s getting angry and cursing anyone is a completely wrong concept of Allah. Thus, when in ayah 2:88 Allah is talking about those people, who due to their Kufr, i.e., are not utilizing their faculties including thinking and pondering, are unable to enjoy the pleasures of life and are therefore deprived from Allah’s blessings and got disconnected due to their own actions of Kufr. This means that whenever Allah has used the word La’nat by Allah, it does not mean in the meanings of cursing them or Allah’s curse or wretch, but it means in terms of facing the consequences of one’s own kufr and misdeeds in terms of being disconnected from Allah’s blessings. Similarly, in ayah 2:159, its used even by those on whom is Allah’s La’nat Elanehnun- who are not Lana’a for each other- this means that those on whom Allah’s Na’nat, who are disconnected from Allah’s blessings as being called Elanehum, they also get disconnected out of animosity and jealousy from each other as well. X-Reference – 2:88 , 2:159 , 3:61 , 4:52 , 5:60 , 7:38 , 9:68 , 11:60 , 24:07 , 33:57 , 47:23 , 48:06. (فَلَعْنَةُ;لَعَنَهُمُ;يَلْعَنِ;اللَّاعِنُونَ;الْعَنَتَ;اللَّاعِنُونَ;لَعَنَّا;لَعَنَهُمُ;لَعْنَةَ;لَعْنَتَ;لَعْنَةُ;يَلْعَنِ;يَلْعَنُهُمُ;َيَلْعَنُهُمُ;وَلَعَنَهُ;لَعَنَهُ)

LAYL (اللَّيْلِ) is normally translated as night, but it is not meant in the meanings of night in all of its usages in Quran for instance refer ayah 10:27 the word is used in the meanings of periods of darkness and hardship. Similarly in the ayahs of chapter 97 “Indeed, we have revealed in the Lailate the Qadar (power/decree) and what can you know ‘what is a lailat of the Qadar. Lailatu of the Qadar is Khair than a thousand Shahar (periods/durations). Descend the Malaik and the Roohu therein with the permission of their rabb for every amar. Salamun in it until the emergence of the Fajar” Is not talking about one particular night, but the whole duration of darkness and hardship, during which the revelations started and brought everyone from darkness to light, until the emergence of the light, the Noor. Similar meanings are used in ayah 3:113 as “…they Qaim yatloon the Ayat of Allah and during the hours/periods of Layl, and they do Sajda.” Is talking about that particular Ummat of the Ahle Kitaab who Qaim/establish and Yatoona/follow the ayaat of Allah during hours of layl, the darkness and hardship times and they do sajda/follow Allah’s commandments as per Kitaab. X-Reference – 3:113 , 10:27 , 97: all ayahs. (اللَّيْلِ;اللَّيْلِ)

LEYUMAHIS’S’A (لِيُمَحِّصَ) is normally translated as purify or purge. But this is a wrong translation. The word is used in Quran only two times in ayah 3:141 and 3:154 and in both these places the word has been mistranslated as “so that they/he may be purified or purged”. If we look at the meanings of this word in classical medieval Arabic, it means “put to test in order to examine closely”, to remove improper or objectionable parts, or to make or become clear or purified”. Therefore, the context of ayah 3:141, talks about those times, during which there is an internal insurgency, resistance, a disease within the Momineen in ayah 3:140 – the solution was that Allah gives knowledge to the Momineen so that they should take witness and consultation from among themselves. Thus, in the next ayah 3:141 is “And Allah Leyumahis’s’a those who have Emaan and destroys the Kaafireen” Here the word is used in the meanings of being put to test in order to remove objectionable parts/sections within themselves that were creating the problems. Similar meanings are used in ayah 3:154. X-Reference – 3:141 , 3:154. (لِيُمَحِّصَ)

LIBAAS & LIBAASUN (لِبَاسٌ) is used in the meanings of dressing, clothing, garments or coverings as used in the ayah 7:26 “o children of Adam, we have bestowed upon you Libassan to conceal your private parts and as adornment…”  It’s used in the same meanings of dressing, clothing or coverings in the ayah 2:27 as well. It’s also used in Quran in the meanings of Engulfment in all aspects and sides, surrounded by, covered from all sides by, or overwhelmed by, for instance in the ayah 16:112 “ …So Allah made it taste the Libaasan of hunger and fear for what they had been doing”. Its also used in the meanings of resting, relaxation, recharging, sakoon as in the ayah 25:47 “and it is Allah who has made the night for you as Libaasan and sleep rest and had made the day a resurrection” Its used in the same meanings in the ayah 78:10 “ and we made night as Libassan”  X-Reference – 2:187 , 7:26 , 7:27 , 16:112 , 22:23 , 25:47 , 35:33 , 78:10. (لِبَاسٌ)

LIDLUKE (دُلُوكِ) The word Lidluke is used only once in Quran and is mistranslated as decline…if we look at classical Arabic the word ‘Diluke’ means therapy, treatment, & massage with basic references to oily substance used in wounds to heal and to treat the wound as well as any soft substance used as ointment or for lubrication. Thus, the word basically has meanings of curing and treatment of humanity with gentleness, care and compassion.  Thus, when Allah says in ayah 17:78 “Establish Salat Lidluke towards the Shams until Ghasaq of the La’iyl…” it means Allah is asking us to establish a permanent connection with Deen by establishing maintaining and contributing to the system of social care, and justice, through which the Shams- lightness, brightness is to be achieved through Lidluke- care, compassion, healing and treatment of the humanity until the La’iyl- the darkness and the inhuman practices are Ghasaq- eliminated and destroyed. X Reference- 17:78. (دُلُوكِ)

MA’AA (مَاءً) is normally translated as water or rain in all of its usages, however the real meanings of the word as used in Quran is in terms of ‘means and ways of providing life, sustenance, nourishment and survival, basically the basic necessities and requirements for life’. For instance, in ayah 2:74, “…and some certainly there are some rocks/mountains which split open so comes out from it the Ma’aa…” here the word Ma’aa is not water or rain, as is normally mistranslated but instead used in the meanings of Lava, that comes out from the core of the earth, which is full of minerals deposits, limestones, marbles, crystals, raw materials and metal etc., that is required for the sustenance, nourishment and survival of mankind. In ayah 7:50, “And the companions of the fire will call out to the companions of the Jannath that provide faiz (in abundance as per our satisfaction) upon us, from the Ma’aa or from what Allah has given as Rizq to you…” Here the word Ma’aa is used as a subset of Allah’s Rizq. As we know the word Rizq includes all ways and means of personality and character development and therefore as a subset of Rizq, Ma’aa includes all such ways and means of survival and lifeline which are required as basic necessities of life. Thus, wherever Allah mentions the phrase “Allah sends down from the skies Ma’aa” for instance as used in Ayah 8:11, or 15:22, it is used in terms of sending means of survival and lifeline from the skies, which is in fact rain. The word is used in terms of all sources of lifeline, survival and nourishment weather from the core of the earth or from the skies, in Ayah 11:44 “…Oh earth swallow your Ma’aa and O skies withhold and subside the Ma’aa…”. Similarly, when in Ayah 4:43 and 5:6, Allah says “…or Lamastumu the Nisaa and not you find Ma’aa…” it is normally mistranslated as ‘or you have touched the women and not you find water’, which is completely a wrong statement, since the excretions of any sort is already covered in the earlier phrase and word of Gha’iete. Here the word Nissaa is not used as women but as weaker segments of society and the word Maa’aa is used in meanings of means and source of survival, nourishment and sustenance. Hence this is an exception from Salat being given by Allah to such people who are trying to Lamastumu (exploring, seeking or finding) the Nissaa (the weaker segments of society) in order to help and support them but they are not able to find Ma’aa (source of survival, nourishment and sustenance, basic life’s necessities) for them. X-Reference – 2:74 , 4:43 , 5:6 , 7:50 , 8:11 , 11:44 , 15:22. (مَاءً)

MAISR (وَالْمَيْسِرِ) the word Maisr is normally translated as gambling but the word shares the same characteristics as the word Yasr meanings ‘ease’. Thus, the word Maisr is used in Quran in meanings of ease, gentle, effortlessness, easiness or comfort as in the ayah 17:28 “…and speak to them Maisooran…”  here the word is used in the meanings of speaking with a gentle and easy manner. Similarly in the ayah 2:280 “If someone is in hardship, then postpone until Maisarin..”  here the word is used as an opposite of hardship and difficult as in the meanings of ease, comfort and effortlessness. Similarly, when the word is used in the ayah 2:219 and 5:90-91, it is used in the meanings of getting money, wealth or comfort without any earning for it, without Haqq and without any struggle or hardship to earn it. Therefore, the word Maiser is explained further in the ayah 5:90-91 telling us that two things such as Khimar and Maisir are not only the tools of shaitan but their basic aim is to cause animosity among each other and to avert from the Zikr of Allah and from Salat. Since we all know that Salat is that social care system which is built on the basis of love, care compassion for each other. If people go for quick and easy effortless means to earn wealth and comfort, then this act would be against the system of Salat built on the parameters of Deen, Justice and Haqq. Additionally, these two acts, avert from the Zikr of Allah in all its meanings i.e., avert from Quran; averting from understanding, and following Allah’s Hidayah and Allah’s Ayaat; avert from remembering all the blessings of Allah and being Shaakir of these blessings and; avert from taking lessons from previously told stories in Quran. Therefore, when Allah says in multiple ayahs of surah 54, such as ayah 54:17, “Indeed, WE have Yasarna the Quran for the Zikar, Is there anyone who would Mudakirin (think, ponder, pay attention)?” Means that Allah has made the Quran simple, easy for the Zikar, the only requirement is to do Mudakkir. X-Reference – 2:219 , 2:280 , 5:90-91 , 17:28, 54:17. (وَالْمَيْسِرِ)

MAHDE (الْمَهْدِ) is normally translated as bed or cradle or softness or childhood, but the word is used in the meanings of habitat. For instance, in the ayah 43:10, “Allah is the one who has made for you the earth as Mahdan and made for you therein roads so that you may be guided” Here if we translated the word as is normally translated as bed, or resting place, it does not make sense. The better meanings and application of this word is in terms of habitat, community, home, dwelling, residence, perfect environment for survival and living etc. It is used in the similar meanings of habitat in ayah 20:53. Similarly when describing Nabi Easa in ayahs 3:46 and 5:110, the phrase “he will kallimu to people in the Mahde” here the word used is in the meanings of habitat, community, i.e., he will talk to people living on the earth, on his habitat, surrounding him, in his community and surrounding. X-Reference – 3:46 , 5:110 , 19:29 , 20:53 , 43:10. (الْمَهْدِ;الْمِهَادُ)

MAHEES’AN (مَحِيصًا) The word is normally translated as escape, whereas the basic characteristics of this word is from the word Haes’an which means to ‘turn away from something’. Thus, the word Mahees’an is used in Quran in terms of someone or something which has been Haes’an upon, for instance in Ayah 4:121, “Those are the one whose abode is Hell, and they will not Yajeduna (switch their current situation of hell with) from it any Mahee’san” means they won’t be able to replace their current situation of being in hell as their abode with another situation where they could turn away from Hell. Similarly in Ayah 14:21 “…it is the same for us whether we show tolerance or are Sabarna (persistent), there is not for us of Mahees’an” i.e., an option of being able to turn away from the current situation. Similar meanings are in Ayah 42:35 “And give knowledge of those who Yujadeluna (be in argumentative or quarrelling disputes) in our Ayaat and not for them of Mahees’an”. In Ayah 41:48, the word is used in terms of not being able to turn away from the situation of being zalal- mislead far from the Hidayah “and Zalal upon them for what they invoke from before and they will be certain that there will not be for them of Mahees’an” – X-Reference – 4:121 , 14:21 , 41:48, 42:35 . (مَحِيصًا)

MAI’TATA (الْمَيْتَةَ) MAYYIT (الْمَيِّتِ) & MOUT (الْمَوْتِ) The word Mai’tata or Mayyit is normally translated as dead or dead animal in the ayah 2:173, the word animal is not mentioned in the ayah. The word Mouthe is used in Quran as opposite of life. For instance, in the ayah 6:122 the word is used for people who were lifeless and then Allah gave them life. In the ayah 25:48-49, the word is used for everything on earth, both living and non-living things, including plants, animals and human beings in “ …and We send down water from the sky that we may bring to life thereby mayyatan and provides satisfaction from it to those We created of numerous An’amta (Na’mat) and Insaan”   In the ayah 49:12 the word is used in the meanings of dead people/brother as in “..would you like to kulu the flesh of your Mayyatan brother?…” In the ayah 50:11 the word is used for the land as in “ …We gave life from it to the Mayyatan land…”   metaphorically it is also used in Quran for those people who do not reflect and act upon the guidance for instance in the ayah 27:80 “ you cannot make the dead (Mauty) hear nor will you make the deaf hear the call when they have turned their backs retreating”  Therefore it’s used in Quran for such people as well who have become kaafir, dead in terms of paying no attention to Allah’s Hidayah and therefore metaphoric dead in terms of their moral and ethical values as well.  X-Reference – 2:173 , 6:122 , 25:49 , 27:80 , 36:33 , 43:11 , 49:12 , 50:11. (الْمَيْتَةَ;الْمَوْتِ;الْمَيِّتِ;الْمَوْتِ;الْمَيِّتِ;الْمَوْتُ;الْمَوْتُ;مَوْتِهِ;الْمَيْتَةُ)

MAT’ARIN (مَطَرٍ) The word is normally translated as rain but is used in Quran in much broader aspects and meanings, which includes but is not limited to just rain, in terms of any or all natural occurrences such as rain, thunder, floods, earthquakes, natural disasters etc. for instance while talking about Allah’s Azaab for the people of Nabi Lut in Ayah 7:84, Allah says “and we Amt’arna (did Mat’ar) upon them Mat’aran, then nazar (observe to pay heed) how was the A’aqibat (the end) of the Mujremeen (criminals)” the word is used here in both verb ‘Amt’arna’ and Noun ‘Mat’aran’ form to give an impression that they were struck with natural disaster as a form of Allah’s Azaab. Similar meanings in both verb and noun forms are also used in Ayah 25:40, 26:173 and 27:58. In ayah 11:82, the word Amt’arna is used as a verb in connection with showering, or natural disasters comprising of stones, layers of baked clay etc, basically describing a natural disaster or natural occurrences such as earth quakes, hurricanes or tornadoes. In ayah 4:102, while describing the exception, during there is no requirement by Allah upon us as Momineen to spend our resources and faculties in the Sabeel of Allah, but to focus on the situation at hand, Allah says “and there is no Junaha upon you if you are faced with Azaan (any harm, hurt or injury) of Mat’arin or you are Maraza (sick, illness, or disability of any sort-both physical or metaphorical)…” Includes the Azaan- any harm or injury caused by any Mat’arin, any natural occurrences, or any occurrences which were beyond your control, then one should focus completely in terms of getting out of such situation and there is no requirement of Allah during this period of time. – X-Reference – 4:102,  7:84 , 25:40, 26:173 , 27:58 . (مَطَرٍ)

MALAIK (لِلْمَلَائِكَةِ) MULK (الْمُلْكِ) & MALAKAT (مَلَكَتْ) These words share the same characteristics as from the word ‘Mulk’ which means sovereignty, powers, authority or ownership – the word “Maaalik” means the one who has the power, the ownership, the authority, the sovereignty- the word ‘Malakat’ means ownership or caretaker, therefore in the phrase Ma Malakat Aimanehim as used in Surah Nissa for instance means those under your care, for whom you have made a pledge, an oath (Aimanehim) to take care of or be responsible for (malakat). In ayah 4:53 “Of for them is the Nas’eeb from the Mulke…” Means that they Nas’eeb- contributed with the hopes of recompense, to be paid from the Mulke- the ownerships, possessions, titles, authorities, or sovereignties etc. Thereafter in the subsequent Ayah 4:54 the word ‘Mulkan Azeeman’ is used in order to refer to the great Mulk- ownership, powers, authority, resources, sovereignty etc. w.r.t. Allah’s revelations- the Kitaab. Concept of Malaik is one of the 5 fundamentals of Emaan as per Emaan on Malaik and therefore important to understand what does it really mean. The word Malaik does not mean ‘Angels with wings’ or ‘some supernatural creature’ as widely misunderstood since how can you have Emaan on something, without knowledge or use of your intellectual faculties. The word Malaik means the owners of, the powers, the processes and the forces of nature on the basis of which Allah has created and kept running the whole universe. The word Malaik also share the characteristics with the word “Alak” which means messengers or communicators for instance in ayah 22:75 “Allah chooses from the Malaik messengers and from the people”. Thus, Malaik are those forces of nature that carry out all the tasks of the universe, including communicating or as messengers, in order to keep the universe in order and in balance; in order to keep the universe and everything running as per the specific roles and responsibilities of the Malaik as assigned to them by Allah, for instance the Malaik of birth, or death, the Malaik of revelations of Allah’s Kitaab, the Malaik of gravity, the thermodynamics, the air pressure, the Electromagnetic waves etc.  Refer Ayah 16:49-50, “And to Allah everything does Sajda whatever is in the heavens and whatever is on the earth of creatures, and the Malaik, and they are not arrogant. They fear their Rabb above them, and they do what they are commanded”. After Allah, the Malaik has done Sajda to Adam, i.e., us as mankind, on the basis of being taught Names by Allah, i.e., on the basis of knowledge, we can use these Malaik in order to carry out our job as Khalifa Ayah 2:30-34.  X-Reference – 2: 30-34 , 4:03 , 4:53-54 , 15:30 , 16:49-50 , 22:75. (الْمَلَكَيْنِ;الْمَلَائِكَةِ;مَلَائِكَتِهِ;الْمَلَائِكَةُ;مَلَكَتْ;الْمُلْكِ;وَالْمَلَائِكَةِ;الْمَلَائِكَةُ;الْمَلَائِكَةِ;مَلَائِكَتِهِ;مَلَكَتْ;مُلْكًا;الْمُلْكِ;مُلْكُ;الْمَلَائِكَةُ;مَٰلِكِ;وَمَلَائِكَتِهِ;وَالْمَلَائِكَةُ; الْمَلَائِكَةُ)

MANASIK (مَنَاسِكَكُمْ) & NUSUK (نُسُكٍ) normally mistranslated as rites or religious rituals but as per Quran it is anything but rituals. The basic characteristics of the word Manasik or Nusuk are in the meanings of purifying or cleansing but it’s an all-encompassing word embodying a wide range of activities involved Emaan and following the commandments of Allah. For instance, in the ayah 6:162 “Say, Indeed, my Salaatm My Nusuki, my life and my death is all for Allah, the Rabb of the worlds.” This ayah shows that the word Nususk incorporates anything and everything except, one’s Salaat, one’s whole of life and the death. Thus it includes Emaan and all the commandments of Allah, other than the establishing of Salaat, or contributing towards the Salaat, which includes all other requirements of Deen-e-Islam. This is further clarified from the ayah 2:128 when the duaa by Ibrahim “our Rabb, and make us Muslims to you and from our descendants a Muslim Ummath to you. And show us our Manaasik and toub to us (turn towards us)..” Shows that Manasik are basically all the hidayahs and requirements of Deen-e-Islam on the basis of which one becomes a Muslim, a true follower of Deen-e-Islam. In the ayah 22:34 Allah says “And for all the Ummath we have made Manasik so that you do Zikr of Allah’s name on what we have given as Rizq from Allah’s Na’mat..”  Similarly, in the ayah 22:67 “For every Ummat we have made Manasik that they do Naseko. So do not let them argue with you over these Amar and invite them towards Rabb…” X-Reference – 2:128 ,  2:196 , 2:200 , 6:162 , 22:34 , 22:67. (مَنَاسِكَكُمْ;نُسُكٍ;نُسُكٍ)

MANN (الْمَنَّ) Or MANN O SALLWA (الْمَنَّ وَالسَّلْوَىٰ) is a combination of two words- MANN (الْمَنَّ) and SALWA (لسَّلْوَىٰ). MANN (الْمَنَّ) normally translated as favor, means any Ahsan from Allah that is received without making any effort or struggle to achieve that. For instance, revelations from Allah is also used as a Mann as per Quran. Similarly, the saving of Bani Israel from Pharaoh, making them leaders and inheritors is also referred as Mann in Ayah 28:5. In the ayah 2:262 the phrase “Do not follow up what you have spend Mannan and do not Azzan..”  The word Mannan is used in the meanings of reminders of your favor, that you have given them without them having to make any effort for it. Similar meanings are used in the ayah 2:264 as “do not invalidate your Sadaqat wuth Manne and Azzan..”. The word SALWA means anything that’s gives satisfaction and tranquility for instance honey is called Assalwa. Basically, the word is used for anything that provides satisfaction of one’s physical and spiritual nourishment, peace and tranquility. Therefore the phrase Manno salwa would include all those things that one received without making any effort for those and are received and consumed as per one’s utter and complete satisfaction. X-Reference 2:57  , 2:262 , 3:38  , 3:164  , 4:94 , 6:55 , 7:160 , 9:72 , 14:11 , 14:24 , 20:80 , 28:05 , 37:114 ,  49:17 , 52:27 , 74:06. (مَنًّا;الْمَنَّ;وَالسَّلْوَىٰ;السَّلْوَىٰ;فَمَنَّ)

MANNI & TATAMANNU (تَتَمَنَّوْا) & TAMMANNA the word is normally translated as desire or wish for, but in Quran the word is used in much greater depth and meanings for instance in ayah 2:94-95 “Say ‘if for you is the home of the Akhira near Allah exclusively from excluding the mankind, then Tamannu the death, if you are Swadequeen’. And never will they Yatamannuhu ever for what they have sent forth with their hands…” shows the meanings of these words in terms of craving for, longing for, excited for, coveting for, or yearn for. Exactly similar contexts and meanings are used in ayahs 62:6-7 as well. Similarly in ayah 3:143 “Certainly you Kuntum the death from before that…” Used here in the meanings of looking forward to, excited for and craving for. In ayah 4:32 when Allah says “and do not Tatamannu what Allah has Fazal with it some of you over others” means do not get excited, crave for, look forward to (consume) what Allah has given as Fazal, some of you, more than others. X-Reference – 2:94-95 , 3:143 ,  4:32 , 62:6-7. (بِالْمَنِّ;تَتَمَنَّوْا;تَتَمَنَّوْا;وَيُمَنِّيهِمْ;وَلَأُمَنِّيَنَّهُمْ)

MAQAM (مَقَامِ) normally translated as place or standing place, the word is not used in these meanings alone in Quran. For instance in ayah 17:79 the phrase is “…perhaps your Rabb will raise you to Maqamam Mahmood” here the word is not used in the meaning of place or standing place but in the meanings of status, title, respect, dignity, rank, position, standing, prestige, eminence, importance and significance. Similarly in ayah 19:73 ..those who do kufr, say to those who have Emaan, “Which of the two parties is better in maqaman…?”.  here again the word is used in the meanings of status, rank and prestige. There is a slight difference in the two words Maqam (مَقَامِ) and Muqam (مُقَامً) for instance in the ayahs 25:66, 25:76 and 33:13, the word Muqam is used in the meanings of place, standing place, residence, destination, place of stability, rest and peace. But when the word Maqam is used, it is in the meanings of status and prestige. For instance, in ayah 2:125 when Allah has used the phrase “take from the Maqam of Ibrahim…” it means take the prestige, the status, title, respect, dignity, rank, position, standing, eminence, importance and significance of Nabi Ibrahim as a benchmark for establishing Salat like he did. X-Reference – 2:125 , 17:79 , 19:73 , 25:66 , 25:76 , 33:13 . (مَقَامُ;مَقَامِ)

MA’ROOF (بِالْمَعْرُوفِ) RA’OOF (رَءُوفٌ) normally translated as acceptable or good, the word has much wider meanings – such as what is acceptable and pleasant in accordance with someone’s due right – justice with respect to someone due right in the meanings of Qist and while remaining within the parameters/boundaries of Deen. Its used in Quran as an opposite word of Munkir as in the phrase Amar bil Maroof wa Nahi Anal Munkir – for example as used in the ayah 3:114” They have Emaan on Allah and the day of Akhira, and they Amar what is ‘Ma’aroof and forbid what is Munkr and hasten to Kahirate…” The meanings of the Munkir is those acts which are unacceptable or unpleasant as per the laws of Deen. As an opposite to the word Munkir, the Ma’roof means all those acceptable and pleasant acts and deeds which are done by remaining within the boundaries of Deen. In the ayah 2:178 Allah says “…So whoever pardons his brother anything form it, then follows up with Ma’aroof payment…” here the word means something which is more acceptable, more pleasant and desired as per the laws of Deen. Similarly in the ayah 2:180, when Allah says “Kutiba for you – when death approaches to one of you is to bequeath Khai’run Wasiyyat  for the parents and the Aqrabiin with Maruuf”  Here the meanings of the word Maruuf means that whatever is their due right, their haqq as desired, as acceptable, for them while remaining within the boundaries of Deen and without doing any injustice to anyone because the basic foundation of deen is on the parameters of justice (Adal and Qist). When the word is used for Allah as Allah is Ra’oof it means the provider of what is most acceptable and pleasant in accordance with one’s due right and justice. RAU’F normally translated as most kind, most compassionate or most caring, but it has much broader meanings and same set of characteristics as Rahmat. For instance, in the ayah 57:27, the phrase “we instill in the hearts of those who followed him compassion,kindness and Rahmat”. The definition of Allah as Rauffun is also highlighted in the ayah 2:143 “..Never will Allah cause your Emaan to go waste as Allah is Ra’uffun Raheem”. Which shows that Allah’s Ra’uffun and Raheem only as a result of Emaan, if and only if our Emaan is firm with utter and complete conviction and is in accordance with Allah’s defined Deen/laws as mentioned in Quran, then Allah would be Ra’uffun and Raheem, in terms of making sure that our Emaan remain fruitful and will never go to waste. Also, Allah’s Rahmat is applicable as Allah being Rauffun Raheem. The word is also used in the meanings of being most kind, most compassionate and most caring in the sense of removing troubles, problems, blockages, obstacles, obstructions, difficulties, harms etc. For instance, in the ayah 2:207 the phrase “…Allah is Ra’uff on Allah’s Ibaad- i.e Raheem as well as Kind and compassionate. The word is used in the similar meanings in the ayah 24:02 “..let there be no Ra’fatun (kindness, pity, compassion) overcome you in the application of Allah’s Deen. X-Reference – 2:143 , 2:207 , 9:128 , 3:30 , 16:7 , 22:65 , 24:02 , 57:09 , 57:27 , 59:10.  X-Reference – 2:178 , 2:180 , 2:229 , 2:231-236 , 3:114 , 4:19 , 4:25 , 7:157 , 9:67 , 9:71 , 22:41 , 31:17. (بِالْمَعْرُوفِ;رَءُوفٌ;بِمَعْرُوفٍ;بِالْمَعْرُوفِ;ِالْمَعْرُوفِ;بِالْمَعْرُوفِ;مَعْرُوفٌ;مَعْرُوفٍ;مَعْرُوفًا;بِمَعْرُوفٍ;بِالْمَعْرُوفِ;مَعْرُوفًا;رَءُوفٌ;لَرَءُوفٌ;رَءُوفٌ;رَءُوفٌ;بِالْمَعْرُوفِ;مَعْرُوفٍ)

MARZA (مَرْضَىٰ) is normally mistranslated as sick or ill, but is used in Quran in a much broader meanings and depth for instance in ayah 2:10 while describing the Kaafireen Allah says “In their Quloobihim is a Marazun and so Allah increased their Marazan…” Here Allah is not talking about being sick or ill physically, but it is talking about all such conditions, that are not naturally aligned with us as human beings with respect to the way we as humans should be, based on our Fitrat. We have been created as intellectual and social creatures, with our curiosity for knowledge and our intention to be of help to others. Hence for those who do not have Emaan, and who do Kufar, by hiding and concealing, not using their faculties and not seeking knowledge, through acts of blind following or rejection of Allah’s Ayaat, their situation is more reflective of such Maraz, which is not physical in nature at all, but more so in metaphoric and overall sense of us as human beings. In Quran the same word is used for Hypocrites and Munafiq people as well for instance in ayah 8:49. The same word is used wherever in Quran Allah has given exception, for instance in case of Saum in Ayah 2:184-185, always used in relations to our inability as human beings to focus and carry out our duties during that ill state. And therefore, before being able to pay the compensation in the form of Saum, or to come back to the Sabeel of Allah or Salaat as per Ayah 4:43 & 5:06, it is important that we treat this Marz before, on priority, whatever shape or form it is.  X-Reference – 2:10 , 2:184-185 , 4:43 , 5:06. (مَرْضَىٰ;مَرْضَىٰ)

MASAH & AUMSAHU (فَامْسَحُوا) is normally mistranslated as doing Masaa’ as in ‘wiping or sliding own hands over other part of own body as ritualistic cleaning’ for instance in ayahs 4:43 and 5:6, which are completely wrong translations and interpretations in order to inculcate a ritualistic act into Islam. The basic characteristics of this word is in terms of layering as ointment, for the purpose of treatment, or healing, or when something is laid over another, in terms of layering or by covering one thing, a thin layer of a piece of metal for instance, over another substance or part, as a means of protection, treatment, healing or caring. It is because of this that the name of Nabi Easa is mentioned as Maseeha (refer Ayahs 3:45, 5:72 & 9:31) meaning healer and caretaker not someone who wipes and cleans being generally mistranslated. Similarly, in Ayahs 4:43 and 5:06, the phrase “then Aumsahu with your Wajuhukum and your Ai’edekum” is normally mistranslated as ‘then wipe your faces and your hands’ which is completely a wrong translation. We have to keep in mind that in both these ayahs, this phrase appears, after describing all the exceptions where one is not required to go near salat, i.e., contribute towards and perform duties towards the system of Salat, and after saying ‘Then, Tayammamu (aim, explore, seek) the Tayyaban (good, pleasant and acceptable, legally allowed and acquired) Saeedan (uphill movement, improvement and ascending standards and levels)”, Thereafter this phrase “then Aumsahu with your Wajuhukum and your Ai’edekum ”, basically means that then Aumsahu (heal, take care by layering one responsibility over another) with your Wajuhukum (focus, attention, priorities) and your Ai’edekum (your efforts and actions)”. X-Reference – 3:45, 4:43 , 5:6 , 5:72 , 9:31. (فَامْسَحُوا)

MASAKEEN (الْمَسَاكِينِ) SAKEENAT (سَكِينَةٌ) & MASKANATU (الْمَسْكَنَةُ) The word Maskan/sakoon means to be settled, not to move and therefore is used in the meanings of settling down in life, in terms of financial self-sufficiency, that does not require any further changes or movements. Sakoon is also used in the meanings of to rest, to have peace and tranquility in life. Askan is a place which is an individuals’ permanent dwelling wherein a person lives. Miskeen is therefore someone, who does not have own permanent place to live, who is unable to move due to dependency on others or own inabilities or disabilities. The word Miskeen normally translated as needy but as per Quran is someone who is unable on a permanent basis or who does not have the ability to take care of him/her self; either is poor in a permeant poverty situation, or old age person or someone with permanent disability, or someone whose responsibilities such as those towards himself/herself or his/her family is beyond the means that he/she can afford etc. Miskeen is more needy than ‘Faqeer’ because they are more dishonored/disrespected/discriminated against by the society as a whole and they are weaker in terms of their abilities/resources. To take care of Miskeen & Yatama; to respect them and to do Ahsan with them as per Quran is stressed time and time again so much so that in ayahs 89:17-18, one of the reasons of the downfall or the destruction of any society is referred as the one, where no one respects and takes care of the Yateem & Miskeen; the Yateem is left all alone; the Miskeen struggling for basic necessities of life, both humiliated and disrespected with no one to take care of them. Therefore, one of the basic covenants with Allah is to do Ahsan with Yateem and Miskeen. Maskanatu (الْمَسْكَنَةُ) means being in the state of being a miskeen as used in ayah 3:112. X-Reference, 2:248, 3:112, 5:95, 6:96, 7:19, 8:41, 9:103, 10:67, 14:14, 16:80 , 23:18 , 28:72-73 , 30:21 , 32:26 , 40:61 , 42:33 , 89:17-18. (فَأَمْسِكُوهُنَّ;الْمَسْكَنَةُ;الْمَسَاكِينِ;الْمَسَاكِينِ;وَالْمَسَاكِينِ;الْمَسْكَنَةُ;الْمَسَاكِينُ ;َالْمَسَاكِينَ;مِسْكِينٍ;سَكِينَةٌ;أَمْسَكْنَ)

MASEH (الْمَسِيحَ) The word Maseh is normally assumed to be the title of Nabi Easa but two points to notice is that (1) the word is used alongside with Al, meaning ‘the’ referring to a specific Maseh among the many. And (2) Quran has not used Al-Maseh alongside with Easa in all of the places where Nabiy Easa is mentioned. Thus, even if it is used alongside with Nabiy Easa, it means that there could be many Maseh, one of which is Nabiy Easa and with the word Maseh referring to certain traits and characteristics of Naby Easa that is of Al Maseh. The word IBN has multiple meanings, it means child or son as well as laying the foundations, building or working for something for instance as per the phrase Ibn-e-Sabeel. Therefore, when used as “Easa Ibna Maryam”, it means son of Maryam, but when used for “Al (the) Maseh ibna Maryam” it means laying the groundwork, working for, and the foundations of Maryam. In order to identify meanings of the word “AlMaseh- the Maseh”, Quran defines the word to be possessor of certain characteristics for instance as used in Ayah 4:172, “Never will Yastankif (hesitate) the Maseh to Yakuna (aim to reach the final destination/form of) Abd of Allah and not the Muqrrebuna (those who are Qareeb) of the Malaik. And whoever hesitates from Allah’s Aibadehi (doing Abd for Allah), and Yastakbir (proud and arrogant), then will be gathered to Allah altogether”. Here the definition of the word ‘Al Maseh’ is that of such a person who does not Yastankif (hesitate) to do Abd only of Allah, and not to the Muqreboon (those who are Qareeb) of The Malaik. We all know the Malaik are such powers, processes, or laws, on the basis of which Allah has created and is running the affairs of the whole universe. Thus the Muqrabuna of the Malaik are such people who are Qareeb of the Malaik, in terms of Any of Allah’s Nabiyeen, Rasool, who were Muqrabuna of the Malaik of Jibrael and Michael as well as all those people who, due to their seeking of knowledge of the Malaik, have been able to get the Malaik to do Sajda to them, such as the scientists, the discoverers, those who are using any of the malaik to carry out their duties of Khalifa on each, could be a scientist, holders of knowledge of any Malaik, a teacher, a guide, or a person with an authority or power. As humans, we tend to do Abd of these Maqrobuna of the Malaik, either any Nabiy or Rasool of anyone who is Qareeb of any Malaik, i.e., we tend to submit to, follow their laws, blindly follow them or consider them as our deities and gods. Whereas the basic quality of the Maseh is that instead of blindly following or doing Abd of these Muqarebbuna (Qareeb) of the Malaik, the Maseeh only Does Abd to Allah and Allah only. Another trait of the Maseh is that the person is not Mutakkabir, that is neither proud nor arrogant. The Maseh is further defined in Ayah 5:75, “And the Maseh Ibna Maryam is not except Rasoolun; Certainly, many Rasool and Ummuhu S’adeeqatun (truthful) have passed from before him…” shows that the Maseh Ibna Maryam is nothing except the Rasool of Allah who is Ibn- laying the foundations and building Allah’s Risalaat. Thus, if we combine all the characteristics of the word “AlMaseh”, as defined by Quran, is to refer to those people are Ibn of Rusul i.e., laying the foundations and building the groundwork, working for Allah’s Risalaat; aim to reach the final destination of being Aabid ONLY of Allah and not to the Muqarrabun of the Malaik and they are Mutakabbir- proud or arrogant. Thus, when in Ayah 9:30, Allah says “And said the Yahood (the scholars, the leaders) that ‘Uzair is Ibnu of Allah’ and said the Nas’ara (friends & family) that ‘the Maseh is Ibnu of Allah’. That is their saying with their mouths; they imitate their speech of those who do Kufar from before. Allah will Qataluhum for how they are deluded.”, Allah is not referring to two titles or names of specific people but the characteristics of people with Uzair denoting, self-discipline and chastisement and Maseh denoting the characteristics as defined above, with both as Ibn of Allah- does not mean son/child of Allah, but is used to refer to the basic requirement for those who are Ibn of Allah, laying the foundations for, working for and striving in the Sabeel of Allah. This ayah is basically saying that the Yahood- your scholars & leaders preach to make you self-discipline and chastise and Nasara- your helpers, friends and family ask you to be Maseh; as the basic requirement to be Ibn of Allah, whereas both of them do nothing except utterance of words from their mouths, imitating those who are kaafir. This is beautifully connected to next ayah 9:31, “they have taken their Ahbarehim (religious scholars) and their Rahbanhum (preachers, clerics, monks) as their Arbaab (plural of Rabb) from besides Allah and the Maseh Ibna Maryam, and they were not commanded except to do Abd of only one Allah…” Here the phrase ‘Besides Allah and the Maseh Ibna Maryam’ Means those who consider their religious schools and clerics as Rabb besides Allah and Allah’s Risalat (referred here as Maseh Ibna Maryam). Thus, Easa Ibna Maryam means Easa son of Maryam, whereas the Maseh Ibna Maryam, means those who are laying the foundations and building the groundwork, working for Allah’s Risalaat; Do Abd only of Allah; Do not Abd to anyone with power, knowledge, status, authority; And are not Mutakabbir- proud and arrogant.  X-Reference – 4:157, 4:172, 5:75, 9:30, 9:31, (الْمَسِيحَ;الْمَسِيحُ;الْمَسِيحُ)

MASJID IL HARAM (الْمَسْجِدِ الْحَرَامِ) The phrase Masjid al Haram الْمَسْجِدِ الْحَرَامِ is used in Quran in multiple places, in  ayah 2:191, “…do not Qatal them at Masjid al Haram unless they Qatal you there”. Shows this is a place, an area, a boundary on land etc, it cannot be a house or building where people can come and go to kill each other. In another ayah 2:196, when Allah is talking about Hajj o Umra “..this is for those whose family/household is not in the Masjid al Haram..”  This ayah show that Allah is not talking about a Mosque or a building but the whole area, the city as Masjid al Haram. The ayah 2:217 “They ask you about Qatal during the Shahr al Haram. Say, “Qatal during it is Kabeer/deplorable; but to bar others from Allah’s path, and to do Kufr in Allah, and to prevent access to the Masjid al Haram, and to expel its people from it, are more Kabeer/deplorable with Allah” shows that it is the place, the city, an area on the land, where people come and go and live as well, and it should be accessible to everyone. The use of the phrase in the ayah 22:25 also shows masjid al haram is a city where people come and go and live as well, and it should be accessible to everyone.  In ayah 48:27 “Certainly has Allah showed to His Messenger the vision in Haqq. You will surely enter al-Masjid al-haram, if Allah wills, in Aman/safety…. Talks about the Messenger’s wish to go back to Macca. All of these ayahs show that Masjid al Haram is the whole city that is built on the foundations of Deen and as per the definition of Masjid as per Quran and Momineen can’t be prohibited to enter. X-Reference – 2:144, 2:191, 2:196, 2:217, 8:34, 9:19, 17:1-2, 22:25, 48:27. (َالْمَسْجِدِ الْحَرَامِ;َالْمَسْجِدِ الْحَرَامِ;الْمَسْجِدِ الْحَرَامِ)

MAS’NA (مَثْنَىٰ) This phrase “Mas’na wa S’als’a wa Ruba’a” as is normally translated as in two’s and three’s and four’s and is normally misinterpreted as saying that up to four marriages are allowed by Quran through the use of this phrase in Ayah 4:03. However, this is a wrong understanding and interpretation. If we divide this phrase as per its Word by word then it is basically “Mas’na and S’als’a and Ruba’a”. The first word of this phrase Mas’na is used in Quran in three places such as Ayah 4:03, 34:46 and 35:1. In Ayah 34:46, Allah says, “Say, ‘Only I wa’az (advise) you with Wahidatin (whole- all-encompassing guidance, same) that you Taqumu (establish, stand up for, contribute) for Allah Mas’na and Furadiya (individually) …”  Here the word Mas’na is used as an opposed to Furadiya which means individually or in individual capacities. Therefore, as opposed to Furadiya, the word Mas’na basically means in groups, altogether, crowds or congregates and in support and coordination of each other. Thus, when Allah says in Ayah 35:01, “All Hamd is for Allah the Faat’ir (originator) of the skies and the earth, who Jaa’al (make, appoint) the Malaik as Rusulan (Messengers, communicators, carriers) Auliy (owners, possessors, caretakers, trustees) Ajnehatin (powers, resources, & abilities) Mas’na and S’alas’a and Ruba’a (stay in, remain for a longtime). Allah increases in the creations what Yashaau. Indeed, Allah is upon everything Qadeer (powerful, capable)”. As we know the word Mas’na means in groups, in coordination and help of one another, the word S’als’a refers to the growth and development periods, which, are intense full of transformation and changes, vulnerabilities, hardships and challenges and the word Raba’a refers to the most permanent, stable and long terms impacts, wherein one stays or remains in for a long term. Thus Allah is describing the whole process of how Malaik carry out their duties, starting from Mas’na- in together, in coordination with each other, in collaboration and support of each other; and then S’alas’a- transformative, growth and development phase, and then Ruba’a- such aspects, stage and situations which are almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time, for instance in case of creation of mankind, after going through intense transformation and evolution the end result is then more permanent in nature, in which the final shape, form and stage of mankind stayed in, remained in. Similarly in Ayah 4:03, “And if you Khiftum (are concerned & worried) that you cannot do Qist (do justice in accordance with the due rights) with Yataman -then Ankehu (enter into long term contracts defining the scope of their care and that of their Amwaal) what Ta’aba (allowed and lawful as per the laws of the land & that of Deen) to you from the Nisaa (the segment which are resource starved), Mas’na wa S’alas’a wa Ruba’a …”. Here Allah is not talking about allowing to marry the Nissa Yatama (orphaned girls) as is normally misinterpreted but basically outlining the divine guidance in case if one is concerned and worried that he/she will not be able to do Qist with regards to the Amwaal of the Yatama (those who are left alone in the world for whom there is no one to fight for their rights). Thus Allah is giving a divine guidance in such situation, to enter into Nikaah- long term contract with those Nissa (those who are short or deprived of resources) to document all the terms of the contract, in the stages starting from Mas’na- together, in coordination, in collaboration with and support of each other; and then S’als’a- taking them through the growth, transformative and development phase, which may be full of vulnerabilities, hardships and challenges, and then Ruba’a- means the aspects, which become almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time in order to help, develop and grow those Yatama (who have been left all alone) Nisaa (who are resource-less) so that they do not remain Yatama or Nisaa anymore. – X-Reference – 4:03 , 34:46, 35:01. (مَثْنَىٰ;مَثْنَىٰ)

MAS’NA WA S’ALAS’A WA RUBA’A (مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ) This phrase translated as in two’s and three’s and four’s is normally misinterpreted as saying that up to four marriages are allowed by Quran through the use of this phrase in ayah 4:03. However, this is a wrong understanding and interpretation. Had this be the case, it would have been much easier and simpler to simply mention the phrase ‘up to four’ which is not mentioned in the ayah 4:03. In Quran, the phrase is used only twice. Thus, when Allah says in Ayah 35:01, “All Hamd is for Allah the Faat’ir (originator) of the skies and the earth, who Jaa’al (make, appoint) the Malaik as Rusulan (Messengers, communicators, carriers) Auliy (owners, possessors, caretakers, trustees) Ajnehatin (powers, resources, & abilities) Mas’na and S’alas’a and Ruba’a (stay in, remain for a longtime). Allah increases in the creations what Yashaau. Indeed, Allah is upon everything Qadeer (powerful, capable)”. As we know the word Mas’na means in groups, in coordination and help of one another, the word S’als’a refers to the growth and development periods, which, are intense full of transformation and changes, vulnerabilities, hardships and challenges and the word Raba’a refers to the most permanent, stable and long terms impacts, wherein one stays or remains in for a long term. Thus Allah is describing the whole process of how Malaik carry out their duties, starting from Mas’na- in together, in coordination with each other, in collaboration and support of each other; and then S’alas’a- transformative, growth and development phase, and then Ruba’a- such aspects, stage and situations which are almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time, for instance in case of creation of mankind, after going through intense transformation and evolution the end result is then more permanent in nature, in which the final shape, form and stage of mankind stayed in, remained in. Similarly in Ayah 4:03, “And if you Khiftum (are concerned & worried) that you cannot do Qist (do justice in accordance with the due rights) with Yataman -then Ankehu (enter into long term contracts defining the scope of their care and that of their Amwaal) what Ta’aba (allowed and lawful as per the laws of the land & that of Deen) to you from the Nisaa (the segment which are resource starved), Mas’na wa S’alas’a wa Ruba’a …”. Here Allah is not talking about allowing to marry the Nissa Yatama (orphaned girls) as is normally misinterpreted but basically outlining the divine guidance in case if one is concerned and worried that he/she will not be able to do Qist with regards to the Amwaal of the Yatama (those who are left alone in the world for whom there is no one to fight for their rights). Thus Allah is giving a divine guidance in such situation, to enter into Nikaah- long term contract with those Nissa (those who are short or deprived of resources) to document all the terms of the contract, in the stages starting from Mas’na- together, in coordination, in collaboration with and support of each other; and then S’als’a- taking them through the growth, transformative and development phase, which may be full of vulnerabilities, hardships and challenges, and then Ruba’a- means the aspects, which become almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time in order to help, develop and grow those Yatama (who have been left all alone) Nisaa (who are resource-less) so that they do not remain Yatama or Nisaa anymore. X-Reference – 4:03 , 35:01. (مَثْنَىٰ وَثُلَاثَ وَرُبَاعَ)

MAS’WA (مَثْوَى) is normally translated as abode or final resting place, this is a wrong translation. The real meanings of the word as used in Quran is in terms of “stay” for instance in ayah 12:21 “And said the one who brought him from the city to his wife, make his Mas’wahu comfortable, so perhaps that will benefit us…”  Here it is used in the meanings of stay, remain, or hang out. Similar meanings are used in 12:23 as phrase “…Indeed my Rabb will make my stay (Mas’wae’) Ahsan…”. In the ayah 47:19 “Allah knows your movements and your Mas’wakum…” Here used in the meanings of your stay, as stay in this worldly life. In the ayah 6:128 “…the fire is Mas’wakum khalideen..” Means the fire is going to stay with them forever. Similarly in 3:151 “…and bai’sa is Mas’wa the Zwalimeen.” meaning the state of being in Bai’sa is going to stay with the Zwalimeen, i.e., facing extreme difficulty, hardship, illness, sufferings, adversity, sadness, grief, misery and poverty are going to stay with Zwalimeen as a consequence of their actions. X-Reference – 3:151 , 6:128 , 12:21 , 12:23 , 47:19. (مَثْوَى)

MATA’A (مَتَاعًا) & MATTIUHUNNA (مَتِّعُوهُنَّ) is used in Quran in the meanings of the necessities of life, the provisions, the requirements to take care of one’s needs and requirements, in order to live life in this world with comfort, ease and one’s satisfaction, such as food, clothing, shelter, provisions, etc. as used in the ayah 4:102 or 12:17. Therefore, the earth is called Mata’a in the ayah 2:36 the phrase is “for you is the earth as a place of settlement and Mata’a for a time”. Here the word is used in the meanings of all those things, the ways and means and requirements which required for our lives physically as the necessities of life. In the ayah 3:14 when describing all the aspects of Zeyyan/Zeenat, Allah says “..these are the Mat’aa of this worldly life.. ”shows that all aspects of Zeenat are also Mata’a that is anything that looks good to us, that we need in order to live life comfortably in this world such as aspects of Zeenat, which look good to us not just physically but also in regards to all aspects of our nature, is also regarded as Mata’a by Quran. Similarly, in the ayah 3:185 the word Mataa is used along with delusion to describe the worldly life, i.e. in the meanings of enjoyment, pleasure, satisfaction or amusement in this worldly life. X-Reference – 2:36 , 2:236 , 2:240-241 , 3:14 , 3:185 , 3:197 , 4:102 , 9:38 , 10:70 , 12:17 , 16:80 , 21:111 , 28:60 , 43:35 , 80:32. (مَتَاعٌ;مَتِّعُوهُنَّ;مَتَاعًا;مَتَاعُ;مَتَاعٌ;مَتَاعًا;مَتِّعُوهُنَّ;مَتَاعُ;أَمْتِعَتِكُمْ)

MAWAQITU (مَوَاقِيتُ) normally mistranslated as timings, but the word has much more depth. For instance, in the ayah 44:40 “Indeed the day of judgment is the Meqaat of everyone”. Here the word Meqaat is used in the meanings of the appointed time, deadline, or the end of the temporary period of test as in the goal, aim, target or the end of that test. The word is used in the similar meanings in the ayah 56:50. Similarly, in the ayah 26:38 the word is used in the meanings of an appointed time. In the ayah 78:17 the same word is used as in إِنَّ يَوْمَ الْفَصْلِ كَانَ مِيقَاتًا that is “Indeed the day of judgment is an Meeqatan” That is appointed time, deadline, or the end of the temporary period of test as in the goal, aim, target or the end of that test. Similarly, in the ayah 2:189 it is used in the phrase that “They ask you about Al (the) Hillati. Say, “They are Mawaqitu for people….”, used in the meanings as people must be on time to show dedication, appointed a time, set deadlines to show dedication, respect timings, and also for the Hajj which is also a process with dedication of people to get hidayahs through appointed a time and set deadlines to show dedication in deen. X-Reference – 2:189 , 7:142-143 , 7:155 , 26:38 , 44:40 , 56:50 , 78:17. (مَوَاقِيتُ;مَوْقُوتًا)

MAWAZIHI (مَوَاضِعِهِ) TAZA’U (تَضَعُوا) The word Wazah is used in Quran in the meanings of settings, placements, contexts, alignment, perspective, circumstance, background, or framework through which something is originally intended and planned for instance in ayah 3:96 “Indeed, the first ba’ait Wuzeha for the mankind…” or in Ayah 21:47 “And WE Naza’u the scales of Qist (justice) for the day of resurrection…” Similarly in Ayah 4:102, when Allah says “..and there is no Junaha (requirement from Allah to humbly spend your resources) upon you if you are faced with Azaan (any harm, hurt or injury) of Mat’arin (natural disaster) or you are Maraza (sick, illness, or disability of any sort-both physical or metaphorical), that you Taza’au (deploy in accordance with your circumstances) your Islehatukum (your tools to counter the Kaafireen)…” Thus, when used as the word Mawazihi, it is an action noun denoting something to which Wazeha, the act of placement, context, framework has been done for instance in ayah 4:46 “of those who are haadu they distort the Kalima from Mawajihi…” is telling us that the Mawajihi of the Kalam of Allah, the Kitaab, is the original intended placement, the framework, the setting, as revealed and given to the mankind as Hidayah by Allah, but these Haadu, they distort it by taking it out of its Mawajihi. This refers to their act of taking a phrase or an Ayah out of its settings and context, thereby using the phrase or the ayah to distort the real divine message many a times, completely distorting the rule/commandment and aspects of Deen communicating an entirely different or opposite meanings and interpretations. The same word, meanings, message and context are also used in ayah 5:13 when Allah says “…They distort the Kalima from Mawazihi and they forgot a part of what Zikar of it…”. The ayah 4:46 and 5:41 gives the similar message with an additional aspect of their haste without understanding the Divine Guidance, they haste and rush through it, and distort Allah’s words out of its Mawazihi-  X-Reference – 3:96 , 4:46 , 5:13 , 5:41 , 21:47. (مَوَاضِعِهِ;تَضَعُوا)

MAZAJE’E (الْمَضَاجِعِ) the word Mazaje’e is normally translated as bed. However, the word shares the same characteristics as a person being lazy in the bed, the bed fellow, being lazy, lethargic, slugabed, sluggard or ineffective. For instance, in ayah 3:154 “…Say ‘even if you had been inside your houses, those who have been decreed Qatal (fighting) would have come out from their Mazajihim…” Is not talking about coming out from their beds, but coming out from the place of being lazy and sluggish. Similarly in ayah 32:16 “Forsake their Junubuhum (being steadfast and persistent) from the Mazajie’I, they make Duaa to their Rabb in Khouf and Hope…” This means that from their Mazaje’e – places/situations of laziness, sluggishness and being ineffective, they make Duaa Junubuhum- persistently and being consistent, to their Rabb in Khoof- being worried and concerned as well as in hope. In ayah 4:34 the phrase “….Auh’juruhunna in their Mazaje’e…” Is normally mistranslated as forsake or abandon them in their beds, which is a wrong translation. The word Hujuruhunna does not mean here forsake or abandon, but used in the meanings of restrict in their effectiveness and movements – therefore here it means that restrict them in their effectives and movements in Mazaje’e – as in laziness, sluggishness, making them ineffective so that they could not disrupt the system as there was concerns related to their Nushuz – rebelliousness & uprising against the system. X-Reference – 3:154 , 4:34 , 32:16. (الْمَضَاجِعِ)

MEESAQ (مِيثَاق) means any rope or anything that is used to tie up something strongly; making something robust, sturdy & strong that is reliable & unbreakable. Therefore, as per Quran, Meesaq means any sturdy, strong, solid reliable and stable contract with solid foundations which is unbreakable. In Ayah 2:27 when Allah says that they break the covenant (ahad) with Allah after that covenant has been honored by Allah by giving them what was in that covenant and made it a Messaq (a firm and strong binding). X-Reference – 2:27 , 2:83-84 , 2:256 , 3:81 , 4:21 , 4:154-155 , 5:07 , 5:12-14 , 12:66 , 12:80 , 13:25 , 31:22 , 33:07 , 57:08 , 89:26. (مِيثَاقِهِ;مِيثَاقَ;مِيثَاقَكُمْ;الْوُثْقَىٰ;مِيثَاقًا;مِيثَاقَ;مِيثَاقَ;الْوُثْقَىٰ;مِيثَاقٌ;مِيثَاقٌ;مِيثَاقَهُمْ;مِيثَاقًا;بِمِيثَاقِهِمْ)

MELAN (مَيْلًا) & TAMELU (تَمِيلُوا) The word is normally mistranslated as inclined, or turned towards someone for instance in ayah 4:129 “and never you will be able to do Adal between Nisaa even if you Haras’tum (desire with your whole being) but do not Tameelu all the Maili and leave the other like the suspended one and if you do Is’lah and observe Taqwa, then indeed, Allah is Ghafooran Raheem” Here the meanings of Nisaa is both as women as well as weaker segments of the society. But the word Tameelu and Maili here do not mean incline but is used more in the meanings of deviate from the rightful way, deviation, nonconformity, abnormality, divergence, departure, or digression from what is the desired way. Thus, this ayah is giving an explicit instruction to not to deviate from the right path. Thus, when Allah says “but do not Tameelu all the Maili” means Tameelu- do not deviate from the right way through- Maili- all the deviations, delusions, fantasies, mirages, false impressions, hallucinations and figments of the imagination surrounding you from all sides and leave the other like the suspended one. These meanings are also confirmed and established from the next phrase as “If you do Is’lah and observe Taqwa…” Shows the need to do Is’lah, i.e., put things in their rightful place, reform, correct one’s behaviors and conducts by sticking to and focusing all your attention towards the Nisaa. These words are used in similar meanings of deviations from the right path and delusions in ayah 4:27 as well “Allah Yureedu Touba from you but those who follow their Shahwaate, they Yureedu tameelu (that you deviate) a great Meelan (worst delusions, deviations, false impressions, halluciations etc.)”.  Similar meanings are in ayah 4:102 “…they wish to Yameelona (deviate) you via united Meelatan (false impression, deviation, digression, attack, assault, fantasy).  X-Reference – 4:27 , 4:102 , 4:129. (مَيْلًا;تَمِيلُوا;تَمِيلُوا;مَيْلَةً;فَيَمِيلُونَ;الْمَيْلِ;تَمِيلُوا)

MICHAEIL (مِيكَالَ): is used only once in Quran in the ayah 2:98 alongside with Jibrael. Therefore, it also means that process or power that is responsible for the revelations. In Quran the phrase Rooh-il-Qudoos (بِرُوحِالْقُدُسِ) is mentioned for Jibrael, the process of revelations as in ayah 16:102 i.e. the phrase is used for the process of revelations and the hidayah with the same meanings as in ayah 17:85-86 wherein the word Rooh is used to refer to the process of revelations and the hidayah itself for instance in the ayahs “And they ask you, about the Rooh, Say, ‘The Rooh is the affair of my Rabb. And mankind has not been given of knowledge except a little. And if We willed, we could surely do away with that which We revealed to you….’” In the ayah 66:04 Jibrael is termed as assistance along with the angles and the momineen for the Nabi. The word is not used in the usual sense of the meanings however, in the ayah 66:04, the word is used in the meanings of helper, supporter and well-wisher. X-Reference – 2:97 , 2:98 , 16:102 , 17:85-86 , 66:04. (مِيكَالَ)

MILLAT (مِلَّةِ) & YUMALIL/ IMLA the basic characteristics of this word is from the word Imlaa, means to have something written or dictate as in the ayah 2:282, therefore consequently it means a written law or an instruction/binding. It also means the methods and ways of doing things or religion. Islam is called Millat -e-Ibrahimi in Quran in the ayah 2:135 that is those ways and methods of following the Allah’s Laws and commandments as followed by Nabi Ibrahim that have been later confirmed and written as obligatory way of life for Muslims in the form of Deen-e-Islam. X-Reference – 2:120 , 2:135 , 2:282 , 3:95 , 4:125 , 6:161 , 7:88-89 , 12:37-38 , 14:13 , 16:123 , 18:20 , 22:78 , 38:7. (مِلَّتَهُمْ;مِلَّةِ;فَلْيُمْلِلْ;لْيُمْلِلِ;يُمِلَّ;مِلَّةَ)

MOUQOUZATU (وَالْمَوْقُوذَةُ) The word is normally mistranslated as an animal beaten to death or killed violently. Since there is no mention of any animal alongside with the word in Quran for instance as used in Ayah 5:03, hence this prohibition is not related to just animals but each and everything in general sense. This word is normally translated as something hit fatally or killed violently, whereas the actual meanings are Pigue, Chiggers or something that’s fatally ill, and about to die. (1) Pique, the verb pique means to make someone angry or annoyed. But when something piques your interest or curiosity, the word also means to arouse, stimulate, or excite. (2) Chiggers, are tiny mite whose parasitic larvae live on or under the skin of warm-blooded animals, where they cause irritation and dermatitis and sometimes transmit scrub typhus – an infectious disease caused by bacteria, characterized by a purple rash, headaches, fever, and usually delirium. (3) Fatally ill refers to terminal illness, which cannot be treated and there is no hope of life since the person or the animal is leading towards death as the only sure end result of such condition. Therefore, when Allah says in Ayah 5:03, “Hurematu (are made prohibited) upon you the Mayyat, and the Dammu and laham of the Khinzeer and not Auhilla for Ghair of Allah with it and the Munkhaniqatu and the Mouqouzatu…”  As per the divine instruction when the word Mouquozatu is used as a list of prohibition it could be interpreted in one of the three ways; (1) we are not allowed to consume, in any manner whatso ever or engage in any act or deed, whose basic aim is to make someone angry, annoyed or arouse, stimulate or excite as well as (2) anything which has developed any kind of rashes, fungus or disfigures which can clearly indicate a sign of a disease, spoilation, deterioration or degeneration. With regards to the food category, this prohibition, does not include just meat but may include any kind of food, cooked, uncooked, backed, fruits, vegetables, meat, lentils etc. which qualifies the definition of the word Mouquozatu and (3) leading towards or becoming the cause of someone’s fatal illness- we need to keep in mind that Allah has regarded the extreme Kufar as a form of metaphoric death, from where there is no hope of the person coming back to Emaan. Hence any such acts, or behaviors which are reflective of such state of Kufar is what is mentioned here as one of the prohibitions, that is we should not engage in, or become any such person which kufar has reached this status of Mouquozadatun. Later in the same Ayah, when Allah says, “and what Akala of the S’aba’au (the seven) except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘seven’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed. X-Reference – 5:03 . (وَالْمَوْقُوذَةُ)

MUA’JJALAN (مُؤَجَّلًا) is normally translated as time determined, but the word is not used in the meanings of Appointed time or predetermined time but more in the meanings of postponed or delayed. For instance, in ayah 77:12-13, “For what day was it A’ujelat, for the day of Fas’al/crops cutting/judgement” Here the word A’ujelat is used in the meanings of postponed, or delayed. Similarly in ayah 6:128 the phrase “…certainly we have reached the terms which you have A’jjalat for us…” means postponed delayed for us. Similarly, the word Mua’jjal means deferred income, revenue, payback, liability or deferred contract in the classical/medieval Arabic. Similarly, in ayah 3:145 “and it is not for a Nafs that dies except with the permission of Allah, a Kitaban Mua’jallan” this ayah does not mean that the death has been predetermined or written beforehand or decreed beforehand by Allah, but what this ayah is actually telling us is that 29:57 “Every soul will taste death. Then to US you will be returned”, since it is a written postponement, a decreed event which would happen sooner or later to every Nafs. X-Reference – 3:145 , 6:128 , 77:12-13. (مُؤَجَّلًا;أَجَلٍ)

MUHILLI (مُحِلِّي) The word is normally mistranslated as allowed or permitted for instance as per its usage in Ayah 5:01, or mistranslated as place of animal sacrifice or slaughtering for instance as per its usages in Ayah 22:33 and 48:25, but the basic meanings of the word is in terms of desired destination, reaching a desirable stage or situation, for instance in Ayah 2:196, after giving the divine instruction for Hajj and Umra, then the phrase is “…do not Tahilqu (lowering, reducing, giving lesser importance) your Ru’uusa (priorities or urgencies), until Yublighu (mature, reach) the Hidayah (guidance) its Muhilahu (desired destination)…” telling us clearly that we should not alter, lower or reduce in significance our priorities and urgencies until we are able to completely implement the Hidayah in our life which is the desired destination of the Hidayah as a result of the process of Hujjat on the kittab (Hajj). In Ayah 48:25, “They are those who do Kufar and hinder you from the Masjid Al Haram and the Hidaya preventing from Yubligha (reaching, maturing to) Muhalahu (its desired destination) …” In Ayah 5:01, “Oh those who Amanu (have Emaan, enter into Aeman- promise with Allah), Aufu (fulfil, abide by giving your 100 percent) with the Aquood (their terms, essentials, rules, and fundamentals). Auhillat (are made permitted/lawful) to you Bahimate (the unknown, not yet understood) Al-Anaam (Nai’mat- blessings) except what is Yutla (asked you to follow & abide by) upon you, Ghaire (in contradiction of, in opposition to, devoid of or without) Muhalli (the desired destination) of the S’ayede (the process of removing impurities and becoming Mohsin) and what is Hurum (prohibited) on you…” thus here the two exceptions as to what is allowed and permitted from the Bahimate Al-Anaam are the two aspects which are Yutla (asked you to obey and follow) which are (1) Ghaire Muhalli the S’ayede- those which are contradictory, hinder, in opposition to the S’ayeed (the process of removing impurities and becoming Mohsin) reaching its desired destination and (2) which are Hurum- prohibited upon you. X-Reference –  2:196, 5:01 , 22:33, 48:25 .  (مُحِلِّي)

MUKHTALAN (مُخْتَالًا) is normally translated as arrogant or proud but is used in Quran along with Fakhuran which has the meanings of being proud and arrogant. The word Mukhtalan on the other hand is used in Quran more as an opposite of humility and modesty and in the meanings of someone who is not humble, self-deluded, self-righteousness, self-conceited, egoistic, superior, someone who is too full of him or herself, in terms of being an egocentric person for instance in ayah 31:18 “…the people who do not walk on the earth Marhan (triumphantly, exultantly & victoriously), indeed Allah does not like the Mukhtalin Fakhurin” Similarly in Ayah 4:36, after advising to do Ahsan to Waledien, Qurba and many people all around us, Allah used the same phrase “…Indeed, Allah does not like the one who is Mukhtalan Fakhuran”. In Ayah 57:23 “…and do not Tafrahu (rejoice, be happy and exult) over what Allah has given you, and Allah does not like every Mukhtalin Fakhurin” Thus, Keeping in mind the meanings of the word Mukhtalan as someone who is self-righteous, self-assured, egoistic, too full of him/her self, and the word Fakhuran as someone who is a show-off, boastful, proud and arrogant, both these words combined are in fact the Khotoot of Shaytain and a main hinderance in the way of doing Ahsan with others, by making the person feel arrogant, proud, follow the egoistic (Nafs-eAmmara) desires, look down upon others, feel superior, boastful, show-off and self-deluded etc. and are in direct contradiction to Quranic commandments of being humble, polite in dealings with everyone filled with kindness and compassion, spend for the benefit of others, be a Shaakir always in terms of deeds in ultimate gratitude of Allah’s blessings. X-Reference – 4:36 , 31:18 , 57:23. (مُخْتَالًا)

MUMTAREEN (الْمُمْتَرِينَ) is normally translated as those who are in doubt but the word Yamtara is used in much broader meanings for instance in the ayah 19:34 “This Easa son of Maryam is the statement of Haqq, in which they Yamturon in it” Here the meanings are used in the terms of disagreement, dispute, lack of clarity or unity in terms of the agreement on haqq. Similarly in the ayah 43:60-61 “And if we Willed surely, we would have made among you Malaik on the earth as Khalifa, indeed in that would be the knowledge of the Hour so do not tamtaroon…”  Here again its used in the meanings of making assumptions, entering into arguments, and disagreements with each other regarding Allah and the hidayah. Similar meanings are used in the ayah 44:50. Therefore whenever it is used in Quran, it is used in the meanings for those who make assumptions, enter into arguments and disagreements rather than following the Haqq- the absolute truth as mentioned in Quran, they assume, mix baatil with haqq, enter into disputes and disagreements with each other on things which are not clear to them, not known to them – X-Reference – 3:60 , 19:34 , 43:60-61 , 44:50. (الْمُمْتَرِينَ)

MUNAFIQUEEN (الْمُنَافِقِينَ) The word Munafiqueen is normally mistranslated as Hypocrites, but this is a wrong translation. In order to understand the meanings of this word, as in who are these Munafqueen, the key is to understand the word Nafaq and its usage in Quran, for instance in Ayah 6:34, Allah talks about the need of the Rusul (messengers) to do Sabar (persevered/be steadfast & persistent) on the path of Allah against the face of Kazaba (rejection and being made fun of). In the next Ayah 6:35, Allah is, then, advising the Rasool as “And if it (doing Sabar- being steadfast on the face of ridicule and rejection) is difficult for you, then if Astat’a’ta (you have the ability & resources) to seek Nafaqan in the earth or Sulaman (those who are Aslam to Allah’s laws) in the skies, then bring to them with Ayaatin (signs of Allah). And if Allah Sha’a (the response of Allah’s laws of the universe), surely, Allah will gather them upon the Huda (Hidayah-guidance). So do not become of the Jaheleen (ignorant, without knowledge)” This ayah is giving a solution to the Rasool to seek Nafaq (i.e., all that is active) in the earth (such as the plants, the animals, the humans, the mountains, the nature etc.) as well Salamun (all that is submitted to Allah’s laws) in the skies (such as earth and planets orbiting around the sun, the moon orbiting around the earth, the birds flying in the air, the rain, the weather etc.); to bring all of this as Ayaatin (signs of Allah) against those who Kazaba (make fun of /reject) you, then indeed, Allah would gather them in Hidayah. Therefore, the word Nafaq means anything or anyone that is active and obvious to our perception, that is something or someone that/who is active or in the process of doing something as obvious to others or as perceived by others. The real meanings of the word Munaafiqueen, therefore, is based on the word Nafaq, as all those people who are active, whose actions are perceived as of those who are involved in doing something, or deeds which may or may not be the Amal-e-Swalehaat, but are perceived as those who are active and doers. For instance, in Ayah 4:88 when Allah says “Then what is with you concerning the Fa’eateene of the Munafiqueen, …” Allah is not talking about two groups within Hypocrites, but basically talking about the Fa’eteene (two opposing or aggressive groups of people who are working against each other) with in those who are Munafiqueen- that is those whose actions are obvious and apparent to us as per our perceptions, who are active and working in terms of their actions being visible, the Fa’eteene (that is the two opposing groups of people) among these Munafiqueen are then explained later within this ayah 4:88 as 1) those who are on Hidayah versus 2) those who are Zalal of Allah i.e. led astray far away from Allah. Similar meanings of the word as those who are active is used in Ayah 4:137-138 “Indeed, those who do Emaan, then Kufar, then Emaan, then Kufar, then increase in Kufar, Allah will not Yaghfir (protect/shield) them and not will Yahdi (guide) them to Sabeel. Give Bashar (news) to the Munafiqueen that for them is a painful Azaab”. Here the Munafiqueen is not hypocrites, but refer to those who are active and keep on switching between Emaan and Kufar.  In ayah 4:140 “and surely Allah has revealed to you in the Kitaab that when you hear Ayaat of Allah, they Ukfaru with it and ridicule with it, then do not sit with them until they engage in Hadeth Ghairaihi (other than Allah’s Kitaab). Indeed, then you would be like them. Allah will gather the Munafiqueen and the Kaafireen in the hell together” here the Munafiqueen are those who are active and doer of specific acts as mentioned within this ayah- thus Munafaqueen are those who when they hear the Kitaab- the Ayaat of Allah, they do kufar with it, and Yastahzi – that is use the Ayaat of Allah to cause confusion, disorientation and misunderstandings and they engage in Hadeeth-e-Ghairihi. X-Reference – 4:88 ; 4:138-138; 4:140; 6:34-36.  (الْمُنَافِقِينَ;الْمُنَافِقِينَ;الْمُنَافِقِينَ;الْمُنَافِقِينَ;الْمُنَافِقِينَ)

MUNKAR (الْمُنْكَرِ) is normally translated as evil but the word is used in Quran in three broad meanings, (1) As explained in chapter 70, ayahs 19-21 & 24-25, the word means an extremely selfish behavior – safeguard of one’s own interest at the cost of others; deceiving others, basically every wrong doing except Fahashi is classified as Munkar by Quran, for instance in ayah 24:21 “O you who have believed, do not follow the Khutwate of Shaytan. And whoever follows the Khutwate of Shaytan; indeed, he enjoins Fahashi and Munkr” Here the word is used in the meanings of all-encompassing wrongdoings with the exception of Fahashi such as evilness, selfishness, hoarding of wealth, deception etc. (2) Denial of Haq & Ayaat, Rejecting Haq & Rejecting Allah’s Ayaat for instance in ayah 16:22 “Your deity is one Allah. But those who do not have Emaan believe in the Akhira – their Qaloob are Munkr and they are arrogant” Here the word is used in the meanings of denial, or rejection. Similarly in ayah 21:50 “And this [Qur’an] is a blessed message which WE have sent down. Then are you with it Munkr?” Here the word is used in the meanings of Rejectors, those who deny. Used in the similar meanings in the ayah 40:81 “And Allah shows you His Ayaat. So which of the Ayaat of Allah do you Tunkeron” as well as ayah 13:36 “And those to whom WE have given the Kitaab rejoice at what has been revealed to you, but among them are those who Yunkero part of it…”  In the ayah 22:72 “And when Our Ayaat are recited to them as clear evidences, you recognize Munkr on the faces of those who do Kufar. They almost attack those who Yatloona to them OUR Ayaat.” Here the word Munkr is used in the meanings of disapproval, rejection, or denial. (3) It is also used in Quran as an opposite word of Ma’aroof as the phrase ‘Amar bil Ma’roof wa Nahi Anal Munkar’ for instance as used in ayah 3:114. Since the word Ma’roof means something that is most acceptable and pleasant in accordance with someone’s due right and justice with respect to someone due right in the meanings of the word Qist while remaining within the parameters/boundaries of Deen. Therefore, as an opposite to the word Ma’roof, the word Munkar means, not only unpleasant & unacceptable, but also going against someone due right and justice in the meanings of Ba’atil – X-Reference 3:104 , 3:114 , 13:36 , 16:22 , 21:50 , 22:72 , 24:21 , 40:81. (الْمُنْكَرِ;الْمُنْكَرِ)

MUNKHANIQATU (وَالْمُنْخَنِقَةُ) The word is normally mistranslated as flesh of animals strangled for instance as per its usage in Ayah 5:03. First and foremost, there is no mention of any animal, hence this prohibition is not related to just animals but each and everything in general sense. The word is also not restricted to just the food category or consumption, only. The normal understanding of this word is ‘as something strangled or suffocated to death’, but if we look at the usage of this word in classical and medieval Arabic, the word basically refers to the breathing impairment that occurs when there is insufficient oxygen in the body, resulted in decreased delivery of oxygen to the brain that leads to unconsciousness or death as well as including chocking or killing someone through suffocation by stopping the breath as basis of life. Serious infections that make toxins (poison) leading to difficult breathing, heart failure, paralysis, and even death would also be included in this. The word therefore would also refer to take life out of something or someone through slow and painful process of disconnecting oxygen or the basic necessities of life. Therefore, when Allah says in Ayah 5:03, “Hurematu (are made prohibited) upon you the Mayyat, and the Dammu and laham of the Khinzeer and not Auhilla (Responsible, ownership) for Ghair (contradict, against) of Allah with it and the Munkhaniqatu…” as per the divine instruction, we must steer clear of any act, deed, behavior that results in anyone being suffocated by lack of oxygen, being led to slow death, or taking life out of someone through disconnecting basic necessities of life. In the food category, this would be interpreted to include Kulu- consumption of anything that has serious infections, toxins or contaminations, which would include not just meat, but also any kind of food, cooked, uncooked, backed, fruits, vegetables, meat, lentils etc. as well as anything that pertains to this definition of Munkhaniqatu. Later in the same Ayah, when Allah says, “and what Akala of the S’aba’au (the seven) except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘seven’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed.- X-Reference – 5:03 . (وَالْمُنْخَنِقَةُ)

MUQRABEEN (الْمُقَرَّبِينَ) is normally translated as nearest to Allah, but the definition of Muqrabeen is given in Quran in the ayahs from 56:07 to 56:13 “and you will become of three types, then the companions of the right- what are the companions of the right; Then the companions of the left- what are the companions of the left; and the Saibequoon, the Sabiquoon- those are the Muqraboon, in Jannat Unna’eem- a company from the Awaleen and few from the Aakireen”  is describing the third types of those who would be segregated as Muqrabeen which are described as Sabiquoon that is those who are the winners, the conquerors, the champions, the most successful ones, the front-runners etc. Used in the similar meanings in the ayah 26:42 & 7:114 when the magician of Firaun asked him, is there a reward for us if we are the victorious? The reply “he said ‘yes Indeed, you will then be surely the Muqrebeen” Here if we translate the word Muqrebeen as nearest to Allah, it does not make sense, here magicians are called Muqrebeen by Firaun. This is not the correct translation – the word is used here as well as in rest of the usages in Quran in meanings of champions, winners, conquerors, front-runners etc.   X-Reference – 3:45 , 4:172 , 7:114 , 26:42 , 56:11 , 56:88 , 83:21 , 83:28. (الْمُقَرَّبِينَ)

MURAGHAMAN (مُرَاغَمًا) The word is normally translated as place of refuge in its only usage in ayah 4:100. However the word is used in the meanings of betterment and flourishment, for instance in Ayah 4:100, after talking about those people who are Zaeef, weak and suppressed and unable to exit out, when Allah says “And whoever Yuhajero  in Sabeel of Allah, Yajedu, in the earth Murghaman Kas’eer Wasa’atun…” it means that who eves Yuhajero- migrate away from, abandoned, leave, isolate oneself from, restrict in effectiveness the suppression, in favor of and is able to switch his/her situation to being steadfast in the Sabeel of Allah, that is the person is Yajedu- is able to replace the situation of suppression, with being steadfast in the Sabeel of Allah, in the earth, would find Kas’eer- many, much, in abundance Murghaman- flourishment, betterment as well as Wasa’atun- all-encompassing resources, ways, means and knowledge. – X-Reference – 4:100 . (مُرَاغَمًا)

MUSAFIHEEN (مُسَافِحِينَ) is normally translated as lustful or full of sexual desires beyond limits, which are wrong translations of this word. The real meanings of these words are in terms of bloodshed, killing, serial killings, or pouring of blood for instance in ayah 6:145 the phrase is “…forbidden to an eater that he/she eats except that it be Mayyit (dead/decomposed/infected) or blood Musfoohan or flesh of pig…”  Here the word is used in terms of pouring of blood. Similar when used in the phrase as in ayah 4:24 as “…Mohs’ineen without Musafiheen…” means that you should seek to provide this protection and guardianship through your Amwaal and not through Musafiheen – any bloodshed, or killing. Similar phrase is used in ayah 4:25 phrase “…Mohs’inaate ghair (without/not/against) Musafihaatin…”  and 5:5 the phrase “…Mohs’ineen ghaira Musafiheen…”. In both these ayahs the phrase is followed by another phrase that “And not taking Aghdanin” That is not to go for any secret deals or consultations devoid of being made public, or done behind closed doors, or devoid of legitimate transactions. Thus, both of these things, i.e., bloodshed, any killings as well as any deals being done behind closed doors, both are not allowed. X-Reference – 4:24 , 4:25 , 5:5 , 6:145. (مُسَافِحَاتٍ;مُسَافِحِينَ;مُسَافِحِينَ;مُسَافِحِينَ)

MUSHEEDATIN (مُشَيَّدَةٍ) the word is normally translated as fortified or lofty in the only two places in Quran where it is used i.e. in Ayah 4:78 and 22:45. If we look at classical and medieval Arabic the word Sha’eed is used in the meanings of set up, raised, established, founded, outward physical appearance of something or someone, a construct, an installation, or raise, create, institute or being about something, or to build or erect something. Therefore, the word Musheed is something which has been Sha’eed upon and would therefore be used in the meanings of building, build up, sept up, composed of separately prepared parts, being put together, put up or set up jointly, as lofty structure, which is raised high from the ground having a specified build. The word Musheed is also used in the meanings of praising or commending. Thus, the word Musheedan has combined meanings of praiseworthy and commendable structures, constructions, buildings, establishments, foundations etc. In ayah 4:78, the word appears alongside with Buruuj – normally translated as constellations or set of stars on the sky. Thus, it means that even if you enclose yourself in Musheedan- commendable, praiseworthy structures, foundations, buildings etc. which are in Burooj, i.e. either they are sky structures, touching the sky or in the sky, the Mout, the death will overtake, and seize you. In Ayah 22:45 it appears alongside with Qas’ar normally translated as palaces or castles, again in the same meanings of praise worthy, commendable, structures, foundations, buildings which are palaces and castles. – X-Reference – 4:78 , 22:45. (مُشَيَّدَةٍ)

MUSTAQUEEM (مُسْتَقِيمًا) The word is normally translated as straight. But the word is used in Quran in the meanings of standing up for justice, for people’s due rights, for Haqq, in terms of standing firm, persistent and strong for instance in Ayah 26:181-182, “Give full measure and do not be of those who cause loss. And weigh with Qist (justice in accordance with one’s Haqq-equitable) Mustaqueem.”. The meaning of the word Mustaqueem is therefore to stand firm strong and steadfast with justice and Haqq. Quran has used the word Astaqim and Istahqaam in the meanings of standing firm and strong with perseverance and steadfast manner for instance, as per the Ayah 42:15 the word Astaqim means to remain firm, strong and steadfast. In Ayah 14:1, “Alif, Lam, Ra. a Kitaab which We have revealed to you, that you might bring mankind out of darkness into the light by permission of their Rabb – to the S’iraat of the Aziz ul Hameed.” Thus, here the S’iraat-e-Mustaqueem is defined further as the S’iraate of the Aziz ul Hameed, the commandments, the rules and guidance of Allah. In Ayah 46:30, “They said, ‘O our people, ‘Indeed, we have listened to a Kitaab Anzala from after Musa confirming what was before it Yahdi (giving Hidayah) to the Haqq and to the T’areeqin Mustaqeem.”  Here instead of the phrase ‘S’iraatin Mustaqueem’, the phrase ‘T’areeqin Mustaqueem’ is used referring to all the ways, methods, processes, paths, conducts, behaviors, actions, procedures etc. required in order to Mustaqueem the Haqq. The phrase Siraat e Mustaqueem, for instance as used in Quran Ayah 4:175, therefore means to remain firm strong and steadfast on the rules, methods, principals, boundaries, commandments of Allah as given to the mankind in the form of Hidayah, the Nobao’at, the Risaalat. X-Reference – 4:175, 14:1, 26:181-182, 42:15, 46:30. (مُسْتَقِيمًا)

MUTARADDIYATU (وَالْمُتَرَدِّيَةُ) The word is normally mistranslated as an animal that has been killed by a fall. Since, there is no mention of any animal, hence this prohibition is not related to just animals but each and everything in general sense. The word is normally translated as something killed by a fall or fatal fall, whereas the actual meanings as per Quran is “ruining, or being destroyed, dying in loss or in vain or all of one’s effort becoming in vain or futile”. For instance, in the ayah 20:16 “So do not let avert you from it who does not have Emaan and follows the desires, let you would Fatarada (die in vain, all efforts becoming futile)” Similarly in the ayah 92:11, “and his/her Maal (wealth, title, resources) do not Yaghni (enrich) when he/she Taradda (falls, efforts becoming useless).” Therefore, when Allah says in Ayah 5:03, “Hurematu (are made prohibited) upon you the Mayyat, and the Dammu and laham of the Khinzeer and not Auhilla for Ghair of Allah with it and the Munkhaniqatu and the Mouqouzatu and Mutaraddiyatu…”  the divine guidance is to avoid consumption of anything or engaging in any deed or act which is without purpose, reason, principle or rationale, that falls without any purpose, in a loss, or is dead, metaphorically that is without any purpose or objective, which is futile and in-vain. Later in the same Ayah, when Allah says, “and what Akala of the S’aba’au (the seven) except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘seven’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed. X-Reference – 5:03, 20:16, 92:11. (وَالْمُتَرَدِّيَةُ)

NABA, NABO’AT (وَالنُّبُوَّةَ) NABIYEEN (النَّبِيِّينَ) The word Nabi normally translated as prophet- as the person who gives prophecies, which is an incorrect translation, since the word Nabi has nothing to do with the concept of prophecies. Naba as per Quran means to inform, to give news about authentic or confirmed truth, or to move from one place to another. It is also used in meanings of information, news, condition, situation, or an expression of actual facts, events and situations. This could be either false or true for instance in the ayah 49:6 “O you who have Emaan, if there comes to you a Faasiq, with Naba, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful”. The word also has meanings of height, status, pride, stature, elevation, altitude and pinnacle. For instance, the word Annabiyye is that piece of land which is higher than others in height and elevation. Nabi as per Quran is someone who communicates such Naba which is devoid of lies, fabrications or falsehood and which would result in benefits by giving advantage; and on whom Allah has bestowed Nabo’at. Therefore, both the words Nabi and Nabo’at are combination of both these set of meanings, for instance refer ayah 3:79 “No person to whom Allah has given the Kitaab and the wisdom and the Nabo’at would ever say to the people…” Notice in this ayah the phrase “Al Kitaab, wa Al Hikm wa An Nabo’at” are all mentioned together as also in ayahs 6:89 and 45:16 showing that a Nabi has all the three blessing “Al Kitaab, wa Al Hikm wa An Nabo’at”. When the phrase Attiu Allah wa Attiur Rasool is used, it means the Risalaat, the message, the Kitaab. Although Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in interconnected manner, since, there is no Nabua’t without Risaalat and vice versa, but whenever Allah has addressed the Nabi Mohammad in his personal capacity the word Nabi is used and not Rasool. For instance Ayah 33:28 “O Nabi say to your Azwaaj…”; Ayah 66:1” O Nabi why do you make it Harama what Allah has made Halal for you seeking approval of your Azwaaj?…” Ayah 33:1 “O Nabi do Taqwa of Allah and do not obey the Kaafireen and Munafiqueen…” and Ayah 66:9 & 9:73 “O Nabi, strive against the Kuffar…” Therefore Nabi, is used more in terms of a personal human characteristics whereas the word Rasool is used ONLY with respect to Allah’s Risaalat, the Kitaab. Another Key difference between Nabi and Rasool is in terms of Nabi, being a Human a person only, whereas Rasool, could be from Malaik as well for instance Ayah 22:75 “Allah chooses from the Malaik, Rasool and from the people”. This is also the same reference in ayah 2:98 “Whoever is Au’du to Allah, Malaik and Rasool, and Gabriel, and Micha’ael, then indeed Allah is Au’du to the Kafireen”. X-Reference – 3:79 , 6:89 , 9:73 , 33:01 , 33:28 , 45:16 , 49:06 , 57:26 ,  66:1-3 , 66:9. (الْأَنْبِيَاءَ;النَّبِيُّونَ;النَّبِيِّينَ;وَالنُّبُوَّةَ;النُّبُوَّةَ;النَّبِيِّينَ;أُنَبِّئُكُمْ;أَنْبِيَاءَ;َنْبَاءِ;أَؤُنَبِّئُكُمْ;نَبِيًّا;نَبِيُّهُمْ;النَّبِيِّينَ;النَّبِيُّونَ;النَّبِيُّ;النَّبِيِّينَ;لِنَبِيٍّ;نَبِيٍّ;النَّبِيُّونَ;الْأَنْبِيَاءَ;وَالنَّبِيِّينَ)

NAFA’AN (نَفْعًا) is normally translated as benefit or welfare but the basic characteristics of the meanings of this word are, as opposite to the word Zarar, for instance in ayah 10:49 “Say I possess not for myself any power to Zarar and neither to Nafaa’n except with the permission of Allah…” Here the word is used as apposite of Zarar- the word Zarar means extreme harm of injury, therefore as an opposite to the word Zarar, the word Nafa’a means extreme help, assistance, benefit, improvement, compensation, advantage, benefit, remedy or utility. It is also used in Quran in terms of profit or earning of a due right in terms of return on someone’s investment of their efforts, Amwaal, their spending on money, property, title, resources etc. for instance as used in ayah 5:119 “Allah will say ‘this is the day when the S’aadiqueen will Yanfa’u from their S’idquhum…” used here in the meanings of being compensated for what they earned as their due right. Similar meanings of earning of due rights as compensation of whatever a person has earned are used in ayah 4:11 and in ayah 30:57 “On that day their excuses will not Yanfa’u those who did Zulm and they will not be allowed to make amends” that is their excuses will not get them anything in return. X-Reference – 4:11 , 5:119 , 10:49 , 30:57. (نَفْعًا)

NAFARA (نَفَرًا) ANFERU (فَانْفِرُوا) the word is normally mistranslated as advance, go forth, men, or party or group, which are all wrong translations, for instance in ayah 18:33-34 “…And WE caused to appear for them within (the Jannateen- the gardens) Naharan. And indeed, was for him S’amarun (fruits of labor), so he said to his companion, ‘I am greater than you in Maalan (wealth, money, properties) and also more A’azu (Izzat, prestigious, esteemed, etc.) Nafaran” Here the word is not used in the meanings of men as is normally mistranslated as it does not make sense and also does not fit into the overall context as there is nothing in these ayahs which talks about any party or group. This Ayah is basically telling us that Nafaran is anything and everything other then Amwaal, and both combined together makes the Nahar (everything that we desire in order to reach a self-actualized state). Since Amwaal means wealth, property, money etc. Nafar includes power, might, prestige, title, respect, position, anything and everything which carries the concept of izzat (honor, respect, prestige, might etc.). Similarly in 17:6 “Then WE gave back to you the victory over them and We reinforced you with the Amwaal and Baneen (children) and WE made you more Nafeeran” the word is again used here in the meanings of powerful, mighty, prestigious, esteemed, well respected, and trusted, etc. Thus, when in Ayah 46:29 and 72:6 the phrase “Nafarun from the Jinn” is not talking about a group or a party of Jinn, but about the esteemed ones, the most powerful, respected and prestigious ones from the Jinn. In Ayha 9:38 the phrase is “Anferu in Sabeel of Allah” is talking about putting all one’s powers and resources in the Sabeel of Allah. In ayah 4:71 “O you who have Emaan, Khazu (grasp, sieze) Hizrakum (the forewarnings), then Anferu (put all your powers, resources, might etc.) S’ubaatin (With strategy, Planning, persistently) or Anferu together”.  X-Reference – 4:71 , 9:38 , 17:6 , 18:33-34 , 46:29 , 72:6. (فَانْفِرُوا;نَفَرًا)

NAFS (نَفْسٌ) Nafs is used in Quran for a person, a soul, or an individual basically a combination of an individual’s physically and non-physical aspects. It’s also used in meanings of blood as well as to breath, to come into being or to start to exist for instance in ayah 81:18 it’s used for the early morning being come alive. It’s also used in Quran in terms of that part of our being that would be returned to the Rabb after our death i.e., termination of the temporary life here on earth, leaving the mortal/physical selves behind, we would be returned to our Rabb for the purpose of accountability. Other than these meanings and during our day-to-day life, there are three types of Nafs which are within us and evidenced through our own thoughts at all times (1) Good Nufs or Nafs Al-Mutmainna as per ayah 89:27 -This is the Nafs, which is at play when we feel peace, contentment, joy and tranquility after having done acts of kindness and selfless acts for the benefit of others (2) Acts of Shaytan- or Evil Nafs- Nafs Al-Ammara as in Ayah 12:53- through our own Nafs, we are inclined towards bad deeds and desires under the influence of our egoistic self. (3) Conscience / repentance as in Ayah 75:02 – this part of our Nafs encourages us towards Touba once we have committed any mistakes or sine- this aspect of our own Nafs, gives us guilty feeling and compels us towards Touba- The ayahs 91:7-10 describe these three aspects of our Nafs. X-Reference – 2:48, 3:30, 12:53, 75:02, 89:27, 91:07. (أَنْفُسِكُمْ;لِأَنْفُسِكُمْ;نْفُسَهُمْ;نَفْسًا;نَفْسَهُ;تَسْفِكُونَ;َنْفُسَكُمْ;أَنْفُسُكُمُ;أَنْفُسَهُمْ;أَنْفُسِهِمْ;أَنْفُسُهُمْ;َنْفُسَهُمْ;أَنْفُسَكُمْ;أَنْفُسِكُمُ;أَنْفُسِكُمْ;َنْفُسَنَا;أَنْفُسِهِمْ;أَنْفُسِهِمْ;أَنْفُسَكُمْ;أَنْفُسِكُمْ;ِأَنْفُسِكُمْ;أَنْفُسَهُمْ;أَنْفُسِهِمْ;أَنْفُسِهِنَّ;بِأَنْفُسِهِنَّ;فَلِأَنْفُسِكُمْ;لْأَنْفُسِ;لِأَنْفُسِهِمْ;لِنَفْسٍ;نَفْسٌ;نَفْسًا;نْفُسَكُمْ;َنْفُسِكُمْ;نَفْسَهُ; َنْفُسِهِمْ;نَفْسَهُ; نَفْسِهِ;أَنْفُسَهُمْ;نَفْسٍ;أَنْفُسَهُمْ;نَفْسِكَ;نَفْسَكَ;نَفْسَكَ;وَأَنْفُسِهِمْ;وَأَنْفُسِهِمْ;أَنْفُسِهِمْ;أَنْفُسَهُمْ;أَنْفُسَهُمْ;نَفْسِهِ;نَفْسَهُ;الْأَنْفُسُ;أَنْفُسِكُمْ)

NAHAR (بِنَهَر) & ANHAAR (الْأَنْهَارُ) The word Nahar is normally translated as day, but in Quran the word is not used as day in all of its usages. The word Nahar is also translated as streams, or rivers, but the real meanings of the word is truly reflected in the ayah 71:12 as “And give you increase in wealth and children and provide for you Jannat and provide for you Nahar.”  Therefore, Nahar are all those things that we crave for, desire for, in addition to wealth, children and Jannat (that is a serene and comfortable environment to live in). Would include all those things that we truly crave for, and desire for ourselves such as peace and tranquility, Zawj-partners, prestige, popularity, standing, etc. basically all those things that fulfill our needs and requirements for a psychologically and mentally fulfilled life and health. The word is used in the similar meanings in the ayah 7:43 “And we will remove whatever is within their hearts of the resentment, flowing from it, Nahar…” here it is used in the meanings of peace, tranquility, self-actualized state. It is used as a means of getting Hidayah through ways and means as in the ayah 16:15 “…and Allah has made therein (the earth) the sabeel and the nahar, so that you may get Hidayah”. Therefore, in the ayahs wherever Allah is describing the Jannat, in addition to Jannat the phrase is “Tajri min Thethehol Al-Anhar (plural of Nahar)” meanings where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply. Similarly in the ayah 2:249, the Nabi is warning his nation, the phrase is “Indeed, Allah will be Mubtala-utum you with a Nahar…” Includes all those things which would be provided as a situation or condition, that one craves for and desires such as peace, popularity, spouse, prestige, etc. through which the person would be tested and tried in terms of bringing out the real characteristics of the person. X-Reference – 2:249 , 3:15 , 3:198 , 4:13 , 5:85 , 7:43 , 9:100 , 16:15 , 71:12. (الْأَنْهَارُ;الْأَنْهَارُ;نَهَر;بِنَهَر;الْأَنْهَارُ;النَّهَارِ;بِنَهَر;الْأَنْهَارُ)

NAHI, TANTEHONA (تُنْهَوْنَ) & NOHO (نُهُوا) The word Nahi or Noho means to forbid, to stop, curtail, contain, block or fight as in the phrase Amar Bil Maroof wa Nahi An Al Munkir frequently used in Quran.  Thus, when Allah says in Ayah 4:31 “if you avoid Kabair (the worst, the great, the major ones) of what Tuntahoon from it…” it means that if you avoid the major ones of those which have been forbidden or considered prohibited for you. Similarly in ayah 3:104, the phase is “…Yanhoona from the Munkir…”  used here in the meanings of deterring, fighting, stopping, controlling, etc. Thus whenever the prohibition has been mentioned, this word is used for instance in ayah 29:45 “…Indeed, Allah Tuntahi (forbids) from the Fahashi and the Munkir…” X-Reference 3:104 , 4:31, 4:161 , 6:28 , 7:166 , 29:45 , 58:8. (تُنْهَوْنَ;نُهُوا;نُهُوا;انْتَهُوا)

NNAJUA’AHUM (نَجْوَاهُمْ) The word is used in Quran in the meanings of secret talks, private counsels or any sort of conversations or consultations which are done privately and not in public. For instance, in Ayah 9:78 “And do they not know that Allah knows their Sirrahum and Najwahum (secret talks) and indeed, Allah is All-knowing of the Ghayoob.  As we know the word Ghaib- plural Ghayuub, means conversations and actions, done behind people’s back, as well as includes all those things that are hidden, unseen and not obvious to people, thus here Najwahum includes all such private consults, counsels, secret talks and discussions done behind closed doors, which are Ghayoob. Similar meanings are in Ayah 17:47 “…and when they Najwa, then they Yaqool..” Is referring to their secret and private discussions, consults and counsels. Quran does not support such counsels and discussions, even to the extent of calling these as most frequently done by those who do Zulm- injustice and harm to others for instance as per Ayah 21:03. Similarly in Ayah 4:114, Allah clearly advise us that not much of Najwa is Khair, “And there is no Khair in much of their Najwahum except of Amar with Sadaqatin or Ma’aroofin or Is’lahin…” giving us a clear message that ONLY in case of the Najwa- the secret counsel is with Sadaqat, or aimed at Is’lah or is Maaroof- acceptable, then and only then, there is Khair in it, otherwise it’s not Khair.  In Ayah 58:7 “do you not see that Allah knows whatever is in the skies and the earth. Not they are any Najwa three but Allah is the fourth of them and not five, but Allah is the sixth of them and not less than that and not more, but Allah is with them wherever they are and Allah will Naba (give them news) of what they did on the day of Qayammate. Indeed, Allah is over everything All-knowing”. In Ayah 43:80 “or do they assume that WE cannot hear their Sarrehim (secret) and their Najwahum. Yes, WE do and our Rusulna (our messengers) are with them Yaktebuna (recording)”. – X-Reference – 4:114 , 9:78, 17:47 , 21:03 , 43:80 , 58:07. (نَجْوَاهُمْ)

NAKAL/NAKALLAN (نَكَالًا) means heavy and strong anchor for instance as used in ayah 73:12 in the meanings of heavy shackles and anchors; to stop a person from doing something that a person was doing; to make someone return from a path which that person has already taken; a deterrent as used in the ayah 2:66 as well as ayah 5:38. Similarly the word is used as to create someone as an example / as a deterrent punishment in the ayah 79:25. Therefore wherever the word is used, it’s used as a deterrent punishment for others who are present there, who may take heed from someone else being punished, so could be stopped from doing the wrongful deed. X-Reference 2:66, 4:84 , 5:38 , 73:12 , 79:25 . (نَكَالًا;تَنْكِيلًا)

NA’IMAT (نْعَمْتَ) & ANA’AM (أَنْعَمَ) the word Nai’mat is translated as Favors or Blessings of Allah whereas the word Ana’am is normally mistranslated as cattle or livestock. Both of these words have same meanings in four broad categories of definitions (1) Success & Prosperity in all walks of life for instance in Ayah 2:40 & 2:47 before and after describing all the blessings from Allah in the form of success and prosperity the phrase is “O Bani Israel, Zikar of Nai’mati (My Na’imat) that I An’amta (given Na’imat) upon you…”. (2) Peace & Contentment, Law& order, protection & shield from lawlessness, death, disability, destruction etc. for instance in ayah 46:15 with respect to the brought up by parents, in terms of not only success and prosperity but also shield and security provided by parents to children, the phrase is “…I Ashkur (be grateful) for Na’imataka (your Nai’mat) that you have Ana’amta upon me…” Both these meanings are used in ayahs 44:27 and 73:11. (3) Height, Benchmark, Role-model as in Na’mat-khaana for instance in per the usage of these words in ayah 5:65 as “Jannatin Naeem”. (4) Unity of nations in terms of common purpose and same set of values and beliefs for instance as its usage in Ayah 3:103. Therefore, when in Surah Fatiha we make Duaa to make us part of the nation which is on the right path and on whom Allah has blessed with Nai’mat, the same word is used in the phrase “Ana’mta Alehim” where all these meanings of the word are used. Similar meanings of above being all-inclusive are used in Ayah 5:03 when Allah says “…. Today, I have perfected for you the Deen, and have completed My Nai’mat (Nai’mati) upon you and have chosen for you Islam as Deen…”  The word An’aam is wrongly translated as cattle or livestock in many ayahs of Quran, which are wrong translations since it is the same word An’aam which is used with the same meanings as above for instance in Ayah 19:58 “Those were the ones upon whom Allah Ana’am from among the Nabiyeen…” here the use of the word is NOT cattle or livestock at all. As well as in ayah 22:34, the word Al Ana’am is mistranslated as livestock or cattle but actual meanings are the same as that for Nai’mat and Ana’am. Similarly in Ayah 33:37 both the words An’aam as well as Nai’mats are used “When you said to the person upon whom Allah has Ana’am (bestowed Naimat), and you had Nai’mat (bestowed Nai’mat)…” Here both words are used in the same meanings. X-Reference – 1:06 , 2:40, 2:47, 3:103 , 5:03 , 5:65, 19:58 , 22:34 , 33:37 , 44:27 , 46:15 , 73:11. (نْعَمْتَ;أَنْعَمَ;وَنِعْمَ;أَنْعَمْتُ;نِعْمَتِيَ;الْأَنْعَامِ;نِعِمَّا;بِنِعْمَتِهِ;نِعْمَتَ;نِعْمَتِي;نِعْمَ;بِنِعْمَةٍ;فَنِعِمَّا;نِعْمَةَ;أَنْعَمَ;الْأَنْعَامِ;نِعْمَتِي;الْأَنْعَامِ)

NANSAKH (نَنْسَخْ) normally mistranslated as to abrogate or to repeal or to revoke, however if we refer Quran, the word has been used only 4 times and in none of the usage of the word the meanings of ‘to abrogate’ makes sense. The actual meanings of the word as per Quran is basically in meanings of recording or confirmation i.e., to confirm through recording or writing, or to transcribe, to make firm, to record etc. for instance in the ayah 45:29 “This Our Kutebna (writing) that speaks about you with Haqq (Absolute truth & justice); surely we Nastansekhu (confirmed in writing, record) what you did”. The word is used in similar meanings in the ayah 7:154 “….and in their Nukhateha (inscription, transcription, record, writing) was Hidayah and Raham..” In the ayah 22:52 as well, the normal mistranslation of abrogation or abolishes of this word does not make sense either- and especially if reviewed in light of the subsequent ayah i.e.22:53. Therefore the ayah 22:52 says “But Allah Fayansakho (Firmly Record) that which Satan throws in; then Allah makes Mohkim (you Judge) of Allah’s Ayaat…”Followed by ayah 22:53 “ So that Allah may make what the Shaitan casts as a Fitna for those in whose hearts is a disease and those whose hearts have hardened”; therefore in ayah 22:52 as well as 2:106, meanings of the word is not to abrogate or to abolish, but in fact Quran has used the word in the meanings of making something firm, a record, a confirmation in terms of writing, or recording, a transcription or an inscription. X Reference – 2:106 , 7:154 , 22:52 , 45:29 . (نَنْسَخْ)

NANSEHA (نُنْسِهَا) normally mistranslated as to forget but it’s used in Quran in the meanings of to discontinue, to give up or leave anything, to consider less in importance, to ignore or discontinue protection or implementation of something for instance, in the ayah 20:115 “And We had already taken a covenant from Adam before, but he NASSEHEY it, and We did not find in him any determination”, here if the word is translated as he forgot, it does not make sense since one does not need determination to remember anything, hence the meaning of the word here would be “he discontinued the implementation, upholding and protection of the covenant”. Similarly, in the ayah 9:67 when talking about hypocrite men and women, this is a wrong translation that “they forgotten Allah so Allah has forgotten them” the correct translation would be “They have left Allah as in discontinued the implementation/left Allah’s Deen (considered less in importance to them); therefore, Allah has left or abandoned them”. In the ayah 32:14, the word is used in the same meanings as in “So taste because you Naseetum (left, ignored, considered less in importance, discontinued, abandoned) the meeting of this, your Day; indeed, we have Naseyanakum (abandoned) you…..” Similar meanings are used in the ayah 20:126 with the word fanaseytaha. X Reference – 2:106 , 9:67 , 20:115 , 20:126 , 23:110 , 32:14 , 45:34 , 58:19. (نُنْسِهَا)

NAQS’ & NAQS’IN (َنَقْصٍ) is used in Quran in the meanings of deficiency, loss, inadequacy, absence, shortage or scarcity of something. For instance, in ayah 7:130 “We certainly seized the people of Firaun with years of Naqs in S’amarat that perhaps they would do Zikr” here the word is used in meanings of deficiency in the results of their plans, work and efforts and also scarcity of any kind. Similarly, when in ayah 11:109 “So do not be in doubt as to what they are doing Abd. They do not do Abd except as their forefather did before. And Indeed, We will give them their recompense without any Manqoos’(Naqs) “.  Here meanings of the word is used as without any shortage, any diminished portion, any inadequacy or deficiency as per the Haqq that they have earned. The word is used in similar in ayah 2:155 the phrase is “Naqs in AlAmwaal, Naqs in Nafs and Naqs in S’amarat”.  The phrase Naqs in AlAmwaal – means Naqs in wealth, property, economical or valuable possessions; Naqs in Nafs means the weakened Nafs in terms of being engulfed by one’s desires and attacks of Shaytaan. Naqs in S’amarat has to be understand by keeping in mind the meanings of the word S’Amarat which is not just fruits, or crops, this is all-inclusive in terms of the results of one’s efforts and actions, Naqs in S’amarat means deficiency in the results of planning, efforts, labor and hard work in terms of these going to waste or not producing the desired results. X-Reference – 2:155, 7:130, 9:4, 11:84, 13:41, 21:44, 35:11, 50:4, 73:3. (َنَقْصٍ)

NAQZEHIM (نَقْضِهِمْ) The word is normally translated as breaking or violating for instance in ayah 4:155, but these are wrong translation of this word. The word Naqz is used in Quran to refer to “insufficiencies, in capabilities, deficiencies, failures or shortages etc.”. For instance, in Ayah 16:91, “And Afuaa (give in abundance) with your A’had (covenant) of Allah when you have taken the covenant and do not Tanquzu the Aiemaan (oath, promise, Emaan) after their confirmation…” is not talking about breaking of one’s Emaan, but is more reflective of causing any insufficiency, deficiency, failure or shortage w.r.t. one’s Aiemaan- both as one’s promise, oath with Allah, as well as one’s Emaan. Similarly in Ayah 4:155, after discussing the Sabaath, when Allah says, “Then with what their Naqzehim of Meesaq (strong and solemn contract) and their Kufar with Ayaat of Allah…” Is referring to all the ways and means through which they have cause Naqz i.e., failure, insufficiency, deficiency, or shortage with respect to their part of the Meesaq. Similar meanings and expressions are in Ayah 5:13 as well. In Ayah 2:27, “those who Yanqazuna their Ahad of Allah from after its Meesaqihi and Yaqt’auna (cut off) what Allah Amar with it to Yuwas’al (connect permanently & strongly) and they Yafsadun…”  here the word is used in the same meanings of causing insufficiencies, in capabilities, deficiencies, failures or shortages etc. Similar meanings are in Ayah 94:3. X-Reference – 2:27 , 4:155 , 5:13 , 16:91 , 94:3. (نَقْضِهِمْ)

NAS’EEB (نَصِيبٌ) is normally translated as portion or share, but these meanings do not make sense for instance in ayah 40:47 “…and the weak will say to those who had been arrogant, ‘indeed, we were your followers, so will you avert from us a Nas’eeban of the Fire’.” Here if we translate the word Nas’eeban as portion of the fire, it does not make sense, as there is no concept of only a certain portion of the fire to be averted, it is either the whole of the fire or none at all. Here Nas’eeban means their final result and destination of the Akhira on the basis of accountability as consequences of their own choices and actions. The real meanings of the word are in terms of due right, what someone has earned or is entitled to. Therefore, here the phrase would mean that “can you revert the entitlement for us of the fire?’. Similarly in Ayah 42:20 “…whoever desires the Haras’ (earnings) of this world, we will give him/her of it and will not be for him/her any Nas’eeb in the Akhira” here it means the due right, power, privilege, title and the entitlement. Similarly in ayah 28:77 when Allah says “seek through what Allah has given you the home of the Akhira, and do not forget your Nas’eeb of the worlds, and do Ahsan as Allah has done Ahsaan to you…”  Here the phrase do not forget you Nas’eeb is used both in terms of your entitlement and due rights of this world, as well as used here in the meanings of your powers, titles and resources, to spend these for the benefit of others in terms of doing Ahsaan on others. Similarly in ayah 4:07 and 11:109, the word Nas’eeb is used in terms of entitlement and due rights. In ayah 16:56 “and they assign to what they do not know Nas’eeban of what we have provided as Rizq for them…”  this means that they assign, invent lies in the name of Allah, from what they do not know, their Nas’eeban, entitlement, power, privilege (the kitaab) through which Allah provides Rizq. X-Reference – 4:07 , 28:77 , 11:109 , 16:57, 42:20. (نَصِيبٌ;نَصِيبَهُمْ;نَصِيبًا;نَصِيبًا;نَصِيبٌ;نَصِيبٌ;نَصِيبًا;نَصِيبٌ)

NAS’EER (نَصِيرٍ) & ANS’AAR (أَنْصَارٍ) The word Naseer is normally translated as “Helper” but it is used in Quran in much broader meanings. Basic characteristic of the word is like water as a source of life, nourishment, and basic requirement to produce results and S’amaraat. Therefore, without the water, all efforts of farmer are rendered useless. Therefore, it’s used for anyone or anything, that is required as a source of life, a source of nourishment, the main catalyst on the basis of which one’s efforts and struggle would produce results. Therefore, when in the ayah 3:111 Allah says “They will not be Yuns’aron” the word here is not only used in terms of they will not be aided or helped, but also in the meanings of their efforts will not produce results, and they will not be protected, from the harmfull effects of their choices and will not be taken out of it. It is also used in the meanings of the source of Khair (in all its meanings of the word Khair), gift, bestowment or contribution of any kind. It is also used in the meanings of helper or assistance as in the ayah 47:7. Also used in the meanings to protect/shield and remove harmful impacts for instance in the Ayah 2:250, the word is used in the meanings of assistance, help, protection, catalyst to turn efforts & struggles into results, taking out from a difficult situation etc. In the ayah 3:160 “if Allah yans’urkum, then no one can overcome you, overpower you…”- here the word used in the meanings of victory or success, as in the ayah 3:147 where ever the phrase “…and Ans’urna us over the Kaafireen People…”  similarly used in the ayah 2:286. It is used in all of these meanings of asking for Allah’s help and assistance, for success, for victory, to produce results of one’s efforts and struggles, as protector, shield, and as a source of Khair. X-Reference – 2:250 , 2:286 , 3:81 , 3:111 , 3:123 , 3:147 , 3:160  , 40:51 , 47:7 , 57:25 , 67:20. (نَصِيرٍ;أَنْصَارٍ;انْصُرْنَا;وَانْصُرْنَا;فَانْصُرْنَا;وَلَتَنْصُرُنَّهُ;نَاصِرِينَ;النَّصْرُ;نَصَرَكُمُ;نَصِيرًا;نَصِيرًا;النَّاصِرِينَ; نَاصِرِينَ;يَنْصُرُكُمْ;يَنْصُرْكُمُ;يُنْصَرُونَ;نَصِيرًا;نَصِيرًا;نَصِيرًا;نَصْرَ;النَّصَارَىٰ;نَصِيرًا; نَصِيرًا)

NASHOOZ & NASHOOZUHUNNA (نُشُوزَهُنَّ) the word is normally mistranslated as disobedience or adultery or fornication, for instance as used in ayah 4:34, but in Quran the words for those specific acts are Zina or Fahashi. The word Nashooz when used for Nissaa in Ayah 4:34, is widely mistranslated as disobedience to their husbands or adultery, but when the same word Nushooz is used for husbands in the same context for instance in ayah 4:128 with the phrase “And if the Amra’atun (wives) Khafat (fears, concerned with, worries) from their husbands Nushuuz…”, then, deliberately it is not translated in the similar way as in 4:34 in order to avoid pin point blame on male dominant societies under the influence of patriarchal mindsets, thus here the same word Nushooz is not translated as disobedience to wives or adultery but as ill-conducts, it is an injustice with Quran, Allah’s commandments and females. Whereas as per the Quran, the usage of any word and its contexts is not dependent on genders. The word is used in Quran in a much broader and specific meanings of rising up, rebelliousness or uprising, for instance in ayah 2:259 “…and look at how we have Nunshezuha the bones, then will cover the flesh…” Used here in the meanings of Rising or Raise them. Similar meanings are used in ayah 58:11 the phrase “…And when it is said ‘UnShuzu then Unshuzu…” Thus, in ayah 4:34, Allah is not talking about disobedience of wives or adultery or fornications at all but in terms of those who belong to Nissa (Weaker segments of society- both males or females) who rise up against the system in rebelliousness. In case of spouses, the ayah is talking about the one who is Nissa within the couple (could be wife or could be husband), for whom the other spouse is the Qawwamoon and hence if the Nissa (the weaker spouse) decides to go against the institution of marriage in rebelliousness, then that is what this word Nashuuz is referring to. X-Reference – 2:259 , 4:34 , 4:128 , 58:11. (نُشُوزَهُنَّ;نُشُوزًا)

NASTAHWIZ (نَسْتَحْوِذْ) The word is used in Quran in the meanings of gaining advantage over someone, for instance in Ayah 58:19, “Shaytaan has Astahuz over them so it made them Ansahum (ignore/ turn away from) the Zikar of Allah…”  used here in the meaning of gaining advantage on them, in terms of overcoming them, or gaining an edge, influence over them. Similarly in Ayah 4:141, when Allah says, “Those who are Yatarabas’una with you: then if Kana for you Fathun from Allah, say, “Were we not we Nakun with you”. And if Kana for the Kaafireen Nas’eebun, say, “Did we not Nastahwiz over you and we Namna’kum you of the Momineen?”  means those who Yatarabas’una (restrain and control themselves) with you: then if Kana (the end result of actions) for you Fathun (being exposed to Haqq, wisdom and Emaan) from Allah, say, “Were we not we Nakun (to reach this final destination) with you”. And if Kana (the end result of actions) for the Kaafireen is Nas’eebun (the recompense in accordance with their act of Kufar), say, “Did we not Nastahwiz (gained advantage over you, due to our Emaan) and we Namna’kum (protected you, guarded you as we are) of the Momineen (those who are at Aman)?. This ayah is basically defining two possible outcomes of those who control and restrain themselves with the Momineen, either they are going to get Emaan, the haqq and wisdom by Allah, or even if they do not and then due to their Kufar, they are going to be recompensed in accordance with their acts of Kufar, either way- as Momineen, even if we gain advantage, in terms of surrounding or overcoming others in terms of our Emaan, knowledge and wisdom, our job as Momineen remains to protect and shield others as Aman- safety and security. – X-Reference – 4:141, 58:19 . (نَسْتَحْوِذْ)

NAT’EYAHATU (وَالنَّطِيحَةُ) The word is normally translated as an animal which has been gored to death by horns. Since there is no mention of any animal, hence this prohibition is not related to just animals but each and everything in general sense. The normal translation of this word as something which has been gored to death by horns, whereas the actual meaning of this word is a thing that has been butted, i.e., strike against something, mostly used for a head strike, but general as well, to include striking or hitting anything or anyone violently or with a force, or with a sharp object or tool. Therefore, when Allah says in Ayah 5:03, “Hurematu (are made prohibited) upon you the Mayyat, and the Dammu and laham of the Khinzeer and not Auhilla for Ghair of Allah with it and the Munkhaniqatu and the Mouqouzatu and Mutaraddiyatu and Nat’eyahatu…” the divine guidance is to avoid and steer clear of any such act or deed, which involves using force or violation in any shape or form against anyone. Later in the same Ayah, when Allah says, “and what Akala of the S’aba’au (the seven) except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘seven’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed.- X-Reference – 5:03 . (وَالنَّطِيحَةُ)

NAZAR (نْذِرِ) & MUNZAREEN (وَمُنْذِرِينَ) The word is used in Quran in the meanings planning for the future in terms of action being done right now, in alignment with future planning and consequently also used in the meanings of caution, advice, notification, or preparation for future for instance in Ayah 2:269-270, “Allah gives the Hikmat (wisdom) whom Yashau. And whoever is given the Hikmat then certainly is given much Khair. And none do Zikar except those of understanding. And whoever Anfaqtum (actively does) of Nafaqatin (actions, deeds) or Nazartum of nazar, then indeed, Allah gives knowledge. And not for the Zwalimeen (unjust) any Ans’aar (help, support,).” Here it means that whether you being active in doing much khair with wisdom of current deeds (Nafaq) or doing actions or planning for the future ones (Nazar), Allah is the one who gives knowledge through Hikmat as long as it is Khair, since Allah does not Nas’eer the Zwalimeen. Similarly in Ayah 3:35, “When Amra’at of Imran said, ‘My Rabb, Indeed I Nazaratu to you what is in my womb…” means I plan to dedicate what is in my womb in the future, for which the process has already started and have already started work on it. Similar meanings are in Ayah 19:26. In Ayah 21:45, “Say, ‘Only I Anzarkum with Wahi’. And not Yasma’u (listen, observe to obey) the deaf, this call when the person is Yunzaruna.” Means that I Anzarkum, prepare you for the future, for which you need to start the work right now with the help of the Wahii…since those who are deaf, will not Yasmaau, when they are asked to prepare for their future. Similar meanings of preparation for future in terms of notifications and advices are used in Ayah 4:165 with the use of the word Munzareen as in those who do Nazar-  X-Reference –  2:270, 3:35, 4:165, 19:26, 21:45 . (وَمُنْذِرِينَ;نْذِرِ)

NAZAR (نْظُرُ) & YANZURU (يَنْظُرُ)- ANZARNA (انْظُرْنَا) The word basically means to look from one’s eyes- but the word Nazar also has meanings of thinking, watching, vigilant and observing something, I.e., looking but not just on the surface level of seeing something, but along with thinking, observing, closely watching and linking the vision with one’s knowledge and other aspects already known. It’s also used in the meanings of giving undivided attention, and focus. Therefore, used in the meanings of undivided attention, inspection, focus or investigation. It is also used in the meanings of waiting, or delaying or giving a time period as a respite for instance in the ayah 15:36, the Shaytan said ‘F’anzirni” i.e. give me respite until the day they are resurrected. X-Reference – 2:162 , 3:143 , 5:75 , 6:8  , 7:53 , 8:06 , 9:127 , 10:101 , 15:36. (فَانْظُرُوا;يَنْظُرُ;انْظُرْنَا;تَنْظُرُونَ;انْظُرْنَا;يَنْظُرُونَ;يُنْظَرُونَ;يُنْظَرُونَ;يُقْتَلُ)

NAZEJAT (نَضِجَتْ) is normally translated as roasted or burned in its single occurrence and usage in Quran in the ayah 4:56. But if we look at the meanings of the word in classical medieval Arabic, we would find a combination of meanings such as maturation, or completion, kick up or restarting, yelling or making noise. Therefore, when Allah says in ayah 4:56 “Indeed, those who do Kufar in our Ayaat, soon, WE will Nus’lehim (Salat) fire…”. This ayah is basically a description of what is going to happen to those who do Kufar in Allah’s Ayaat. Through the phrase Nus’lehim (Salaat) of fire, means the process, the system of permanent and strong connection of fire. And how that system of Salat of Fire is going to be implemented is then described in the subsequent phrase of “…Every time Nuzejat their skins, WE will change their skins Ghaireha (other than that, replacing it, amending it, or changing it), so that they Zouq of Azaab…” it is telling us in no unclear and descriptive manner as to what would be happening. The phrase “Nuzejat their skins”, means the stage of aging, destruction, maturation, or completion of the set of Azaab whereby the skins is completely destroyed in order to kick up or restart the process all over again. The word Nazejat also describes the making of noise or yelling by the people who are going through this permanent and strong process of being burned and reburned- again and again in the Azaab. X-Reference – 4:56. (نَضِجَتْ)

NAZOOL & ANZALNA (أَنْزَلْنَا) The word is normally translated in a very narrow and restricted manner as revealed and assumed to be linked to wahi or Allah’s Kitaab only, whereas Allah has used the same word Nazool and Anzalna (WE nazool) for everything that is sourced from Allah as the main source and given to mankind, or received by mankind, through any of Allah’s Malaik, for instance in ayah 26:221 Allah says “Shall I inform you about the one who is tanazalu (revealed) the Shaytaan” Thus, the same word Nazool is used here, reflecting the results of the duties performed by a Malaik of Allah- that is Iblees. Similar to Allah’s Kitaab being Nazool via Malaik of Jibrael, here the Shaiytani thoughts, acts, elements, are Nazool by Malaik of Iblees. As we know the Malaik of Allah are carrying out their duties as defined and ordained by Allah and the Nazool is the result of such duties, therefore Allah has used the word Nazool even for aspects such as iron ore or other minerals for instance in Ayah 57:25 “..We Anzalna the Hadeeda (iron, minerals), wherein is mighty power/strength and benefits/uses for the mankind..”. The same word Nazalna is used for all the basic necessities of life, as defined by the term Ma’aa in Ayah 15:22 “…then Anzalna from the sky Ma’aa…” Thus the term Anzalna, or Nazool, does not just mean revelations of Allah’s Kitaab or Hidaya or send down of water/Maa by Allah, but it’s basic meanings is all encompassing and very broad to include each and every things, that is originated from Allah, whose basic source is Allah- be it knowledge, or any other source of information or thought; or any other aspects of Allah’s Fazal, or Na’imat or Rizq, as well as to include even Shaytani thoughts, elements and acts, which reach mankind as a result of the duties performed by and communicated through Allah’s Malaik. – X-Reference – 4:105, 15:22, 26:221, 57:25.  (أَنْزَلْنَا;وَأَنْزَلَ;نَزَّلَ;أَنْزَلَ;نَزَّلَ;تُنَزِّلَ;أَنْزَلَهُ;أُنْزِلَ;أَنْزَلَ;أُنْزِلَ;وَأَنْزَلْنَا)

NIKAH (النِّكَاحَ) ANKEHU (فَانْكِحُوا) is normally translated as marriage contract or marriage agreement, which is not the ONLY meaning as per Quran. In fact, as per Quran, it is used in the general sense of entering into any important and long-term contract or agreement which documents or mention the binding terms. It is because of this fact, that the age of entering into such agreement, is termed as the age of maturity or Balaghat, consenting age, after which a person is mature enough to enter into any contract for instance in ayah 4:06 “And test the Yatama until they reach the Balughu (maturity) of the Nikah (Contract). Then if you perceive in them sound judgment, release their Amwaal to them…” This shows that the Nikaah is any such contract or agreement, which has to be entered into by a consenting adult and the age of that adult, the age of maturity is referred as the age of Baloghat of the contract (Nikah). Therefore, in Quran, although ALL of the places, the word Nikah is mistranslated as marriage contract, it is not used in the meaning of marriage contract ONLY. For instance, in ayah 4:03, the word is not used as a contract with Yatama but is used in terms of entering or documenting an important and significant long-term contract in order to take care of the Amwaal of Yatama and to document all modalities as per the care and the trust of that Amwaal as a trustee or as a caretaker of the Amwaal of the Yatama. X-Reference – 4:03 , 4:06. (فَانْكِحُوا;نَكَحَ;فَانْكِحُوهُنَّ;النِّكَاحَ;تَنْكِحُوا;يَنْكِحَ;تَنْكِحُوهُنَّ)

NIS’F (نِصْفُ) NIS’FU (النِّصْفُ) the word is normally mistranslated as HALF, but the word is not used in these meanings in Quran but more in the meanings of Justice at its best, for instance in Ayah 2:237, “And if there is a divorced from before that you have touched them while have already specified for them Fareeza (obligatory duty) then Nis’f of what Faraztum (already specified obligation…”  Is not talking about giving half of what has been already decided but giving in accordance with N’isaf and Ins’aaf, meaning justice at its best, which is basically what has already been decided The Fareeza. In Ayah 4:11, while talking about Wasiyat for the Aulaad- children, and identifying that for the Nisaa child is the double, the next phrase is “and if Wahidatun, then for him/her the Nis’af…”  is not telling us that if there is only one then give half, as is normally mistranslated but basically the word Wahid refers to all of them being similar or same, with neither one of them as either Nisaa (Unresourceful person) nor as a Rijaal (resourceful person), then in that case, give as per the Nis’af, that is justice as per its best. Similarly in the next Ayah 4:12 “And for you is Ni’sfu of what is left behind by your Zouja if not for them is a child…”  means that in case if the Zouj did not have a child of his/her own, then manage it as per Nis’f, justice at its best. Similar meanings are there in Ayah 4:176. In Ayah 4:25, “…if they commit Fahashi, then for them is Nis’af of what upon the Mohs’inaat of the Aza’ab…”  is not saying that for them is half of that given to the Mohs’inaat, as punishment, but basically telling us that their punishment should be based on justice as it’s best. X-Reference – 2:237, 4:11-12, 4:25, 4:176, 73:3, 73:20. (النِّصْفُ;نِصْفُ)

NISSA (نِسَاءَ) In Quran the word is normally mistranslated as wives or women, in order to inculcate patriarchal mindsets into the Quranic translation and in order to treat women as inferior gender, or weaker than men, to look down upon them, to control and suppress them. Although it is used in the meaning of women as well for instance in ayah 2:222 and 2:187, but the over-riding characteristics of these words as per their usage in Quran is in the meanings of that segment of community which is devoid of resources, titles, powers, wealth, money, authority, connection, strength, etc. – generally a resource-less segment of the society such as orphans, oppressed, Yateem, elderly, oppressed, destitute etc. including all genders, not just women or females only. For instance, in ayah 4:127 “they surround you concerning Nissaa…” when the matter under discussion is the rulings related to Nissa, it means resource-less or weaker segments of society such as oppressed, Yateem, elderly, orphans etc., because the ruling that follows relates to oppressed children, orphans etc. How is it possible that the ayah would start with the rules related to women and then only talks about children, orphans, Yateem, oppressed or weaker segments of the society? This proves that the word Nissa in this ayah is used in an all-comprehensive manner for those segments of the society that lacks in Allah’s Fazal, authority, and resources such as orphans, oppressed, Yateem, elderly etc. In Quran the word Nissa appears as opposite to Rijaal. The word Rijaal means those people among all mankind – both men and women- regardless of their gender, who have been given Allah’s Fazal (knowledge, faculties, abilities, resources, wealth, money Amwaal, title, authority etc.) to act accordingly as per divine guidance. The word Nissa as opposite to Rijaal, therefore means those who lacks of Allah’s Fazal/resources to act accordingly as per divine guidance. Thus, they are least likely to be in hell, since the accountability at their end is going to be much easier than that for Rijaal. Similarly, in Ayah 2:49 if the word Abnaakum means Sons/males only, then it means that the nation’s males were being slaughtered and females/women were kept alive, meaning that if any nation’s males are killed in routine; the nation would disappear from the face of the earth after a certain passage of time. Therefore, this translation of slaughtering sons and sparing females/girls/women does not make sense. The correct translation of Abnaakum would be as an opposite to Nissaukum in Ayah 2:49 i.e. “slaughtering your resourceful/influential people and sparing your weaker segments, resource-less ones”. X-Reference – 2:49 , 2:178 , 2:187 , 2:223 , 3:61 , 4:34 , 4:75 , 4:98 , 4:127 , 7:127 , 7:141 , 28:04 , 33:55 , 49:11. (النِّسَاءِ;َلِلنِّسَاءِ;نِسَاءِ;نِسَائِكُمُ;النِّسَاءِ;نِسَائِكُمْ;نِسَاءَكُمْ;نِسَائِكُمْ;النِّسَاءَ;النِّسَاءِ;بِالْأُنْثَىٰ;لِلنِّسَاءِ;نِسَاؤُكُمْ;نِسَائِكُمْ;نِسَائِهِمْ;وَالْأُنْثَىٰ;نِسَاءً;نِسَاءَنَا;نِسَاءً;النِّسَاءَ;النِّسَاءِ;النِّسَاءِ;النِّسَاءِ;النِّسَاءِ;النِّسَاءِ; وَنِسَاءً)

NOHA (النُّهَىٰ) means understanding, intelligence, thinking. For instance, in the ayah 20:54, after outlining all the bounties of Allah as Ayaat of Allah and Allah’s Na’mat, Allah says إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِأُولِي النُّهَ, “In that are Ayaat for those with Noha- Here the meanings are in the terms of intelligence, understanding. But in the ayah 20:128, the context is all those who did Kufr, the nations that were destroyed and after outlining all these Allah says إِنَّ فِي ذَٰلِكَ لَآيَاتٍ لِأُولِي النُّهَ “…In that are Ayaat for those with Noha” ……X-Reference 20:54 , 20:128  . (النُّهَىٰ)

NOOR (نُورًا) The word is normally translated as light, but in Quran the word is used to describe Allah as Allah being the Noor of the skies and the earth in Ayah 24:35, “Allah is the Noor of the skies and the earth. The example of Allah’s Noor is like a niche within which is a lamp, the lamp is within glass, the glass as if it were a pearly star lit from a blessed olive tree, neither of the east nor of the west, whose oil would almost glow even if untouched by fire. Noor upon Noor. Allah gives Hidayah to Allah’s Noor whom He wills. And Allah presents examples for the people, and Allah is Knowing of all things”.  This defines Noor as that light from Allah which is the basis of Allah’s Hidayah, through which Allah gives Hidayah to everyone. In Ayah 57:13 “On that day the Munafiq people and those who do Munafiqat, will say to those who have Emaan ‘Anjuzna (wait/perceive) for us so that we may acquire of your Noor (light), it will be said to them, ‘go back behind you and then Tasemu (seek/explore) Noor (light)”. This shows that those who have Emaan, got the noor, due to Hidayah. In Ayah 42:51, “And it is not for any human being that Allah should Kalam with the person except Wahiyan or from behind a Hijaab or that Allah sends Rasool then Wahi with Allah’s permission…”  After describing the process of revelation by Allah, the next Ayah 42:52, “And thus, WE have Anzalna to you a Rooh of Our Amar.  You did not know what is the Kitaab or Emaan, but WE have made it a Noor and WE Nahdi (Give Hidayah) with it…”  telling us clearly that Allah has made the Hidayah a Noor, and Allah Yahdi- gives Hidayah with Allah’s Noor. Quran has also used the word Noor as apposite of the word Zulm meaning darkness of Kufar, darkness of ignorance etc. for instance in ayah 2:19-20. Thus, as opposed to Zulm, the word Noor means Hidayah, the knowledge of Emaan etc. Since Zulm refer to things that are confusing, not clear, being kept in dark, something not obvious i.e., not clarified clearly, thus as an opposite, the word Noor means becoming distinctly clear as being in the light, or at Aman- utter and deep conviction, in the state of Aman- safety, security and conviction that comes out of knowledge. X-Reference – 2:19-20, 4:174 , 24:35, 42:51-52, 57:13. (نُورًا)

NOUWETEHI (نُؤْتِيهِ) The word is normally mistranslated as given, or granted which is a wrong translation for instance as per its used in Ayah 4:74 and 4:114 “…Nouwtiya a great reward”– where the word is mistranslated as ‘We will grant him/her a great reward’ since Allah has set up a definite appointed time for the recompense, wherein the final accountability will be carried out, by taking into consideration each and every act of an individual not just limited to the one deed under discussion for instance as per Ayah 4:74 (Qatal in the Sabeel of Allah) or 4:114 (Seeking Marzaat of Allah). The word Nouwtiya is used in Quran in the meanings of sharpening of the flank, edge, side or margin, towards or in favor of something, and moving towards something with a force as in storming towards something for instance in both these Ayahs, the use of the word Nouwtiya means marching towards, storming towards, with a sharp margin and edge towards and in favor of the great reward. In Ayah 4:74 “So let Qatil in the Sabeel of Allah those who exchange the life of the world with the Akhira and whoever yaqtil in Sabeel of Allah or Yaghlib (gains victory) then Soofa (have realized) Nouwtiya (a clear edge in favor of, storming towards) the great reward.”  In Ayah 4:114 “There is not much Khair in their Najwahum (private talks/secret counsels) except the one who Amar with Sadaqatin or Maaroof or Islah between the mankind and whoever does that for the Marzaat (approval, to please) of Allah, then Soofa (have realized) Nouwtiya (a clear edge in favor of, storming towards) the great reward.” Similar meanings are in Ayah 4:162. – X-Reference – 4:74 , 4:114, 4:162 . (نُؤْتِيهِ)

NUBTAHIL (نَبْتَهِلْ) is normally translated as “let us pray humbly” and appears only once in Quran in the ayah 3:61. This is a wrong translation. In ayah 3:61 “Then whoever does Hujjat concerning it from after the knowledge has came to you, then say, let us call, Anbanana, and Abnaukum, and Nisaana and Nisaaukum, and Anfusena and Anfusekum, then Nubtahim and so invoke Lanat of Allah upon the Kazibeen” in this ayah, translating the word Nubtahil as “let us pray humbly” does not fir in or make any sense at all. The actual meanings of the word Nubtahil which could be driven out from the word بْتَ as in the meanings of decision, determination, fixation, fixing, resolution, regulation, setting, and settlement. Therefore, in this ayah, Allah is not asking us to gather everyone, who is doing Hujjat, argument for the sake of arguments, after the knowledge has been made Bayyinin (clear and distinct) of the Haqq, and clearly not asking everyone to let’s pray humbly. But in fact, the divine guidance in such situations is to have a meeting, a gathering involving everyone, with Haqq as the focus, in order to reach the final settlement, to fix the argument based on the Haqq, to settle and fix these arguments in light of the Haqq, it has nothing to do with praying humbling. This is also confirmed from the later phrase which says “Then invoke Allah’s La’nat on those who are Kazibeen” i.e., in spite of referring and highlighting Allah’s Ayaat, those who are Kazibeen, doing Takzeeb (making fun, rejecting, denying) Allah’s Ayaat, then invoke Allah’s La’nat on them.  X-Reference – 3:61. (نَبْتَهِلْ)

NUDEWALUHA (نُدَاوِلُهَا) is normally translated as we alternate them. It is used in Quran only once in ayah 3:140 and the normal translation of ‘we alternate them’ does not make sense. If we look at the meanings of the word Nudewaluha in classical/medieval Arabic, the word means internal association, internal handling or internal authority or agreement to handle any matter. Therefore the use of the word in the ayah 3:140 as “If a Q’araun touches you, then indeed has touched the people a Q’araun similar to it and these periods Nudaweluha among the people and Allah gives knowledge to those who have Emaan and take witness from you…” This means that if any Qaraun, internal resistance, rebellion from within touches you, it is the same that was touched by those before you and these periods Nudewalluha, their handling, their accord to handle it was as per the knowledge given by Allah to take witness among people and handle the internal resistance & rebellions. X-Reference 3:140. (نُدَاوِلُهَا)

NUS’UBE (النُّصُبِ) The word is normally mistranslated as stone altars, which was a piece of natural stone containing relics in a cavity and intended to serve as the essential part of an religious rites or celebrations; it was a table or flat surface, topped block used as the focus for a religious ritual, especially for making sacrifices or offerings to a deity or idols and accordingly, the phrase in Ayah 5:03 for instance “And what Zabiha on Nus’ube’  is mistranslated as what is sacrificed on stone altars. But the word Nus’eba was used in classical and medieval Arabic in terms of ‘causing distress or botheration, displeasure or a cause of annoyance; extreme tiredness after exertion, disease or illness; embezzlement; misappropriation of funds, by the use of title or authority in undue manner; the act of deliberately making someone believe something that is not true – cheating; deception; fraud, etc.” it is also used in the meanings of intense exertion, tiredness, fatigue or exhaustion for instance as used in Ayah 9:120, 15:48 or 88:3. In Ayah 5:90, when Allah says, “Oh you who Amanu! Indeed, the Khamru and the Mayser and the Ins’aabu and Azlaamu are Rijsun from the Amal (work) of the Shaytaan so avoid it so that you may be successful.”  Shows that Al-Ans’aab (plural of Nus’eba) are Rijsan, and the Amal- the work of the Shaytaan and includes each and every acts that qualifies this definition of Nus’eba that causes distress or botheration, displeasure or a cause of annoyance; extreme tiredness after exertion, disease or illness; embezzlement; misappropriation of funds, by the use of title or authority in undue manner; the act of deliberately making someone believe something that is not true – cheating; deception; fraud, etc.  In Ayah 38:41, with respect to Nabiy Ayyub, “And do Zikar of my Aibaad Ayyub, who made Duaa to his Rabb, ‘Indeed, has afflicted me the Shaytaan with Nus’eba and A’zaab”.  The word is used here in all of these meanings as Amal/work of the Shaytaan. In Ayah 5:03 when Allah says “….and what Zubiha on Nus’ube…” the actual word by word translation of this phrase is “and what Zubeha (destroyed, killed, eliminated, being deprived of) by/through/upon the Nas’ube (cheating, fraud, misappropriation, deception etc.)” As we know the word Zabiha basically means depriving someone of something, someone being destroyed, killed (physically or allegorically), eliminated, deprived of something. Thus, this phrase refers to the prohibitions to cover such acts, behavior and conducts, wherein the person uses deception to deprive (someone) of money or possessions or a fraudulent scheme or action, or anything is done through deception or cheating in any manner whatsoever. X-Reference – 5:03, 5:90, 9:120, 15:48, 38:41, 88:3. (النُّصُبِ)

QAAD (قَعَدَ) TAQA’DU (تَقْعُدُوا) & MQ’AIDA (مَقَٰعِدَ)   The word is normally mistranslated as sitting or thereof by confusing the word QAAD (قَعَدَ) with the word Qau’ud (قُعُودٌ). Both are different words with different meanings. The basic meanings of the word Qaad and Mq’aida are in terms of taking on the position, the view, or the beliefs of someone. For instance, in Ayah 3:121, the phrase is “Mq’aida for the Qitaal” means taking on the position for the fighting. Similar meanings are there in Ayah 9:81, “Rejoice the Mukhalifuna (those in opposition) with their Maqa’dehim Khalifa (opposint) the Rasool of Allah…” means their standing, views, beliefs of Khalafa of the Rasool of Allah. In Ayah 54:54-55 “Indeed, the Muttaqueen in Jannatin (heaven) and Naharin (whatever they desire) in Maqade of S’idqin (honor) near the Maleekin (king) Most-powerful.” In Ayah 4:140, the phrase is “Then do not Taqa’du with them until they Yakhuzu in Ghairihi (other than that, opposite to it, contradicting it, in opposition to) the Hadeeth (the event of them doing Kufar and Yastahziy with the Kitaab of Allah).” Here do not Taqa’du means do not have the same standing, position, or views like those who do Kufar and Yastahzi with the Kitaab of Allah. X-Reference – 3:121, 4:140, 9:81, 54:54.    (قَعَدَ;مَقَٰعِدَ;تَقْعُدُوا;مَقْعَدِ;الْقَٰعِدُونَ;الْقَٰعِدِينَ)

QADAR (بِقَدَرٍ) QADEER (قَدِيرٌ) & TAQDEER (تَقْدِيرُ) The words Qadar & Taqdeer are normally mistranslated as Fate, predetermination of destination by Allah, divine fore-ordainment, or predestination- In fact Emaan on Qadar has been inserted into the Deen-e-Islam through these mistranslations, which are against the concept of Emaan on the day of Akhira. All these are extremely wrong interpretations and concepts and against the Quranic guidance. When used for Allah, the word Qadeer is then translated as All-Powerful- but the word is used in Quran in entirely different meanings and interpretations. For instance, in ayah 22:74 “They have not Qadaru Allah the Haqqa Qadrihi…” here if we translated the word Qadar as predestination or fate, this does not make sense. The word, here is in fact used in the meanings of valuation, ability, estimation, measure, appraisal or assessment. Similarly, in ayah 2:236 the word Qadarhu means as per his/her ability, measure, resources and means. Similarly, the word Taqdeer is normally mistranslated as fate, or decree or determination – but the meanings of the word Taqdeer is power, ability, capability etc. as in the ayah 41:12 and 6:96 with the phrase “…that is the Taqdeer of the Aziz the All-knower”. Whenever the word Qadeer is used for Allah in the phrase “Allah is Qadeer over all things” it means that Allah is capable, powerful, and resourceful over all things. Allah has created the universe, and All Malaik are performing their duties as determined by Allah, once Allah has given humanity Freewill and Hidayah, then Although Allah is Capable, All-powerful over all things, but Allah does not intervene during this worldly life. Everything is determined as per the cause and effect of the natural laws, whatever one decides, based on one’s freewill, will face the consequences of one’s decisions, in this worldly life as well as in the hereafter. When Allah says in Ayah 54:49 “Indeed, all things We created with Qadar”, Allah is not saying that all things have been created with predestined fate, unlike is normally mistranslated, but used here in the meanings of abilities, powers, proportions, measures and numbers. The word Qaadir is also used in the meanings of ability or power for instance in the ayah 6:37 “...Indeed Allah is Qaadir to send down an Ayaat…” here the word used in the meanings of power, capability or ability. Similar meanings are used in the ayah 6:65 & 17:99.  X-Reference – 2:236 , 3:26 , 3:29 , 6:37 , 6:65 ,  6:96 , 17:99 , 22:74 , 41:12, 54:49. (قَدِيرٌ;تَقْدِيرُ;قَدِيرٌ;بِقَدَرٍ;قَدِيرًا;قَدِيرًا)

QAIMAN (قَائِمًا) AQWAMA (أَقْوَمَ) & QAWWAMOON (قَوَّامُونَ) is normally translated as standing but in Quran it is used in much deeper and broader context than just standing. For instance, in the ayah 4:05 “Do not give the weak-minded your wealth which Allah has made for you a Qayyaman and Rizq for you…”  Here the word is used in the means of support, strengthen, backing, encouragement, assistance and standing up for justice. Similarly, in ayah 13:33, “Allah is the one who is the Qa’imun of every Nafs for what it is has earned…”  here the word is used in the meanings of establishing, supporting, strengthening and providing the foundation of justice, the recompense based on what someone has earned. It is also used in the same meanings of establishing justice and Qist in the ayah 3:18 with the phrase “Qaiman with Qist” and 62:11 with the phrase “…they left you Qa’iman…”  Similarly, in the Ayah 70:33 “And those who are in their testimonies Qaimoon” that is those who strengthen, support, establish Qist & justice through their testimonies. The same meanings of establishing, withholding, standing firm with justice and Qist in accordance with Haqq is used in the ayahs 4:34 (the word Qawwamoon) and 4:135 (Qawameen). Thus these words have all these meanings in terms of establishing, supporting, strengthening and providing the foundation of justice and standing firm with justice and Qist in accordance with Haqq of each and every individual aligned with their due rights. The word is used in the similar meanings in ayah 5:08 “O you who have Emaan, be Qawameen for Allah as witnesses with Qist…” In Quran when the word Aqaam is used, for instance the phrase Aqaam ul Salaat (21:73) or Aqaam At Tourat and Injeel (5:66) is used, the word Aqaam is used in the similar meanings of establishing, strengthening, upholding, the system and rules based on Qist and justice. X-Reference – 3:18 , 4:05 , 4:34 , 4:46 , 4:135, 5:8 , 5:66 , 13:33 , 62:11 , 70:33. (قَائِمٌ;أَقْوَمَ;قَائِمًا;قَائِمًا;قَائِمَةٌ;قَوَّامُونَ;قِيَامًا;أَقِيمُوا;تَقُومُوا;قَوَّامِينَ)

QALAAID (الْقَلَائِدَ)  The word is normally mistranslated as garland, a drape of some sort, as used by many different cultures from around the world as used for instance in Ayah 5:02 and 5:97. This is not what Allah is referring to in these Ayahs. In order to get an idea of this words’ meanings refer Ayah 39:62-63, “Allah is the creator of all things, and Allah is over everything Wakeel (guardian, accountant, judge). For Allah belongs the Maqa’leed of the skies and the earth and those who do Kufar with Ayaat of Allah, those are the Khaasiron (losers)”. Shows that the word Maqa’leed refers to the basic foundations, the keys to unlock the potential, to knock off and access the secrets, the doors to get the knowledge of all the Ayaat of Allah as scattered in science and universe, across all the skies and the earth. We can consider these as the very basis of understanding the Ayaat of Allah- the keys to unlock their potential. Similar meanings and usage of the word are in Ayah 42:12. In Ayah 5:97, when Allah says, “Allah has Ja’al (appointed, set in motion) the Kaaba (the base, the foot, the main support) of the Baiyt the Harama, Qayeman for the people and the Shahre Al Harama and the Huda (Hidayah) and the Qala’id. That is so that you may get knowledge that Allah gives knowledge of what is in the skies and what is in the earth and that Allah over everything is All-knowing”.  Here Allah is not talking about any garlands, through which Allah gives knowledge of what is in the skies and the earth, as there is no knowledge that one can get from garlands, or drapes of any sort, but basically Allah is talking about Qala’aid- the basic keys to unlock the potential and knowledge of whatever is in the skies and the earth, the basic foundations of Allah’s Ayaat, the doors to access these and to get the knowledge. Similarly in Ayah 5:01 after talking about Allah’s Yureedu (the whole system on the basis of which Allah guides to Hidayah), then in Ayah 5:02, Allah mentions, “Sha’aira of Allah; the Shahar Al Haraam; the Hudya- Hidayah; the Qalalaida; Aaimeena of the Baiyt Al Haram” as parts of that Yureedu, the whole system of Allah on the basis of which Allah guides mankind to the Hidayah. X-Reference – 5:02, 5:97, 39:63, 42:12. (الْقَلَائِدَ)

QALB (قَلْبِ) & QALOOB (قُلُوبُكُمْ) Normally translated as hearts, this is not the correct translation since the word which is used in the meanings of hearts is Faad for instance in the ayah 6:110 “And we will Nuqalibbu their afa’datuhum (hearts) and their visions, as they refused to have Emaan …”  Here both these words are used, therefore the word Qalb is not heart but instead is used in Quran as a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all faculties. Similarly in ayah 2:07 Allah says for the Kaafireen “ Allah has set a seal upon their Qaloob and upon their hearing and vision a veil…”  the word is used in the meanings of their understanding that is derived out of conviction of heart and mind and all of human faculties. Similarly, in the ayah 3:103 the phrase “…Allah embedded affection between your Qalobuhum…” here again the word is used in terms of one’s deep conviction and intentions of heart, mind and all of human faculties. The word is used in same meanings of assurance, tranquility and conviction of one’s heart, mind and all faculties in the ayah 3:126. The word is also further explained in the ayah 5:41 by the phrase “…they say we have Emaan with their mouths but their Qaloob did not have Emaan…”  X-Reference – 2:07 , 2:225 , 3:103 , 3:126 , 4:63 , 5:13 , 5:41 , 6:110 , 7:100 , 8:63, 9:87. (قَلْبُهُ;قُلُوبُكُمْ;قَلْبِ;قَلْبِي;الْقَلْبِ;قُلُوبِهِمْ;قُلُوبَنَا;قُلُوبُكُمْ;قُلُوبِكُمْ;قُلُوبِكُمْ;قُلُوبُكُمْ;قُلُوبِ;قُلُوبِهِمْ;قُلُوبُنَا)

QANETEEN (قَانِتِينَ) & QANITATUN (قَانِتَاتٌ) the word is normally mistranslated as ‘humbly obedient’ or ‘devoutly obedient’, especially mistranslated as humbly submissive and obedient to one’s husbands in ayah 4:34. These are wrong interpretations and meanings of this word under the influence of patriarchal mindsets. The word Qaniteen means all those who do Qanit, i.e., who guard, protect and use their abilities, faculties and resources by remaining within the boundaries of Deen for instance in Ayah 2:238 “Guard strictly the Salaat and Salaat of Wusta (Justice, Haqq) and Qumo (stand, establish, support) for/with Allah Qaniteen”  Shows the characteristics of the word Qaniteen as all those people who Qayyam – stand with, support, strengthen, encourage, provide assistance to and standing up for justice in order to establish the Salaat by doing acts of Qanit – i.e., using, guarding and protecting, their resources, faculties, abilities and talents by remaining within the boundaries of Deen in order to establish, contribute to and maintain the system of Salaat- a welfare system which supports each and every one accordingly. Additionally, the word Qanitaat is normally mistranslated as to refer to only women or females, which is again under the influence of patriarchal mindsets. For instance, refer Ayah 33:35 the phrase “Qaniteen & Qanitaat” is wrongly translated as obedient men and obedient women. However, this divine guidance is not talking about males or females at all. If we refer to the last two phrases of this ayah “…the men who guard (Hafizeen) their private parts (Furujehim) and the women who guard (Haafizaat), and the men who remember (Zaakireen) Allah often and the women who remember (Zakiraat)…”. The question is why Allah has not used the same phrase ‘Hafizeen Furujehim’ for Haafizaat, why ‘Haafizaat Furujehim’ is not used here. Similarly, the same phrase ‘Zaakireen Allah Kaseeran’ is not used for Zakiraat. The reason is that these words are not used for males and females but in fact each set of the two words represents all the genders in humans, the first word referring all the humans as Hafizeen (or Zakireen or Qaniteen), who are doing the acts of Hifazat (or Zikr or Qanit) and the second word which is Haafizaat (or Zakiraat or Qanitaat) is used in Quran in terms of the verb, i.e., acts of Hifaazat (or doing Zikr or Qanit). Another example of misinterpretations of Quranic Words is the word Swalehaat, which is normally mistranslated as righteous women, but it actually means acts of Is’lah as per divine instruction- It not restricted or referred to only women at all, but the acts of Is’lah by both males and females, for instance as used in the phrase Aml-e-Swalehat- If mistranslated as righteous women, does it mean acts of righteous women ONLY? Similarly in ayah 4:34 the word Qanitaatun is not a noun referring to females only but in fact the acts of Qanit by both male or female as described above. X-Reference – 2:238 , 4:34 , 33:35. (قَانِتَاتٌ;الْقَانِتِينَ;قَانِتِينَ;اقْنُتِي;قَانِتِينَ)

Q’ARAUN(قَرْحٌ) QARAHU(الْقَرْحُ) is normally translated as wound or an injury, but is used in Quran in meanings of any internal disease that originates from within, like cancer or ulcer and spread across the healthy body. The basic characteristics of the word’s meanings are therefore such ulcerous, toxic, carcinomic or cancers cells in one’s body that emerge from within and not easily distinguishable from the healthy cells of the body. Therefore, when used w.r.t. communities or societies, it refers to such people who are Munafiq, hypocrites among the Momineen, who by wearing the cloak of the Emaan, remain within the Momineen in order to conspire and act against them and spread the disease – the Kufar across the Momineen. For instance, in ayah 3:172-173 “those who responded to Allah and the Rasool from after what As’abuhum/befell them the Qara’hu. Those who did Ahsan among them and observe Taqwa, is a great reward. Those who said to them the people, indeed, the people are certainly gathered against them…” Similarly in ayah 3:140 “If a Q’araun touches you, then indeed has touched the people a Q’araun similar to it…”  Is talking about such segments of Momineen, such internal resistance or rebellion from within, the Munafiq who conspire by working from within as a form of cancer cells that are not easily distinguishable from healthy ones. X-Reference – 3:140 , 3:172-3:173. (قَرْحٌ;الْقَرْحُ;الْقَرْحُ)

QAREEB, RAQEEB (رَقِيبًا) QUR’BAA (الْقُرْبَىٰ) QURBAAN (بِقُرْبَانٍ) basic characteristics of these words are in the meanings of to approach, to go near or to come close. The word ‘Qareeb’ is used as an opposite to ‘Ba’aaed’ in ayah 21:109. Therefore, the word Qurb means being near to someone or something in terms of distance (time/physical distance) as well as status, importance or significance or relation. Thus, the word Qurba would mean all close friends, close relatives, important and significant people, near and dear ones. The same word and same meanings would be for the word “Al-Qurban” which means that something or some deed through which one seeks Qurb with Allah. Therefore, when one seeks’ Qurb of Allah, it does not mean to seek closeness with Allah in terms of distance or physical sense since Allah is everywhere. It is in the sense of seeking the hidayah and guidance of Allah to be reflected in one’s being and to follow the Allah’s Laws as perfected and given by Allah in the form of Deen in Quran. The basic characteristics of the word Raqeeb are in the meanings of a person very close to you and knows what you are doing, it could be close companion or someone who always around you and know what you are doing. When the word Raqeeb is used, it means someone who is extremely close and significant and knows all about you. However, when the word Raqeeban is used for Allah, it is used specifically in meanings of Allah being provider of Raqeeb in the form for Zouj, Companions or close relatives to us as humanity. The word Raqeeban is used ONLY two places in Quran, in ayah 4:01 and 33:52, both ayahs talking about Zouj. X-Reference – 2:83 , 3:167 , 4:01 , 4:07 , 5:08 , 5:117 , 6:151 , 9:28 , 11:64 , 11:93, 21:109 , 22:13 , 33:52 , 51:27. (أَقْرَبُ;الْأَقْرَبِينَ;الْقُرْبَىٰ;رَقِيبً;رَقِيبًا;وَالْأَقْرَبِينَ;الْأَقْرَبُونَ;َالْأَقْرَبُونَ;قَرِيبٍ; الْقُرْبَىٰ;الْقُرْبَىٰ;بِقُرْبَانٍ;رَقِيبًا;تَقْرَبُوا;قَرِيبٍ;وَالْأَقْرَبِينَ;الْمُقَرَّبُونَ)

QAREENAN (قَرِينًا) is normally mistranslated as companions, but the word used in Quran for companions is Ashaab, it is not Qareen. The word has meanings instead in terms of people, things who are bound together and/or strongly tied to each other for instance in ayah 14:49 “and you will see the criminals on that day Muqarreneen in the chains” . In ayah 43:36 “and whoever turns away from Zikar of the Rahman, we appoint for him/her Shaytanan then it is a Qareenun for him/her” Is used here in the similar meanings of Shaytaan being tied and bound to the person strongly and closely.  Similar meanings are in 50:26-27 “the one who made with Allah ilahan (false dieties) another, so throw him/her into the severe Azaab. His/Her Qareen will say ‘Our rabb, I did not make him/her transgress but he/she was in far/clear error”. In ayah 4:38 when, after describing the acts/behaviors of the Kaafireen who spend their Amwaal to be seen by people instead of by Allah as they do not have Emaan on the day of Akhira Allah says “…and whoever has Shaiytaan for him/her Qareenan, then a Saa’a Qareenan” Is describing the Shaytaan as someone who has been bound strongly and together with such Kaafireen as well as explaining in clear terms what this bonding really is, through the word Saa’a (refer the definition of Saa’a). In ayah 41:25 the phrase is “And WE destined for them Qurnaha who made attractive to them what was before them and behind them and Haqq (their due right as justified and earned by them) upon them…” Similar meanings are in ayah 37:51 “…Indeed, I had for me a Qareenun”  X-Reference – 4:38 , 14:49 , 37:51 , 41:25 , 50:26-27. (قَرِينًا)

QAS’AS (الْقَصَصُ) & QIS’AAS (الْقِصَاصُ)  The word Qis’aas is normally translated as legal retribution. The word Qas’as’ normally translated as narrated or mentioned basically stemming from the characteristics in terms of ‘to follow on someone’s footsteps or to retrace what someone has done. For instance, in the ayah 28:11 the word قُصِّيهِ is used in the meanings of trail, follow, trace, track or pursue. Similarly, in the ayah 18:64 the word قَصَصًا is used in the meanings of retracing their footsteps. In Ayah 7:101, “These are the cities, WE Naqus’s’u to you of the Naba (the news) and certainly came to them the Rasool with Bayyinaat but they were not to have Emaan with what they kazabu (rejected, made fun of) from before, thus Allah has Yat’ba’ (confirmed their position) upon their quloob the kaafireen”.  Similarly in Ayah 11:99-100, “And they followed in this, La’natun and the day of the Qayyamate. Baisa is their recompense. That is from the Naba (news) of the cities Naqas’uhu to you…” Therefore, the word Qis’aas’ means to retrace, track, follow the criminal in such a manner so that to get the payback, recompense and retribution for the crime in just and equitable manner or better one – basically used in the meanings of the system of justice following, tracking, pursuing the crime so as to get the best retribution for the victims from those who committed the crimes in best possible just and equitable manner.  Therefore, wherever the word Qisaas is used in Quran in the ayahs 2:178-179, 2:194 and 5:45, the word قِصَاصٌ would mean to track, follow, trace, pursue those who have committed the crime (for instance in the ayah 2:178-2:179, it’s the crime of committing Qatal), the basic purpose of which is to get the maximum justice and retribution from those who have committed such crimes.  X-Reference – 2:178-179 , 2:194 , 5:45 , 7:101, 11:100, 12:03, 18:64. (الْقَصَصُ;الْقِصَاصُ;الْقِصَاصُ;قِصَاصٌ;قَصَصْنَاهُمْ;نَقْصُصْهُمْ;قَصَصْنَاهُمْ)

QATAL (الْقَتْلِ) & QITAAL (الْقِتَالُ) means to Kill or to take the life out of someone physically; It is also used in the meanings of fighting and also to metaphorically kill someone; i.e., to degrade, abuse or humiliate someone, to kill confidence; to make someone in-effective dead by destroying the inbuilt faculties & abilities, or not to use or nurture those abilities, or to deprive someone of knowledge, education & training or to block the means in any way; for instance in ayah 6:140, when Allah says that “they Qatal their children out of foolishness without knowledge and prohibited what Allah has given as Rizq for them inventing untruth about Allah”, it does not mean that would kill the children physically but instead it means that they prohibited what is allowed as Rizq by inventing untruths about Allah, and in that foolishness would have hindered the ways and means of personality and character development for their Children and hence would have Qatal them out of foolishness without knowledge. The same meanings are there in the ayah 6:137 and in ayah 6:151. Thus, whenever it says in Quran, to Qatal your Nafs, it does not mean to kill your own selves it means to suppress you bad nufs, kill the evil thoughts, hinder the development and growth of that part of your nafs that excite you to do evil deeds, weaken that evil Nafs inside you and not to let it get strengthened. X-Reference – 6:137 , 6:140 , 6:151. (الْقَتْلِ;يَقْتُلُونَ;قَتَلْتُمْ;تَقْتُلُونَ;الْقِتَالُ;اقْتُلُوا;قِتَالٌ;اقْتَتَلَ;اقْتَتَلُوا;قَاتِلُوا;وَقَاتِلُو;يُقَاتِلُونَكُمْ;اقْتُلُوهُمْ;الْقَتْلُ;الْقَتْلِ;الْقَتْلَى;تُقَاتِلُوا;تُقَاتِلُوهُمْ;تَقْتُلُوا;فَاقْتُلُوهُمْ;َقَاتِلُو;قَاتَلُوكُمْ;قَتَلَ;نُقَاتِلَ;نُقَاتِلْ;وَيَقْتُلُونَ;يُقَاتِلُوكُمْ;يُقَاتِلُونَكُمْ;يَقْتُلُونَ;قَاتَلَ;قَاتَلُوا;قَاتِلُوا;قَتَلْتُمُوهُمْ;الْقِتَالُ;قِتَالٍ;لِلْقِتَالِ;قِتَالًا;قُتِلُوا;قُتِلَ;قُتِلْنَا;قُتِلُوا;قُتِلْتُمْ;قُتِلُوا;وَقَتْلَهُمُ;تُقَاتِلُ;يُقَاتِلْ;فَلْيُقَاتِلْ;يُقَاتِلْ;فَيُقْتَلْ;تُقَاتِلُونَ; يُقَاتِلُونَ;قَاتِلُوا;يُقَاتِلُونَ;الْقِتَالَ;الْقِتَالُ;فَقَاتِلْ;فَقَاتِلْ;اقْتُلُوهُمْ;يُقَاتِلُوكُمْ;فَلَقَاتَلُوكُمْ;يُقَاتِلُوا;يُقَاتِلُوكُمْ;اقْتُلُو;يَقْتُلْ;قَتَلَ;يَقْتُلَ;وَقَتْلِهِمُ;قَتَلُوهُ;قَتَلُوهُ;قَتَلْنَا)

Q’AWAID (الْقَوَاعِدَ) QUA’UDAN (قُعُودًا) these words are normally translated as sitting or a meaning thereof, but these words are used in Quran in two broad meanings. The first usage of these words is in terms of “willingly or without any compulsion or without any force at all”. For instance, in ayahs 85:4-7 “Destroyed were the companions of the pit/trench, the fire full of fuel, when they were Qau’udun by it, and they over what they were doing – with Momineen as witness” Here the word Qau’udun is normally mistranslated as sitting which does not make sense. These people whether sitting or standing there, it does not matter to Allah, but their willingness of being there to be a part of against Momineen does matter to Allah. Therefore, the meanings of this word are used here in terms of willingly and out of one’s own accord, without any external force or compulsion. Another meaning of this word is in terms of ‘established by it, or establishing of rules and foundations’, thus here when Allah says ‘when they were Qau’udon by it” it also means, their basic foundations and rules were established by it (the fire full of fuel) and their basic foundations were laid by it. Similar meanings are used in ayah 9:83 “Then if Allah returns to you a T’aifatan (those who do the same things in repeated manner) of them and then they ask you to go out, then say ‘never will you go out with me ever and never will you Qatal (fight) with me an enemy, indeed earlier you were Raazi (satisfied, happy) with Qa’aud…” it means earlier you were happy and satisfied with not being with me and fighting with enemy, without any force or compulsion, out of your own accord and willingness. The other meaning of this ayah is in terms of ‘not wanting or being active to be Qatal in the Sabeel of Allah but instead more interested in setting up the foundations, and establishments by remaining behind. In ayah 3:191 and 4:103 the phrase “…then Qaym (establish) the Zikar of Allah and Qu’udan…” which means establish the Zikar of Allah out of your own accord and with complete willingness without any force or compulsion as well as involve in setting up the foundations, the groundwork, the planning of the Zikar of Allah in terms of Allah’s Deen and Hidayah. The word Qawa’id is mostly used in Quran in the meanings of setting up of or laying the foundations, the basics, groundworks, footings, establishments, bases, essentials or fundamentals for anything, for instance in the ayah 16:26“Those before them had already plotted, but Allah came at their building plot from the Qawaid, so the roof fell upon them from above them, and the punishment came to them from where they did not perceive. Here the word is used in meanings of foundations of a plan, groundwork & footings of a plan etc. Similarly in ayah 2:127, “As Ibrahim raises the Qawaid of the Ba’ait…” the word is used in the meanings of the foundations, the groundwork, the planning of the making of Allah’s Ba’ait. X-Reference – 2:127, 3:191 , 4:103 , 9:83 , 16:26 , 85:4-7. (الْقَوَاعِدَ;الْقَوَاعِدَ;قُعُودًا;قُعُودًا;بِالْعُقُودِ)

QAYAM (قِيَامً) AQUEMU (أَقِيمُوا) & QAYYAMATAY (الْقِيَامَةِ)  the word Qayammat is normally mistranslated as resurrection as in the day of resurrection, however the word shares the same meanings and characteristics with words like Qayam, Qayyem, Aquemo and Qayyemat for instance in Ayah 9:36 “…That is the Deen ul Qayyemu, so there is not Tazlimu (any injustice) therein for your Nafs…”  Defines the words as the Deen, which is devoid of any sort of Zulm is basically “Deen ul Qayyemu”- the Deen which is Haqq- absolute justice as per Allah’s Solid judicial principals, that is devoid of Zulm of any sort. Similar phrase and meanings are there in Ayah 12:40. In ayah 30:30 “so establish/stand with your Wajha (attention/focus) to the Deen Haneefan, Fitrat of Allah, upon which Allah has created the mankind on it, there is no changing in the creation of Allah. That is the Deen ul Qayyemu but most of the mankind do not know”. This defines the “Deen ul Qayyemu” a little further, in terms of bearing the characteristics of Hanifan (remaining steadfast on the right path and by avoid shirk at all costs) and Fitrat of Allah, on which Allah has created the mankind, in terms of kindness, love, care, compassion and justice towards others. The “Deen ul Qayyemu” is further defined clearly in Ayah 98:5 “and not they (the ahle-kitaab) were commanded except to do Abd of Allah Myukhlis’een (the sincere ones) to llah – the Deen e Hanifan and Yuquemu the S’alaat and commit the Zakat and that is the Deen ul Qayyamate”.  Whenever in Quran Allah uses the phrase Aquemu the S’alat, it means to establish the S’alat as per the basic foundation of the Deen ul Qayyamate, that is establishing the justice at its best as per the Fitrat of Allah, with love, compassion, care, justice at its core, the requirements of Deen as Hanifan and the concept of judgment and recompense as the basis. Hence not only the basic Foundations of S’alat is Yuqueem but also the day of Qayamma is judgment based on the “Deen ul Qayyemu”. However, there is difference between the day of Akhira and the day of Qayaama for instance refer Ayah 3:77,” Indeed, those who exchange with the covenant of Allah and their oaths for a little price, for them there is nothing prepared for the Akhira and not Allah will speak to them and not look at them on the day of Qayyamate…” as is obvious from here the day of Qayyamate is the specific day of recompense, of accountability & judgment, whereas the day of Akhira is the start of the next life based on that accountability and judgment. X-Reference – 3:77, 4:87 , 9:36 , 12:4, 30:30 , 98:5 . (الْقِيَامَةِ;فَأَقِيمُوا;قِيَامًا;فَأَقَمْتَ;فَلْتَقُمْ;الْقِيَامَةِ;الْقِيَامَةِ;قَامُوا;قَامُوا;الْقِيَامَةِ;وَالْمُقِيمِينَ)

QAZA’ETUM (قَضَيْتُمُ) The word is normally mistranslated as to finish or complete for instance in Ayah 4:103, your ritual prayers, whereas the basic meanings of the word are in terms of judge, or passing on of decree or judgment, for instance in ayah 2:117 “The originator of the skies and the earth. And when Allah Qaza’a an Amar, then only he says to it, Kun fayakun” used here in meanings of decision, decree or judgement. Similar meanings are there in Ayah 2:210 in the phrase “and Qaze’ya the Amaru’. In ayah 4:65, both the word Hikm, the judge, as well as Qaza’a- decree, decree, judgment appear as “No, they will not have Emaan on your Rabb, until they Hikm (judge) you, about what they Shajara(dispute) between them and they do not find in their Nafs (selves) any discomfort of what you Qaza’a (decide, decree, give judgment)..” Clearly identifying the difference between Hikm- to judge, verses Qaza’a to decree, to give decision, etc. In Ayah 4:102, after identifying how to Aqamu (establish the Deen on the basis of Haqq- justice and foundation of Deen-e-Qayamat), the S’alaat, Allah says in Ayah 4:103 “Then when you Qaza’etum the S’alaat, then do Zikar of Allah…” Allah is not talking about finishing or completing the S’alat as is normally mistranslated, but in terms of deciding, decreeing, implementing and establishing the decree of S’alat as per the divine guidance given in the earlier Ayah of 4:102. In Ayah 6:8, “And they said, ‘why has not been send down to him Malaik’. And if WE had sent down a Malakan, to Quz’eya (decreed, decided) the Amar, then not they would not be granted respite”.     – X-Reference – 2:117 , 2:210 , 4:65, 4:103 , 6:8 . (قَضَيْتُمُ)

QEELAN (قِيلًا) The word is normally mistranslated as speech or statement, but the word is used in Quran in the meanings of “a clear and distinct advice that is expected from someone to follow” such advice for instance in Ayah 2:59, “But replaced/changed those who do Zulm the Quol (kalam) Ghaira (without, in opposition to, other than) which was Qeelan to them…” here the word Qeelan is not in the meanings of said to them or speech to them, but in terms of what was clearly and distinctly advised to them and they were expected to follow it. In the Ayah 73:06 the phrase “Aqwaamu Qeelan” does not mean a more suitable speech as it is normally mistranslated, but basically refer to Qeelan- distinct and clear advice which is expected of the Aqwaam- the plural of Quoom the people, on whom it was expected to follow the advice. Similar meanings are in Ayah 56:26 “Except Qeelan Salaman Salaman” i.e., except they would be clearly advised Salaman upon Salaman. In Ayah 43:87-88 “And if you ask them who created them, they will certainly say Allah, then how they are deluded and Qeelehi your Rabb, indeed these people do not have Emaan” Here the word Qeelehi, means the clear and distinct advice by their Rabb on them, on the basis of which they are sure about their creator is Allah, but even then, they are deluded because they do not have Emaan. Similarly in Ayah 4:122, “….and Wa’ada (appointment of recompense) of Allah is Haqq (Confirmed & Absolute truth & justice) and what is more Asdaq (truth) than Qeelan of Allah” means distinct and clear advice of Allah.  X-Reference – 2:59, 4:122, 43:88, 56:26, 73:06. (قِيلًا)

QIBLA (قِبْلَة) The word Qibla is used in Quran in the meanings of Centre, the foundation, the focus, the epicenter, the axis, the core, the root, the hub or the base of something. In order to understand the word Qibla a bit more please refer the ayah [Quran – 10:87] “And We inspired to Mosa and his brother, “Settle your people in Misar in houses and make your houses Qiblah and establish Sala’t and give Basharat to the Mominoon” . Here the word is used in the meanings of central place, the hub, the epicenter of the System of Salaat i.e. a place, a city, where all the commandments, rules, hidayahs of Allah has already been established and practiced as ordained by Allah in Quran. This ayah shows that the Qibla of Allah, is the ba’ait of the Rasool and Nabi and in the absence of Rasool or Nabi it’s the ba’ait, the house of the Muttaqqi. Qibla is therefore the epicenter of the system of salat, which is built as per the rules and regulations of Deen as mentioned in Quran. Similarly, in ayahs 2:142-145 when Allah talks about changing the Qibla in order to distinguish those who follow the Rasool and those who turn back on their heels, the words Qibla is used as the focal point, the hub, the center, the base for Allah’s commandments and Hidayah towards Quran from previous scriptures X-Reference – 2:142-145 , 10:87. (الْقِبْلَةَ;قِبْلَة;قِبْلَتِهِمُ;قِبْلَتَكَ;قِبْلَةَ;قِبْلَتَكَ;قِبْلَةً;قِبْلَتِهِمُ;قِبْلَتَهُمْ)

QIRDATA (الْقِرَدَةَ) The word is normally mistranslated as apes or monkeys, but if we look at the use of the word in classical or medieval Arabic, the word was used to refer to the medical or scientific terminology of Achordal- meaning not connected with or developed from the notochord, meanings not having aa spinal cord.  The used of the word in Quran could be interpreted in one of two ways when it comes to the use of the word for us as humans, (1) Not having a spinal cord- means that although we have been blessed by brain and intellectual faculties by Allah, but such faculties are not being able to be used by the person due to lack of spinal cord- hence the person is not using intellect and reasoning abilities. And (2) Not having the spinal cord- Since the spinal cord connects your brain with the rest of your body, allowing you to control your movements. Without the spinal cord, the person is not able to move any part of the body by him/her self and hence is lazy as well as being controlled by someone or something other than the person’s own brains. Hence whenever Allah uses the word for instance in Ayah 5:60, “Say, ‘Shall I Naba (inform) you with Sharin (opposed to Khair, destruction, evil) from that which Mas’ubatun (gives return) from Allah of Allah’s La’anahu (disconnection from Allah’s Blessings) and Ghazaba (deprivation of Allah’s Naimat) upon it/him/her and Ja’ala (appointed, made) of them The Qiradata and The Khanazeera and Abada (follow, submit, to the laws of) the T’aghoot. Those are Sharr makanan (situations/positions) and Azalal (farthest misled away) from Sawa (soundness, thoroughness, strength, dependability, trustworthiness, safety and security) the Sabeel”. Here if we look at the uses of the word AL-Qirdata- meaning specific Qirdata. Here Allah is not referring to some specific apes or monkey, but such people who have been made the Qirdate and are Sharr (opposite of Khair), which is reflective of such attributes of people who do not have the spine, who are lazy, who do not use their intellect and reasoning and whose decisions and movements are controlled by elements, and people other than their own reasoning and intellect, in terms of them blind following others, thereby not utilizing their blessed cognitive faculties. Therefore, when Allah uses the phrase “Qirdatan Khase’ena” with respect to the Azaab by Allah, for instance as used in Ayah 2:65, and 7:166, it refers to becoming such people, who do not use their own intellect, who are lazy and who blindly follow others and whose decisions and movements are controlled by others and because of such attributes they are despised and hated. X-Reference – 2:65, 5:60, 7:166. (الْقِرَدَةَ)

QISMATAN (الْقِسْمَةَ)  is normally mistranslated as ‘at the time of division’ as in ayah 4:08, which is a wrong translation. The basic characteristics of this word is from Qasam – as in oath, promise, a firm pledge or a vow, for instance in ayah 56:76 “and indeed, it is surely La-Qasam, if you know- great”. Similarly in ayah 89:05 “is there in that a Qasamun for those who understand?”. Similarly, the word Qismat is used in the same meanings for instance in ayah 54:28 “And inform them that the water is Qismatun between them…” is used here in the meanings of oath, promise, pledge or vow. Thus in ayah 4:07 after discussing the due right, the entitlement of receiving any Amwaal & Wasiyaat, then in the next ayah 4:08 when Allah says “and when present the Qismata owners of the Aqraba, and the yatama, and the Miskeen, then provide Rizq for them from it…”  this ayah is not saying that if the Aqraba, Yatama and Miskeen are present during the division of the wasiyaat (as generally mistranslated in ayah 4:07), but in fact it is saying that if any of the parents, the Aqraab, the yatama or Miskeen, were under oath and promise, as pledged to be taken care of by the deceased, then provide Rizq to them, in terms of provide all ways and means of their personality and character development from the Amwaal that one has received. X-Reference – 4:08 , 54:28 , 56:76 , 89:05. (الْقِسْمَةَ;تَسْتَقْسِمُوا)

QIST (أَقْسَطُ) normally translated as justice but there is a difference between Adal – justice and Qist – justice as per Quran. Although the Adal is based on Equal rights being accorded to everyone as per the judicial system, the Qist on the other hand is in accordance with someone’s situation, the deserving conditions, whereby aside from the fact that it may not be justice – adal to accord him/her more than the other person, but in light of the requirement of Qist, the person deserves more based on his/her unique and more deserving conditions and situations. Therefore, the difference between Adal and Qist is actually the difference between equality and equitable. Although both promote fairness and justice, equality achieves this through treating everyone the same regardless of their need, situations and unique conditions, while equity achieves this through treating people differently dependent upon need, situations and conditions. Therefore, when Allah says in 5:8 “O you, who have Emaan, be Qwameen (steadfast, standing firm, establishing) for Allah, witness with Qist, and do not let dislike of people prevent you…”  Similarly in the ayah 6:152 the phrase “…and give full measure and the Meezan with Qist…” is used in the meanings of justice in equitable manner. Similarly, when Allah says scales of justice on the day of judgment for instance in the ayah 21:47, Allah uses the word Qist, which is based on justice at its best in accordance with each and everyone’s unique situations and conditions.  X-Reference – 2:282 , 3:18 , 3:21 , 4:127 , 4:135 , 5:8 , 5:42 , 6:152 , 7:29 , 10:47 , 11:85 , 21:47 , 55:9 , 57:25. (بِالْقِسْطِ;أَقْسَطُ;تُقْسِطُوا;أَقْسَطُ;بِالْقِسْطِ ۚ;بِالْقِسْطِ;بِالْقِسْطِ)

QUOOL (الْقَوْلِ) The word is normally translated as speech or say, but if we refer to the use of the word in Ayah 4:108, when Allah says “They seek to hide from the people, but they cannot hide from Allah, and Allah is with them when they Yubbayetuna (repeated actions to reach) what Allah does not Yarza (approve, accepts, favors) of the Quool. And Allah is all-knowing Muheet’an (All-encompassing) of what they do” Here it’s just not speech that Allah is talking about, but in fact their actions and deeds as reflected in the last phrase of the ayah, ‘Allah is all-knowing all-encompassing of what they do. This shows that the word Quool, is NOT speech, but actions and actual deeds, not sayings at all. The use of the word Al along with Quool is referring to the Quool, those actions, as is reflected from the use of the earlier word Yubbayetuna- which refer to those actions and behaviors that are done in repeated fashion in order to get to a point where one grows into, turns into, comes to or becomes something, to go on or keep on doing such actions and repeated those behavior patterns in terms of practice. Thus, the word Quool is not restricted to just speech or sayings only but is used in Quran in an all-encompassing manner referring to one’s behaviors which is inclusive of one’s actions, deeds, thoughts, planning, speech etc. for instance, in Ayah 40:68 “Allah is the One Who gives life and causes death. Then when Allah Amar a thing, Allah Yaqulu Kun Fa YaKun”. The same phrase is in Ayahs 2:117, 3:47, 3:59, 6:73 ; 16:40 and 36:82. Here it’s not Allah says Kun Faya Kun as is normally mistranslated as the whole process of Kun Faya Kun is not an instant, one moment, split second speech or even action by Allah, but in fact spread over billions of years of designing, execution of Allah’s planning, gathering & evolution of basic ingredients in their desired form, creation of a single life form, it’s evolution, and finally creation of a human being. Similar meanings of all-encompassing behaviours and conducts are used in Ayah 2:263, when after detailing about the S’adaqaat, Allah says “Quoolun Maroofun (acceptable, desirable) and Mughfiratun (protection/shield against impacts of bad deeds) are Khair (better, best) than S’adaqatin followed by Azzan (hurt & injury)..…” thus, this is not referring to just speech but in terms of one’ overall conducts and behaviors. Similar meanings are in ayah 4:05 “And do not give the weak-minded your Amwaal, which Allah has made for you as Qayamman (means of support & strength) for them and Rizquhum (provide Rizq to) them with it and Aksohum (cover all their basic living expenses for) them and Quuolu (interact/behave in terms of your overall conducts with) to them ma’aroofan (most desirable, acceptable) Quolun (conducts/behavior)” the last phrase here is not talking about just ‘speak to them kind words’, as is normally mistranslated. – X-Reference – 2:263 , 3:47, 3:59, 4:05 , 4:108 , 6:73 ; 16:40, 36:82, 40:68. (الْقَوْلِ;وَقَالَ;قَالُوا;قَالُوا;وَيَقُولُونَ;الْقَوْلِ;وَقَوْلِهِمْ;وَقُلْنَا;وَقُلْنَا;قَوْلِهِمْ;قَوْلِهِمْ;تَقُولُوا;تَقُولُوا)

QURAN (قُرْءَانَ) QARA’A & IQRA’ The word Quran is normally referred as the name of the book which was revealed on Nabi Mohammad for instance as used in Ayah 2:185 or 5:101. However in addition to the name of the book, the word Qura’an also shares the meanings and characteristics as the word Qara’a, which is normally mistranslated as to recite or to read, which are wrong translations, for instance in Ayah 16:98, after discussing Amal (deeds)-e-Swalihaat (of Is’lah) and Ahsan A’maal (deeds) in the earlier ayah, when Allah says “So when you Qara’ata the Qura’ana, then seek refuge with Allah from the Shaytaan the Rajheem”, Allah is not talking about just reciting, or reading the Quran, as nothing is going to happen with simple utterance of words from one’s mouth. Here the first word Qarata is used in three broad meanings of (1) read, understand and practically implement; (2) compile within yourselves and your lives in terms of its understanding and practical manifestations; and (3) distribute to others as is, without any amendment through all ways and means i.e., via verbally, in written form and through one’s conducts and behaviors. The second word used in the above phrase is not Kitaab but Qura’ana, that is Allah is not asking us to Qara’ata the Kitaab, but in fact is asking us to Qara’ata the Quran, which means that part of the Kitaab, which we have understood, practically implanted in our lives, is being manifested and reflected through our behaviors and conducts, that part is being ordained by Allah to be Qara’ata i.e., practically implement and distribute to others. Similarly, when Allah says in Ayah 28:85 “Indeed, Allah is the one who has made it Fard (obligatory, compulsory) the Quran…” the word used here again is not Kitaab but Quran, which means that whatever we have understood is now been made compulsory by Allah for us to practically implement and distribute to others, through our every possible means including our behaviors and conducts. The Kitaab is the book of revelation given to us by Allah as Hidayah, the Risaalat the Naboat, the Wahi. When we read the Kitaab, understand it, act upon it and distribute it to others through our behaviors – verbal as well as non-verbal, then this is called Iqra/Qar’ata/Qura’an, and this is what makes the Kitaab becomes Quran for us, which is the basic difference between Kitaab and Quran. In ayah 17:14, when the phrase ‘Iqra kitabika’, as in ‘Iqra your Kitaab’, the word kitaab used here is not the Kitaab of Allah, not the book of revelation, but the word Kitaab here is used in the meanings of the record of one’s own deeds that would be presented to that person for the purpose of accountability on the day of judgment – Youm ul Qayamma (refer the earlier ayah 17:13), thus here the word Iqra is used in the meanings of compiling and gathering the record of each and every deed that one has done on earth.  Similar meanings are used in Ayah 69:19. When Allah says in Ayahs 75:17-18 “Indeed, upon US is its Jamahu (collection) and Quranahu, then when WE have Quranahu, then follow the Qura’anahu”. The words are used here in all of the above three broad meanings in all-inclusive manner. X-Reference – 2:185 , 5:101 , 16:98 , 17:14 , 28:85 , (قُرْءَانَ;الْقُرْآنَ)

RA’ENA (رَاعِنَا) means a process done on a surface level, for instance in the ayahs 79:31 & ayah 87:04 مَرْعَاهَا means grass, pasture, crop, field etc. The basic characteristics of this word is in terms of a process done on a surface level. Similarly, in the ayah 57:27 when it’s said رَعَوْهَا حَقَّ رِعَايَتِهَا it is used in alignment with the same meanings as observation on a surface level in understanding the guidance and upholding, protecting, taking care of the trust. The use of the word in 102 as in Do Not say “Raa’ena” is used in the same meanings that do say understand on a surface level. In order to understand the next ayah 104, we need to refer to ayah 4:46 because the use of the word in 102 as in Do Not say “Raa’ena” is used in the same meanings that do not say understand on a surface level. It can be explained from the ayah 4:46 ‘Among the Yahood are those who distort words from their usages and say, “We hear and disobey” and “Hear but be not heard” and “Ra’ina (understand at surface level),” twisting their tongues and defaming the Deen. And if they had said “We hear and obey” and “heard by thinking, watching, vigilant and observing” it would have been Khair for them and more suitable”. Thus, it shows that when Allah says in the ayah 2:104, Do not say “Rai’na” it is in the meanings of Do Not say we understand the Guidance on a surface level, it must be heard by thinking, watching, vigilant and observing (انْظُرْنَا) so that no distortion of Allah’s words, or saying things in the name of Deen, hasting to defame the Deen, without understanding the Deen, without the complete Emaan and submission. Shepherd is called Raa’eya الرِّعَا in the ayah 28:23- thus used in the meanings of taking care of an animal, whether it is in the meanings of providing food in terms of grass or pasture or crops or taking care of its wellbeing and protection. Thus, also used in Quran in the meanings of taking care of someone or something or keeping it safe for instance in ayah 23:08 and 70:32, the word is used in terms of taking care and protecting one’s trust and covenants. X-Reference – 2:104 , 4:46 , 23:08 , 28:23 , 57:27 , 79:31 , 87:04. (رَاعِنَا)

RABB (رَبِّ) RABBOIBIAT & RABBIYYONA & RABAE’BUKUM  the Quality of Rabb is Rabobiat. The word RABB cannot be translated in one English word as the quality of Rabobiat covers a wide range of meanings. The word Rabobiat conveys not only the idea of creating, fostering, bringing up or nourishing, but also that of guiding, caring, designing, regulating, completing, cherishing, accomplishing, sustaining and bringing to maturity in such a manner so as to transition from one condition to another until the thing- the creation reaches the goal of completion & perfection. For instance, the process of bringing up a child, the creation of a human in a mother’s womb, the creation of a butterfly or a pearl at the bottom of sea. All these processes are called the Rabobiat. And this is the meaning of Allah as Rabb meaning the one who is doing this Rabobiat for each and everything in this world and the universe hence the phrase- Rabb ul Alemeen i.e. Rabb of all the worlds. RABBIYYONA & RABAE’BUKUM- the word Rabbiyyona is normally mistranslated as scholars and Rabae’bukum is normally mistranslated as step daughters (ayah 4:23) which is a wrong translation. The meaning of the word is from Rabb and Rabobiat. The Word basically means those who are Abideens, i.e. doing Abd of single/same Rabb. For instance, in ayah 3:79 “It is not for a bashar that Allah gives him the Kitaab and the Hikm and the Noba’at then he says to the people ‘be A’ibadan of me from besides Allah but would say be Rabbayina…” Here the word is used in the meanings of Abd of one Rabb. Similar meanings are used as the word Rabbiyyuun (Abideen of the same Rabb) in ayah 5:44 and 5:63. Similarly in Ayah 3:146 “and how many of the Nabiyyin have fought, with him Rabbiyyon” are used in the meanings of those who are the Abid, doing Abd of the same Rabb. The word Rabb when used as Arbaban (أَرْبَابًا) is basically plural of Rabb to reflect Shirk i.e. ABD of multiple Rabb as used in 9:31 & 3:80 or as Arbaab (two Rabb) as used in ayah 12:39. The word Rabb when used as Arbaab plural of Rabb to reflect Shirk i.e. ABD of multiple Rabb as used in 9:31, 3:80, 12:39 & 3:64- X-Reference – 1:01, 2:05, 2:112, 2:131, 2:136, 2:139, 2:258, 2:285-286, 3:51, 3:79-80, 3:146-7, 3:193, 4:23, 5:44, 5:63, 5:68, 5:117, 9:31, 12:39. (رَبُّكَ;رَبَّكَ;رَبِّهِ;رَبِّهِمْ;رَبِّكُمْ;رَبِّكُمْ;َرَبَائِبُكُمُ;رَبَائِبُكُمُ;رِبِّيُّونَ;أَرْبَابًا;بِرَبِّكُمْ;رَبِّ;رَبَّكَ;رَبِّكَ;ِرَبِّكِ;رَبَّكُمُ;رَبُّكُمْ;رَبِّكُمْ;رَبَّنَا;رَبُّنَا;رَبِّنَا;رَبَّهُ;رَبُّهُ;رَبِّهِ;رَبُّهَا;رَبَّهُمْ;رَبُّهُمْ;رَبِّهِمْ;رَبِّي;رَبِّيَ;لِرَبِّ;وَرَبِّكَ;رَبِّكَ;رِبِّيُّونَ;رَبَّنَا;رَبِّكُمْ;رَبِّكُمْ;رَبِّهِمْ)

RAFA’AHU (رَفَعَهُ) & ARAFAAT (عَرَفَاتٍ) The word Rafa’a is used in Quran in the meanings of raising the position, the prestige, the honor, respect, standing or stature of someone, people or something, for instance as used in Ayah 2:63 and 2:93 to refer to Raising the Rafa’a of the Toor- the moment/stage of Hidayah over the Quom of Musa or when used in Ayah 2:127, to refer to raising the Rafa’a of the Bait (of Allah) by Ibrahim through the Qawaid. However, when the same word is used with respect to Nabi Easa for instance as per Ayah 4:158, it is mistranslated to create a wrong impression as if Nabi Easa was raised physically by Allah without death. This is a gross misinterpretation. Thus, when Allah says in Ayah 4:158, “Nay, Allah Rafa’a towards HIM, and Allah is Azizan Hakeem.” This means that Allah raised the position, the prestige, the honor, respect, standing or stature of Nabi Easa towards Allah or in the eyes of Allah, which is beautifully connected to the next ayah 4:159, “and there is not anyone from the Ahl-e-Kitaab who would not have Emaan in it (In the Kittab which Nabi Easa is trying to teach them and they are refusing it) before his/her own death…”. The word Aaraaf means the place of elevation or distinction or pride or pinnacle for instance in the ayahs 7:48 “and the companion of the (Al) Aaraaf will call to the people whom they recognize by their mark…”  Here the word is used in the meanings of a position of elevation or prestige. The word is used in the similar meanings in the ayah 7:46 “. In the ayah 2:198 the word normally translated as a land of Arafaat in Saudi Arabia, but the word in this ayah is not used to describe the proper noun or describing a name of any place. Therefor in the ayah 2:198 “There is no blame upon you for seeking Fazal of your Rabb. And when you Afaztum (fulfilled hunger, thirst, desires, needs, requirements up to one’s satisfaction) of Arafaat (elevation or distinction or pride), then do Zikr of Allah…” It means seeking fazal of your rabb, and when you have fulfilled your needs and desires up to their satisfaction of elevation or distinction or pride, then do Zikr or Allah. X-Reference – 2:63, 2:93, 2:127, 2:198 , 4:158, 7:46 , 7:48. (عَرَفَاتٍ;رَفَعَهُ)

RAFAS’A (رَفَثَ)  normally translated as sexual relations. It’s used in Quran in only two places in the ayah 2:187 and 2:197. In the ayah 2:187 “It has been made permitted for you on the night of the S’iyaam the Rafas’a towards your women/wives…” here the word is used in the meanings of approaching or dealing with one’s wife, when it comes to dealing with or approaching one’s wives, it becomes lawful, it could also includes sexual interactions. The word approach along with the word wife become lawfuls, and the word approach without the word wife would then become unlawful.  The broader meanings of the word are in terms of approaching, dealing or interacting. Therefore, in the ayah 2:197, the meaning of the word has to be understood by looking into the context for instance “…During the Hajj there should not be any Rafas’a (approaching), Fasooq or Jadaal (dispute or quarrelling)…” Thus keeping in mind the meaning of the word Fasaq and Jadaal, the meaning of the word Rafas’a here (without the word wives) would mean approaching someone without haqq unlawful; or interacting or dealing with others in a quarrelling, dispute or fighting manner. X-Reference – 2:187 , 2:197. (رَفَثَ)

RAGHAB (رْغَبُ) & TARGHABUNA (وَتَرْغَبُونَ) The word is normally translated as desire. In Quran the word is used as opposite meaning to Rahaban for instance in ayah 21:90 “So WE responded to him and WE bestowed upon him Yahya and we Ass’lahna for him his Zouj. Indeed, they used to hasten in the Khairaat and made Duaa to US Raghban and Rahban (in fear) and they were to US Ghasheyeen”.  Thus, as opposite to Rahban, the word Raghban would refer to situations of hope and prosperity. The word is also explained in Ayah 9:59 “and if they are Raazi (satisfied) with what Allah gave them and Allah’s Rusul (risalat) and said, ‘Allah is the Hasbana (giver of the best recompense) and Allah will give us from Allah’s Fazal and Allah’s Rusul (risalat), indeed, to Allah we Raghebun” Thus the word Ragheb refers to just not being hopeful for, or desiring of, but in terms of all encompassing meanings of relying on, putting trust on, looking up to Allah as giver of the best recompense. Similar meanings are there in Ayah 68:32 “Our Rabb is Asaa (capable of) to substitute for us Khair than it, Indeed, to our Rabb we Raghibuna”.  In Ayah 2:130 “and who Yargheb against Millat of Ibrahim except the one who fools his/her Nafs…” means who will Yargheb (relying on, desiring, hoping) for something other than and against the Millat of Ibrahim. In Ayah 19:46 “He said, do you Aragheb (rely on others, desire, hope for others) against my gods oh you Ibrahim…” . In ayah 4:127 “…the Yatama Nisaa whom you do not give what is Kutiba for them whereas you Targhabuna to Tankehuhunna…”  whereas you desire, hope for entering a long-term contract with them based on your terms instead of what is Kutiba- ordained for them by Allah. X-Reference – 2:130, 4:127, 9:59, 19:46, 21:90, 68:32. (وَتَرْغَبُونَ;رْغَبُ)

RAHAM (رَحْمَ) REHMAT (رَحْمَتُهُ)& REHMAN (الرحمن) The four words Rahman, Raheem, Raham and Rahmat, share the same basic characteristics of Raham which is normally mistranslated as Mercy- These are wrong translations of these words. All of these words- Raham, Rahman, Raheem and Rahmat- are derived from the characteristics that they all share with the word Arham- as used for instance in ayah 2:228, 3:06 and 6:143, which means a mother’s womb during pregnancy. Therefore, whatever Arham means to a child, are the meanings of the words Raham, Rahman, Rahmat and Raheem, which are in four broad definitions (1) The life line and source of survival- the child breathes from the Arham, the child takes all it source of nourishment and survival from the Arham; (2) The protection and shield- it protects the child from anything that can harm the child; (3) The long-term source of nourishment, growth and progress in an unprecedented miracle like manner so much so that a child is created from a single cell to a complete being and (4) The source of Self-less love and sacrifice- the selflessness and sacrifice for the child that a mother has is multiplied many times in case of Arham, so much so that in order to fulfill the requirements for the child, the Arham extracts the required nutrients from the mother’s own blood, bones and body without even letting the mother know. Therefore, whenever the word Rahmat, Rahman, Raham and Raheem are used, they have all these 4 broad definitions. The word Rahman as one of the attributes of Allah defines Allah as the best of the best, the most supreme in provision of Rahmat (as all these four categories of meanings of these words)-  X-Reference 2:64, 2:228, 3:06, 4:01, 6:143-144, 13:08, 22:05, 31:34. (رَحْمَتِهِ;بِرَحْمَتِهِ;وَارْحَمْنَا;رَحْمَ;رَحْمَتُهُ;الرحمن;الرَّحْمَٰنُ;بِرَحْمَتِهِ;رَحْمَةِ;رَحْمَتَ;رَحْمَةً;رَحْمَةٍ;رَحْمَةٌ;َرَحْمَةٌ;تُرْحَمُونَ;رَحْمَتُهُ;وَرَحْمَةً;وَرَحْمَتُهُ;رَحْمَةٍ)

RAHEEM (الرحيم) the word Raheem share the same characteristics as Arham- a mother’s womb during pregnancy- refer Ayahs 2:228, 3:06 and 6:143 for instance. Therefore, whatever Arham means to a child, are the meanings of the words Raham, Rahman, Rahmat and Raheem, which is in four broad definitions. (1) The life line/ source of survival (2) The protection/shield (3) The long-term source of nourishment, growth and progress and (4) The source of Self-less love and sacrifice. However, unlike Allah being Rahman, which is applicable for everyone regardless of anything else; Allah being Raheem to us is basically a privilege and it will only be with us as long as we keep choosing the right path and remain steadfast as righteous by doing Amle-Swalehaat on the path of Allah. This concept of Allah being Raheem is closely linked to the concept of Tauba as per Quran. If we are on the right path and chose to be righteous, we need Allah’s help and blessings to keep doing good deeds and stay on the right path. With Allah as Raheem with us, we get peace, contentment, Sakoon, prosperity and tranquility in our lives. Whenever we commit a wrong deed willingly or unwillingly, knowingly or in ignorance, we lose that privilege of Allah being with us as Raheem. In order to get back that Privilege, we need to do pure TOUBA, a whole process as per Quran. Touba in a nutshell means to take a U-turn – The Three Important Steps of Touba (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds- It’s only after pure Touba, that we will get the privilege of Allah being Raheem back to us and in our lives. X-Reference – 2:54 , 2:128 , 2:143 , 2:160 , 3:89  , 4:18  , 5:34-39  , 6:54  , 9:102 . (رَّحِيمُ;الرَّحِيمُ;الرَّحِيمُ;الرَّحِيمُ;رَحِيمٌ;رَحِيمًا;رَحِيمًا;رَحِيمٌ;رَحِيمًا;رَحِيمًا;رَحِيمًا;رَحِيمًا;رَحِيمًا;رَحِيمًا;رَحِيمٌ)

RAI’BA (رَيْبَ) the word is normally translated as doubt, but the word has dual meanings of doubts as well as concerns or worries, for instance when in Ayah 2:02 Allah says that “That is the Kitaab in which there is no Ra’iba, in it, a Huddan (Hidayah/guidance) for the Muttaqueen”  Here the word is not just used to refer that there is no doubt in the Kitaab, in the fact that it is the Kitaab, the revelations from Allah, our creator, but the word is also used in the meanings that there cannot be any concern or worry for those who want to become Muttaqqi to take this Kitaab as a guidance, hence a dual meanings of both doubts, uncertainties, ambiguities, improbabilities, vagueness, distrusts, suspicions, or skepticisms as well as in the meanings of concerns, worries, fears, apprehensions, unease, or nervousness etc. of any sort. In Ayah 4:87, when Allah says, “…Allah will gather you to the day of Qayyamate, there is no Rai’ba in it…” the word is used here in terms of communicating that there is no Ra’iba in the day of Qayyamate, in terms of any ambiguities, or doubts, or uncertainties etc., since its certain beyond any doubt, that the day will happen sooner or later for each and every one of us for the purpose of accountability. In Ayah 42:07 the same expressions are used, but for the day of Jama’a (Assembly) instead of the day of Qayyamat in Ayah 4:87, whereas in Ayah 22:07 the same expression is for the Saa’ata (the hour). In Ayah 9:110, while describing the Zalimeen people, the word “Rai’batan” is used in the meanings of concerns, worries, fears, horrors, distresses, frights, panics etc.  X-Reference – 2:02, 4:87, 9:110, 22:07, 42:07. (رَيْبَ)

RAJEEM (الرَّجِيمِ) is normally translated as rejected, but is used in Quran in two broad categories of meanings as (1) Someone or something, which is damaging, evil, harmful, destructive or unsafe for instance in the ayah 15:16-17 when Allah is describing the creation of Skies and earth “And we have protected it (the skies/earth) from all Shytan Rajeem”.  Here it is used in the meanings of all sorts of destruction, damage, harmful, destructive things, that could have harmed/damaged the earth/skies & (2) To disconnect relations with someone, someone who is deprived of Allah’s blessings, to Separate someone or something, to reject or distance someone, to sever and cut all ties & contact as used in the ayah 15:34 Allah Said “then depart from it, for indeed you are Rajeem” Used here in the meanings of expelled, or disconnected from all ties. X-Reference – 3:36 , 15:16-17 , 15:34 , 16:98 , 38:77 , 81:25. (الرَّجِيمِ)

RAJU & TARJUNA (تَرْجُونَ) The word is normally translated as hope or expect, with the basic meanings of the word in terms of looking forward to, expecting, trusting, or relying upon for the recompense for instance in Ayah 2:218 “ Indeed, those who have Emaan, and those who Haajeru (migrated) and Jahadu in Sabeel of Allah, those are the one who Yarjuna the Rahmat of Allah, and Allah is Ghafoor ur Raheem”  Here the word is used in the meanings of expecting, looking forward to, waiting for the recompense from Allah for their deeds of being steadfast in the Sabeel of Allah. Similar meanings are in Ayah 10:07 “Indeed, those who do not Yarjuna for the Qa’iyna (meeting for the purpose of accountability & recompense) with US, and are pleased with the life of this world, and are satisfied with it….” In Ayah 4:104 “And do not Tahenu in the pursuit of the (Kaafireen) people, If you are Ta’lamuna (trying to deviate them), then indeed, they are Yalamuna (deviate you) like what Ta’lamuna, while you Yarjuna from Allah, what they do not Yarjuna, and Indeed, Allah is All-knowing Hakeem” means ‘while you are expecting, looking forward to, waiting for, the recompense from Allah, which they are not’. – X-Reference – 2:218 , 4:104, 10:07 . (يَرْجُونَ;تَرْجُونَ)

RAKOH (ارْكَعُو) & RAKA’EEN (الرَّاكِعِينَ) means to bend or to fall in such a manner that the head is bend or bowed in submission, humility and respect, acceptance with complete willingness. This is basically used in terms of submission which is full of humility, humbleness, obedience, respect and modesty towards something or someone. Another word used in Quran to refer to the meanings of submission is Sajda which basically means submitted with one’s whole being, to follow with complete and utter conviction of heart and mind. However, there is a difference between Sajda and Rakoh. The word Rakoh although on one hand, means submission and obedience, but on another hand, the full, utter and deep conviction of the benefits thereof may not be there, which is then reflected by the word Sajda, meanings submission with one’s whole being in complete and utter conviction of heart and mind, which comes from the witnessing and being convinced of the benefits of such submission. When we say Rakoh and Sajood as per Quran it means respecting and accepting Allah’s Authority with humility, humbleness, willingness and submitting with one’s whole being, and then obeying and following the rules, regulations and commandments of Allah as ordained in Quran with utter and deep conviction of its benefits. X-Reference – 2:43 , 3:43 ,  5:55 , 9:112 , 22:77 , 38:24 , 48:29 , 77:48. (ارْكَعِي;الرَّاكِعِينَ;ارْكَعُو;الرَّاكِعِينَ;الرُّكَّعِ)

RAMADAN (رَمَضَانَ) normally translated as the Islamic Month of Ramadan, but we need to keep in mind that the Islamic calendar was first officially launched in the year 638 i.e., after the death of Nabi Mohammad PBUH and there is no mention of the month of Ramadan in Quran other than the ayah 2:185 which is normally misinterpreted as the Islamic month of Ramadan- the word Ramadan only appears once in Quran in this ayah. The word Ramadan in classical /medieval Arabic is used in the meanings of burning, or high temperatures, or intense heat, or heating and as a consequence could be terms as hardships, difficulties or challenges. Therefore, the phrase Shahar Ramadan could mean both in terms of periods, times of heating, high temperatures as well as challenging or difficult times.  X-Reference 2:185. (رَمَضَانَ)

RAQABATIN & RAQ’AAB (الرِّقَابِ) normally translated as freeing of slaves, it does not mean slaves or necks only, it has much broader meanings and interpretations where ever the word is used in Quran. Basically, it used in the meanings of being held captive, indebted, suppressed, and or oppressed in any manner whatsoever. The word is defined in the ayah 9:60 “Indeed the Sadaqat are for the Fuqara and the Masakeen, and … for those whose hearts (Qalobohom) and Riqaab are indebted/held captive”.  Here the word Riqaab is further clarified in terms of people whose Qalb (hearts and minds) are captives/indebted by someone else. These could be those farmers who work in the agriculture fields held captive by the feudal lords who hold their generations after generations, under the mounting debt of money and without any payment for their work and efforts, basically held as slaves. It could also include those people who got trapped into the mounting debts. The word is used in the similar meanings in the ayah 4:92 the phrase “…Free the Raqabatin Mominatin” does not mean freeing the slave momin only. The same phrase is used in the ayah 5:89 in terms of “..Free the Raqabatin…”. Therefore, any such person who is not free as per the freedom of choice given as a due right to each and every human being and is not treated with respect and dignity, being exploited and traded, being used and abused in terms of the persons efforts and faculties, without the right payment in lieu of such efforts, or any person who has mounting debts that his/her earnings are insufficient to pay back. X-Reference – 2:177 , 4:92 , 5:89 , 9:60 , 47:4 , 58:03 , 90:3 . (الرِّقَابِ;رَقَبَةٍ;رَقَبَةٍ;رَقَبَةٍ)

RASIKH (رَّاسِخُ) & RASIKHUNA (الرَّاسِخُونَ) The word is normally translated as those firmly rooted in knowledge. The basic meanings of the word Rasikh is in terms of ‘be firmly established on something, dispose for use or implant or splint or determine, to state something as the truth, to make or become solid, to speak publicly in favor of something or someone, to fix firmly; secure firmly; anchor; found, to lay the foundation of or to confirm something, to corroborate, be set up; be confirmed; be consolidated; be corroborated; be established; be founded; be stabilized, be firmly rooted, become fast or firmly established’. Thus, when Allah says in Ayah 3:7, after discussing the Mohkimaat and Mohtishabihaat Ayaat of Allah the phrase, “….and the Rashikhuna in the knowledge- they say, ‘We have Emaan with IT (the Kitaab). All is from Allah’. And not will do Zikar except people of understanding” means that the Rashikhona are those people who are firmly established, firmly rooted, have become fast and firmly established- in the knowledge and are now stating and corroborating the facts in terms of not only stating the facts but also expressing their confirmed position and view point in terms of them speaking (not just through words, but actions and conducts) in public in favor of All of Allah’s Ayaat to be from Allah as their stance of having Emaan on the Kitaab, deeply rooted in knowledge. Similarly when Allah says in Ayah 4:162, “But the Rasekhuna in knowledge among them…” means that the Rashikhona are those people who are firmly established, firmly rooted, have become fast and firmly established- in the knowledge, and because of their knowledge, they are not afraid to express their confirmed position, not just through their speech, but in terms of actions, behaviors and conducts, reflective of their stance of having Emaan on the Kitaab, deeply rooted in knowledge and stability in Emaan. X-Reference – 3:07, 4:162 . (الرَّاسِخُونَ;رَّاسِخُ)

RASOOL (الرَّسُولَ) RUSUL (الرُّسُلُ) & RISALAT The word Rasool is normally translated as messengers who deliver the Risaalat- the message. The role and duties of the Rasool is described in the ayah 2:129 as “…send from among them a Rasool who will Yatlu (recite) to them YOUR Ayaat and will give them ilm (knowledge) of the Kitaab and the Hikmat and Yuzakiy them…”  Thus, Rasool is the one who delivers Allah’s message, then leads the way to follow the Ayaat of Allah (Yatlu), teaches them the knowledge (ilm) of the Kitaab, and gives Hikmat to people and (Yuzaki) cleanses, purifies and grows them. The same is described in ayahs 7:61-62 w.r.t. Nabi Nuh as “…I am a Rasool from the Rabb of the Aailmeen, I convey to you Risaalat of my Rabb and I advise you and I know from Allah what you do not know”. In the ayah 5:99 “Not upon the Rasool anything except the Balagha (deliver, convey, communicate) …” Therefore, the only duty of the Rasool is to deliver the Risaalat. Similarly in the ayah 5:67 “O Rasool, Balagha (convey/deliver) what has been revealed upon you from your Rabb and if you do not then you have not balaghat (delivered) Risaalat (Allah’s message) …” Is telling us the meanings, duties and responsibilities of Rasool. The word Rusul is generally misinterpreted as plural of Rasool, whereas the word Rusul, as in Rusulihi, is used in Quran in the meanings of whatever Allah has sent as Risaalat. When the phrase Attiu Allah wa Attiur Rasool is used, it means the Risalaat, the message, the Kitaab. Although Quran has used the word Nabi & Rasool and Nabua’t and Risaalat in interconnected manner, since, there is no Nabua’t without Risaalat and vice versa, but whenever Allah has addressed the Nabi Mohammad in his personal capacity the word Nabi is used and not Rasool. For instance, Ayah 33:28 “O Nabi say to your Azwaaj…”; Ayah 66:1” O Nabi why do you make it Harama what Allah has made Halal for you seeking approval of your Azwaaj?” Ayah 33:1 “O Nabi do Taqwa of Allah and do not obey the Kaafireen and Munafiqueen…” and Ayah 66:9 & 9:73 “O Nabi, strive against the Kuffar…” Therefore Nabi, is used more in terms of addressing the Nabi in his personal capacity in terms of his personal human characteristics whereas the word Rasool is used ONLY with respect to Allah’s Risaalat, the Kitaab. Another Key difference between Nabi and Rasool is in terms of Nabi, being a Human a person only, whereas Rasool, could be from Malaik as well for instance Ayah 22:75 “Allah chooses from the Malaik, Rasool and from the people”. This is also the same reference in ayah 2:98 “Whoever is Au’du to Allah, Malaik and Rasool, and Gabriel, and Micha’ael, then indeed Allah is Au’du to the Kafireen”. X-Reference – 2:98 , 2:129 , 3:32 , 5:67 , 5:99 , 7:61-62 , 22:75. (الرَّسُولَ;الرُّسُلُ;رُسُلٌ;الرَّسُولَ;الرَّسُولُ;الرَّسُولِ;رَسُولٌ;رَسُولٍ;رَسُولَهُ;رَسُولُهُ;لِرَسُولٍ; وَالرَّسُولَ;رَسُولًا;َرَسُولًا;الرُّسُلُ;وَرُسُلِهِ;رُسُلِكَ; رْسَلْنَاكَ;رَسُولًا;الرَّسُولَ;الرَّسُولِ;رَسُولِهِ;الرَّسُولَ;وَرُسُلِهِ;رَسُولِهِ;وَرَسُولِهِ;وَرُسُلِهِ;وَرُسُلِهِ;وَرُسُلِهِ;رَسُولَ;الرُّسُلِ;وَرُسُلًا;رُسُلًا;وَرُسُلًا;وَرُسُلِهِ;الرَّسُولُ;رَسُولُ)

RAU’BA (الرُّعْبَ) is normally translated as terror but the word used in the Quran in meanings of being arrogant, proud, intimidating and dominating for instance in the ayah 8:12 “…so Strenghten those who have Emaan, I will cast in the Qaloob of those who do Kufar the Rau’b…”  Here it is used in the combination of meanings of being proud, arrogant, dominating and intimidating, being over confident – the qualities of Shaytaan. These aspects of behavior are embodiment of the Qaloob of Kafireen. With Qaloob used in Quran in the meanings of a combination of what is in their hearts as well as what their faculties are telling them, in the meanings of firm intention and deep conviction of heart, mind and all of their faculties. Due to their Kufar, their Qaloob has been filled with Rau’b meanings overconfidence, pride, arrogance, dominating and intimidating to others. Being arrogant and overconfident people always end up making mistakes and thus lose their fights, friendships, honor, dignity, power of collective efforts, and end results are always being among the losers. The same is highlighted in the ayahs 3:151 and 33:26. In the ayah 18:18 “…if you had looked at them, you would have turned from them in flight and been filled with Rau’ban from them…”  Used here in the meanings of intimidation. X-Reference – 3:151 , 8:12 , 18:18 , 33:26 , 59:2. (الرُّعْبَ)

RAU’SA (رُءُوسَكُمْ) your Ru’usa & RA’ISI (رَأْسِهِ)  normally translated as head or heads, for instance in the ayah 7:150 the word is used in the meanings of head. It’s used in the similar meanings in the ayah 12:36. However, the word is also used in Quran in the meanings of priorities or urgencies, that is those matters which are one’s priorities, or main concerns, to which one gives importance and significance over everything else. For instance, in the ayah 2:279, when talking about Riba the phrase “…if you do Touba, then it is for you, the Rau’sa of your Amwal…” that is if you do Touba, you can give priority to your Amwal – wealth property etc. to get/receive back your own Amwal. Similarly, in the ayah 14:43 when Allah is describing the acts/behaviors of the wrongdoers as “Racing ahead, raising their Rau’sehim, their visions not coming back to them and their hearts are void”. Here the phrase means that they would be giving importance to their priorities and keeping their priorities held high in front of their focus. Similarly in the ayah 32:12 “If you could see when the Criminals will be lowering their Rau’sukum before their Rabb ‘Our Rabb, we have seen and we have heard, so return us to the world, we will do Swaleh (reformed) deeds. Indeed, now we are certain”. Shows the meaning of the word as one’s priorities. This ayah is telling us that when criminal will know and understand the insignificant nature of their priorities in this worldly life, they would lower their priorities of wrong deeds and those matters which they used to consider as important or significant for them earlier but now they are willing to go back and do what should have been the actual priority in this worldly life as commanded by Allah. X-Reference – 2:196 , 2:179 , 7:150 , 14:43 , 14:43 , 32:12. (رَأْسِهِ;رُءُوسَكُمْ;رُءُوسُ;رُءُوسَكُمْ)

RAAZEE, RIZWAAN (رِضْوَانَ) TARAZIN (تَرَاضٍ)  is normally translated as approval but in Quran the word is used in much deeper and broader sense for instance in ayah 9:87 “They were Razu to be with those who stay behind…”  Used here in the meanings of agreed, happy, content or satisfied. Similarly in ayah 9:100 “Allah is Razee with them and they are Razee with Allah…”  Here the words are used in the meanings of happy, contend and pleased. Therefore where ever the word Rizwan is used for Allah as in ayahs 3:162, 5:16, 9:21 and 47:28, the word is used in all meanings of approval, content, gratified, pleased, appeased, assured, and satisfied. X-Reference – 3:162 , 5:16 , 9:21 , 9:87 , 9:100 , 47:28. (رِضْوَانَ;تَرَاضٍ;تَرَاضٍ;يَرْضَىٰ;مَرْضَاتِ;رِضْوَانًا;وَرَضِيتُ)

RIBAA’ (الرِّبَا) & RABIYE (َيُرْبِي) normally translated as interest or any financial interest, this is a wrong translation. The word Ribaa as per Quran is explained by Quran itself in the ayahs 2:276 and 3:130. Therefore, when Allah says in the ayah 2:276 that “Allah destroys the Ribba and YuRabbiy the Sadaqat…” the same word is used grammatically in two forms, a noun as in Allah destroys the Ribba (noun) and the verb form as in Allah Yurabbiy the Sadaqat. In order to understand how Allah Yurabbi, the Sadaqat, the concept is explained in the ayah 2:261 “The example of those who spend their wealth in the sabeel of Allah is like a grain seed which germinates seven spikes, in each spike is a hundred grain…” shows the concept of multiplication and excessively multiplying the original investment (grain). Therefore, when Allah says in the ayah 2:276 that Allah Yurabbiys the Sadaqat, it is the same concept of excessive multiplication. Similarly, in the ayah 3:130 Allah says “O you who have Emaan do not Ta’kulu the Ribaa Aza’ffan Muzzafatan…”  The same word which means excessive, multiplication, doubled and redoubled is used here in both noun and verb form as Azaffan Muzzafan, showing the characteristics and meanings of the word Ribaa. Also, in the ayah 4:161 “for their taking of Ribaa while they were asked to refrain from it and from Kuluhim of people’s wealth with Baatil…” shows why and how the Ribaa is taken, which is to take people’s wealth, without Haqq, through Baatil means. Therefore, as per Quran, Ribaa is not usual interest or financial charge over someone’s capital, as it is usually charged as a time value of money in Tijarat or Business by established Financial companies and banks without any exploitation, but the Ribaa in fact is an excessive multiplication, doubling and redoubling of the initial capital of a loan taken by someone for personal consumption instead of investing further as investment in any trade or Tijarat or in a commodity which would maintain and increase its market value over the period of time and give good return. Also, in the ayah 2:276 when Allah compares the Sadaqat to the Ribaa, it means that both are used to give respite to individuals and families in their desperate times of need, while Sadaqaat is done as a means of spending in the sabeel of Allah, on the other hand, the Ribaa is done as a means of exploitation of the individual or family due to their difficult situation, dire need in order to make them indebted for lifetime, and to earn excessive income over one’s capital. X-Reference – 2:275-276 , 2:278 , 3:130 , 4:161. (الرِّبَا;يُرْبِي;الرِّبَا;َيُرْبِي;الرِّبَا)

RIJAAL (رِجَالِ) & RIJAALAN (فَرِجَالًا) The word Rijaal is normally translated as men in all of its usages except 2:239 and 22:27 where its mistranslated as to walk with your foot, which are all wrong translations in order to induce misogyny into Quranic Translations.  The basic characteristics of the word is used in the meanings of resourceful or being given any aspect of resources, i.e., any part of Allah’s Fazal on the basis of which some action are required as per the Divine guidance. It means in terms of clear and explicit divine instructions, whatever aspect of Allah’s Fazal (knowledge, faculties, abilities, resources, wealth, money Amwaal, title, authority etc.) one is blessed with, that fazal has a part or portion which belongs to others, people who are needy, poor, etc. so after keeping the share for one’s own needs and responsibilities, whatever is over and above have to be spend for the benefit of others, such Allah’s fazal, can never be withheld, hoard or used for personal gains of gaining more control, wealth, Amwaal etc. or for suppressing others etc. As per Quran, whoever is given such Fazal, in any form or shape, for instance knowledge, faculty, ability, wealth, title, resources or authority etc. will be termed as Rijaal and that Rijaal has to use these Fazal in accordance with the divine guidance of Quran. More of Allah’s Fazal comes with more responsibility and hence more accountability. It is because of this fact that in some ayahs Quran discussed hell and only mentioned Rijaal not Nisaa. For instance, in Ayahs 7:48 and 38:62- the word Rijaal is used. The counter argument to those who translate Rijaal as only men, would be “Does it mean from these and many other ayahs of Quran mentioning word Rijaal in hell, that only men will go to hell?”. Here and in all ayahs of Quran, the word Rijaal is used for those people among all mankind – both men and women- regardless of their gender, who have been given Allah’s Fazal/resources to act accordingly as per divine guidance. The word Nissa is used as an opposite to Rijaal and therefore Nissa are those who lacks of Allah’s Fazal/resources to act accordingly as per divine guidance. Thus, they are least likely to be in hell, since the accountability at their end is going to be much easier than that for Rijaal. By extension, the Rijaal would include all influential and strong segments of the society. Therefore, in the ayah 2:239 the word Rijaalan is used as in the verb with the phrase “If khaftum then Rijaal…” i.e if worried, or concerned, then make yourself strong, resourceful, resilient and tough. The similar meanings are used in the ayah 22:27 as “...they will come Rijaalan…” i.e. making themselves stronger, resourceful, powerful, resilient and tough. Therefore, when in the ayah 2:282 Allah asks to take two from your Rijaal as witnesses, its meant two from those who are more resourceful, influential, and stronger among you. X-Reference – 2:239 , 2:282 , 4:1 , 4:75 , 7:46 , 7:48 , 9:108 , 21:7-9 , 22:27 , 38:62. (الرِّجَالُ;فَرِجَالًا;رِجَالِ;رِجَالِكُمْ;رَجُلٌ;رَجُلَيْنِ;فَرَجُلٌ;لِلرِّجَالِ;فَرِجَالًا;رِجَالًا;الرِّجَالِ;الرِّجَالِ;رِجَالًا)

RIJSAN (رِجْسٌ) The word is normally mistranslated as dirty, filthy or impure, and normally associated with pigs as being unclean or filthy for instance as used in Ayah 6:145, but these are wrong interpretations of both the word Khinzeer as pigs and Rijsan as filthy or unclean. Being the creation of Allah, pig is one of Allah’s Ayat and we cannot consider it filthy or unclean or disgusting. The word Rijsan as defined by Quran itself does not mean unclean, or filthy or impure at all, but in fact refers to such behavior by those who do no Amanu, who are under the influence by Khutuwaat of Shaytaan and engulfed by Shaytaan, have Maraza (disease) in Quloob, do Kufar and Abd of T’aghoot/ other than Allah for instance as defined in Ayah 5:90, “Oh you who Amanu! Indeed, the Khamru and the Mayser and the Ins’aabu and Azlaamu are Rijsun from the Amal (work) of the Shaytaan so avoid it so that you may be successful.”  Shows that Rijsan is basically the Amal- the work of the Shaytaan. In Ayah 6:125, “…Thus Allah places the Rijsa upon those who do not Yuminoon (Amanu, have Eman).” showing that those who do not Amanu are vulnerable and susceptible to Rijsan. The Ayah 7:70-71 define the word a bit more, “They said, ‘Have you come to us so that we Na’abid (do Abd) of Allah Wahidahu (same, all-encompassing) and forsake what used to Ya’bid (do Abd) our forefathers? Then bring with what you appointed if you are sincere.’ He said, ‘verily has fallen upon you, from your Rabb Rijsun and Ghazaba (deprivation of Allah’s Naimat)…”  describes the word- Rijsan as doing of Abd to other than Allah. In Ayah 9:125, “And as for those who have Maraza in their Quloob, Allah increases them in Rijsan to their Rijsehim and they will not die except while they are Kaafiruna” showing that another trait of being Rijsan is having Maraza in Quloob and doing of Kufar. Thus, when Allah says in Ayah 9:95, “Indeed, they are Rijsan” it means that they are those who do no Amanu, who are under the influence by Khutuwaat of Shaytaan and engulfed by Shaytaan, have Maraza (disease) in Quloob, do Kufar and Abd of T’aghoot/ other than Allah. With specific reference to Khinzeer, for instance as used in Ayah 6:145, the word Rijsan would thus include all the typical attributes and behaviors of Khinzeer (morally, ethically or socially disfigurement and contamination) as exhibited when under the influence of and engulfed by the Shaytan. Thus, whenever Allah talks about the prohibitions for instance as used in Ayah 2:173, 5:03, 16:115 or 6:145, the prohibition is Lahma of the Khinzeer, i.e., the Lahma- all the external aspects, the observable, the perceived aspects of the Khinzeer. X-Reference – 2:173, 5:03, 5:90, 6:145, 7:70-71, 9:95, 9:125, 16:115.  (رِجْسٌ)

RIZQ (رَزَقْ) means anything that gives benefits; any food given by God Almighty for nourishment; any regular income; all and any sources of knowledge; healthy body and mind; our intellectual curiosity to seek knowledge; the Hidayah by Allah; our parents; our spouses etc. Basically, Rizq has been used in Quran to refer to all those sources and means which provide nourishment to us, as human beings, not just physically, but with respect to the growth development and nourishment of all of our faculties and all aspects of our personality and character development. X-Reference 2:25, 2:172 , 3:37,  3:169 , 6:140-142 , 10:31 , 14:37, 16:71-73 , 22:34-35. (رِزْقِ;زَقْنَاكُمْ;رِزْقًا;رِزْقً;رُزِقُوا;رَزَقْنَاكُمْ;ارْزُقُوهُمْ;تَرْزُقُ;رِزْقًا;رَزَقَهُمُ;رِزْقُهُنَّ;زَقْنَاكُمْ;فَارْزُقُوهُمْ;يَرْزُقُ;يُرْزَقُونَ)

ROOH (رُوح)  the word Rooh is normally translated as spirit or soul, and the word Qudoos means pure. In the ayah 32:09 when Allah is talking about the creation of humans, the last step of it is clearly distinct from the other creations like animals etc. that means Allah gives Allah’s Rooh to human beings, i.e., each and every one of us, has Allah’s rooh as a part of our creation. Similar meanings and usages are in Ayah 38:72. The word Rooh is also used to refer to the process of revelations and the Hidayah itself for instance in the ayahs 17:85-86 “And they ask you, about the Rooh, Say, ‘The Rooh is the affair of my Rabb. And mankind has not been given of knowledge except a little. And if WE willed, WE could surely do away with that which WE revealed to you’…”. Consequently, the Malaik of revelation is termed as Rooh Al Ameen- means trust worthy Rooh in Ayah 26:193 who delivers Allah’s revelations upon the Qaloob as well as the Rooh Al Qudoos in Ayahs 16:102, 2:87, 2:253 & 5:110. In Ayah 42:51, “And it is not for any human being that Allah should Kalam with the person except Wahiyan or from behind a Hijaab or that Allah sends Rasool then Wahi with Allah’s permission…”  After describing the process of revelation by Allah, the next Ayah 42:52, “And thus, WE have Anzalna to you a Rooh of Our Amar.  You did not know what is the Kitaab or Emaan, but WE have made it a Noor and WE Nahdi (Give Hidayah) with it…”  telling us clearly that Rooh, being integral part of not only Allah’s revelations, the Kitaab, but also that of Emaan- basically an integral part of Allah’s Amar. Similar meanings are in Ayah 58:22, “those who have Emaan are supported by Allah with a Rooh from Allah” showing that those who have Emaan, get the strength and support from Allah through the Rooh of Allah. In Ayah 66:12, when Allah says, “Maryam, we gave her our Rooh and Sadaqat her with the Kalamaat of her Rabb and Allah’s Kitaab” shows clearly that Maryam was one of Allah’s Nabiyeen and Rasool. The word appears in the Ayah 16:2 in the phrase “Rooh of Allah’s Amar upon whom Allah wills of Allah’s Aebaad”. Means Rooh is the gist, the essence, the core, the basic principles and foundations of Allah’s Amar that Allah Amars- ordains upon Allah’s Aebaad- the one who does Abd of Allah, follows Allah’s laws. Similar phrase and meanings are in 40:15. In Ayah 70:04 describes the ascends of both the Malaik and the Rooh of Allah’s Amar. Similarly in Ayah 97:04 “…. Then, Anzalna the Malaik and the Rooh of every Amar…” thus for every Amar, there are two parts, one is the Rooh, the gist, the essence, the core, the basic principles and foundations of Allah’s Amar and the other is Malaik, the processes, the forces that carry out and deliver/communicate that Amar to its end destination. In Ayah 4:171, when Allah says, “…and Alqaha Allah’s Kalaam (the Kitaab) to Maryam and Rooh (essence, gist) from/of it..” it means Allah Alqaha, conveyed, communicate, shed light upon, expose in terms of getting to witness the impacts of the Kalaam (the Kitaab, the Hidayah) to Maryam (being Allah’s Nabiy & Rasool) as well as the Rooh of the Kalaam. X-Reference – 4:171 , 2:87, 2:253, 5:110, 16:02, 17:85-86, 26:193, 32:09 , 38:72, 40:15, 42:51,-52, 58:22, 66:12, 70:04, 97:04. (وَرُوحٌ)

ROOH-IL QUDOOS (بِرُوحِ الْقُدُسِ) the word Rooh is normally translated as spirit or soul, and the word Qudoos means pure. In the ayah 32:09 when Allah is talking about the creation of mankind, the last step as distinct from the others (animals etc.) is that Allah breathed Allah’s Rooh into the human, i.e., each and every one of us, has Allah’s rooh as a part of our creation. The word Rooh is also used to refer to the process of revelations and the Hidayah itself for instance in the ayahs 17:85-86 “And they ask you, about the Rooh, Say, ‘The Rooh is the affair of my Rabb. And mankind has not been given of knowledge except a little. And if We willed, We could surely do away with that which We revealed to you….’”. The phrase Rooh-il-Qudoos (بِرُوحِ الْقُدُسِ) has appeared four times in Quran. In one instance the ayah 16:102, the phrase is used for the process of revelations and the hidayah with the same meanings as in ayah 17:85. In the other 3 instances, the ayahs 2:87, 2:253 and 5:110, the same phrase is used in the similar context of giving strength, providing support to Nabi Easa the son of Maryam. Therefore, the phrase Rooh-il-Qudoos is used in the meanings of Allah’s Revelations and Hidayah in these ayahs. X-Reference 2:87 , 2:87 , 2:253 , 5:110 , 16:102 , 17:85-86. (رُوحِ الْقُدُسِ;بِرُوحِ الْقُدُسِ)

RUBA’A (رُبَاع) This phrase “Mas’na wa S’alas’a wa Ruba’a” as is normally translated as in two’s and three’s and four’s and is normally interpreted as saying that up to four marriages are allowed by Quran through the use of this phrase in Ayah 4:03. However, this is a wrong understanding and interpretation. If we divide this phrase as per its Word by word then it is basically “Mas’na and S’alas’a and Ruba’a”. The last word of this phrase is Ruba’a and not Arba’a which is normally translated as a number 4. If we look at the word in classical medieval Arabic, the word is used in the meanings of to remain in or stay in something as the most permanent form, or the form, shape or situation wherein one stays or remain in for a long term. Thus, when Allah says in Ayah 35:01, “All Hamd is for Allah the Faat’ir (originator) of the skies and the earth, who Jaa’al (make, appoint) the Malaik as Rusulan (Messengers, communicators, carriers) Auliy (owners, possessors, caretakers, trustees) Ajnehatin (powers, resources, & abilities) Mas’na and S’alas’a and Ruba’a (stay in, remain for a longtime). Allah increases in the creations what Yashaau. Indeed, Allah is upon everything Qadeer (powerful, capable)”. As we know the word Mas’na means in groups, in coordination and help of one another, the word S’als’a refers to the growth and development periods, which, are intense full of transformation and changes, vulnerabilities, hardships and challenges and the word Raba’a refers to the most permanent, stable and long terms impacts, wherein one stays or remains in for a long term. Thus Allah is describing the whole process of how Malaik carry out their duties, starting from Mas’na- in together, in coordination with each other, in collaboration and support of each other; and then S’alas’a- transformative, growth and development phase, and then Ruba’a- such aspects, stage and situations which are almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time, for instance in case of creation of mankind, after going through intense transformation and evolution the end result is then more permanent in nature, in which the final shape, form and stage of mankind stayed in, remained in. Similarly in Ayah 4:03, “And if you Khiftum (are concerned & worried) that you cannot do Qist (do justice in accordance with the due rights) with Yataman -then Ankehu (enter into long term contracts defining the scope of their care and that of their Amwaal) what Ta’aba (allowed and lawful as per the laws of the land & that of Deen) to you from the Nisaa (the segment which are resource starved), Mas’na wa S’alas’a wa Ruba’a …”. Here Allah is not talking about allowing to marry the Nissa Yatama (orphaned girls) as is normally misinterpreted but basically outlining the divine guidance in case if one is concerned and worried that he/she will not be able to do Qist with regards to the Amwaal of the Yatama (those who are left alone in the world for whom there is no one to fight for their rights). Thus Allah is giving a divine guidance in such situation, to enter into Nikaah- long term contract with those Nissa (those who are short or deprived of resources) to document all the terms of the contract, in the stages starting from Mas’na- together, in coordination, in collaboration with and support of each other; and then S’als’a- taking them through the growth, transformative and development phase, which may be full of vulnerabilities, hardships and challenges, and then Ruba’a- means the aspects, which become almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time in order to help, develop and grow those Yatama (who have been left all alone) Nisaa (who are resource-less) so that they do not remain Yatama or Nisaa anymore. In Ayah 4:12, “And for you, Nis’fu (with Ins’aaf, full of justice) of what is left by your Azwaaj, if not for them any Waladun (child). If there is for them Waladun (any child), then for you is the Rubua’ of what is Tarakun (whatever is remaining after taking care of all responsibilities, debt, and will if any)…” This Ayah is not saying that if there is a child of your Zouj, then for you is one-fourth of what is left, but is basically referring to the most permanent stage of whatever is Taraka once all of the responsibilities, including that for the child, any debt, any will have been taken care of. – X-Reference – 4:03 , 4:12, 35:01. (رُبَاع;رُبَاعَ)

RUDD, YARUDDUKUM (يَرُدُّوكُم) & RUDDUHU (فَرُدُّوهُ) is normally translated as they will turn you back, which is a wrong translation, the word is Rudd or Radd, meaning to reject, to repel, to negate or make futile, or ‘to be rendered useless’ or ‘waste something’ or ‘end something being useless’ for instance in ayah 9:45 “…those who do not have Emaan on Allah and the day of Akhira and are in doubts in their Qalobohum so they in their doubts are Yataraddun” Meaning rejecting, denying, rendering useless, making futile their efforts. Etc. Similar meanings are used in 21:40. In Ayah 4:59 “…then if you fell into dispute in anything, then Rudduhu (Rudd it) for Allah and the Rasool if you have Emaan in Allah and the Akhira…” is talking about making futile and useless the Tanaza- the dispute, the disagreement, basically rendering it useless or end it being useless for the sake of Allah and Rasool- the Risalaat, the Kitaab. In Ayah 6:147 “But if they deny you then say, your Rabb is the possessor of vast Rahmat, but will not Yuraddu B’as’ahu from the Mujrimeen people” meaning although Allah is vast in Rahmat but for the Mujrimeen (criminals), the Bas’aa (the consequences of their actions) will not be repelled, or rendered useless. Similar meanings are used in ayah 12:110 as “…OUR Ba’suna cannot be Yuraddu from the Mujrimeen people”. Wherever the phrase ‘Raddaha Ala (upon/on) Adbaarheha’ used for instance in Ayah 4:47 which is normally mistranslated as ‘turn them on their backs’ which is a completely wrong translation, thus here when Allah says “…indeed, their Wajha (attention, focus/priorities) is destroyed, then Raddaha on Adbaareha...” It means that their Adbaara (powers, resources, ways and means of providing strength and stability) are Raddaha (rendered useless and futile). In ayah 3:149 “O you who have Emaan if you Tut’eu those who do Kufar, they will Yuraddukum on A’qabekum…” that means they will make futile, useless, rendered useless, negate or neglecting on your Aaqibatat, your end results and the recompense of your deeds, as if closing one’s eyes on the end-results. In Ayah 4:83 when Allah says about the Munafiqueen, who are referring to Ghair of Quran (other than Quran), that “And when comes to them Amarun from the Aman (matter related to peace, security, Emaan) or the Khoof (matter of concern or worry), Aza’au (proclaim, announce, declare) with it. And if they Raddu’u it towards the Rasool and to those Awliye of the Amare among them…” Is not just talking about Raddu’, – i.e., if they reject, repel, negate or make futile, render useless, the reference, the person, the books, etc. anything that they are referring to for these Amoor- matters instead of the Quran; but the phrase used is “Raddu’ Illa the Rasool and Aulul Amar” meaning Raddu is towards, in favor of, for, in terms of following the Rasool- that is Allah’s Risalat and those who are the Awliya/ Waliy of the Amaar. X-Reference – 3:149 , 4:47 , 4:59 , 4:83, 6:147 , 9:45 , 12:110 , 21:40. (فَرُدُّوهُ;يَرُدُّوكُم;يَرُدُّوكُم;رَدُّوهُ;رُدُّوهَا;رُدُّوا)

RUK’BANAN (رُكْبَانًا) is normally translated as ride or riding, but the general characteristics of the used is derived from Rakaab, as in a rope of something through which an animal is kept under control. Thus, the word is used in Quran in the meanings of ride, or riding but also in the meanings of to control, to be kept together, to remain steadfast, in the meanings of restraint, steadfast and discipline. For instance, in the ayah 2:239 “…if Khatum then Rajaalan or Rukbanan…”  i.e., if worried or concerned then make your selves stronger (Rajaalan) and steadfast with self-restraint, self-control and self-discipline in terms of keeping it all together by being steadfast and all in-control. It’s used in the similar meanings in the ayah 82:8 “…in whatever form Allah willed he Rakabaka…”  Here the word is used in the meanings of disciplined you and kept you together- intact and aligned.   X-Reference – 2:239 , 6:99 , 8:42 , 11:41-42 , 18:71 , 29:65 , 59:06 , 82:08. (رُكْبَانًا)

S’AA’IQAT (الصَّاعِقَةُ) The word is normally translated as thunderbolt, but is used in Quran in the meanings of falling down from hi-position as in prestige, or falling down from a height physically, or falling of something from the sky, for instance in Ayah 7:143, “…And when Tajalli (revealed) his Rabb to the mountain, Allah made it Dakkan (crumbled to dust), and fell down Musa S’aiqaan. Then when he recovered, he said, “Subhanaka, I Tubtu (turn) to you and I am the first of the Momineen.” The word S’aiqan is used here in the meanings of falling down from a height. In Ayah 51:44, while describing the people of Thamud, “But they rebelled against the Amar of their Rabb, so Saiqatu Akhaztuhum (Seize) them while they were looking.” Referring to some sort of natural disaster that was sent to them, falling down on them from the sky referring to something coming to them, falling down from the sky, such as thunderbolt, hurricane, meteor, etc. as well as them falling down from the height of prestige, standing, status etc. The same expression and meanings are there in Ayah 41:13, “But if you turn away, then say, ‘I have warned you of S’aiqatan like S’aiqate of Aad and Thamud.” In Ayah 41:17, both the words Azaab and S’aiqatun are used to refer to the Azaab on the Thamud people. In Ayah 2:55, when Allah says “And when you said, ‘Oh Musa never will we have Emaan in you until we see Allah Jaharatun (manifestly), then Akhaztum (seize) you the S’aaiqatu while you were looking.”  Similar reference and meanings are used in Ayah 4:153 as well.  X-Reference – 2:55 , 4:153 , 41:13 , 41:17 , 51:44 . (الصَّاعِقَةُ)

S’ABAR (صَّبْرِ) the word Sabar is normally mistranslated as patience- The word Sabar does not mean patient or not to do anything for instance in ayah 2:175 “Those are the ones who have exchanged the Hidayah for error and Azaab for Maghfirat, so what As’barahum towards the Fire” Here the word does not mean that they are patient towards the fire, it means that they are persistently through their deeds and actions, striving towards the fire of hell. Thus, the word Sabar means to be steadfast, to be constant, continuous and persistent in ones’ activities and efforts; to strive with one’s whole being and to be perseverant in one’s approach; i.e., to strive towards something, in order to achieve it through persistent efforts day in day out until that objective and goal is attained. The word S’abireen (الصَّابِرِينَ) are those who do Sabar and their characteristics are explained in details in Quran in ayahs 2:153 to 2:157, therefore Saabireen are those who have Emaan; who seek help from Salat and Sabar; who are not even hesitant in getting Qatal in the Sabeel of Allah; who remain steadfast on the face of All Balaa (tests, tribulations & trails) where they have to reflect in return with their pure Emaan; who when calamity strikes them, they know everything including their own selves are from Allah (to Allah we will return) showing their utmost faith and Tawakul on Allah and on the certainty of Akhira with this life and all Balaa therein as a temporary trials. These are the ones who are as per Hidayah and these are the ones for whom Allah’s Salawat and Rahmat are destined.  X-Reference – 2:153-157 , 2:175. (بِالصَّبْرِ;نَصْبِرَ;الصَّابِرِينَ;أَصْبَرَهُمْ;الصَّابِرِينَ;الصَّابِرِينَ;صَابِرُوا;الصَّابِرِينَ;اصْبِرُوا;تَصْبِرُوا;بِالصَّبْرِ;صَبْرًا;تَصْبِرُوا)

SABAH (سُبْحَ) & TASBIH the word “Sabbah” and also the word tasbih, is normally translated as to glorify and praise Allah, but the basic meanings of the word is “to make quick successive movements with hands and/or legs in air or in water so as to swim; to make efforts with your whole being; to work hard in quick persistent efforts with full force; to struggle; to strive towards something or someone with your whole being”. Therefore, in Ayah 37:143-144, as used in the word “Mussabiheen” with reference to Nabi Younus, Allah is saying that even the Nabi has to struggle, strive with his full force and strength in order to get out of the situation that he was in and swim to the shore, otherwise he would have stayed in the belly until the day of resurrection. When describing Sun, Earth and Moon in Quran, the same word is used to tell us these astronomical bodies are doing Subah, striving with their being, in their orbits as defined by Allah’s laws of the nature. X-Reference 2:30 , 2:116 , 33:42-43 , 37:143-144. (نُسَبِّحُ;سُبْحَانَكَ;نُسَبِّحُ;سَبِّحْ;سُبْحَانَكَ;سُبْحَانَهُ)

SABBATH (السَّبْتِ)- means to rest, to calm down or to recharge. Correspondingly it means to discontinue work, struggle or exertion for instance refer ayah 78:09 “Made your sleep Sabbath/rest” and the same meanings are used in the ayah 25:47 “And Allah has made the night for you as clothing and Sabbath/sleep/means for rest and has made the day a resurrection”. It also means to leave business activities. The day of Sabbath is mostly referred to the day of Saturday, but there is no specific ayah in Quran which confirms this concept of Saturday. If we look at all the ayahs in Quran containing the word Sabbath, we cannot find specific details about that word, but we can clearly identify the scenario and Hidayah established around that word. That is the Sabbath was some kind of act which the Bani-Israel (our forefathers) used to do and created in the name of Allah- they also had disputes related to that act- there is a possibility that one group of people used those specific acts (the people of Sabath) to get unjustified benefits over other people, which was creating injustice and disputes among people. Since these acts were done in the name of Allah, which Allah has never ordained in the Kitaab; therefore, Allah has made those acts as obligation on the people of Sabath and for everyone else there, so that no one can take unjustified benefits or do injustice to others. By transgressing in these acts, people of Sabaath received the Azaab of being turned into despicable Apes, not in the physical sense, but in sense of metaphorically blind followers, who lost their intellect, got into mental slavery and despised by the world. X-Reference – 2:65 , 4:47 , 4:154-155 , 7:163-166 , 16:124 , 25:47 , 78:09. (السَّبْتِ;السَّبْتِ)

SABEEL (سَبِيلِ)- means a way, an option, a route or a path. It’s used in Quran more in the meanings of a metaphoric sense, not a physical path or road to physically walk on it. For instance, where ever the phrase Sabeel of Allah is used as in 2:154, 2:190, 2:217-218, 2:244, 2:195, 3:13, 4:74-75 the word Sabeel means path or way of Allah. In ayah 4:51 the word Sabeel is referred to the right way or the straight path “They say the Kafireen are on the Hidayah and Sabeel rather than those who have Emaan…”. Similarly, in ayah 4:115 the word Sabeel is used in meanings of methods or ways in the phrase Sabeel lil Momineen – i.e., the methods, ways and means of the Momineen. But the word can be used both for the Sabeel of Allah as well as the Sabeel of Taghoot for instance in the ayah 4:76. The word also is used in the meanings of choice, excuse, way, option, cause, pathway, an exit out option, means or ways out, way out of a situation, etc. as used in ayah 4:15 “…or if Allah would make for them a way” or in ayah 4:34 “…if they obey then seek no Sabeel…” In ayah 4:98 “Except for the oppressed/burdened/ distressed among the Rijaal (strong segments of society) and Nissa (weaker segments) and children who cannot afford a Sabeel (a way/a choice) nor they are on guided to a Sabeel (way out, exit out)”. X-Reference – 2:154 , 2:190 , 2:217-218 , 2:244 , 2:195 , 3:13 , 4:34 , 4:74-76 , 4:98 , 66:11. (السَّبِيلَ;سَبِيلٍ;سَبِيلِ;سَبِيلًا;سَبِيلِي;سَبِيلًا;سَبِيلِ;سَبِيلِ;سَبِيلِ;سَبِيلًا;سَبِيلًا;سَبِيلِ;سَبِيلِ;سَبِيلِ;سَبِيلًا;سَبِيلِ;سَبِيلًا;سَبِيلًا;سَبِيلًا;سَبِيلًا;سَبِيلِ;سَبِيلِ)

SABUA’U (السَّبُعُ) The word Saba’u is normally translated as seven except in Ayah 5:03 wherein it is mistranslated as wild animals, which is a completely wrong interpretations in order to inculcate the wrong concept of animal slaughtering in Islam. The word is generally use as the number seven in all of its usages in Quran, including in this Ayah, for instance in the phrase as ‘Saba’au Samawaat’  as seven skies in Ayahs 2:29, 17:44, 41:12, 65:12 or 23:86. Therefore, in Ayah 5:03 when Allah says, “and what Akala of the S’aba’au (the seven) except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘seven’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed. X-Reference – 2:29, 5:03, 17:44, 23:86, 41:12, 65:12. (السَّبُعُ)

S’ADAQA (صَدَقَةٍ) S’AADIQ (الصَّادِقِ)& S’WADIQUEEN (الصِّدِّيقِينَ) The word Sadaq is to do with sincerity, purity of heart and mind, alignment of one’s statements with one’s actions and to prove through actions, what is deep hidden inside one’s heart and intentions. The word Sadaqaat is normally translated as charity, but as per Quran it is the qualities of the Saadiq, the one who does Sadaqa. The one who is pure in heart and deeds, and whose deeds are the reflections of one’s pure intentions is called Saadiq – the one who is truthful and honest at all times. Therefore, the word Sadaqa is spending in the path of Allah with purest of intentions and honesty without any pretense or faking but is done with the purity of heart and intentions, keeping actions/deeds aligned with internal intensions and honesty. For instance in the ayah 2:263 when Allah is defining the spending of Amwaal in the path of Allah, in the earlier Ayah, it is followed by saying that “Maroof speech and Maghfirat is better that Sadaqat followed by Azzyat (Hurt)..” Here the word is used in the meanings of spending of wealth in the path of Allah with purity of intentions, whereby deeds and intentions are aligned without any pretense or faking. This is further explained in the ayah 2:264 as “  O you who have Emaan do not invalidate your Sadakaat with reminders or injury as does the one who spends his/her Amwaal to be seen by the people and does not have Emaan on Allah and the Akhira…”  Similarly in the ayah 2:271 “if you disclose your Sadaqaat they are good, but if you conceal it and give it to the Fuqara then its better (khair)..”  However, Sadaqat is not only in the form or wealth or money from one’s Amwaal (wealth, property, resources etc.) but also can be done as efforts, hard work, utilization of one’s abilities, capabilities, talents, knowledge for the benefit of others. For instance, in the ayah 9:79 “Those who criticize the contributors among the Momineen concerning their Sadaqat and those who do not find anything except their efforts (Jhodahum), so they ridicule them. Allah will ridicule them…” X-Reference – 2:196 , 2:263-264 , 2:271 , 2:276 , 9:58 , 9:60 , 9:79. (صَادِقِينَ;الصِّدِّيقِينَ;الصَّادِقِ;صَدَقَةٍ;صَادِقِينَ;الصِّدِّيقِينَ;صَادِقِينَ;تَصَدَّقُوا;صَدَقَ;الصَّدَقَاتِ;صَدَقَاتِكُمْ;صَدُقَاتِهِنَّ;الصَّدَقَاتِ;صَدَقَكُمُ;صَدَقَةٍ;الصَّادِقِينَ;أَصْدَقُ;يَصَّدَّقُوا;بِصَدَقَةٍ;أَصْدَقُ)

S’ADDAN (صَدَّ) & TUS’UDDON (تَصُدُّونَ)– is used in Quran in the combination of meanings of misled away from, held back, hinders from, turned away from, stopping from, averting others, or placing bottlenecks etc. for instance in Ayah 4:55 “Then from among them is the one who have Emaan in it (the kitaab) and from among them is the one who S’adan from it”. Similarly in ayah 3:99 “O Ahl-e-Kitaab, why do you Tas’uddona from Sabeel of Allah…”. In ayah 27:24 “….and Shaitan has made Zayyin (attractive/pleasant) to them their deeds, then S’addahum them, from the Sabeel so that are not Yahtadun (guided)”. Similar meanings and the context of averting from, being misled from or hinders from the Sabeel of Allah is used in Ayah 40:37 for Fira’un. The word is also beautifully described in ayah 4:61 ‘And when it is said to them ‘come to what is revealed by Allah and to the Rasool’, you will notice, the Munafiqueen (hypocrites) Yas’adduna (verb, as in turning, averting, hindering, holding back) from you in S’adodan (aversion, distaste, repulsion, disgust, etc.). In ayah 14:16 the word S’adeed is used to describe something that is hateful or despise. In ayah 43:57 “and when the example is put forth of the son of Maryam, behold! Your people Yas’eduna about it” here the word Yasedduna is mistranslated as ‘laughed aloud’ but is used in the similar meanings and here is meant that ‘When the example is put forth of the son of Maryam, your people misleads, held back, hinders, stop and avert others (from knowing Haqq) about it“. Tussudon is normally translated as averted or diverted away from, reversing, stopping someone from, hindering or putting in roadblocks in someone’s way for instance as used in ayah 2:217 “..and Saddan from the Sabeel of Allah..” . It is also used in Quran in the meanings of going against someone, in the meanings of turning away from, going against someone in aversion, objecting to, or opposing someone for instance in the ayah 4:61 “And when it is said to them, “Come to what Allah has revealed and to the Rasool,” you see the hypocrites Yus’uddona from you S’adodan”  Here both the words are used in the meanings of opposing, going against someone in aversion, and objecting to someone. Similar meanings are used in the ayah 43:57 “and when the son of Maryam presented as an example, behold your people yu’saddon about it” used here in the meanings of aversion, objection, opposition or dislike. It is also used for something which is deeply disliked, full of aversion and disgusting for instance in the ayah 14:16 “the water of hell is called Ma’in S’adeedan” as in disgusting water. – X-Reference 2:217 , 3:99 , 4:61 , 14:16 , 43:57. X-Reference – 3:99 , 4:55 , 4:61 , 27:24 , 40:37 , 43:57. (صَدَّ;صُدُودًا;تَصُدُّونَ;تَصُدُّونَ;تُصْعِدُونَ;يَصُدُّونَ;وَبِصَدِّهِمْ;وَصَدُّوا;صَدُّوكُمْ)

SADEEDAN (سَدِيدًا)- is normally translated as appropriate, which is a wrong translation. The real meaning of the word is in terms of ‘best in view of the circumstances, and the situation, in accordance with most pleasing to others, exact and right – in terms of hitting the target’. Meanings most correct and relevant. For instance, in ayah 4:08-4:09 Allah advise about taking care of and providing Rizq to those Aqraba, Yatama and Miskeen who were under the pledge and oath to be taken care of by the deceased, in these ayahs Allah is advising us to put ourselves into their shoes as to how they should be feeling, by giving an example of a situation as to how we would feel, if God forbid, we would have to leave behind our weak children, we would have been extremely worried and concerned (Khafa) for them. Thus, through this example, Allah wants our hearts should be softened and humbled (Ghashi) towards these Aqraba, Yatama, Miskeen, thereafter Allah says in ayah 4:09 “thus observe Taqwa and let them speak to them the Sadeedan Words” Means best of the best treatments, statements and behavior in accordance with their circumstances since the one under whose care they were, is no longer there, therefore one should provide for them and look after them with their best of the best behavior and statement in accordance with the circumstances. Similar meanings are used in ayah 33:69-70 “Oh you who have Emaan, do not be like those who abused Musa then Allah make clear what they said and he was near Allah honorable. Oh you have Emaan, Observe Taqwa of Allah and speak a Sadeedan statement” X-Reference – 4:09 , 33:70. (سَدِيدًا)

S’AEEDAN (صَعِيدًا) TUS’AEDONA (تُصْعِدُونَ)- is normally translated as earth or soil in the ayah 4:43 or 5:6, which are wrong translations. The basic meanings of the word are in terms of highland, plateau, upland, high or hillock, basically a large area above sea levels, a large area of high flat land or the crest of a hill or rising ground for instance as used in ayahs 18:8 and 18:40. It is also used specially in terms of one’s brain in attitude, as being arrogant or proud as in flying high in the clouds, for instance in ayah 6:125 “So whoever Allah wants to guide, Allah expands his hearts to Islam and whoever Allah wants to go astray, Allah makes his/her hearts tight restricted and constricted as though he/she is Yus’adu (climbing/ascending) into the sky…” Similarly In ayah 3:153 “When you were Tus’adun…” used here in the meanings of when you were climbing, ascending high in the sky, in terms of arrogance and pride. It is also used in the meanings of scope or range of operations with rising, ascending, improving standards and levels for instance as used in ayah 35:10 with the phrase “To Allah Yus’adu (ascends) the Kalamtu of the Tayyabaat and the A’malu of the S’walihu..”  Thus, the word has overall meanings of ascending, uphill movements, or ascending, going up, or climbing high. Similarly, in Ayahs 4:43 and 5:06, after describing all the exceptions where one is not required to go near Salat, i.e., contribute towards and perform duties towards the system of Salat, then Allah says “…Then Tayammumu S’aeedan Tayyaban…” which is normally mistranslated as ‘then do Tayyamum with clean earth’- this is completely a wrong interpretations and translations. Here the word S’aaed means climbing uphill, ascending high or improving things by gradual improvements, in terms of scope or range of operations with rising, ascending, improving standards and levels for everyone. Thus Allah is saying that ‘Then, Tayammamu (aim, explore, seek) the Tayyaban (good, pleasant and acceptable, legally allowed and acquired) Saeedan (uphill movement, improvement and ascending standards and levels) X-Reference – 3:153 , 4:43 , 5:6 , 6:125 , 18:8 , 18:40 , 35:10. (صَعِيدًا;تُصْعِدُونَ)

SAFARIN (سَفَرٍ)- is normally translated as being on a journey, but it is used in Quran in much deeper meanings for anyone who is on a journey, not only in physical sense but in terms of mental Sakoon, metaphorical and psychological sense as well- for instance when Allah gives exceptions to those who are on Safar in Ayahs 2:184-185 in case of Siyaam or in Ayah 4:43 & 5:06 in case of Salaat, the phrase “or upon Safar”  means all such conditions and situations whereby a person is not able to focus mentally, physically or psychologically in terms of his/her day to day duties and responsibilities, not only in terms of physical travelling, but would also include any situation of mental or physical abuse, suppression, mentally disturbed state due to any situation or condition etc., thus this is a much more broader terms to define all and every situation of not being at Sakoon in all of its manifestations, i.e., not having mental or physical or psychological tranquility and peace. In Quran the word is also used in some other meanings as well, for instance in ayah 80:15 Allah is talking about the Zikar – the Quran, Allah says “With A’iedi Safaratin” means with A’iedi- what your hand sends forth for your nafs, Safaratin – here the word is used in the meanings of inscriptions, or records of deeds that one sends forth for the Akhira, that is in terms of those things that one takes along to the next world/ next life, the Akhira. It is used in the similar meanings in Ayah 62:5 “The likeness of those who were entrusted with the Tourait, then not they bore it like the donkeys, who carries the Asfaar (plural of Safar) …” Again, used here in the meanings of such things, which are basically the baggage, the luggage, the load etc. which a donkey carries on its back while moving from one place to another. The word ‘Asfar’ is used in the meanings of a journey being completed as opposite to ‘Adbar’ being turned back, for instance in ayah 74:33-34 “and the Layil (night/darkness) when it Adbar (departs, turned its back) and the S’ubhe (morning, light) when it Asfaar (Unveil/Disclose) …” It is because of this that in Ayah 80:38 the word Musfiratin is used in the meanings of Unveil/Reveal/Disclose faces laughing and rejoicing at good news.  X-Reference – 2:184-185 , 4:43 , 5:06 , 62:05 , 74:33-34 , 80:15 , 80:38. (سَفَرٍ)

SAHAR (لْأَسْحَارِ) & SAAHIR  is normally translated as magic, or anything which does not make sense to us based on logics and reasoning or available information. It is also used in Quran to refer all such delusions which are not true or real, and all such enchantment and influences, which are appealing to us in this world, i.e., look thrilling, delightful or wonderful to us and therefore attract us and cause illusion, or a charming delusion. Therefore, in the ayah 2:102, the term Sehar is used for such knowledge which does not make sense to people in general and therefore create an illusion or a delusion of being a magic. Therefore, Sahhir is magician or a person who does Sehar for instance as used in the ayah 26:37 and 7:109. In the ayahs 3:17 and 51:18, in both these ayahs, the word Yastaghfiron, or Mustaghfireen is used along with the word Sahar, which is normally mistranslated as dawn, the correct understanding of these ayahs and why the word Sahar is mentioned alongside with Ghafar is to seek protection, shield against the harmful impacts of such delusions, enchantment, which attract us to cause us misled from the path of Allah. Similarly, in the ayah 54:34, talking about the believing people of Lut, the phrase is “…We saved them from the Sahar…”  Again the general translation was done as dawn, which does not make sense here, but the word is used in the meanings of enchantment, Influences, illusions, something that is attractive and thrilling. X-Reference – 2:102 , 3:17 , 5:110 , 7:109 , 10:77 , 18:51 , 11:7 , 20:63 , 28:36 , 51:18 , 54:34. (السِّحْرَ;لْأَسْحَارِ)

SAJDA (اسْجُدُو) & MASJID (الْمَسْجِدِ) – The word Sajd, Sajood or Sajda as per Quran means submitted with one’s whole being, to follow with complete and utter conviction of heart and mind. Another word used in Quran to refer to the meanings of submission is Rackoh, but there is a difference between Sajda and Rakoh. The word Rakoh means to bend or bowed oneself towards something or someone in a manner which shows initial acceptance, submission, humility and respect with complete willingness. The word Rakoh although one hand, means acceptance submission and obedience, the full, utter and deep conviction of something or someone but the impact and the benefits of that thing or that one is yet to be experienced and acknowledged, which is then reflected by the word Sajda, meanings submission with one’s whole being in complete and utter conviction of heart and mind, which comes from the witnessing and being convinced of the benefits of such submission. When we say Rakoh and Sajood as per Quran it means respecting and accepting Allah’s Authority with humility, humbleness, willingness and submitting with one’s whole being, and then obeying and following the rules, regulations and commandments of Allah as ordained in Quran with utter and deep conviction of its benefits. The word Masjid or Masaajid (plural of Masjid) is used in Quran in the meanings of a place, an area of a community, a city, a land where Sajda is being done, that is everyone is establishing and submitted to the law’s rules and regulations of Deen e Islam. X-Reference – 2:58 , 7:11-12 , 9:107-110 , 15:31-32 , 16:48 , 17:61 , 18:50 , 20:70 , 25:60 , 38:72 , 41:37 , 48:29 , 68:43 , 96:19. (مَسَاجِدَ;سُجَّدًا;سَجَدُو;الْمَسَاجِدِ;الْمَسْجِدِ;اسْجُدِي;السُّجُودِ;يَسْجُدُونَ;سَجَدُوا;سُجَّدًا;الْمَسْجِدِ)

SAKHATIN (بِسَخَطٍ) is normally translated as wrath, anger or fury, which is a wrong translation for instance in ayah 9:58 “and among them is the one who criticizes concerning the sadaqat then if they are given from it, they are Razu (pleased, agreed, satisfied) but if they are not given from it, then they Yaskhatun.” Here the word is used as an opposite to the word Razee or Rizwan. Since the meanings of the word Rizwan means of approval, content, gratified, pleased, appeased, assured, and satisfied, therefore as an opposite to the word Rizwan, the word Sakhatin means disapproval, dissatisfied, unhappy, ungratified, disliked, etc. In ayah 3:162 “So, is the one who pursues Allah’s Rizwaan is like the one who draws on Sakhatin of Allah?” Have used the same meanings of the word Sakhatin as an opposite to the word Rizwan or Razee. Similar meanings are in ayah 5:80 and 47:28.  X-Reference – 3:162 , 5:80 , 9:58 , 47:28. (بِسَخَطٍ)

S’ALABU (صَلَبُوهُ) The word is normally translated as crucified but the basic characteristics of the word is in terms of something that is backbone, foundations and basic building block for instance as per its usage in Ayah 86:5-7 describing the creation process of mankind. In Ayah 4:23, while describing all the relations that are prohibited, when Allah says, in the phrase “…and the Halailu (legal spouses) of your Abna’aukum (children)- those who are from As’labekum…” refers to those of your children who have been created biologically from you, since you have been the basic foundations, the basic building block for them, thus the word S’alabu is also used in Quran to refer to such people who are off-spings, originated or dependents on such a person who is the backbone, the basic building blocks, the foundations for them. In Ayah 5:33, “Only the recompense for those who wage war against Allah and Allah’s Rasool and strive in the earth in Fasaad that they be Yaqtalu (be killed physically or metaphorically) or Yas’labu (those they are backbones for) or disconnect their Aedehim (resources & means) and their Arjaal (stronger and resourceful segments) of Khalifin (on the opposition) or they be exiled from the land…”  Thus, here the word Yaslabu refers to the Qatal of those who they are backbone for. Similar expression and meanings are there in Ayah 7:124, 20:71 and 26:49. In Ayah 4:157, when Allah says, “And their Quool (conducts & behaviours), “Indeed, we have Qatalna the Maseh Easa Ibna Maryam, Rasool of Allah.” And they did not Qatal him and they did not S’alabu him, but it Shubeha to them….” Means that they did not either Qatal (either physically or metaphorically killed) him nor cause to create him, in terms of making him in terms of being the back bone for his creation process, but it appears to them as similar, look alike or resembling as if they were the one who cause Qatal to him or to create him but they were wrong. – X-Reference –  4:23, 4:157, 5:33, 7:124, 20:71, 26:49. (صَلَبُوهُ)

SALAFA (سَلَفَ) is normally translated as already passed, but the word is used more in the meanings to refer to the practices of past that were precedent at the time of revelation of Quran for instance in ayah 43:56 “And we made them a Salafan and an example for the later generations” Here the word is used as a precedent, pattern or practice of the past or previous generations. Similarly, when in ayah 10:30 Allah says “There we will put to trial every Nafs for what Aslafat and they will be returned to Allah the Moulahum, the Haqq…” It means that they will be put up for trial for whatever they used to do as per their practice and deeds. Similar meanings are in 69:24 with the word “…Aslaftum in the past days…”. Thus, when in ayahs 4:22 and 4:23 with the phrase “…except what has Salafa…” means that whatever was done up till the divine guidance, as in whatever was the practice and the actions has been done before, that can remain as it is, but that old practice cannot continue, and any further action in this regard has to comply with the divine guidance.  X-Reference – 4:22 , 4:23 , 10:30 , 43:56 , 69:24. (سَلَفَ)

S’ALS’A (ثَلَثَةٌ) ^MODIFIED The word is normally translated as number ‘three’ in All of its usages in Quran, for instance in Ayah 4:171, the word S’alas’atun is normally mistranslated as ‘three’ and misinterpreted to say as if Allah is talking about the concept of three Gods of Christianity. However, the basic meanings of the word are in terms of transformative, growth and development phase, aspects and periods, which, due to the intense transformation, growth or development requirements, are vulnerable, full of hardship, challenges, demanding and extremely stressful in nature as beautifully explained in Ayah 46:15, “WE have Was’iyaat (enjoined/ordained) upon the Insaan (human being) to his/her parents- Ahsaan. His/her mother Hamalthu (be pregnant with him/her) Karhan (hardship, painful, uncomfortable) and gave birth Karhan and Hamluhu (pregnancy) and Fis’aluhu (is not weaning period, but the whole spread out period of a rearing up of a child) S’als’una Shaharun (periods) until when he/she reaches the Balagha (maturity)…” is not talking about Fis’alahu as weaning period, but in fact the word Fis’aluhu, is the whole spread out period of rearing up, growing up of a child until the child reaches the age of Balagha- the age of maturity as clearly defined in this ayah, thus this Fas’aluhu period is not 30 months, as this ayah is not talking about just the weaning period, but the whole spread out period of growth, transformation and development until the child reaches the age of maturity. Similarly in Ayah 2:196, Allah is not talking about three days of fasting, but the divine guidance during Hajj (a process of Hujaat, thinking, finding of evidence, investigations etc. on the Hidayah) to S’ayaam (curtail, challenge, stop) those periods which are S’als’ate, challenges, hardship, difficult etc. due to which one is not able to Yajid- replace the current situation with that of Hidayah. Similarly in Ayah 2:228 when talking about the divorced women, the divine instructions is not to control oneself for three months, as is normally interpretated since we all know that nowadays due to advancements in science a woman can become aware of her pregnancy much earlier than the three months periods. Allah would not ever mention anything that becomes untrue at any point of time, even with much advanced technological developments. Hence this is not talking about the divorced women controlling herself for three months periods but basically during the periods of weaknesses, the challenges, vulnerability, and stress. In Ayah 3:124, “When you said to the Momineen, ‘Is it not enough for you, that your Rab supports/strengthens S’als’ate (vulnerabilities, weaknesses) with thousands of the Malaik Munzeleen?” here the concept of ‘three thousand Malaik” does not make sense since the Rasool and the Momineen had no ways and means to count the number of Malaik. Similarly, the word is not ‘three’ in Ayahs 24:58 and 4:171. In ayah 39:6, “As Zulumaatin S’alaas’a” is not referring to three darkness as is normally translated but referring to the S’alaas’a- the period of growth, transformation and development, which is full of vulnerabilities and challenges, within the Zalamat- darkness of womb. When the phrase Mas’na and S’als’a and Ra’baa is used for instance in Ayah 35:01 “All Hamd is for Allah the Faat’ir (originator) of the skies and the earth, who Jaa’al (make, appoint) the Malaik as Rusulan (Messengers, communicators, carriers) Auliy (owners, possessors, caretakers, trustees) Ajnehatin (powers, resources, & abilities) Mas’na and S’alas’a and Ruba’a (stay in, remain for a longtime). Allah increases in the creations what Yashaau. Indeed, Allah is upon everything Qadeer (powerful, capable)”. As we know the word Mas’na means in groups, in coordination and help of one another, the word S’als’a refers to the growth and development periods, which, are intense full of transformation and changes, vulnerabilities, hardships and challenges and the word Raba’a refers to the most permanent, stable and long terms impacts, wherein one stays or remains in for a long term. Thus Allah is describing the whole process of how Malaik carry out their duties, starting from Mas’na- in together, in coordination with each other, in collaboration and support of each other; and then S’alas’a- transformative, growth and development phase, and then Ruba’a- such aspects, stage and situations which are almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time, for instance in case of creation of mankind, after going through intense transformation and evolution the end result is then more permanent in nature, in which the final shape, form and stage of mankind stayed in, remained in. Similarly in Ayah 4:03, “And if you Khiftum (are concerned & worried) that you cannot do Qist (do justice in accordance with the due rights) with Yataman -then Ankehu (enter into long term contracts defining the scope of their care and that of their Amwaal) what Ta’aba (allowed and lawful as per the laws of the land & that of Deen) to you from the Nisaa (the segment which are resource starved), Mas’na wa S’alas’a wa Ruba’a …”. Here Allah is not talking about allowing to marry the Nissa Yatama (orphaned girls) as is normally misinterpreted but basically outlining the divine guidance in case if one is concerned and worried that he/she will not be able to do Qist with regards to the Amwaal of the Yatama (those who are left alone in the world for whom there is no one to fight for their rights). Thus Allah is giving a divine guidance in such situation, to enter into Nikaah- long term contract with those Nissa (those who are short or deprived of resources) to document all the terms of the contract, in the stages starting from Mas’na- together, in coordination, in collaboration with and support of each other; and then S’als’a- taking them through the growth, transformative and development phase, which may be full of vulnerabilities, hardships and challenges, and then Ruba’a- means the aspects, which become almost permanent in nature in terms of the last stage, the end result of such processes which are stayed in, remained in that status, form, shape and nature for a long time in order to help, develop and grow those Yatama (who have been left all alone) Nisaa (who are resource-less) so that they do not remain Yatama or Nisaa anymore. X-Reference – 2:196, 2:228, 3:124, 4:171 , 9:118,  24:58, 35:1, 39:6, 46:15. (ثَلَثَةٌ;ثُلُثَا;ثَلَاثَةٌ;الثُّلُثَانِ;ثُلَاثَ)

S’ALAT (صَّلَاةَ) is normally translated as ritual prayers or Namaz, which is a completely wrong interpretations of this important aspect of Deen. Consider for example Surah Nur- Ayah no. 41- “Have you not seen that unto Allah Yusabeh whosoever is in the skies and the earth, and the birds with wings outspread? Each one knows its own S’alaat and Tasbih and Allah is aware of what they do”. If we translate the word Salat as ritual prayers namaz, what namaz and rituals is this verse talking about that everything in the earth and skies knows about and perform? Similarly in Ayah 9:54, “And what prevents their Nafaqahim (deeds, contributions) to be accepted from them, is nothing except that they do Kufar in Allah and in Allah’s Rasool (Risalat- the Hidayah) and not they come to the S’alaat, except while they Kusaaly (lazily, sluggish manner only done as a show-off to people) and not they Yunfaquun (do deeds, actions, contribute) except while they Karehun (unwillingly, with hate, not wanting to).” S’alat is nothing to do with rituals or prayers at all since here the specific reference is for those who do Kufar, so if we translate the word S’alat as ritual prayer, what sort of ritual prayers are these Kaafireen doing? The word basically means to connect or to join, like a door is connected to the wall through hinges; it is a permanent connection, not a temporary connection that could be disconnected and then connected again. For instance, in ayah 2:27 the word YuS’ala is used in terms of permeant connection. Similarly in Ayah 13:21 and 13:25 the word Yus’ala is used in similar meanings and context. In Ayah 4:56 “Indeed, those who do Kufar in our Ayaat, soon, WE will Nus’lehim (Salat) fire…”. Here the word Nus’leehim is normally mistranslated as burn them or roast them, but these are wrong translations. This ayah is basically giving us a description of what is going to happen to those who do Kufar in Allah’s Ayaat, through the phrase Nu-s’le-him (WE-salat-them) of fire means the process, the system of permanent and strong connection of fire. And how that system of Salat of Fire is going to be implemented is then described in the subsequent phrases of the Ayah 4:56. In ayah 75:31-32, the basic meaning of the word S’ally is to ‘Connect with, commit to, reach out or turn towards with one’s whole being’, because it is contrasted with i.e., put opposite to the word “Tavalla” meaning ‘turned away from, disobeyed, disconnected from’. Thus, the word Salaat means to connect (permanently & strongly) to and turn towards Deen with our whole being, to connect not just to Deen, but to all of the humanity through the system of mutual care, compassion and justice; to follow and be obedient of the rules and commandments of Deen, committing to, turning towards, contributing to establishing these rules of Deen as given by Allah in Quran, through the system of mutual care, justice and compassion for everyone. When Quran uses the phrase “Aqemu us S’alaat wa Aat’uz Zakat” as used for instance in ayah 2:43, it means establishing a permanent connection with Deen strongly as well as with each other and contribute toward this system of Salat as we carry out our day-to-day activities. This concept as Salaat as a social care system built for mutual care, compassion and justice is beautifully explained in chapter 107- ayahs 1-7. X-Reference – 2:27 , 2:43 , 2:238 , 4:56 , 13:21 , 13:25 , 75:28-36 , 107:1-5. (الصَّلَاةَ;صَلَوَاتٌ;مُصَلًّى;مُصَلًّى;نُصْلِيهِمْ;الصَّلَاةِ;الصَّلَوَاتِ;صَلَوَاتٌ;الصَّلَاةَ;الصَّلَاةَ;الصَّلَاةَ;الصَّلَاةِ;يُصَلِّي;الصَّلَاةَ;يَصِلُونَ;الصَّلَاةَ;الصَّلَاةَ;الصَّلَاةَ;فَلْيُصَلُّوا;يُصَلُّوا;الصَّلَاةَ;الصَّلَاةِ;وَنُصْلِهِ;الصَّلَاةِ;الصَّلَاةَ ۚ)

SALATA (سَلَّطَ) & LASALLAT’AHUM (لَسَلَّطَهُمْ) The word is normally mistranslated as “would have given them power’ by confusing this word with the word Sult’an. The word Salat’a is mistranslated as Sultan as power whereas these are two separate words with entirely different meanings. The word Salat’a is used in the meanings of ‘treating things lightly, morally non-judgmental or free, fierce and bold, brazen, fearless, courageous or forward even to the extent of being unpleasant for instance in ayah 59:6 “…but Allah Yusalet’u HIS Rasool (messengers) over whom HE Yasha’u, and Allah is Qadeer (all powerful) over everything”  Here Allah is not saying that Allah gives HIS Rasool, powers and authority over others, but in fact is saying that Allah gives HIS Rasool, over others, the Salat’a ability- that is the ability to treat things lightly, being morally free and non-judgmental, being fierce and bold, brazen, fearless and courageous. Similarly in Ayah 4:90, Allah says “And if Allah Yasha’o, Allah Lasalat’ahum them over you, then, to Qatal (fight you)…” Here Allah is not saying, as is normally mistranslated that ‘And if Allah had willed, HE could have given them power over you and they would have fought you’, but instead Allah is actually saying that ‘and if Allah Yashao, Allah would give Lasalat’ahum (given them the ability of Salat’a- of being fearless, courageous, morally free, bold, brazen, fearless) to them over you, then this would lead them to fight you’. X-Reference – 4:90 , 59:6 . (لَسَلَّطَهُمْ)

SALWA Or MANN O SALLWA (الْمَنَّ وَالسَّلْوَىٰ) is a combination of two words- MANN (الْمَنَّ) and SALWA (لسَّلْوَىٰ). MANN (الْمَنَّ) normally translated as favor, means any Ahsan from Allah that is received without making any effort or struggle to achieve that. For instance, revelations from Allah is also used as a Mann as per Quran. Similarly, the saving of Bani Israel from Pharaoh, making them leaders and inheritors is also referred as Mann in Ayah 28:5; and SALWA means anything that’s gives satisfaction and tranquility for instance honey is called Assalwa. Basically, the word is used for anything that provides satisfaction of one’s physical and spiritual nourishment, peace and tranquility. X-Reference 2:57  , 2:262 , 3:38  , 3:164  , 4:94 , 6:55 , 7:160 , 9:72 , 14:11 , 14:24 , 20:80 , 28:05 , 37:114 ,  49:17 , 52:27 , 74:06. (الْمَنَّ وَالسَّلْوَىٰ)

SAMA’ENA (سَمِعْنَا)& ASAMAO (اسْمَعُوا) The word Sama’ is that ability of the ear because of which one is able to listen and hear. Therefore, it is used for the ability to hear and listen as well as for the ear itself. Astama’ aleh means to listen to someone carefully, to give someone undivided attention and focus. The word Sama is not used simply to listen but to listen with complete attention, focus in order to follow and practically apply whatever is being listened to. Therefore, the word is used for the combination of both listen to something with complete focus attention and intellectual presence but also to apply with complete obedience whatever is listened. Therefore, in the ayah 2:93, when Allah asked Bani-Israel Asa’mao (وَاسْمَعُوا) the word is used in both meanings of listen carefully with undivided attention and complete intellectual presence as well as follow. Similar meanings are used in Ayah 2:104 and 4:46. X-Reference 2:93 , 2:104 , 4:46. (اسْمَعْ;اسْمَعُوا;سَمِعْنَا;اسْمَعْ;مُسْمَعٍ;سَمِعَ;لَتَسْمَعُنَّ;سَمِعْنَا;سَمِيعًا;سَمِعْنَا;السَّمِيعُ;سَمِيعُ; سَمِيعٌ;سَمِيعٌ;سَمِيعًا;سَمِعْتُمْ;سَمِيعًا)

S’AMARAT (ثَّمَرَاتِ) is used in Quran in meanings of the fruits as well as crops and vegetation – for instance in ayah 6:141, “Eat/consume from its S’amarahi ; when it produces  S’amar ; and give its Haqq (Haqqahu) on the day of its harvest”  Here the word is used in meanings of crop, harvest, vegetation, fruits of labor and hard work. It’s used in similar meanings in terms of Fruits/results of planning, efforts, labor, hard work in terms of monetary wealth, income and worldly benefits in ayah 18:34 “and he had S’amar so he said to his companion ‘I am more/better than you in Maal (wealth) and am more in Izzat (respect)”. Thus, the word is all-inclusive in terms of fruits or results of planning, efforts, labor and hard work in terms of worldly benefits such as wealth, property, respect, title, positions etc. Similarly in ayah 7:130 “We certainly seized the people of Firaun with years of Naqs in S’amarat that perhaps they would do Zikr” the word is used all across in terms of fruits/results of their planning, efforts, labor and hard work for all worldly benefits including wealth, respect, position, property and possession etc.….X-Reference – 6:141 , 7:130 , 18:34 . (الثَّمَرَاتِ;الثَّمَرَاتِ;ثَّمَرَاتِ;الثَّمَرَاتِ ۗ;وَالثَّمَرَاتِ ۗ)

SAREA’U (سَرِيعُ) The word is normally translated as swift but is basically used in much deeper and all-encompassing meanings of both ‘Precise and Swift’ as well as ‘Generous’ in terms of Allah’s accountability process to be swift, fast tracked, instant, as well as generous, kind, liberal, munificent and lavish. Thus, when the word appears in Quran as part of the phrase “Sarea’u Al Hisaab” for instance as used in in Ayah 2:202, 3:19, 3:199, 5:4, 13:41, 14:51, 24:39, 40:17 it means Allah is the being who is Sarea’u- precise, swift, fast tracked, instant, generous, brisk, kind, liberal, munificent and lavish, best of the best, of the Hisaab- the accountability process, the measurement, the assessments etc. When used as a part of the phrase “Sarea’u Al Aieqaab” for instance as used in Ayah 6:165 or 7:167, it means Allah is the being who is Sarea’u- precise, swift, fast tracked, instant, generous, brisk, kind, liberal, munificent and lavish, best of the best, of the A’eiqaab- the recompense, the Aaqibat. X-Reference – 2:202, 3:19, 3:199, 5:4, 6:165, 7:167, 13:41, 14:51, 24:39, 40:17.  (سَرِيعُ)

SARRA’E (السَّرَّاءِ) is normally translated as ease, but is used in Quran in much broader meanings as days of happiness and success, periods of happiness, joy, prosperity, welfare, financial and economical abundance and wellbeing. It is used in Quran in only two ayahs – In ayah 3:134 “those who spend in the As-sarrae and the Az-zarrae…” and in ayah 7:95 “…our forefathers were touched by the Zararae and the Sarrae…” In both of these usages the word is used in the meanings of periods of happiness, success, financial & economic well-being. X-Reference – 3:134 & 7:95. (السَّرَّاءِ)

SAWA’IN (سَوَاءٍ) is normally translated as equal, alike or equitable, but it is also used in the meanings of trustworthiness, or soundness for instance in the ayah 2:108 and 5:12 “…Certainly he went astray from the Sawaa of the sabeel” used here in the meanings of evenness, thoroughness, healthiness, strength, soundness, dependability, trustworthiness, safety, reliability and security. Also used in the meanings of same or similar for instance in the ayah 3:113 “They are not Sawan…”  Similarly, in the ayah 4:89 “They wish that you do Kufar as they did kufar so that you would be Sawaan…” used here in the meanings of alike, or similar. Similar meanings of being alike or same are used in ayah 16:71 as well. In the ayah 3:64 the phrase “Say o people of the Kitaab come to Sawain Kalamat between us and between you…”  Is used here in both the meanings of soundness, evenness, thoroughness, healthiness, strength, soundness, dependability, trustworthiness, safety, reliability and security as well as Same and equitable, alike in the sense that the Kitaab is the same that was revealed on every Nabi and Rasool and therefore is the common ground of unity among all the people of the Kitaab.   X-Reference – 3:64 , 3:113 , 4:89 , 5:12 , 5:60 , 16:71. (سَوَاءٍ;سَوَاءٍ;سَوَاءً)

S’AWAAB (ثَوَابِ) & MAS’ABAT (مَثَابَةً) is used in the general characteristics of compensation, payback, return, and reward for instance the word Swaab is used in Ayah 3:145 in the meanings of the “Sawaab of this world…” in the meanings of rewards, returns, compensation or payback. The word is used in the similar meanings in ayah 3:148 and ayah 4:134, for both this world and the Akhira. The word is not always used in the Quran positively as in reward but also used in the general sense of consequences and recompense for instance, in ayah 5:60 the word used is Mas’batan in the meanings of consequences, results and payback in negative connotations i.e., the Mas’batan with Allah is in the form of Azaab and La’nat. Similarly, in ayah 83:36 the phrase S’woob-al-kuffar is used in meanings of recompense for the kafireen for what they used to do. In the Ayah 3:195 the phrase is “with Allah is the Ahsan as Sawaab” meaning with Allah is the best reward, the best return and recompense. The word MAS’ABAT (مَثَابَةً) is used in Quran at one place in the ayah 2:125 with the meaning of the place where one gets the reward, the recompense, the place where one is compensated for all the hard work and the efforts done by the person in just and equitable manner based on the system built on the parameters of Deen. X-Reference – 2:124 , 3:145 , 3:148 , 3:195 , 4:134 , 5:60 , 18:44 , 18:46 , 19:76 , 28:80 , 83:36. (لَمَثُوبَةٌ;فَأَثَابَكُمْ;مَثَابَةً;ثَوَابِ;مَثَابَةً;ثَوَابَ;ثَوَابِ;ثَوَابُ;ثَوَابَ)

SHA’AIR (شَعَائِرِ) & SHAA’AIR (شَاعِرٌ) the word Sha’air is normally translated as symbols but the basic characteristics is from the word Shaair which is used in Quran in the meanings of poetry with the word Shaaair as poet for instance in ayah 21:5 “ But they say a mixture of dream, rather he has invented it, rather he is a Shaa’air. So let him bring an Ayat just as the previous messengers were sent”. The word Asha’ariha is used in the ayah 16:80 in the meanings of decorations, hair, garnishing or beautifications, ornaments, etc. The word also has the meanings as from Shaa’or as in understanding, to understand, to perceive, to come to know, to arrive at the conclusion, to get the knowledge by the use of ones’ cognitive and intellectual abilities. Therefore, the phrase of Sha’air of Allah, which is used in Quran four times, is basically a combination of both of these meanings of poetry and understanding. When something is clearly understood and digested or accepted, the feel of music or a flow of current runs through our nerves, that thing which brings such feeling of stream of current is termed as شَعَائِرِ اللَّهِ (poems/music/understanding /cognition).  This happens when the Hajj al bayat is completed; i.e., repairing of our own thought process [حَجَّ الْبَيْتَ] which is why Safaa and Marwa are termed as Shaair of Allah in Ayah 2:158. Also refer to ayah 22:31-32 “Being Hanifan towards Allah, without associating anything with Allah. Whoever associates anything with Allah, it is as though he has fallen from the sky, and is snatched by the birds, or is swept away by the wind to a distant abyss. So it is. Whoever honors the Sha’air of Allah, it is from the Taqwa of the hearts”. This shows link between giving honor and respect to Allah’s Sha’air (Allah’s ayah and creations which are amazing and respectful) from the depth of our hearts, which is the Taqwa of the hearts as well as not associating anything with Allah. X-Reference – 2:158 , 16:80 , 21:05 , 22:31-32 , 22:36 , 26:224 , 36:69. (شَاعِرٌ;شَعَائِرِ;شَعَائِرِ;يَشْعُرُونَ;الْمَشْعَرِ;شَعَائِرَ)

SHAFA’ATUN (شَفَاعَةٌ) & YASHFA’U (يَشْفَعُ) normally translated as intercession, but the word is used in much deeper and broader meanings- for instance in the ayah 4:85, “Whoever Yashfa’u Shafatan Hasana will have for him/her a share of it and whoever Yashfa’u Shafattan Sayyatin (evil,wrong doings etc.), will have a portion of it..”  here the words Yashfa’a (used as action verb) and Shafa’atun (used as noun) are normally translated as intercede (verb) and intercession (noun) but the words are used in much deeper and broader meanings then just intercession. The words are in fact used in Quran not just in the meanings of interceding, mediating, negotiating, arbitrating, etc. but also in the meanings of much broader aspects of full support, through one’s actions and deeds, working for, contributing to, backing, encouragement, assistance, cooperation, endorsement and sort of owning a portion of the blame and achievements as well.  Similarly, in the ayah 7:53 “…the messengers of our Rabb had come to them with Haqq, so are there any Shufa’a so that Yashfa’u towards US….”  Here the word is used in the same meanings of support, strengthen, assistance, encourage, cooperate or endorse. Therefore, in the ayahs 2:254 as well as in the ayah 21:28 when Allah says that “No one can Yashfa’u except with his permission…”  It used in the similar meanings that no one can support, assist and work towards except with the permission of Allah. The word Shafa’atun cannot simply translated as intercession in fact it is used in terms of complete support and assistance as used in the ayahs 2:48, 2:123. 2:254, etc. Similarly, when in the ayah 36:23 “Should I take other than Allah deities, for if Allah intends for me any Zarar, their Shafa’a will not benefit me in anything nor will they save me” it means that their support, endorsement, assistance, cooperation is not going to help or to save at all. X-Reference – 2:48 , 2:123 , 2:254 , 4:85 , 7:53 , 19:87 , 20:109, 21:28 , 34:23 , 36:23 , 43:86 , 53:26 , 74:48. (شَفَاعَةٌ;يَشْفَعُ;يَشْفَعُ;شَفَاعَةً;يَشْفَعْ;شَفَاعَةً;يَشْفَعْ)

SHAHR (شَهْرُ) & SHAHR IL HARAM (الشَّهْرِ الْحَرَامِ) normally translated as month only, but in Quran the word is also used in the meanings of period, time periods, duration, eras, times, periods, intervals, phases, stages, or points of time. For instance, in the ayah 2:194, 2:185, 2:197, 2:217, 5:02, 34:12 in all of these ayahs, the word Shahar is used not in the meanings of the month or months, but more in the meanings of duration, times or periods of certain situation/processes etc. Where as in other places such as ayah 2:226, 2:234, 4:92, 46:15, etc. it’s used in the meanings of months – as in calendar months. Shahar Al Haram is a combination of two words- Shahar which is normally translated as month only, but in Quran the word is also used in the meanings of period, time periods, duration, eras, times, periods, intervals, phases, stages, or points of time. For instance, in the ayah 2:194, 2:185, 2:197, 2:217, 5:02, 34:12 in all of these ayahs, the word Shahar is used not in the meanings of the month or months, but more in the meanings of duration, times or periods of certain situation/processes etc. The basic characteristics of the meaning of the second word Haram is in terms of prohibitions or stopping with extreme caution to do or say anything. Mahroom is the person who has been prohibited. It’s also used in the meanings of specific place or time period within the boundary of which, everything as per defined rules are strictly prohibited. Therefore, when the two words are used together with each other, it refers to such period of time, duration, during which everything should be as per the defined boundaries. For instance, in the ayah 2:217 “They ask you about Qatal during the Shahr al Haram. Say, “Qatal during it is Kabeer/deplorable; but to bar others from Allah’s path, and to do Kufr in Allah, and to prevent access to the Masjid al Haram, and to expel its people from it, are more Kabeer/deplorable with Allah” shows that it is talking about specific duration or period when Allah’s prohibitions and Allah’s law were strongly implemented, during which it was mandated to retaliate to those who were committing these sins. Therefore, Qatal was allowed even during these periods. X-Reference – 2:194 , 2:217 , 5:97 , 9:5 , 2:185 , 2:194 , 2:197 , 2:217 , 2:226 , 2:234 , 4:92 , 5:02 , 34:12 , 46:15. (أَشْهُرٌ;شَهْرُ;الشَّهْرِ الْحَرَامِ;الشَّهْرُ;الشَّهْرَ;شَهْرُ;الشَّهْرِ الْحَرَامِ;شَهْرَيْنِ;الشَّهْرَ)

SHAHWAATE (الشَّهَوَاتِ) The word is normally translated as lust or sexual desires or passions beyond limits, for instance as used for the nation of Nabi Lut in ayahs 7:81 & 27:55. But the word also used in Quran in much broader meanings as described in the context of Zeenat in ayah 3:14 “Zayyin for mankind is the love/desire for the Shahwaate from…” Used in all desires of the heart, that is attractive for us as human beings. It is also used in the meanings of all-encompassing as to whatever one desires for him/her self as used in ayah 21:102 while describing the situation of Jannat “…while they are, in that which their Nafs Ashata Khalidun”. Similar meanings and context of the word including all-encompassing meanings of whatever one desires are used in ayah 41:31, 52:22, 56:21, 77:42 & 43:71. In ayah 34:54 the word Yashtehoon is used for such desires of the Kaafireen to have Emaan on Kitaab, when it was too late and they were too far off in Kufar. It is also used in the meanings of following the egoistic self (Under the influence of Shaytaan)- the Nafs-e-Amaara and one’s ego desires for instance in ayah 16:57 “And they assigned to Allah daughters, Subhanahu, and for them is what they Yashtehoon” it is used here in the meanings of what their egoistic self-desires. X-Reference – 3:14 , 4:27 , 7:81 , 16:57 , 21:102 , 27:55 , 41:31 , 43:71 , 52:22 , 56:21 , 77:42. (الشَّهَوَاتِ)

SHAJAR (الشَّجَرَ) means anything which has been converged at a single point and then diverged out or spread outwards and away from each other from that single point. Therefore, its used for tree with branches spread outwards and away from each other although joined from the same tree trunk at their root.  Similarly, with the same characteristics at its root, the word Shajar is also used for disagreements and disputes amongst people after they had been united or joined together and because of the disputes and disagreements, have created divergent groups and branches. For instance, in the ayah 4:65 the phrase “until they call you to arbitrate in their Shajar/disputes or disagreements”. Therefore, when in ayah 2:35, Allah has advised Adam not to go near the Shajar- it means not to go near the disputes/disagreements amongst each other but the influence of Shaytaan, compelled them to focus on their own selfish interests and hence they ended up in disputes and disagreements with each other thereby descending from the heaven-like situation that they were in.  X-Reference 2:35 , 4:65 , 7:19-20 , 7:22  , 14:26  , 20:120  , 23:20  , 28:30  , 37:62  , 37:64  , 37:146  , 44:43  , 48:18  , 56:72. (شَجَرَ)

SHAKKIN (شَكٍّ) The word is normally translated as doubt, however is used in Quran in much broader meanings. For instance, in Ayah 10:94, “So if you are in Shakk in what WE have Anzalna to you then ask those who are Yaqrauna the Kitaab from before you. Verily has come to you the Haqq from your Rabb, so do not Takuna (aim to reach the end destination or form as) from the Mumtareen.”  As we know Mumtareen, as defined by Quran, are those who make assumptions, enter into arguments and disagreements rather than following the Haqq- the absolute truth as mentioned in Quran, they assume, mix Haqq with Baatil, enter into disputes and disagreements with each other on things which are not clear to them, not known to them. Thus, the state of being a Mumtareen is basically being in Shaqq in a nutshell. For instance, in Ayah 10:104, the phrase “Kuntum (aim to become) in Shaqq of MY deen” is used meaning aiming to become in the state of making assumptions, entering into arguments, causing disagreements, not following the haqq, the Deen, mixing haqq with baatil, entering into disputes regarding the Deen with each other based on confusions and assumptions. The word is also described in greater detail in Ayah 4:157, while describing the Qatal of Easa Ibna Maryam “…and indeed, those who Iktifafa (differ, disagree, dispute) in it, surely are in Shakkin about it. They have no knowledge of it, except the following of the Zanne (assumptions)” describes the situation of being in Shakkin to be due to lack of knowledge and filled with assumptions and hearesay. It is because of this that when in Ayah 38:8, Allah says, “Has the Zikar Anzalna to him from among us?’, Nay, they are in Shakk about MY Zikr. Nay they have not yet tasted Azaab.” Allah would not use such harsh words just because someone is in doubt about Allah’s Zikar (the Quran), the word Shaqq is not doubt, but is used in the all-encompassing meanings. In Ayah 11:62, while describing the response from the Quom e Thamud to their Nabiy Salih, they said, “….and surely, we are in Shakkin about what you invite us to Mureebin (suspicious)” that is, they were in Shakk- utter and deep confusion, disagreements, mixing Haqq with Baatil, assuming things, about what their Nabiy was telling them as they were taking everything as Mureeb- doubtful and suspicious. Same expressions are there in Ayah 42:14 to describe the acts of Ahl-e-Kitaab. – X-Reference –  4:157, 10:94, 10:104, 11:62, 38:8. (شَكٍّ)

SHANA’ANU (شَنَآنُ) The word is normally mistranslated as hatred or animosity in all the three usages of the word in Ayahs 5:2, 5:8 and 108:3. If we look at the classical medieval Arabic, the word was used in the meanings of exhibiting or indicative of a lack of common sense or sound judgment in terms of committing a very silly mistake or being weak in intellect or acting like a silly or a fool. Therefore in Ayah 5:8, “Oh you who Amanu, Kunu (aim to reach the final destination) as Qawwameen (establish, stand for, upholders of justice) for Allah, Shuhada’a (taking care of each and every step of justice) with Qist (justice in accordance with unique situations and requirements) and do not let them Jarama you (cause any doubts, uncertainties, fears as opposed to Amanu), Shana’anu upon the people and not do Adal (best of the best justice)…” means do not let them Jaram you- cause any doubts or uncertainties, in an attempt to swing you away from your Emaan, making you act silly, with weak intellect and without the use of sound judgment, and you end up not doing Adal. Similarly in Ayah 5:2, after giving the divine wisdom not to seek the Fazal of their Rabb and their Rizwaan by using any of Allah’s Yureedu, because if and when you do, then know that these are like traps and baits, designed to entrap you in to their whole system of Kufar and Shirk, Allah then says, “and not Yajremannakum (let them Jarama you) Shana’anu the people…” which means do not let them cause Jarama- doubts, fears, uncertainties etc. Shana’ana- acting silly, not using intellect and judgment of the people. The reason is then mentioned in the subsequent phrase as “as they have S’addukum (mislead, hinder, divert etc.) you from the Masjid al Haraam”. X-Reference – 5:2 , 5:8. (شَنَآنُ)

SHAR (شَرٌّ) is normally translated as evil, worse or bad, but it is used in Quran as opposite to the word Khair. The word Khair basically means anything that one desires or is his/her most favorite; money, property, state, wealth, something which is better or superior in terms of food, rizq, honor, grace, Fazal or any pleasures of life, to give priority or virtue to another or to select/chose someone to give benefits, honor, grace; comfort, shielded from adversity or trouble etc. In a nutshell, Khair is used in all across the board meanings of utilization of human capabilities and efforts at its maximum and producing desirable results. Therefore, as an opposite to Khair, the word Shar means death destruction or wastage of human efforts, faculties and potential, basically all-encompassing meanings to include anything that is done to destroy human capability or to waste human efforts, aligned with the most undesirable aspects, the purpose of which is to cause death, destruction and corruption For instance in surah 113 “say I seek refuge with the Rabb of the Falaq, from Sharr of what is created, and from Sharr of darkness when it spreads, and from Sharr of the blowers in knots, and from Sharr of the jealous when he/she envies”. X-Reference – 3:180 , 113:1-5. (شَرٌّ;شَرٌّ)

SHARIBA (شَرِبَ) & Sharab (شَرَابِ) normally translated as drinking, in the means of drinking water or any drink. But the word is used in much deeper meanings as well, for instance in the ayah 7:31 “O children of Adam, take your Zyynat from Masjid and Kulu and Ashrabu but do not transgress as Allah does not like those who commit excesses”. Here the word is used in the meanings of being engulfed, as in consumed, overwhelmed, submerged, swamped or immersed. The word is used in the similar meanings in the ayah 2:93 “…their Qaloob (hearts and minds) Ashrabu of the calf…” here again it is used in the meanings that their hearts and minds were engulfed, overwhelmed, and absorbed by the calf. The word is used in the similar meanings in the ayah 2:249 in the phrase as “…And whoever Shariba in it, then he/she is not with me…” it is used in the meanings of being engulfed, absorbed, consumed, overwhelmed, etc. The word Sharaab is used as a noun, means the drink or a liquid in the ayah 16:69 or 38:51.  X-Reference – 2:93 , 2:249 , 7:3 , 16:69 , 19:26 , 23:33 , 38:42 , 38:51 , 52:19 , 69:24 , 77:43. (شَرَابِكَ;شَرَابِ;شَرِبَ;شَرِبَ;فَشَرِبُوا)

SHAYTAN (الشَّيْطَانِ) NOT IBLEES- The word Shaytaan means to go very far. It also means rebellion and opposition. Therefore, the word is used for Shaytan, means someone, a person, a human, who has gone far away from Allah’s Rahmat and Blessings due to rebellion and opposition. It also means someone, a person, a human, who is deprived of or disconnected from the blessings of life and also used for someone, a person, a human, who has taken a wrong path leaving the right one, i.e., rebel or the one who is in opposition. Thus, used for someone who has gone against the rules and commandments of Allah, the person, the human, who is disobedient. Quran has used two separate words Iblees and Shaytan, and in most of the translations the word Iblees is normally confused to mean and translated as the same as Shaytaan, i.e., evil or devil, which is a wrong translation. In fact the word Iblees is used in Quran to refer one of the Malaik of Allah, whereas the word Shaytaan is used for all those people, elements, thoughts, acts etc. which are the result, the choices and acts of humans carried out due to the duties assigned to Iblees by Allah to test humans against the presence of their free will, for instance in ayah 26:221 Allah says “Shall I inform you about the one who is tanazalu (revealed) the Shaytaan” Thus, the same word Nazool which is used for Wahi/revelations, which are the results of the duties performed by the Malaik Jibrael and the same word Nazool is used for Shaytani thoughts, which are the results of the duties performed by the Malaik Iblees. Both are the Malaik of Allah and are carrying out their duties as defined and ordained by Allah. If we ignore or deny that Iblees is one of Allah’s Malaik, then the basic foundation of Deen, i.e., Emaan on Malaik would remain incomplete without the Emaan on Iblees being Allah’s Malaik is an integral part of the test of humans as per Allah’s order. Thus, the word Shaytaan is used in Quran for all those people who work against the rules of Allah as Shaytaan as well as their associates and partners are also termed as Shayyateen. Shaytan has also been termed as that part of our nafs – the Nafs-e-Ammara, which is egoistic and those people, acts and elements, undertaken under the influence of people’s ego are also termed as Shaytaan by Quran. For instance, in ayah 2:14, the word Shayateen are referred to those people, those partners who are under the influence of their Nafs-e-Ammara, who support and mislead people away from Allah’s path. Similar meanings are in Ayah 2:102. The phrase Awliya of Shaitaan refers to all such helpers of Shaytan as used in ayah 4:76, who do Abd- follow the laws of Taghoot. In ayah 4:119-120 the word is used in terms of All elements of influence, the thoughts, desires etc. which mislead people. In ayah 7:27 Allah says “…Indeed we have made the Shaytaan Awliya for those who do not have Emaan”. X-Reference -2:14 , 2:102 , 4:76 , 4:119-120 , 7:27 , 22:52 , 24:21 , 26:221 , 38:37 , 43:36. (الشَّيَاطِينَ;شَيَاطِينِهِمْ;الشَّيْطَانُ;الشَّيَاطِينُ;الشَّيْطَانُ;الشَّيْطَانُ;الشَّيْطَانِ;الشَّيْطَانِ;الشَّيْطَانِ;الشَّيْطَانَ;الشَّيْطَانُ;شَيْطَانًا;الشَّيْطَانَ)

SHAYYIN (شَيْءٍ) INSHAALLAH (إِنْشَاءَاللَّهُ) & YASHA’U (يَشَاءُ) The word basically means to plan, to wish, to will or to intend to do anything. ‘Mashiyyat’ or Yashau’u or Tushau’ is normally is translated as Allah’s Will – but there is a difference between ‘Will’ and ‘Mashiyyat’. Allah is the Sovereign of Creation, but does not exercise Allah’s powers like mortals, who use them according to their whims and wishes. Allah has created the Universe on the basis of certain laws of nature and it is a world of cause and effect. Every effect has a cause behind it. It is a ‘Mashiyyat’ of Allah that these laws have been created and set-in place and always work as designed and created by Allah. All phenomena of nature are bound by a set of laws which never change. It’s also the Mashiyat of Allah to give mankind freedom, freewill to choose and decide, but whatever any person chose has to face the consequences of his/her decision as per Allah’s laws of cause and effect. Allah has the power over everything and every event that takes place. However, when it comes to the Earth and mankind, Allah has given freewill i.e., freedom of choice and decisions to us as humans. Once freewill is given, and hidayah is provided by Allah, the whole concept of Accountability and Emaan on Akhira is then closely aligned with this freewill. Thus, the Quranic terms “Ma Yasha” and “Mun Yasha” would mean “According to the set of Laws originated by Allah which are unchangeable. “The word Mashiat also means powers, abilities, earnings, facts, events or anything which exists.. X-Reference –  2:113 , 2:223 , 3:74 , 4:32 , 5:17 , 6:39 , 7:161 , 11:87 , 12:68 , 39:15 , 42:24 , 76:30. (شِئْتُمَا;شِئْتُمْ;شَاءَ;شَاءَ;شَيْءٌ;يَشَاءُ;إِنْشَاءَاللَّهُ;شَيْءٍ;شَيْءٍ;شَيْئًا;شِئْتُمْ;تَشَاءُ;يَشَاءُ;يَشَاءُ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَيْءٍ;شَاءَ;شَيْءٍ;يَشَاءُ;شَيْءٍ;يَشَأْ)

SHIQAAQIN (شِقَاقٍ) is used in the meanings of splitting, taking a separate or another route, opposition, disagreement, dissent, discord, rebellion or conflict as in under the influence of Egos and Shaitan. For instance, in the ayah 38:2 “those who do Kufr are in pride/arrogance/influence and Shaqaqan. Shows meanings of the word in terms of opposition and extreme dissention under the influence of Shaitan or egoistic Nafs. For instance, in the ayah 2:176 “This is because Allah has sent down the Kitaab in Haqq. And indeed, those who differ over the kitab are in extreme Shiqaaq”. In ayah 41:52 “Say ‘have you considered that if the Quran is from Allah and you have done Kufr in it, who would be more astray than the one who is in Shiqaqam Baaid”. Thus, the phrase is used in the meanings of Extreme, or going into opposition and dissention against Haqq in a really far extreme under the influence of Shaitan or egoistic self. Similar meanings and phrase of “Shiqaqim ba’aed” is used in ayah 22:53 as well. In ayah 4:35 “if you fear Shiqaqa between the two, then appoint one Hikm from his family and one from hers and if they…”Similarly, in the ayah 11:89 when Nabi Shu’aib was addressing his nation “oh my people, let not Shiqaqi (Dissention from me) cause you to be struck with similar to what struck the people of Noh and people of ……”  X-Reference – 2:137, 2:176, 4:35, 11:89, 22:53, 38:2, 41:52. (شِقَاقٍ;شِقَاقٍ;شِقَاقٍ;شِقَاقَ;يُشَاقِقِ)

SHIRK (َشْرَكُو) & MUSHRIK- MUSHRIKEEN (الْمُشْرِكِينَ) plural- who does Shirk- Normally mistranslated as idol worshipers only but it’s much more than that. The word Shirk or Shareek means to become associated, partner, or related with someone, for instance after marriage, one gets related to the family, the plural of which is Shurakaa’. ‘Shirk’ basically means to associate partners with Allah in areas where no one else is an authority. For instance, in matters of Deen, the only Hikm- the only lawmaker is Allah, therefore when one listens to someone else who is associating things in matters of Deen, when one follows these man-made laws by someone else; then that person is actually doing Shirk, and the person whose laws he is obeying instead of Allah’s is being assigned as partner- a shareek (shuraka) to Allah as a lawmaker in Deen. Allah can forgive any other sin, but not shirk, shows significance of Shirk as the most sinful act in the eyes of Allah. As per ayah 31:13, Shirk is termed as great Zulm. As per Quran, Deen is only one- as mentioned in Quran. Therefore, those who divide themselves in sects, groups and beliefs which are not as per Quran are also termed as Shirk- refer Ayah 30:31-32. Therefore, it’s also Shirk to listen and follow any man-made laws of Deen which are outside of Quran, to divide in sects/groups or beliefs and to associate anyone as partner to Allah in being a lawmaker in Deen. Thus, those who call themselves Muslims can also be Mushrikeen. It’s because of this that Allah says in Ayah 12:106 “And most of them do not have Emaan on Allah except while they do Shirk”. In ayah 6:137, the word ‘Shuraka’ is used for such influencers or scholars, who are taken as a Shareek of Allah and who have made pleasing to Qatal their children by causing confusion in Deen. X-Reference – 2:135, 3:151, 4:48, 5:82, 6:137, 7:191, 12:106, 16:86, 30:31-32, 31:13. (الْمُشْرِكِينَ;شْرَكُو;الْمُشْرِكَاتِ;الْمُشْرِكِينَ;مُشْرِكٍ;مُشْرِكَةٍ;الْمُشْرِكِينَ;أَشْرَكُوا;َشْرَكُوا;نُشْرِكَ;شُرَكَاءُ;تُشْرِكُو;يُشْرَكَ;يُشْرِكْ;يُشْرَكَ)

SHUHADA’A (الشُّهَدَاءِ) & SHAHEED (شَهِيدًا) the word is normally mistranslated as martyrs in few of its usages in Quran but the basic characteristics of the words Shuhada’a (in plural) and the word Shahadat (normally translated as act of witness) share the same set of meanings in terms of standing up for justice in terms of doing whatever in one’s capacity to side with the Haqq and to make sure that the justice prevails, which includes each and every step, from calling of witness, to documentation, to gathering, or providing of proof and evidence, to giving witness, taking judgment etc. For instance, as detailed in ayah 2:282 with reference of entering into loan or obligation for a defined period of time, the word is used to refer to each and every step to ensure that the justice prevail. In Ayah 2:204 “And of the people is the one whose speech pleases you in this worldly life and he/she Yushadu of Allah upon what is in his/her Quloob…” Here the word is used in terms of providing testimony or using evidence or proof or as demonstration of Allah’s name to communicate what is in their own interests and intentions. Similarly in Ayah 4:6 when talking about handing over the Amwaal of the Yateem back to them Allah says “…then when you deliver to them their Amwaal, then Ashhedu upon them…” Here the word does not only include taking of witness, but doing everything in one’s capacity to make sure that justice is done. In ayah 5:105, the word is used in the meanings of taking testimony, witness, documentation, judge, lawyer etc. in order to draft a will. The word is wrongly translated as martyrs in ayah 4:69 which does not make sense, the phrase is “…Allah bestowed Allah’s Nai’mat upon them from the Nabiyeen, and the Swadiqueen, and the Shuhada’a and the Swaliheen…” Here the word Shuhudaa means those who stand firm with justice, in whatever capacity and role they could afford. Similarly in ayah 57:19 when Allah says “And those who have Emaan in Allah and the Allah’s Rusul, those are the Swadiqueen and the Shuhada’a near their Rabb…” Here again the word is mistranslated as martyrs which is a completely wrong translation. X-Reference – 2:204 , 2:282 , 4:6 , 4:69 , 5:105 , 57:19. (الشُّهَدَاءِ;شَهِيدًا;شَهِيدًا;شَهِيدًا;شُهَدَاءَ;شَهِيدًا;شَهِيدًا;يَشْهَدُ;يَشْهَدُونَ)

SHUHHA (الشُّحَّ)  The word is normally translated as stinginess or greed but the word used in Quran in much deeper and wider meanings, for instance in Ayah 64:16, the phase Shuhha An Nafs is used in the meanings of the state of being of not just stinginess or greed, but also pride and arrogance, “So do Taqwa of Allah what you have the capability of and listen to follow and obey and be the doers of Khair for your Nafs and whoever defends, save from Shuhha of his/her Nafs, then those are the successful ones”. Similar phrase and meanings are used in the Ayah 59:9 as well. In Ayah 33:18-19, “indeed, Allah know who finders among you and those who say to their brothers, ‘come to us’ and not they come to the Ba’asa except a few. They are Ashhatan (proud, arrogant, stingy) towards you. But when comes the Khoof (concern/worry), you see on them looking at you with their revolving eyes like the one who Yaghsha upon him/her from the Mout (death). But when departs the Khoof (concern/worry), they smite you with their sharp tongues Ashehatan (arrogant, proud, stingy) towards the Khair…” the words are used here in the meanings of arrogance, pride, stinginess and greed. Similarly in Ayah 4:128, after giving the clear divine message of focusing on is’lah, reform, putting things in their rightful place the next phrase is “and present in the Nafs the Shuhha..” basically asking us to keep our egoistic nafs in check while trying to aim Is’lah, it is because of this that the next phrase is “if you do Ahsaan and do Taqwa then indeed, Allah is what you do All-aware”. X-Reference – 4:128 , 33:19 , 64:16. (الشُّحَّ)

SHUKAR (شْكُرُ) The word Shukar is normally translated as thankful or grateful, but it is not simple utterance of words from our mouth- this word is actually used in Quran to refer to actual deeds and actions that show ultimate gratitude and are done as a result of and towards acts of kindness, favors and blessings. For instance, in Ayah 34:13 “They made for him what he willed of elevated chambers, statues, bowls like reservoirs, and stationary kettles, ‘Work, O family of Dauod, in Shukr.’and a very few of My Aibadeya (those who do Abd) are the Shakoor.”  Here meanings of the word Shukr is clarified, whereby one needs to return the favors through actions, as an expression of gratitude. In ayah 2:152 when Allah says “..And do Ashkuru (اشْكُرُو) to Me, and do not do Kufr of Me” explains so much in the sense that it’s a complete guidance within one phrase. Similarly, in ayah 17:19 “Whoever desired the Akhira and does Saiyee for it while is a Momin, it is for these whose Saiyee are Mashkooran”. Here again the word is used in the meanings of recompense for what one has done righteously in terms of doing Saiyee while being a Momin, then that Sayee would be well re-compensated, replied with, replied in kind by Allah. In ayah 76:22 “Indeed this is for you a reward and your Saiyee are Mashkooran ”. When the same word is used for Allah as in Ayah 2:185, as Shaakir, it’s used in meanings of giving increased reward for good deeds of people. It’s also used as opposite to Kufr which means to conceal or to hide by non-utilization of one’s faculties to not seek knowledge and not striving. Therefore, as opposite to Kufr, the word Shukar would mean to express the gratitude through striving with full force, in terms of full submission by utilizing our faculties with our whole being, in gratitude through explicit actions.  X-Reference 2:152, 2:185, 17:19 , 34:13, 76:22. (شَاكِرٌ;تَشْكُرُونَ;اشْكُرُو;اشْكُرُوا;شَاكِرٌ;الشَّاكِرِينَ;تَشْكُرُونَ;تَشْكُرُونَ;يَشْكُرُونَ;شَاكِرًا;شَكَرْتُمْ)

S’AYAM (صِيَامٍ) normally translated as fasting but the word S’oum basically means to abstain, to stop, to control, to halt, to discontinue, to prevent, to break, to adjourn, to interrupt or to pause or end something. Basically, in Quran, its used to control, to discipline or to restraint oneself, used in the meanings of self-control or self-discipline. For instance, in the ayah 19:26 “So eat, and drink, and be contended. And if you see any Bashar, say, ‘I have vowed for the Rahman, S’auman, so I will not speak to any Insaan today.’ “Here it’s very obvious that the word S’aoum is not used in the meanings of fasting, since in the very biggening of the ayah is talking about eating and drinking, but the word S’aoum is used in the meanings of self-discipline and self-control whereby she will not be talking to anyone. Similarly, in the ayahs 33:35, wherein Allah is giving all the attributes of those men and women for whom Allah has prepared Maghfirat and a great reward, one of the qualities is S’aiymeen ws S’aimaat – meanings those men and women, who exercise self-control and self-discipline to remain within the boundaries of Deen. Therefore where ever the word S’uom or S’yam is mentioned in Quran we need to keep in mind that it’s not only with regards to speaking only (as in the ayah 19:26) or eating or drinking (as in the ayah 2:186) but it is meant in an all-encompassing word to instruct self-discipline and self- control to remain within the boundaries of Deen. The word S’iyaam is used 9 times in Quran, mostly as a recompensating or a retribution with defined number ordained in each situation – for instance; in the ayah 2:196, S’iyaam of total of ten days is mentioned; in the ayah 4:92 S’iyaam of 2 consecutive months is mentioned as a retribution. Similarly, in the ayahs 4:92, 5:89, 5:95, 58:4 all mention measured number of days as S’iyaam to be carried out as retribution. The detailed procedure of this retribution as to How the retribution is to be given via S’aiyaam is then described in detail in ayah 2:183 to 2:187, wherein the ayah 2:184 mentioned that it is for Ayaam e madodan, meaning defined, measured, specified number of days. And the subsequent ayahs then give details as to how these specified days of S’oum are to be carried out.  X-Reference – 2:183-187 , 2:196 , 4:92 , 5:89 , 5:95 , 58:4. (الصِّيَامَ;صِيَامٍ;الصِّيَامُ;الصِّيَامِ;صِيَامٍ;َصِيَامُ;فَلْيَصُمْهُ;تَصُومُوا;فَصِيَامُ)

SA’YEE (سَعْيًا)- means to strive with full force and might, with one’s whole being.  X-Reference – 2:260  (سَعْيًا;سَعْيً)

S’AYEDE (الصَّيْدِ) The word is normally mistranslated as hunt or game in all of its usages in Quran, which is a wrong translation. If we look at the usage of the word in classical medieval Arabic, the word was used in meanings of Ginning process i.e., the process in which the cotton fibers are separated from the cotton seeds or lint. Also resulting in removing impurities like dust, small stones, wooden particles etc., thus it is a process of segregating the cotton from the seeds & lint by removing impurities in a nutshell. With respect to Deen, the concept is beautifully described in Quran in Ayahs, 5:93-95, therefore when Allah says in Ayah 5:94, Oh you who Amanu surely Allah Bala (surround you with situations to bring up & expose the real nature) you through something of the S’ayede…” the word is not just S’ayede but As’sayede- the S’ayede showing the specific process of removing impurities, which is described in the earlier ayah of 5:93 as “Not on those who Amanu (have Emaan & abide by their Aemaan- contracts, promise with Allah), and do Amal (deeds) of Swalehat (of Is’lah) any sin, for what they consume, when they observe Taqwa, and they Amanu, and do Amal e Swalehat then observe Taqwa and Amanu then observe Taqwa and do Ahsaan and Allah loves the Mohsineen.” Thus the S’ayede as per Quran is the process of removing impurities through Amanu, Amal-e-Swalehaat, observing Taqwa and doing Ahsan in perpetual continuous cycles and repeating this process again and again until one becomes Mohsin. Thus when Allah says in subsequent Ayah 5:95 “Oh you who Amanu, do not Qatal the S’ayede and it is Hurum to you…”  means that this process is integral to the Deen and we have been instructed not to Qatal it since Qatal of the S’ayede is prohibited. In Ayah 5:01, “Oh those who Amanu (have Emaan, enter into Aeman- promise with Allah), Aufu (fulfil, abide by giving your 100 percent) with the Aquood (their terms, essentials, rules, and fundamentals). Auhillat (are made permitted/lawful) to you Bahimate (the unknown, not yet understood) Al-Anaam (Nai’mat- blessings) except what is Yutla (asked you to follow & abide by) upon you, Ghaire (in contradiction of, other than, opposition to, without) Muhalli (reaching the end destination) of the S’ayede (the process of removing impurities and becoming Mohsin) and what is Hurum (prohibited) on you…” here the two exceptions as to what is allowed and permitted from the Bahimate Al-Anaam are the two aspects which are Yutla (asked you to obey and follow) which are (1) Ghaire Muhalli the S’ayede- those which are contradictory, hinder, in opposition to the S’ayeed (the process of removing impurities and becoming Mohsin) reaching its desired destination and (2) which are Hurum- prohibited upon you.  X-Reference –  5:01 , 5:93, 5:94, 5:95. (الصَّيْدِ)

SAYEDDAN (سَيِّدًا) is normally translated as noble, but is used in Quran in the meanings of chief, master, as someone who governs or dominates or rules or leads for instance in the ayah 33:67 “And they will say ‘Our Rabb we obeyed our Sadatna and great man (Kubrana) and they mislead us from the way” here the word is used in the meanings of those people who are leaders, the chiefs, those who lead or rule others. Similarly, in ayah 12:25 the word Syedaha (her Syed) normally mistranslated as her husband is in fact used in meanings of her master, chief or someone who dominates, leads or rules. X-Reference – 3:39 , 12:25 , 13:67. (سَيِّدًا)

S’IBGHATA (صِبْغَةَ) & S’BGHATAN (صِبْغَةً) is normally mistranslated as coloring or color or curry or syrup – these are not the correct translations. The word is used in Quran in only two ayahs as in the ayahs 2:138 and 23:20. Refer the ayah 23:20- ”And, we made a tree on the Toor-e- Senaai which produces oil and S’ibghan”. The word Sibghan is used in this ayah in the meanings of the source of or provider of nutrition, food, strength and energy. Therefore, when Allah says in the ayah 2:138 as “Such is the S’ibghataof Allah. And who is Ahsan in S’bghatan than Allah? – These words are not used here as coloring or color, as normally translated which do not make sense. The Words used here are as in the meanings of source of providing strength, courage, nutrition, energy, power and force. These interpretations also correspond with the earlier ayahs 2:137 and 2:138 together it would read as” … Allah will protect you against them. For Allah is All-hearing and All-knowing…Such is the S’ibghata (Provision of Strength, courage, power and energy) by Allah. And who is Ahsan in S’bghatan (Provider/source of Strength, energy, power and courage) than Allah? The phrase S’ibghata Allah is further explained by the subsequent phrase of the ayah 2:138 as “And we are Aabidun of Allah” This shows that, one gets strengthened, nourished and protected, through S’ibghata Allah’s, by becoming an Aabid of Allah, i.e., only after one follows Allah’s Deen as an Aabid, by doing Abd. X-Reference – 2:138  , 23:20. (صِبْغَةَ;صِبْغَةً;صِبْغَةً ۖ)

S’IRAATAN (صِرَاطًا)  The word is normally mistranslated as path or way but the word used in Quran for path or way is Sabeel. The word S’iraat is used in Quran in the meanings of rules, principals, methods, boundaries, etc. for instance in Chapter one, last two ayahs, “Ahdena (gives us Hidayah) to the S’iraat-e Mustaqueem, S’iraat of those you have blessed with Na’imat, Ghair (not, without, the contradictory) of those who are the Maghdub (deprived of Na’imat) and not the Zwalieyeen (who got misled)” shows us that the S’iraat could also be of those who are Zalal and Maghdub, which is Ghair of the S’iraate-e-Mustaqueem. In Ayah 46:30, “They said, ‘O our people, ‘Indeed, we have listened to a Kitaab Anzala from after Musa confirming what was before it Yahdi (giving Hidayah) to the Haqq and to the T’areeqin Mustaqeem.” Here instead of the phrase ‘S’iraatin Mustaqueem’, the phrase ‘T’areeqin Mustaqueem’ is used referring to all the ways, methods, processes, paths, conducts, behaviors, actions, procedures etc. required in order to Mustaqueem the Haqq. The phrase Siraat e Mustaqueem, for instance as used in Quran Ayah 4:175, therefore means to remain firm strong and steadfast on the rules, methods, principals, boundaries, commandments of Allah as given to the mankind in the form of Hidayah, the Nobao’at, the Risaalat. In Ayah 7:16, “(the Shaitaan) said, “Because You have put me in error, I will surely Qaudan (establish the rules & qawaid) for them the S’iraat e Mustaqueem.” Showing us clearly that one of the methods employed by Shaiytaan is to Qaudan- establish the rules and Qawaid of the S’iraat-e-Mustaqeem. X-Reference – 1:5-6, 4:175, 7:16, 46:30. (صِرَاطًا)

SOUFA (وَسَوْفَ) & FASOOFA (فَسَوْفَ) The word is normally mistranslated as soon, but the word is used as an expression to reflect the approaching of, acknowledging of or realizing of something, for instance in Ayah 4:30 “and whoever does that Audu’an (animosity) and Zulman (injustice) then Soo’fa Nus’lehi (S’alat of) Naar (fire)…”  means he/she will be reaching the status, in terms of realizing of the situation of being into the S’alat of Fire.  Similar meanings are in Ayah 4:56 “Indeed, those who Kafaru with our Ayaat, Soofa Nus’leim (s’alat) of Naar (fire)….”. In Ayah 4:74 and 4:114 the phrase is “Fasoofa Nowteya (rushing towards, heading towards) a great reward” means that Fasoofa- they reach, or realize a situation of heading towards a great reward. Similarly in Ayah 4:146 “…and Soofa Allah gives the Momineen a great reward”. That is the Momineen have realized, achieved and reached the situation wherein they will be given a great reward by Allah. In Ayah 5:14 “And from those who say, ‘Indeed, we are Nas’ara (helpers, protectors) and we took Meesaqan (unbreakable covenant) but they forget a part of what they were Zikar (Quran, reminded, understood) with it. So, they got engulfed in Animosity and hatred between them till the day of Qayamate and Soofa (they reached the status wherein) Allah will Naba (give news) of what they used to do”. Similar meanings in are in Ayah 6:05 “Then indeed, they Kazabu (denied, made fun of) with the Haqq (absolute truth, justice, Ayaat, Deen), when it came to them. Then Soofa the Nabu (news) will come to them of what they used to ridicule” means Soofa- they have reached the situation/realized and achieved the status of. In Ayah 7:143 describing the conversation between Allah and Nabi Musa the phrase is “…but Anzur (observe) at the mountain if it remains in its place, then Soofa (you have reached the situation, realized the status that) Taraney (you have seen me)..”. In Ayah 92:20-21 “Except the one seeking the Wajha (focus, direction, destination) of his/her Rabb the Aa’al (most high) and to Soofa Allah’s Yarza (approval, pleasure)” meaning achieving Allah’s Raza. In Ayah 53:39-40 “and that is not for a human being except what he/she does Sa’aey (strives with whole being) for and that Sa’iyahu (his/her striving) Soofa (will reach/achieve) Yura (obvious, be seen)”  – X-Reference – 4:30, 4:56, 4:74, 4:114, 5:14 , 6:05, 7:143, 92:21, 53:40 . (فَسَوْفَ;وَسَوْفَ;سَوْفَ)

STANKAF (سْتَنْكِفَ) YASTANKIFA (يَسْتَنْكِفَ) The word is normally translated as disdains or hesitates but the word is used in Quran in a much more comprehensive meanings in terms of ‘to abstain from; hesitate, refrain from; decline; disdain; refuse; reject; scorn; to look down on someone or something with contempt, to have no respect, to walk in a proud, arrogant way, or to dismiss something or someone. Thus, when Allah says in Ayah 4:172, “Never will Yastankifa the Maseh to Yakuna Abdan of Allah and not the Muqrabuna of the Malaik…” it means that Maseh will never Yastankifa-abstain from; hesitate, refrain from; decline; disdain; refuse; reject; scorn; look down on with contempt, have no respect, or dismiss, to Yakun- aim to reach the final destination and end result of becoming the Abd of Allah and not the Muqarrabun (closeness) of the Malaik. We all know the Malaik being a part form powers of Allah, the word “Maaalik from Malaik” also means the one who has the power, the ownership, the authority, the sovereignty, the custodian of Knowledge, therefore The Maseeh do not Abd to those who present themselves as a custodian or power, wealth, or knowledge, it could be a scientist, or a teacher, or a guide, or a person with an authority of something, instead, the Maseeh only does Abd to Allah and Allah only.  Subsequently, in the same ayah when Allah says, “…Whoever Yastankif from Allah’s Aibadat, and is too Yastakbir—then Allah will Yahshuruhum them towards Allah altogether.”  Allah is basically defining the reasons of someone doing Yastankif, which is based on the person being too proud and arrogant. In the next Ayah, 4:173, ‘Then as for those who Amanu and do deeds of S’walihaat, then Allah will Yufahehim them their recompense, and will increase from Allah’s Fazal. But as for those who Astankafu and Astakbaru, then, Yuazebuhum (gives Azaab) them a painful Azaab”. This Ayah is also defining the concept of those who do Astankafu as those who do not have Emaan and who do not do Amal e Swalehat as well as those who are too proud and arrogant since here as well the concept of Astankafu is linked with the word Astakbaru. X-Reference – 4:172 , 4:173 .  (يَسْتَنْكِفْ;يَسْتَنْكِفَ;اسْتَنْكَفُوا)

SUA’IN (سُوءٍ) SAA’A (سَاءَ) & SAIYATAN (سَيِّئَةً) The word is used in the meanings of ‘Misfortune’ as well as ‘Evil’ and as ‘Opposite of husn & ahsan’ and mean (1) something that looks ugly, unpleasant and uncomfortable not just physically to our eyes but feels bad and to our soul, (2) to create fasaad, to create imbalance and destruction, to cause disbalance in something or in the society, (3) to make a trade focusing on selfish interests through deceit and destruction for others, aiming to earn wealth and money at the cost of others, (4) to have the worst behavior towards another, not giving them or suppressing their due rights and wanting more as a due right for oneself.  Thus these are such acts, sayings and deeds that are unpleasant and uncomfortable not just physically to someone’s eyes but feels bad and unpleasant to their whole being; that create Fasaad, imbalance and destruction causing disbalance in something, someone or in the society, community as a whole; that involves making such trade or transactions, with a focus of selfish interests and egoistic desires through deceit and destruction for others , aiming to earn wealth and money at the cost of others; that are reflective of worst behavior towards another being, not giving them respect, honor, dignity, justice or suppressing their due rights- basically all such deed, actions or sayings, which are at, such a worst level that, if known, would be extremely embarrassing and shameful for those committing such deeds or saying such words. Therefore, when in the ayah 2:81 Allah says ‘Indeed! Whoever earns Sayyiatan (سَيِّئَةً)…” means that these people have earned for themselves misfortunes and destructions due to their evil deeds. X-Reference 2:81, 3:120, 4:31, 5:65, 7:95, 10:27, 27:90, 40:40, 66:08, 67:27. (سَيِّئَةً;سَاءَ;سُوءٍ;سَاءَ;فَسَاءَ;سَيِّئَةٌ;السَّيِّئَاتِ;سَيِّئَاتِنَا;سَيِّئَاتِكُمْ;سَيِّئَاتِكُمْ; سَيِّئَاتِهِمْ; السُّوءَ;بِالسُّوءِ;سُوءٌ;سُوءٍ;تَسُؤْهُمْ;سَيِّئَةٌ;سَيِّئَةٍ;سَيِّئَةً;سَيِّئَةً;سَاءَتْ;وَسَاءَتْ;سُوءًا;سُوءًا;سُوءٍ;بِالسُّوءِ)

S’UBATIN (ثُبَاتٍ) the word is normally mistranslated as in groups. The word is used only once in Quran in the ayah 4:71 but if we look at medieval classical Arabic we would come to know that the meanings of the word is in terms of Specified length of time, starting again after a long time without stopping; Close attention and persistent application; State of being careful to make sure that everything is in order; Endurance; Perseverance; Opposition; Observance of compliance; Maintenance of, abidance or adherence to something; State of tranquility or self- composure; Staying stable, remaining, staying or stabilization; The act of deciding something officially; Steadfastness, resistance, resolve and self-possession; The act of making certain; Examination to make certain of accuracy; etc. Therefore, when Allah says in ayah 4:71 71 “O you who have Emaan, Khazu (grasp, sieze) Hizrakum (the forewarnings), then Anferu (put all your powers, resources, might etc.) S’ubaatin (used in all the above meanings) or Anferu together”. Here the word is used in All of these meanings thus when Allah says “Anferu S’ubaatin’ It means Anferu- put in all your powers, resources, might, connections, etc. S’ubaatin- with strategy and Planning, for a specified length of time; starting again after a long time without stopping; with close attention and persistent application; through state of being extra careful to make sure that everything is in order; with endurance and perseverance or “Anferu Jamee’an” means all the Momineen apply their resources in unity, alongside and with help and support to one another, rather than doing it individually as Anferu S’ubatin. Thus, the first part Anferu S’ubatin gives a complete strategy as to how to Khazu the Hizrakum, in terms of all-inclusive aspects of this strategy whereas the later phrase as Anferu Jamee’an calls for unified and combined action. X-Reference – 4:71 (ثُبَاتٍ)

SUKARAA (سُكَارَىٰ) is normally translated as intoxicants or drugs but in Quran it is used in much wider meanings and depths for instance in Ayah 15:14-15 “Even if we are to open a gateway into the sky and they began to ascend through it, they would still say our Abs’aar (vision, eyes, perception) are Sukerat, In fact we are a people under the Sahar (Musahiron)”  As we know the word Sahar is used in Quran in the meanings of magic, or anything which does not make sense to us based on logics and reasoning or available information, delusions which are not true or real, hallucinations and all such enchantment and influences, which may be appealing to us, i.e., look thrilling, delightful or wonderful to us, but they attract us, causing illusion, charming delusions whereby we are misled from the path of Allah. Thus, this ayah is explaining the concept of Sukarat in the sense of anything and anyone that influences or covers our senses, in terms of making them ineffective, especially all of our faculties, our six senses, our thinking, pondering and intellect. Hence SUKARAA would include not just intoxicants, but also anything that tends to make our faculties ineffective, such as social media addictions, blind following of anyone or anything, lack of sleep or food or loneliness, etc. which covers all our senses. Similar meanings are used very clearly in ayah 22:2 while talking about the day of Qayyama, Allah says “On the Day….and you will see the people Sukaraa while they are not with Sukaraa…” Similarly, when Allah says in Ayah 4:43 “…Do not go near the Salat while you are Sukaraa, until you know what you’re saying…”  It means that in the state of being under any sort of Sukaraa, and we don’t even know what we are saying, since our faculties and abilities have a covering over them, we are not thinking straight. Thus, the divine guidance is that in that situation, we should not go near the salat, in terms of our work, public dealings, our contributions/duties towards the social care system based on the parameters of Deen of Justice, care, kindness and equality. The word is used in the similar meanings in ayah 50:19 “The Sakarat of death has come with Haqq (absolute truth)-“This is what you tried to evade” X-Reference – 4:43 , 15:14-15 , 22:2 , 50:19. (سُكَارَىٰ)

SULT’ANAN (سُلْطَانًا) The word Salat’a (Ayah 4:90) and Sult’an (4:91) are normally both translated as powers or authority, whereas these are two distinct words with entirely different meanings. The word Sult’an is normally translated as power or authority, but is used in Quran in the meanings of authorization of something, basically an entitlement to carry out certain acts or deeds, or a specific ability or authorization to be able to do anything as authorized by the authority for instance in Ayah 3:151 “…those who do Kufar with what they Ashrako (do Shirk/assign partner) with Allah for what Allah has not Yunazzil (revealed) with it Sultanan…” Here Allah is defining the concept of Shirk- as assigning Shareek with Allah for what Allah has not revealed (the word Yunazzil is used) any Sultanan- any authorization, any entitlement, any formal sanction for them to do Shirk. Here we need to differentiate between the word Authority- which is how this word is mostly mistranslated as – and Authorization which is the real meanings of the word Sult’an. Authorization is a formal sanction, permission or warrant while authority is that being or a person who is accepted as the authority, the source of reliable information on a subject for example. Similar meanings of Sult’an as authorization, and NOT authority in the context of doing Shirk is also used in Ayah 6:81 and 7:33. In Ayah 17:65 “Indeed, My Aa’ebadi (the one who does Abd of Allah only) is not for you over them (those who follow the Shaytan) a Sult’anun. And Sufficient is with your Rabb Wakeelan (judge, lawmaker)” Means that even Allah’s Aebadi is not over them, a Sultanan, an authorization, a formal sanction, or permission of Allah’s Wakalat (judgment, laws). Similarly in Ayah 4:153, addressing the Ahle-kitaab, Allah says “…and WE gave Musa a Mubeenan Sultanan” referring to the Kitaab, the Hidayah as Sult’anan from Allah as an Authorization that was revealed on Nabi Musa. In Ayah 10:68, Allah gives arguments against Allah taking of a Waladan (children/son/daughter), Allah says “…they do not have from ME any Sultanin for this, or do you say about Allah what you do not know?” wherein the word Sult’anin refers to formal sanction, authorization, declaration etc. from Allah. X-Reference – 3:151, 4:91, 4:153, 6:81, 7:33, 17:65 .   (سُلْطَانًا;سُلْطَانًا;سُلْطَانًا)

SUNNAT & SUNNUN (سُنَنٌ) is normally translated as Sunnat of Mohammad, or sayings or actions of Mohammad, but in Quran, the word Sunnat or Sunnun is used in the meanings of practice, the ways and the acts which are often repeated in similar fashion, by people/Awwaleen and by Allah. For instance in ayah 8:38 “Say to those who do Kufar if they cease, Yughfir/protection for them, from what was done in the past, but if they return then indeed, preceded the Sunntu of the Awaleen/former people”  Here Allah is talking about the practice, the ways and acts of the former people. Similar meanings for Sunnat of the Awaleen is mentioned in ayahs 15:13 and 18:55 as well. In Ayah 33:62 “Such is the Sunnath of Allah with those who have passed from before and never will you find any change in the Sunnath of Allah”. Here it is used in the meanings of practice and ways of Allah, the way Allah carries out Allah’s Amoor, which never changes. Similar meanings and for Sunnat of Allah is used in Ayahs 33:38 and 48:23. In Ayah 35:43, both the Sunnath of Awaleen and Sunnat of Allah is mentioned. X-Reference – 3:137 , 8:38 , 15:13 , 18:55 , 33:38 , 33:62 , 35:43 , 48:23. (سُنَنَ;سُنَنٌ)

S’UQ’EFU (ثُقِفُوا) is normally translated as found or find, but this is a wrong translation for instance in the ayah 8:57 “So if you Tas’q’afannahum in the war, disperse by them who are left behind so that they may do zikar” Here the word is used in the meanings of gaining power and dominance. Similar meanings are used in 2:191, 33:61 and 4:91. Similarly in ayah 60:02 “if they Yas’q’afukum, they would be enemies to you and extend against you their hands/resources and their tongues/speeches, with evil and they desire that you would do Kufar” The word is used here, not in the meanings of find or found you as is normally translated, but in the meanings of gaining power or dominance over you. Similar meanings are used in ayah 3:112 “They will be struck by Zillat whenever they S’uq’efu except with a rope from Allah and a rope from the people…” it means, whenever they would find power and dominance, it will be filled with Zillat unless and until it is achieved with the rope from Allah & people together. X-Reference – 2:191 , 3:112 , 4:91 , 8:57 , 33:61 , 60:2. (ثُقِفُوا)

TA’ABA (طَابَ) is normally translated as suitable, as in ayah 4:03, but it is a wrong translation. The word has the same characteristics of meanings as the word Tayyib, which means something that is lawful, as per the laws of the land, legally acquired as well as something which is most likeable and pleasing to oneself. Therefore, in the ayah 4:03 the phrase is “then do Nikah what T’aaba (lawful, seems fair and reasonable) to you from the Nissa…” which means that whatever seems lawful, reasonable and fair to you, document it, and enter into the contract with one of the Yatama Nissa, that is those who are weaker segments of the society as well as Yatama, who are unable to look after themselves. Since the Yatama Nissa are not fully capable to look after their interest and to see where they are getting into, therefore being the person who got responsibility to look after the Yatama Nissa, Allah has put onus on that caretaker person to make sure about justice, Haqq and adal of the Yatama Nissa who is coming under his/her care by making a strong/balance/neutral/just contract, as to what is fair for them, what would be lawful for them, since they have no one to support them, it is important that whatever caretaker document in that contract, is Tayyib, absolute correct and in the interest of both parties with Haqq. So that the caretaker remains free of guilt from own Nafs and on the day of judgment. X-Reference – 4:03. (طَابَ)

TA’ALU (تَعُولُوا) is normally mistranslated as oppress or injustice in its only usage of the word in ayah 4:03, which is a wrong translation and understanding, as it does not make sense as per the phrase “that is adna (inferior, worse or bad) that you do not Ta’alu (oppress or injustice)’ Here the meanings of the word as oppress or doing injustice does not make sense, i.e., how is it inferior that one does not oppress or does not do injustice. If we refer to the classical and medieval Arabic, the word basically means to treat as family, to provide for, to become breadwinner for, etc. therefore in the ayah 4:03 after giving the guidance regarding how to deal with Amwaal of the Yatama, and when someone is unable to do fair dealing with Amwaal of the Yatama then Allah says “…that is Adna that you do not Ta’alu” it is a pity expression that it is very little of someone who cannot even do justice and adal and qist with Yateem and their Amwaal, unable to  act as a provider and breadwinner for the Yatama is basically Adna – inferior in the eyes of Allah since it shows that your love of Amwaal has prohibited you from taking care of the Yatama, hence this is inferior and shameful in the eyes of Allah. X-Reference – 4:03. (تَعُولُوا)

T’A’AMU (وَطَعَامُ) The word is normally mistranslated as food only, whereas the word is used in Quran in much more broader meanings in terms of indulging in, experiencing, recognizing, practicing or taking up something, for instance as used in Ayah 2:249 with the phrase, “…and whoever does not Yat’amhu it, then indeed, he/she is with me…” Here the word Yat’amhu means someone tasting, experiencing or indulging in it. Both the word T’aam and Sharaba are mistranslated as food and drink, but T’ama is more in terms of tasting, experiencing or indulging in something whereas the word Sharaba refers to more in terms of being consumed, overwhelmed or engulfed by something, for instance in the same Ayah, later on, the phrase is “But they Sharibu in it, except a few” does not mean that they drink it, but Sharibu means consumed by it, got absorbed completely in terms of being overwhelmed and engulfed. In Ayah 5:93, “Not upon those who Amanu and do Amal-e-Swalehat, Junahun, then what they T’aamu when that they observe taqwa and Athey Amanu and they do Amal-e-Swalehat. Then they observe Taqwa and they Amanu, then they observe Taqwa and they do Hasanu. And Allah loves the Mohsineen.”  Is not talking about these people who Amanu, observe Taqwa and do Ahsan in repeated fashion as eating some kind of food, but in terms of their experiences when going through this process to become Mohsin. In Ayah 6:138, “And they say, ‘These Ana’am (Allah’s Naimat) and Haras’a (earnings) forbidden, so do not Yat’amahu…” does not mean, do not eat them, but basically in terms of do not go near them, do not enjoy their benefits, do not experience them, or indulge in them. Similar meanings are used in Ayah 6:145, “Say, ‘I do not find in what has been Wahi (revealed) to me as Muharraman (prohibited) upon the T’a’imin who Yat’a’muhu it, except that it Yakuna (aim to reach the final destination of) Mayyit or Dammaam Masfuhan or.…” Here the phrase T’aimin Yat’amuhu, does not mean the eater who eats as is normally mistranslated since what follows is not just pertaining to the food category but used more in the general sense of indulgence or being involved in. The phrase basically means Ta’imin- the one who indulges in, experiences, or involves in something and Yat’amuhu- means the act of T’aama meaning tasting, experiencing or indulging in something Thus in Ayah 5:5, when Allah says, “Al-Youm- Auhilla for you the T’ayyibaatu and T’aamu of those who were given the Kitaab hallun for you and your T’aamakum is Hilun for them…” is not talking about making the food lawful for each other of the Ahl-e-Kitaab, but used in the general sense of all the shared values, practices, aspects of each other in terms of whatever is T’aayibaat (lawful and acceptable as per the laws of the deen and the land) of each other. X-Reference – 2:249, 5:5, 5:93, 6:138, 6:145.   (وَطَعَامُكُمْ;وَطَعَامُ)

TAAWELIHI (تَأْوِيلِهِ) & TAWEELAHU (تَأْوِيلَهُ) is normally translated as interpretations but this is a wrong translation for the word. It is used in the Quran in the meanings of Final Result or Destination or the End Result. For instance in the ayah 12:06 “…And thus you Rabb has chosen you and taught you of Taweele of the Ahadeeth (the events) and completed Allah’s Na’mat on you…” here the word is used in the meanings of the final result, or the end result, in terms of predicting the current events as to where they are leading. Similarly, in the ayah 7:53 “Do they wait except for the Taweelaahu? The Day will come Taweeluhu…” Here it is used again in the same meanings of end result, final result, the day of judgement. Similarly, in the ayah 17:35 “And give full measure when you measure and weight with Qist & justice. This is Khair and Ahsan Taweelan” means this would be Khair and Ahsan for your end destination, final result, the end result at the time of day of judgment. Similar meanings are used in the ayah 4:59 and also in the ayah 10:39 when Allah is talking about those who deny Allah’s Ayat “…Nay they denied what they did not encompass the knowledge and not has come to them the Taweelahu…”  Here again it is used in the meanings of final/end result. Similarly, when in the ayah 3:07 Allah says “…seeking Fitna and seeking Taawelihi. And no one know Taweelahu except Allah…” Is talking about their intention to seek Fitna, and seeking the final/end result (on the day of judgment) but no one knows about the final/end result except Allah. X-Reference – 3:07 , 4:59 , 7:53 ,  10:39 , 12:06 , 12:36-37 , 12:100-101 , 17:35. (تَأْوِيلًا;تَأْوِيلَهُ;تَأْوِيلِهِ;تَأْوِيلِهِ;تَأْوِيلَهُ)

T’ABA’ (طَبَعَ) The word is normally mistranslated as sealed but the word for seal in Quran is the word ‘Khatam’ for instance as used in Ayah 2:7. The word T’aba’ is basically used in Quran along with Qaloob as in the phrase “T’aba upon their Quloob. The word Qaloob means those intentional decisions that a person makes based on one’s perception of all the faculties including one’s intellect, such as hearing, sight, understanding etc. The characteristics of such people are described in detail in Quran for instance in Ayah 7:100, “…and we T’abaa upon their Quloob, so they will not yasma’aun (listen, observe)”; in Ayah 9:87, “…T’ubea’a upon their Quloob, so they will not Yafqahun (understand)”; in Ayah 9:93, “….Allah T’aba’a upon their Quloob so they will not Ya’maluna (know, get knowledge)”; in Ayah 10:74, “…WE Nut’ba’a upon the Quloob of the Mo’tadeen (transgressor)” ; in Ayah 16:108, “Those are the one, Allah has T’aba’a upon their Quloob, and the Sama’ehim (hearing) and the Abs’arehim (sight) so they are the one who are Ghafiluna (heedless, not paying attention)”and in Ayah 40:35, “…Thus Allah Yat’bea’u upon every Qalb Mutakkabir (proud) Jabbar (tyrant)”. We are all created as per the Fitrat of Allah, with our Nafs-e-Mut’mainna at the heart of our creation. Whenever we do any bad deeds, or commit any mistake, we feel remorse and regret because of this Nafs-e-Mut’mainna which is our conscience. However, for those who continue to ignore their own conscience and continue on the path of Kufar, their conscience is not able to wake or shake them up anymore. As a result, they get satisfied with their continuously done bad deeds and acts of kufar, with no voice or hearing from their own conscience, because of which for such people there is no hope of any return, as explained to us, in Ayah 2:6 & 2:17-18. This is called T’aba on their Quloob. The word T’aaba as used in classical medieval Arabic basically in terms of ‘to write, or to confirm with a typewriter, or to confirm’. Therefore, when used as a phrase “T’aba upon their Quloob” it means to confirm a part of their nature, in terms of their intentional decision making, the acts of Kufar, which means that due to their kufar, their faculties have been confirmed to not work any more, therefore they will not listen, observe, pay attention, see, use any of their faculties, think, understand or get knowledge but will remain as Kaafir, heedless, transgressors, proud, arrogant and tyrants as per their characteristics as defined in Quran. X-Reference – 2:7, 4:155, 7:100, 9:87, 9:93, 10:74, 16:108, 40:35.  (طَبَعَ)

TADABBAR (يَتَدَبَّرُونَ) – word Tadabbar or Yatadabbarona, for instance as used in Ayah 4:82, is normally translated as thinking or pondering. The word is used in Quran in a much deeper and broader meanings for instance the phrase “Yudabbiru Al Amar” is used in terms of Allah’s creation of everything in the skies and earth. Since we know that Amar is also used in the Quran as a series of commands, stages, steps, and processes undertaken by Allah during the creation of the universe & everything in it. Therefore, when Allah uses the phrase “Yudabbiru Al Amar” it does not mean thinking and pondering of the Amar as in the creation process, but basically the word Yadabbir here refers to each and everything that is needed, included the investing and putting in all resources and requirements, needed. This would include not just thinking, pondering, but also the designing, planning, organizing, staging, preparing, developing, scheduling, shaping, fashioning, molding, executing, disposing off, etc. in terms of the whole sets and processes of the creation of everything. In ayah 10:31 Allah says “Say ‘who provides Rizq for you from the sky, and the earth, or who controls the hearing and the sight, and who brings out the living from the dead and brings forth the dead from the living? And who Yudabbir the Amar?’. Then they will say ‘Allah’…” here the word Amar is used in terms of the laws and process of nature and for the whole universe, not just in terms of its creations but also the word Yudabbir means each and everything, both in terms of actions as well as ways and means, that are required in order to carry out these Amoor, which is not just restricted to thinking, pondering or planning only. Similar meanings and contexts are used in Ayah 13:2 and 32:5. Thus when Allah says in Ayah 4:82, “Then not they Yataddabaruna the Quran?”, this basically an argumentative question by Allah to those munafiqueen that why they do not carry out each and every task that is required to be done, and invest, put forward each and every way and means that they have, in order to Iqra the Kitaab, the Quran, to understand, practically implement and distribute the Kitaab to others. Similar meanings and questions are used in Ayah 47:24 with the phrase “Then do they not Yadabbarona the Quran or upon their Quloob are locks?” In Ayah 23:68, the word Yaddabbaru is used in terms of the Qoola- the speech of Allah. In Ayah 38:29 “This is the Kitaab which WE have revealed to you, blessed that for Yaddabbaru its Ayaat and for Zikar for those of the owners of understanding” means that this Kitaab is basically to be understood and practically implemented with one’s whole being, in order to be steadfast in the path of Allah, with not just restricted to one’s intellectual faculties only, but with full use and employment of one’s all means and resources, in order to understand, take lessons and implement practically its Ayaat and for the Zikar. X-Reference – 4:82 , 10:03 , 10:31 , 13:02 , 23:68 , 32:5 , 38:29 , 47:24 , 79:5 . (يَتَدَبَّرُونَ)

TAGHLU (تَغْلُوا) The word is normally translated as exceed or to commit excesses in the only two usages of the word in Quran i.e., in Ayah 4:171 and 5:77. In both of these ayahs, the phrase is “Ya (oh) Ahle (the caretakers, the owners of) the Kitaab (Allah’s revelations) do not Taghlu in the Deen…” In Ayah 5:77, this phrase is then followed by the phrase “…Ghair (other than, without, contradiction of,going against) the Haqq…”  and in Ayah 4:171, the phrase is as “Ya (oh) Ahle (the caretakers, the owners of) the Kitaab (Allah’s revelations) do not Taghlu in the Deen and do not Taqulu (your conducts, actions, speech & behaviors) upon Allah except the Haqq…”  showing us clearly that the divine instructions to not Taghlu in Deen, is with respect of Haqq, and only with Haqq. If we look at the meanings of the word Taghlu in classical and medieval Arabic, it basically used in the meanings of ‘agreement, or entering into agreement’ as well as, ‘to step in quickly or to penetrate into something with a force, as in a power drive, to break the back / support of opponent / defender”. Thus when Allah says in Ayah 5:77, “Ya (oh) Ahle (the caretakers, the owners of) the Kitaab (Allah’s revelations) do not Taghlu in the Deen Ghair (other than, without, contradiction of, going against) the Haqq…” the word Taghlu is used in all its meanings that is do not Taghlu in deen, i.e. enter into any agreements, step in quickly, penetrate into the Deen with a force, as in a power drive, to break the back / support of the opponents, unless and until it is with Haqq- the absolute justice as per someone’s due right, the absolute truth, your duty and obligation as per the Deen. Similarly in Ayah 4:171, “Ya (oh) Ahle (the caretakers, the owners of) the Kitaab (Allah’s revelations) do not Taghlu in the Deen and do not Taqulu (your conducts, actions, speech & behaviors) upon Allah except the Haqq…” means that we should not Taghlu (enter into agreements, go with a force, power drive to break the back of opponents etc.) in Deen and upon Allah, unless our conducts and behaviors are with Haqq.  X-Reference –  4:171, 5:77. (تَغْلُوا)

T’AGHOOT (الطَّاغُوتِ) is normally translated as false deities, but the translation of the word Jibte and Shurakaa would better cover the concept of false deities instead of the word Taghoot. The word Taghoot, on the other hand, is a much broader concept in depth and meanings, for instance, in the ayah 4:60 “Have you not seen those who claim to have Emaan on what was revealed to you, and what was revealed before you? They wish to go for Hikm (judgment/laws) to the Taghoot and indeed they are instructed to do Kufr in it and Shaytan wishes to lead them astray far away” gives the description of the word Taghoot in detail as Taghoot, include each and everything, could be people, beings, things, laws, judgments, rulings, books, elements, systems, etc. which someone follows instead of Allah’s revelations, the Kitaab. The system of Taghoot is established as an opposite of Allah’s and used by Shaiytan to mislead people far away from the Hidayah in order to mislead people away from Allah’s Path. When Allah says in Quran that the only Hikm in matter of Deen is Allah, it means that all of Allah’s laws of Deen are mentioned in Quran, the Kitaab by Allah as the only lawmaker the only judge. When those who call themselves Momineen, claims that they have Emaan, but they follow the laws of the Taghoot outside of the Kitaab, it means that Taghoot is anyone, any book, anything, with Laws, as an opposite of Allah’s and used by Shaiytan to mislead people far away from the Hidayah. Therefore, when Allah says in Ayah 4:51 “Do you not pay attention to those who were given the Naseeban from the Kitaab. They have Emaan in the Jibte and the Taghoot…”  As we know the word Jibte refers to false deity, false god, idol, the one who claims to tell the future/prophecies, any religious leader or Shurakaa (whose laws are followed and do Abd for instead of Allahs) and who is being blindly followed etc. Thus, here instead of Emaan on Allah and Allah’s Kitaab, this ayah is referring to such Ahl-e-Kitaab, who are following and have Emaan in the Jibte (the false deities, the Haadu, the scholars, the leaders, etc.) and Taghoot. Here the combination of these two words, Jibte and Taghoot is an all-encompassing phrase to include anything and anyone, with Laws, as an opposite of Allah’s and used by Shaiytan to mislead people far away from Allah’s path.  Similarly in Ayah 5:60 describing the worse form of Azzab by Allah, the phrase is “…Allah made them apes/monkeys, pigs and Abad of Taghoot…” Again, describing the word Taghoot – since Abad means following of laws in total submission, willingness and no deviation, when someone follows other’s laws in Deen other than from Allah’s Hidayah, they are in fact doing the Abad of Taghoot, following other people and their rules and laws – termed as Apes/monkeys and pigs who blindly follow, and do Abad of Taghoot. X-Reference – 2:256 -257, 4:51 , 4:60 , 4:76 , 5:60 , 16:36 , 39:17. (الطَّاغُوتِ;الطَّاغُوتُ;بِالطَّاغُوتِ;الطَّاغُوتِ)

TAHARAT/ATHARU (وَأَطْهَرُ) & MUT’AHIRAT (مُطَهَّرَةٌ) Normally mistranslated as pure or clean, but the word is not used in Quran in these meanings, for instance in the ayah 2:232 when Allah is talking about allowing the remarriage of divorcee, the phrase is “…that is Zaka (Tazkiyaa) for you and Atharu…”. As we know the work Tazkiya or Zaka means cleansing, purity of souls, but the word Atharu or taharat in Quran is not used in the meanings of cleansing or purity but in the meanings of lawful, legal, acceptable, pleasant or permitted for instance in ayah 4:57 the term “Azwaajum Mutahiraat” is referred to Mutahirat – the most acceptable and pleasant Azwaaj (partners, spouses, people/companions with same characteristics-resemblance etc.). Permitted means in terms of both the laws of the Deen as well as the land for instance in ayah 33:53 when Allah is giving instructions to the people asking for something in the house of the Nabi, they need to ask them from behind a Hijaab, the phrase is “…it is more Atharu…”. It is used in similar meanings in ayah 11:78, when talking about the nation of Lut that “…he said ‘O my people, these are my daughters, they are more Atharu for you’.” Here again it is used in the meanings of lawful, allowed, legal, permitted or permissible. Similarly, in the ayah 58:12 “O you who have Emaan, when you privately consult with the Rasool, then before your consultation, do Sadaqa. That is Khair for you and Atharu”. Again, it is used in the meanings of lawful. Mutahireen are those who remain within the laws of the deen and follow the laws as used in the ayah 2:222 and 9:108 as “Allah loved those who are Mutahireen.  X-Reference – 2:222 , 2:232 , 4:57 , 9:108 , 11:78 , 33:53 , 58:12. (وَأَطْهَرُ;مُطَهَّرَةٌ;مُطَهِّرُكَ;مُطَهَّرَةٌ;الْمُتَطَهِّرِينَ;طَهَّرَكِ;تَطَهَّرْنَ;يَطْهُرْنَ)

TAHENU (تَهِنُوا) & WAHANU (وَهَنُوا) is normally translated as weaken but this is a wrong translation. The word is used in the meanings of getting into one’s comfort zone, or making oneself in ease and comfort, for instance in ayah 47:35 “so do not Tahenu and call for the Salame while you are superior…”  if we translate this word as weaken, then the phrase “do not weaken yourself….while you are superior…” does not make sense. The correct translation is that do not go into your comfort zone, do not be at ease, while you are superior, but aim to establish the Salam – the Deen, the Aslamtu in All of its meanings. Similar meanings are used in ayah 4:104 “and do not Tahinu in pursuit of the Quom/people…” In ayah 3:146 “and how many from Nabyin fought with many Rabbyon (religious scholars), but they did not Wahanu for what As’abahum/ befell them in the sabeel of Allah…”  This means that the Nabiyyin while fighting with many rabbiyon did not get into their comfort zone, did not rest easy while they face the Mus’ebat, the mas’ahib in the way of Allah. X-Reference – 3:139 , 3:146 , 4:104 , 47:35. (تَهِنُوا;وَهَنُوا;وَهَنُوا;تَهِنُوا)

TAHLIQU (تَحْلِقُوا) normally mistranslated as trimming or shaving, but the characteristics of this word is derived from the word Halaq as in throat for instance in the ayah 56:83 “Then why not when it reaches the Al-Halqoom (the throats)..”.  When it’s used as a helping verb of the word Rau’usa as in the ayahs 2:196 the phrase Tahliqu Ra’usukum (تَحْلِقُوا رُءُوسَكُمْ) or 48:27 the phrase Halaqueena Rau’usukum (حَلِّقِينَ رُءُوسَكُمْ) it is used in the meanings of lowering, reducing, giving lesser importance or dropping, lessening, or decreasing the significance of Rau’sa. X-Reference – 2:196 , 48:27 , 56:83. (تَحْلِقُوا)

TAHTEHA (تَحْتِهَا) The word is normally mistranslated as underneath or beneath whereas it is used in Quran in the meanings of ‘in accordance with’, or ‘in alignment with’ for instance in Ayah 5:66 “And if they had Aqaamu (establish/stood firmly) the Tourat and the Injeel and what Aunzela (revealed) to them from their Rabb, then surely they would have Kulu (consumed) of Fouqehem (in preference) and of Tahte their Arjulehim (resources, ways and means) …” The word Tahte is used here in the meanings of ‘in accordance with’ or ‘in alignment with’ or within their resources, ways and means. Similar meanings of the word in terms of ‘in accordance with’ is used in Ayah 29:55 when Allah says “on the day we will cover them with Azaab of their Fouquhum (preference) and from tahte Arjulum (their resources, ways and means), and will say, ‘so Zouqu (taste) what you used to do”. In Ayah 66:10 “Allah brings forth the example for those who do Kufar, Amraat (spouse) of Nuh and Amraat of Lut. They were Kaana (supposed to reach the end result) Tahta Abdeene (the two Aabid) of Swaleheen Abadena…”  Here Allah is not saying that they both were under or beneath their husbands (the Abideen) but is basically saying that they both were supposed to become in accordance with and in alignment with their spouses who were both Swaleheena Abideen. In Ayah 43:51 ‘And Fira’un called out to his people and said, ‘oh my people, does not the kingdom of Mis’r belong to me and these Anhaar (what you all crave for) Tajri (processes, supply, provided) from Tahte (in accordance with me)? Then do you not observe?”  the phrase “Hazaa Al- Anhaar tajri min Tahtiy” is wrongly mistranslated as ‘these rivers flowing underneath me?’. This phrase is nothing to do with flowing of rivers and actually refers to the statement by Firaun that everything that the people of Mis’ar crave for and desire for, is provided and supplied in accordance with and under the kingdom of Firaun. Similarly, whenever in Quran the phrase “Jannat Tajri min Tahtaya Al Anhaar” is used for instance in Ayah 4:122, it does not mean heaven below which rivers flow, as again it’s nothing to do with flowing of rivers. The phrase is a complete description of being provided in abundance everything that one desires (Al Anhaar) i.e., where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply – thus the word by word translation of this phrase would be Jannat (Heaven) Tajri (the processes, courses, orbits, aspects, provision, supplies of and through natural processes as defined by Allah) Min (of, from) Tahta (in accordance with, and in alignment with) the Anhaar (whatever one desires for )-  X-Reference – 4:122 , 5:66 , 29:55, 43:51 , 66:10. (تَحْتِهَا)

T’AIFEEN (لِلطَّائِفِينَ) T’AWAAF (يَطَّوَّفَ) the basic meanings of the word are in meanings of going around, circumambulating or walk around something, or circulating around something or any work that someone does repeatedly, i.e., to move around something often or in repetitions. At-Tufaan is that trouble or problem which surrounds an individual or a community from all sides for instance in ayah 29:14 the phrase the “the Tufaan seized them from all sides as they were Zalimoon”. The word is used in the same meanings in ayah 7:201, when Allah says “when a T’a’aif touches them from Shaitan” – normally translated as evil thought, the word here means the person’s own desires from shaitan that repeatedly engulf the person from all sides and there is no room for escape from such throughts. It is also used in the meanings of that particular group, a party or a section of a society which does the same type of work repeatedly or often, for instance in the ayah 3:122, the phrase T’aifatayanakum means two parties, or two groups among you who did the same as they did before and who do these things in repeated fashion. Atta’aef is the one who circles around people/ community repeatedly and often to ensure protection and security. In ayah 2:125 the word At-T’aifeen is used for those people who endeavor repeatedly to learn and obey commandments of Allah to protect the Emaan & System of Salaat. X-Reference – 2:125, 3:122, 7:201, 9:66, 22:26, 29:14, 61:14, 68:19. (طَائِفَةً;لِلطَّائِفِينَ;َائِفَتَانِ;طَائِفَةٌ;لِلطَّائِفِينَ;يَطَّوَّفَ;طَائِفَةٌ;طَائِفَةٌ;طَائِفَةٌ;طَائِفَةٌ)

TAJEDA (تَجِدَ) WAJADTAMAUHUM (وَجَدْتُمُوهُمْ) SATAJEDUNA (سَتَجِدُونَ) The word is normally translated as find, or a interpretations within the same aspects, but the basic meanings of the word is in terms of replacing one situation or condition with another, to invent something new, or to replace something or switch something or to make, invent or discover something new or different from before for instance 3:30, the phrase “Youma Tajedu”- the day of Tajedu, refers to the day, when everything would be switched to Akhira, the new life biggening in accordance with one’s deeds and accountability- basically the day of switching of the worldly life to the Akhira. Similarly in Ayah 4:52, Allah is talking about switching of, or replacing, Allah’s La’anahum to Allah being Nas’eer. In Ayah 4:88, wherein Allah is talking about two such groups of people who are active, Allah says “Do you Yureeduna (seek the end results of your actions) that you Tahdu (guide) the one who is Azallu (opp of Hidayah-misled away from) Allah. And whoever Yuzallil (misled away from) Allah, then never will you Tajedu for him/her a Sabeelan” Here Allah is not saying that never will you find a Sabeel for him/her as is normally mistranslated, but in fact Allah is saying that you will never replace, switch his/her Sabeel of Zalal (being misled far away from Allah) to the Sabeel of the Hidayah on Allah’s Path. The same discussions are carried forward in the next ayah 4:89 in terms of direct divine instructions with the phrase “…if they turn back, then Khuzuhum (seize) them, Aqtuluhum (fight) them Ha’es’u (with whatever capacity you have) Wajadtuhum” means that Momineen should spend with whatever capacity they have in order to switch the situation of these people from Zalal to Hidayah. In the subsequent ayah of 4:90, after highlighting all those whom we should not pick fight, or fight against, in Ayah 4:91, Allah then says “Satajedona A’akhireena (others)…” meaning you have to focus on switching or replacing the situation and conditions of others, who are described later in the same phrase, as “from what they Raddu (make futile, rendered useless- your efforts of Aman) towards the Fitna (tempting away from, diverting away from, misleading others, rebellion, opposition, war etc.)” . X-Reference- 3:30, 4:52, 4:88-89, 4:91.   (سَتَجِدُونَ;تَجِدَ;وَجَدْتُمُوهُمْ;يَجِدْ;يَجِدْ;يَجِدِ;يَجِدُونَ;يَجِدْ;تَجِدَ;تَجِدَ;يَجِدُونَ)

TAJRIY (تَجْرِي) The word Tajri is normally mistranslated as flowing, gushing or running of a water body, but is used in Quran in all-encompassing meanings of such aspects, processes, course, orbits, provisions etc., as defined by Allah on the basis of which Allah is running and maintaining the whole universe in terms of natural processes for instance in Ayah 2:164 “Indeed, in the creation of the skies and the earth and the Akhtelafe (Alternation- coming one after another) of the Layl (Darkness, night) and the Nahare (light, day) and the Fulke (the falak, clouds, expanded horizon) which is Tajri in the Bahar (sea) with what benefits the mankind..”  Here Allah is not talking about the Falak (mistranslated as ships) that Tajri (mistranslated as sails) in the sea, but is referring to the whole course of the natural cycle of rain, from the clouds, into the sea, then back into the clouds and so on so forth. Similarly in Ayah 13:2 “Allah is the one who raised the skies without pillars that you see, then Allah established upon the A’rash and subjected the sun and the moon, each of them yajry for an appointed term…” Here again the word Yajri is used in the meanings of set course, orbits, processes which have been defined by Allah and upon which everything in the universe, including the sun and moon are running their course, orbits, processes etc. Similar meanings are in Ayah 14:32 “Allah is the one who created the skies and the earth and Anzala (send down) from the sky Maa’ (basic ingredients of life) then brought forth with it of the S’amarat (fruits of labour) and Rizq for you and subjected for you the Falak (expanded sky, clouds) so that they may Tajri in the bahar with Allah’s Amar…”  In Ayah 21:81 “And to Suleman, the wind forcefully Tajri with Allah’s Amar…” Again, referring to those aspects, courses, orbits, supplied, provided, processes etc. as defined by Allah for all natural processes. In Ayah 43:51 ‘And Fira’un called out to his people and said, ‘oh my people, does not the kingdom of Mis’r belong to me and these Anhaar (what you all crave for) Tajri (processes, supply, provided) from Tahte (in accordance with me)? Then do you not observe?”  the phrase “Hazaa Al- Anhaar tajri min Tahtiy” is wrongly mistranslated as ‘these rivers flowing underneath me?’. This phrase is nothing to do with flowing of rivers and actually refers to the statement by Firaun that everything that the people of Mis’ar crave for and desire for, is provided and supplied in accordance with and under the kingdom of Firaun. Similarly, whenever in Quran the phrase “Jannat Tajri min Tahtaya Al Anhaar” is used for instance in Ayah 4:122, it does not mean heaven below which rivers flow, as again Jannat has nothing to do with flowing of rivers. The phrase is a complete description of being provided in abundance everything that one desires (Al Anhaar) i.e., where peace, tranquility and all ways and means which are necessary to a life would be flowing, or amply provided for in ample supply – thus the word by word translation of this phrase would be Jannat (Heaven) Tajri (the processes, courses, orbits, aspects, provision, supplies of and through natural processes as defined by Allah) Min (of, from) Tahta (in accordance with, and in alignment with) the Anhaar (whatever one desires for) –  X-Reference – 2:164, 4:122 , 13:2 , 14:32 , 21:81, 43:51.  (تَجْرِي)

TAKLEEMAN (تَكْلِيمًا) The word is normally mistranslated as direct conversation for instance as per its usage in Ayah 4:164. The word is used only once in Quran. If we look at the meanings of this word in classical medieval Arabic, we would know that the basic meanings of the word are in terms of ‘Having the power of speech, person who speaks on behalf of others, or a spokesperson.” Therefore, when Allah says in Ayah 4:164, “And Rusulun surely, WE Qas’as’nahum (ask you to follow in their footsteps) them upon you from before and Rusulan not WE Naqs’as’hum (ask you to follow in their footsteps) them upon you. And Allah’s Kallama Musa Takleeman.” Basically means that there are many a Rasool of Allah who have passed on before us, for many Allah has narrated their stories and what they have done asking us to retrace in their footsteps, while there are many who have not be mentioned, and then Allah has added an example of Musa’s Kittab, “whereas for the Kalam of Allah with Nabiy Musa, you yourself are the spokeman of”, showing the value and status of Nabiy Musa in terms of the Toor- the stage when the people were given prestige and Hidayah in the form of the Kitaab on Nabi Musa with the Kalam of Allah. X-Reference – 4:164 . (تَكْلِيمًا)

TALAQ & TALQ’UHU (تَلْقَوْهُ) the word Talaq is used in Quran in the meanings of meeting with Allah on the day of judgment, the accountability. For instance, in ayah 40:15 “…to warn of the day of the Talaqe…” Similar context and meanings are in ayah 9:77 as “…until the day yalqunahu…” means they meet with Allah for the purpose of accountability. Similar meanings are used in ayah 11:29 “…Indeed, they have Emaan on Mulaqu their Rabb…” In ayah 2:46 “Those who have Emaan that they will Mulaqu their Rabb and that they will return to HIM” Similar meanings are used in ayahs 2:223 and 2:249. In Ayah 3:143 the phrase is “…before you Talquhu” This means “before you met HIM/Allah for the purpose of accountability and judgment”. In Ayah 4:90-91, the word Alaqu and Yalqo is used not in terms of meeting Allah for the purpose of accountability, but in terms of meeting you, the addressee of the Quran, in Salama (peace & submission). Thus, the word is also used in the meanings of meeting or interaction in a general sense as well. – X-Reference – 2:46 , 2:223 , 2:249 , 3:143 , 4:90-91, 9:77 , 11:29 , 40:15. (تَلْقَوْهُ;أَلْقَوْا;يُلْقُوا;أَلْقَىٰ)

TALUNA (تَلْوُونَ)  is normally mistranslated as casting a glance, as in ayah 3:153 but the basic characteristics of the word is in terms of, give color to, put color on, or to take color, be dyed, be pigmented, be colored, taking on the color of something, to hide the originality, and the facts and therefore used in the meanings of distort or to change the meanings of something for instance in the ayah 3:78 “and Indeed, among them is a group who Yalouna with their tongues in the Kitaab, so you may think that it is from the Kitaab, but it is not from the Kitaab,…” meanings how people say and write things of their own desire in the name of Allah and kitaab by using the similar pattern and appearance of the kitaab so that people think it is from the Allah and kitaab but in reality it is not from the kitaab, it has been faked, changed and distorted by these people with the use of the appearance of something other than the fact and originality. Similarly in ayah 4:135 when talking about standing up for justice as custodians of Qist, the phrase is “… And if you Talau’ (change the facts, the reality, and the end interpretation) or refrain then indeed Allah is well-aware…” In the ayah 3:153 “When you were ascending and did not Taluna for the ONE (Allah) and the Rasool was dawa to you from after you…” Is telling us about a time when people were arrogant, mentally flying high in the clouds, Not changing their behaviors and attitudes for Allah, the ONE, and not paying attention to the Dawa of the Rasool and not getting impacted by the ONE (Allah). X-Reference – 3:78 , 3:153 , 4:135. (تَلْوُونَ;تَلْوُوا)

TAQS’URU (تَقْصُرُوا) The word is normally mistranslated as ‘you shorten them’ as in one’s ritual prayers, as per its usage in Ayah 4:101, but this is a wrong translation. The word Taqs’uru shares the same characteristics of meanings as per the word Qas’ar which means palace, or a fortress, that is to protect and hide, and surround by protection from all sides for instance as per its used in Ayah 22:45 meaning castle, palace or a fortress. Similar meanings of the word Qas’ar as palace or a fortress, as in terms of being surrounded from all sides in terms of protection and safety are used in ayahs 7:74, 25:10 and 77:32. In Ayah 7:201-202, “Indeed, those who do Taqwa, when touches them the T’aaifun (repeated fashion) from the Shaytaan, they do Zikar. And then they are Mubs’eroon (listen with focus & intention to follow), but their Ikhwanehim (those that are around them- friends & family) plunge them in error then not they Yuqs’eroon” used here in the meanings of being surrounded from all sides in terms of protection & safety from the T’aaifun of Shaitan. Thus, when Allah says in Ayah 4:101 “and when you Darabtum (set forth) in the earth then not upon you Junahun (requirement to humbly spend your resources), while you Taqs’uru of the S’alat if you Khiftum (concerned or worried) that Fitna those who do Kufar…” Thus here Allah is saying that when we set forth with our whole beings in the Sabeel of Allah on the earth, there is no requirement upon us by Allah to spend our resources in humbly submissive manner, if we have concerns and are worried of the Fitna caused by those who do Kufar, our first focus should be to Taqs’uru- hide, protect, shield and surround from all sides for safety and security our resources that we need for the S’alat- to establish and contribute towards the social case system built to ensure permanent and strong connection with Deen of Allah & all members of the society. – X-Reference – 4:101, 7:74, 22:45 , 25:10, 77:32. (تَقْصُرُوا)

TAQWA (َاتَّقُوا) & ATTAQQI (اتَّقَىٰ) The word Taqwa basically means to protect something, to nurture & grow something, by protecting it from anything that can be harmful, to be extra cautious and careful. It also means to follow the rules and regulations in letter and spirit, by being completely synchronized with these rules & regulations in complete harmony, by remaining within the designated boundaries. Doing Taqwa basically means to follow the rules and commandments of Allah- the Deen by being extra cautious and protective of these boundaries, never to cross these boundaries of restrictions and freedom as identified by Deen- the rules and commandments of Allah and being in complete harmony & integration with these rules & regulations. The concept of Taqwa is closely aligned with the concept of Emaan. The word Emaan, Aimaan or Aemaan has dual meanings of firm conviction, and trust as well as a firm covenant, a promise with Allah. Thus, when we understand the concept of Taqwa being extra careful and protective, it is used with respect to both of these meanings of Emaan X-Reference –  2:224 , 3:15 , 5:02 , 6:51 , 9:123 , 13:37 , 38:28 , 47:17 , 091:08 , 96:12.  (اتَّقُوا;اتَّقَوْا;تَتَّقُونَ;مُتَّقِينَ;الْمُتَّقُونَ;تَتَّقُونَ;فَاتَّقُونِ;الْمُتَّقِينَ;اتَّقَىٰ;اتَّقَىٰ;الْمُتَّقِينَ;بِالْمُتَّقِينَ;لِلْمُتَّقِينَ;الْمُتَّقُونَ;اتَّقِ;اتَّقَوْا;اتَّقُوا;َاتَّقُوا;التَّقْوَىٰ;تَتَّقُوا;تُقَاتِهِ;فَاتَّقُوا;لِلتَّقْوَىٰ;لْيَتَّقِ;َلْيَتَّقِ;َلْيَتَّقُوا;وَاتَّقُوا;وَاتَّقُونِ;وَتَتَّقُوا;وَتَتَّقُوا;تَتَّقُونَ;يَتَّقُونَ;اتَّقَىٰ;وَتَتَّقُوا;وَتَتَّقُوا;اتَّقُوا;وَاتَّقُوا;وَالتَّقْوَىٰ;وَاتَّقُوا)

TARABAS’ (تَرَبَّصُ)/ & YATARABAS’UNA (يَتَرَبَّصُونَ) The word is normally mistranslated as waiting, however the word used in Quran in the meanings of “restraining or controlling oneself against something to join, accept or approve”. For instance, in Ayah 2:228, when Allah is talking about the iddat period for divorced in order to reveal the pregnancy if any, the word ‘Yatarabas’an” is used. Similarly in Ayahs 52:29-31 “Then do Zikar, then what is you are not, with the Na’imat of your Rabb, a soothsayer, neither a Majnoon (crazy). Or they say, ‘a Sha’ir (a delusionist, poet), Natarabbas’ (restrain/control ourselves) with him for a misfortunate time’. Say, ‘Tarabbas’u (restrain, control yourselves), then indeed, I with you among the Mutarabbes’een (those who restrain & control themselves.”  In this Ayah, if we translate the word Tarabbas’ as waiting, then Mutarabbes’een would mean those who wait, which is not what this ayah is telling us about. Similarly in Ayah 23:25, “He is not (anyone else) but a Rajulan (a person with resources) with him, Jannatin (incomprehensible- unable to understand). So Tarabbas’u (restrain/control yourselves) behi (with him) until for a time.” this is normally mistranslated as “Tarabbas’u (mistranslated as wait) behi (mistranslated as- concerning him), for a time”, which is a wrong translation.  Similar meanings of restraining or controlling oneself is in all the 4 usages as “Tarabbas’una, Natarabbasu, Tarabbas’u, and Mutarrabas’un” in Ayah 9:52 “Say, ‘do you Tarabbas’una with us except for the one who is the Hasneen, and We Natarabbasu with you that Allah will afflict you with Azaab from near Allah, or through your own hands’. So Tarabbas’u, indeed, WE with you Mutarrabas’un.”  In Ayah 4:141, when Allah says, “those who are Yatarabbas’una with you…”  Allah is referring to those who are restraining and controlling themselves with you- the addressee of the Quran, who may or may not be the Momineen, who may have Emaan or may be wavering between Emaan and Kufar. X-Reference – 2:228, 4:141, 9:52, 23:25, 52:29-31. (يَتَرَبَّصُونَ)

TARAK (تَرَكَ) the word is normally translated as left or what is left, but the basic meanings of this word is used in specific terms of whatever is left after taking care of one’s responsibilities, liabilities, duties and wasiyaat etc. for instance in Ayah 4:11 to 4:14 while talking about Wasiyaat, we are told to distribute remaining of the deceased estate ONLY after taking care of the persons’ will and any debt, loan or obligations, whatever is then remaining, if any, is then termed as Tarak, as per Ayah 4:11 and 4:12. In Ayah 4:09, “and let fear those who if Taraku from behind offspring weak and they have concerns for them…”  Is referring to those off springs, whatever one has left behind, as the final end result at the time of their deaths, that is culmination of all their responsibilities and duties. Similarly in Ayah 4:33, “And for all, we have appointed Moula (helpers, Waliyee) of what Taraka of the Wildaane (parents) and the Aqrabuna (near & dear ones)…”  is talking about such parents, and Aqraba who have fulfilled their end of the responsibilities and duties and are now under your care. Normally the word Waris and Taraka are confused, for instance as used in Ayah 4:176 as Taraka and Yures’a, with both assumed to be used interchangeably, but the word Waaris as in Yures’a (normally translated as inheritance) is used more in the meanings of one’s duties and responsibilities, to include those who were under one’s care, whereas the word Taraka refers to whatever is remaining of one’s estate after taking care of the deceased’s will and all loan, obligations, debts etc.  It is also used in the meanings of discontinuation, let go of or abandoned for instance in Ayah 11:87, “They said, ‘Oh Shoaib! does your S’alaat Amar (ordains) you that we Natruka what Ya’badu (submit to, follow the laws of) our forefathers or that we do concerning our Amwaal what we will….” Similar meanings are used in Ayah 12:17, “…and Tarakna Yousuf with our Mat’aa (possessions) and ate him the wolf…”. X-Reference – 4:11, 4:12, 4:33, 4:176, 11:87, 12:17.  (تَرَكَ;تَرَكَ)

T’AREEQAN (طَرِيقًا) The word is normally translated as way, or path, etc. but it is used in Quran in much broader and wider meanings for instance in Ayah 20:77, “And indeed, WE Awhena to Musa that travel by night with my Aibaad and set forth for them a T’areeqan in the Bahar…” here the word is used in the meanings of exit out plans, paths, ways and processes. In ayah 20:104, while describing the day of Hashar and the Mujremeen, Allah says, “WE know best with what they said when they Yaqulu (their conducts & behaviors) similar to the T’areeqatun, ‘Not you remained therein except for a day.” Here the word T’areeqatun is used in the meanings of conducts, actions and behaviors. In Ayah 20:63, the word is used in the meanings of traditions, ways, methods, procedures etc.  In Ayah 46:30, “They said, ‘O our people, ‘Indeed, we have listened to a Kitaab Anzala from after Musa confirming what was before it Yahdi (giving Hidayah) to the Haqq and to the T’areeqin Mustaqeem.”  Here instead of the phrase ‘S’iraatin Mustaqueem’, the phrase ‘T’areeqin Mustaqueem’ is used referring to all the ways, methods, processes, paths, conducts, behaviors, actions, procedures etc. required in order to Mustaqueem the Haqq. Similar meanings of the word T’areeq is used in both the usages in Ayahs 4:168-169, when Allah says, “Indeed, those who do Kufar and Zulm not Yakun (aim to become) Allah for Yaghfir (provide protection & shield) for them and not Allah Yahdehim (gives Hidayah to) them a T’areeqan. Except T’areeqa of hell, Khalideena in it, forever….”.  X-Reference –  4:168-169, 20:63, 20:77, 20:104, 46:30. (طَرِيقَ;طَرِيقًا)

TAS’BETAN (تَثْبِيتًا) & S’ABIT the word is used in Quran in the meanings of stronghold or strengthened and firm position for instance in Ayah 2:265 “The example of those who spend their Amwaal seeking the Marzaat (approval, pleasure) of Allah and Tas’beetan of their Anfusahim (their nafs)…” here the word Tas’beetan is not used in the meanings of ‘certainty of their Nafs’ as is normally translated in this ayah but is talking about strengthening, making stronger and firm the Nafs- which in specific terms is Nafs-e Mutmainna- the good Nafs. Thus, wherever Allah is talking about in Quran to do Zulm on one’s Nafs, Allah is basically referring to making the Nafs-e Mutmainna weaker, and Nafs-e Ammara stronger by indulging in bad deeds and coming under the influence of Khutuwaat ush Shaiytan. And wherever Allah talks about making the Nafs Tasbetan, it means making Nafs-e-Mutmainna stronger and firmer in opposition to Nafs-e-Ammara. Similarly in ayah 4:66, when Allah says “…If they had done what they were Wa’az (explained pros and cons for), then it would have been Khair for them and Ashadda (reaching the milestone, perfecting) Tas’beetan”  here again Allah is talking about the firm and strong position of one’s own Nafs-e Mutmainna. The word S’abit, S’aabit are also used in the same meanings of stronghold, firm, strengthen etc. for instance as used in ayahs 2:250, 47:7 and 3:147. X-Reference – 2:250 , 2:265 , 3:147 , 4:66 , 47:7. (تَثْبِيتًا)  

TASHABIHA (تَشَابَهَ) & MOHTASHABIHAAT (مُتَشَابِهَاتٌ) is normally translated as doubtful or unclear, which is a wrong translation of the word Mutashabihaat as well as the word Tashabiha. For instance, in the ayah 2:70 “They said call upon your Rabb to make Bayyin to us as all cows Tashabiha to us…” is used in the meanings of look-alike or similar. Is used in the similar meanings in the ayah 2:118 with the phrase “…Their Qalobohum is Tashabihat…” that is their Qaloob, resemble, look-alike or similar to each other. Similarly, in 13:16 the phrase “Fatashabiha Aul-Khalq…” the creations seemed similar to them. Therefore, the term Mohtashabihaat means similar, look-alike, therefore when in the ayah 39:23 Allah says “Allah has revealed to you the Ahsan (the best) Hadith – a kitaab Motashibhan often repeated (Mathani)…”  It means that the Kitaab, the Quran, has look-alike, similar ayahs, that resemble each other and are often repeated throughout the Quran. In Quran we find many ayahs that look-alike, similar to each other and often repeated.  That is precisely what is stressed in the ayah 3:07 when Allah says that “Allah is the one who has revelated to you the Kitaab, of it are Ayaat Mohkimaat (that is laws, regulations, Hikm, decree made precisely clear) – they are the Ummu (the foundations/the basics) of the Kitaab, and others are Motashabihaat “means look-alike, similar to or resemble these Mohkimaat Ayaat. X-Reference – 2:25 , 2:70 , 2:118 , 3:07 , 6:99 , 6:141 , 13:16 , 39:23. (مُتَشَابِهَاتٌ;تَشَابَهَ;تَشَابَهَ;شُبِّهَ)

TASTAQSEMU (تَسْتَقْسِمُوا) The word is normally translated as seek division for instance as used in Ayah 5:03 in the phrase “Tastaqsemu with the Azlaame” The general mistranslation of this phrase is “and seek division by divining arrows” whereas the actual meaning would be “seeking division or separation between people by influencing their minds, or through votes with the Azlaame”. This would include all attempts to influence people and/or to cause death/destruction of human faculties including the use of fake fortune telling methods or sortilege – meaning the practice of foretelling the future from a card or other item drawn at random from a collection. Ayah 5:90 shows that Al-Azlaame are Rijsan, and the Amal- the work of the Shaytaan and includes each and every act that aims to seek division, divide, animosity of people through fake methods of cheating and deceiving. X-Reference – 5:03 . (تَسْتَقْسِمُوا)

TAWAFAAHUMU (تَوَفَّاهُمُ) The word Tawaffa is normally mistranslated as death or taken in death by confusing it with the word Tawaffu as used in ayah 2:232 and 2:240, whereas the word tawaffa as used in ayah 4:97 for instance is not the same as the word Tawaffu or Fowt. The basic meanings of the word Tawaffa is in terms of accountability, or facing the recompense of one’s own actions and deeds in terms of one’s due right for instance in ayah 2:272 “…and whatever you Tunfequ (act upon) of Khair (best), Yuwaffa to you and you will not be Tuzlimoona (wronged, treated with injustice)” here the word is used in meanings of recompensed in full, as in paid back as per your due right based on your deeds of khair. Similarly in Ayah 2:181 “and observe Taqwa (be cautious) of the day, when you would be gathered in it to Allah, then Tuwaffa every Nafs for what it Kasabu (earned) and they will not be Yuzlimoon”. Similar meanings and context/phrase are there in ayah 3:161 as well. In ayah 4:97, “Indeed, those who Tuwafaahumu the Malaik, doing Zulm on their Nafs…” Allah is not talking about those who were taken by Malaik at the time of their death, but in terms of those who were facing the consequences of their own deeds, in terms of recompense, because of which the Malaik were doing Zulm on their Nafs. In Ayah 39:42, Allah says “Allah Yutawaffa the Nafs at the time of the Mout (death) and the one who does not die in their sleep…” here the word mout denotes death, but the concept of Yatawaffa is in terms of the Nafs being returned to Allah for the purpose of accountability. This concept is also clarified in Ayah 8:50 “and if you could witness when Yutawaffa those who kufar, the Malaik Yadrabona (strike) their Wajuhum and …” is depictive of the treatment of those who do Kufar in terms of recompense of their Kufar, i.e., facing the consequences of their own actions of Kufar, in terms of being the treatment accorded to them by Allah’s Maiak. In ayah 12:101, the duaa of Yousuf is “Tuwafani Musliman and Haqni (join) with the Swaliheen” the idea is not the duaa to die as a Muslim, but the duaa is that the accountability is to be done as a Muslim and Swalih. – X-Reference – 2:181 , 2:272 , 3:161, 4:97 ,8:50 , 12:101 .  (تَوَفَّاهُمُ;فَيُوَفِّيهِمْ)

TAWALLA (تَوَلَّىٰ) & NUWALLEHI (نُوَلِّهِ) The word is normally translated as turn away but in Quran the word Tawalla and S’alla are put in opposite to each other for instance in ayahs 75:31-32. As we know the basic meaning of the word S’ally is to ‘Connect with, be obedient of in complete submission, commit to, reach out or turn towards with one’s whole being’. Thus, when it’s contrasted with the word Tawalla, the meanings of these words are then as opposite to S’alla means ‘turned away from, disobeyed, disconnected from, repelled away from etc.’ Similar meanings are used in ayah 4:115 “and whoever Yushaqiq (rebel against in opposition) the Rasool (the messenger/the message) from after what Tabayyin (made clear, distinct, explained in details) to him/her the Hidayah and follows Ghair (against, other than, in contradiction of) the Sabeel of the Momineen, WE will Nuwalehi him/her what he/she Tawalla and hell will Nuslehi him/her…” this means that We, Allah, will Nuwalehi – turn him/her away from, repel from, cause to be disobedient from what he/she Tawalla- turn away from and in disobedience of Allah’s Hidaya, and hell will Nus’lehi- S’alla- i.e., inclined with it’s whole being towards, connect permanently with him/her. Similar meanings are in ayah 40:33 with the use of the word “Tawulluna”. In Ayah 54:45 “Soon the assembly will be defeated and Yuwalluna the Adbaura (their priorities, focus)” means they will get repelled from, and turn away from their priorities and the things they used to value. – X-Reference – 4:115, 40:33, 54:45, 75:31-32.     (تَوَلَّىٰ;نُوَلِّهِ)

T’AWQ (سَيُطَوَّقُونَ) is normally translated as encircling their necks as used in ayah 3:180. The word is used in Quran only once in this ayah. If we refer to the classical medieval Arabic, the word Tawq is used in the meanings for a sort of a ribbon, wristband, belt or a rope which is used to cause something to go slow, or stop motion of something, acting as a brake, to put a collar on something in order to control for instance as used in ayah 3:180 “…Nay it is Shar for them and Sawatouwgona of what they bakhal with it on the day or resurrection…” means that something with which they used to do Bukhal, would be the same things that would act as Tawq for them, i.e., to control, be used like a belt or a ribbon as a Tawq in order to imprison them on the day of resurrection. X-Reference – 3:180. (سَيُطَوَّقُونَ)

T’AYYABAN (طَيِّبًا) T’AYYABAAT (طَيِّبَاتِ) the word is normally translated as good as in good things, but the word is used in Quran in much broader meanings for instance Ayah 3:179 the word is used as an opposite to the “Khabeeth” meaning something or someone that is unpleasant to one’s senses as per our Fitrat or nature. Hence as an opposite to Khabeeth, the word Tayyib would mean something or someone who/which seems pleasant to us, not just to our eyes in terms of beauty but in terms of all across our personality and all our senses. In the Ayah 4:02 the word is used in the perspective of wealth, valuables and property, when Allah says “…give the Yateem their wealth/properties and do not exchange your Khabeeth with their Tayyab” here the word is used although again as an opposite of Khabeeth but has more defined meanings in terms of what one values or considers more valuable personally within the wealth and properties. In Ayah 5:100 Allah says “…Say’ not equal are Khabeeth and Tayyab although you may find abundance (Kasrat) of Khabith strange (A’jab)” it means an illegal, unlawful, Nahaq and unnatural thing cannot be equal to Tayyab. Thus, the word Tayyibaat is used in Quran in three broad categories of definitions (1) things/aspects that are pleasant and desirable to us- pleasant to all our senses as well as our soul or our most favorite things (2) things/aspects that people give value to in terms of things that are valuable and (3) things/aspects that are lawful, as per the laws of the land and laws of Deen as well as lawful in terms of being legally acquired. When Allah uses the phrase “Kulu Halalan and Tayyiban” in Quran for instance in Ayahs 2:168, 5:88, 8:69, 16:114, it’s used as a combination of all such things, which are pleasant to someone, in terms of all our senses; the most favorite and valuable to someone and legally acquired and allowed as per both the laws of the land as well as the laws of the Deen. X-Reference – 2:168 , 3:179 , 4:02-4 , 5:88 , 5:100 , 8:69 ,  16:114 . (طَيِّبًا;طَيِّبَاتِ;بِالطَّيِّبِ;طَيِّبَاتِ;طَيِّبًا;طَيِّبَةً;الطَّيِّبِ;طَيِّبَاتٍ;الطَّيِّبَاتُ;الطَّيِّبَاتُ)

TAYAMMUM (فَتَيَمَّمُوا) is normally misinterpreted as the process of Tayyamum, which is put forward as a dry Ritualistic purification act using sand or dust, performed in place of ritual washing (wudu or ghusl) if no water is readily available. This is completely a wrong translation and interpretation of this word and against the Quranic guidance. The word Tayyamum is used in Quran in the meanings of ‘aiming or choosing’, for instance in Ayah 2:267 “O you who have Emaan! Spend from the Tayyibaat that you have Kasabtum (made efforts for) and from what WE have produced for you from the earth. And do not Tayammamu (aim or choose) at the Khabeeth (defected, detested) to spend when you would not accept it except with eyes closed…” Thus, here the word is used in the meanings of targeting, planning, selecting, choosing or aiming. Similarly, in Ayahs 4:43 and 5:06, after describing all the exceptions where one is not required to go near salat, i.e., contribute towards and perform duties towards the system of Salat, then Allah says “…Then Tayammumu S’aaedan Tayyiban…” which is normally mistranslated as ‘then do Tayyamum with clean earth’. This is completely a wrong interpretations and translations. Here the word S’aaedan means climbing uphill, ascending high or improving things by gradual improvements, in terms of ascending. Thus Allah is saying “Then, Tayammam (aim, explore, seek) the Tayyiban (good, pleasant and acceptable, legally allowed and acquired) Saeedan (uphill movement, improvement and ascending) X-Reference – 2:267 , 4:43 , 5:06. (فَتَيَمَّمُوا)

T’IBNA (طِبْنَ) is normally mistranslated as ‘they remit’ in ayah 4:04 and as ‘have done well’ in ayah 39;73, both of these are wrong translations. However, the basic characteristics of the word T’ib means to be made pleasant, to treat something, medical treatment, healing or medicine. Therefore, in ayah 39:73, “and will be driven those who observed Taqwa of their Rabb to the Jannat in groups until when they will reach it and its gates will be opened, the keepers will say to them ‘Salama upon you Tibtum so enter it Khalideen (remain in it forever)” Here the word does not mean ‘you have done well’ as is normally translated but it means that Salam has been made pleasing for you, you have been healed with Salam, and Salama is your due right. Similarly in ayah 4:04 “and give the Nisaa their Sadaqaat generously, but if they T’ibna to you anything from it, Nafsan, then Kulu it with satisfaction and ease” Here it means you give sadaqat generously to Nisaa and when they want to make it pleasant to you by anything from that sadaqaat that you gave to them, Nafsan (on their own), then you can consume it with satisfaction and ease. X-Reference – 4:04 , 39:73. (طِبْنَ)

TILAWAT (تِلَاوَتِهِ) & YATLOO (يَتْلُو) the word Yatlu, Yutla or Tilawat is normally mistranslated as reading or reciting, but these words basically mean following or obeying someone. Similarly, anything that’s left behind or remaining for instance in case of that portion of loan that’s remaining is also referred to by the same words. The basic characteristics of this word is in the meanings of obeying or following or coming behind someone or something with complete internalization of the benefits thereof, for instance in ayah 91:02, the moon that Talaha (follows) the sun, both in terms of coming after or following the sun as well as in terms of taking light from the sun that it reflects. Therefore, in ayah 2:102 the word is used in the meaning of following or obeying the Shayateen during the Kingdom of Suleman, both in terms of following as well as taking guidance from. When in Ayah 2:121 Allah says that “Those to whom We have given theKitaab, Yatloonahu as is the Haqq of its Tillawat, they are those who have Emaan on it”, means that the Haqq, the due right of the Kitaab is the obligation to follow it and obey it, which shows the firm conviction, the Emaan on the Kitaab, the complete internalization of its benefits and taking the guidance from it. Those who are Momin, who know and have firm Emaan on the Kitaab being the Hidayah from Allah, would not simply blindly follow it, but will read and understand it with full conviction and Emaan, following its commandments as the Haqq of Tillawat. X-Reference – 2:102, 2:121, 91:02. (يَتْلُونَهُ;تَتْلُو;فَاتْلُوهَا;نَتْلُوهَا;تِلَاوَتِهِ;يَتْلُو;نَتْلُوهَا;نَتْلُوهُ;تُتْلَىٰ;يَتْلُو;يَتْلُونَ;يَتْلُو;يُتْلَىٰ;يُتْلَىٰ)

T’OOR (الطُّورَ) is normally translated as mountain or mount but it’s not mount or mountain but a particular moment, stage or point of time etc. for instance in ayah 23:20 the word is used alongside with Sinaai as Toor-e- Sinan, describing a place at a specific stage or moment where “And a tree springing up from Toor at Sinai which produces oil and food for those who eat”.  Similarly, in ayah 28:29 “And when Mosa had completed the term and was traveling with his family, he saw in a direction at a moment (Toor) a fire, he perceived perhaps there is a fire he may bring some for his family to warm them up”. In another ayah again the word Toor is used in the meaning of stages, ayah 71:14 “And indeed Allah created you in stages”. Therefore in Ayah 2:63 and 2:93, its used in the meanings of that specific moment or stage where in the status of Mosa was elevated; and the revelation was revealed on Mosa and the Kitaab was given as an hidayah – notice the phrase in ayah 2:93 “And when We took Meesaq from you and raised over you the Toor, Hold fast with strength by that which We have given you” or in 2:63 “And when We took your Mesaaq and raised the Toor above you- Take what We have given you with strength, and do Zikrwith what is in it; that you may attain Taqwa”- Thus, Toor is that particular moment, period of time, or stage when the revelations came and is referred as the Hidayah – the kitab; the guidance that needs to be hold fast with strength to and do Zikr from it. The identification of Toor as a moment/stage in which Wahi/kitab was revealed is further strengthened from the ayah 19:52 where Allah said “And We called Mosa from the side at the Toor of oath and brought him near for conversation”, The same expression used in 20:80. Therefore in ayahs 2:63 and elsewhere in Quran wherever Allah has used the term “Raised the Toor over you” it means the specific moment/stage when the revelation sent down to Mosa and Allah’s commandments and hidayah has been raised over people. X-Reference – 2:63 , 2:93  , 4:154 , 19:53 , 20:80 , 28:29 , 71:14. (الطُّور;الطُّورَ)

TOUBA (التَّوَّابُ) those who do Touba- in plural: basically, means to take a u-turn – The Three Important Steps (1) Identify the wrong deed/path, leave the wrong path and make a firm commitment never to commit the wrong deeds again (2) I’Slah- Rectify, Compensate the impacts of the wrong deeds & Reform, (3) Take/stay on the right path, after strengthening Emaan and continue to do Aml-e- Swalehaat- righteous deeds. The most important and critical step in the Touba is the step of Is’lah. The word Is’lah basically means to reform or to rectify, to improve or to make amends, or to correct mistakes, to rectify lack of something or to correct the errors done earlier in terms of correction, correcting the damage done by ones’ mistakes and Zulm, getting things back in order, putting them in their right full place and giving the compensation of whatever harm was done. When the word Touba is used for Allah as in the phrase Fa-Taab Alaikum, as in the ayah 2:187, its used in the meanings of acceptance of Touba, or turning of Allah towards you as Taab ur Raheem- since the concept of Allah as Raheem is only in one’s life as a privilege once and only when, one has done Touba and remains steadfast on the path of Allah. X-Reference 2:187 , 3:89 , 4:16 , 5:34 , 9:105.  (فَتَابَ;تُبْ;لتَّوَّابُ;فَتُوبُو;تَابُوا;التَّوَّابُ;التَّوَّابِينَ;أَتُوبُ;فَتَابَ;تَابُوا;تَوَّابًا;تَوَّابًا;التَّوَّابِينَ;التَّوَّابُ;التَّوْبَةُ;تَابَا;تَابُوا;تُبْتُ;تُبْتُمْ;تَوْبَتُهُمْ;لتَّوْبَةُ;يَتُوبُ;يَتُوبُونَ;تُبْ;يَتُوبَ;يَتُوبَ;تَوْبَةً;تَابُوا)

TOURAH (التَّوْرَاةَ) is normally referred to as one of the books of revelations revealed. Although normally understood to be revealed on Nabi Musa, this is however not established from Quran- the only information we get from Quran is that, it is one of the books that was reveled on Bani-Israel before Nabi Easa, for instance in ayah 3:50 and 61:06 when Easa was addressing Bani Israel, his statement was “confirming that which was before me of the Toorah…”. Here the word Toorah is used as a name of the book which was revealed before Easa. In ayah 3:93 “All food that was lawful to the Bani Israel except what they had made unlawful upon their own nafs from before the Toorah was revealed, Say ‘bring the Toorah and recite it…” Here again it is used as a name of the book that was revealed to the Bani Israel. It is referred as the name of the book in Ayah 5:43. However, in Quran it is not just used as a name of the book, for instance in the ayah 5:44, Allah mentions the word Toorah for ALL the Anbiya – term is Nabiyyun – as “Indeed we have revealed the Toorah, in it is the Hidayah and Noor; the Nabiyyun who Aslamu to Allah, Yahkumu (judged) by it, for those who were the yahood, the Raabyy, the scholars, with what they were entrusted with Kitaab of Allah…”  Therefore, in this Ayah, the word Toorah is referred to all the Mohkimaat, the rules, the regulations, the Hikm by Allah. Therefore because of the word being used as rules and regulation Allah says in the ayah 62:05 “The example of those who were entrusted with Tourah and they didn’t bear it, is like that of a donkey who carries loads for journey”. In ayah 5:66 – Allah talks about Aqamu the Tourat and the Injeel, i.e., establishing and implementing the Toorah as Laws and Regulations and Injeel as Waa’az. In the ayah 5:68 while asking to establish Toorah and Injeel, the address is Ahle-Kitaab, i.e., all of us who were given the Kitaab. Quran has used Toorah as name of the Kitaab in ayah 3:65 and not as Mohkimaat/laws “O Ahle-Kitaab, why do you argue concerning Ibrahim while the Toorah and the Injeel was not revealed except after him?”. Here the word is not used in the meanings of the Mohkimaat or laws, but as the name of the book that were revealed by Allah after Ibrahim to other Anbiyaa. As we know it’s the same Kitaab, the same book of revelation which was revealed on all the Anbiya, therefore Ibrahim got the same Kitaab as well, including the Mohkimaat and Injeel too- it’s not possible that the Kitaab for the Ibrahim lacked Mohkimaat, thus both Toorah and Injeel are used here as names of the Books. X-Reference – 3:03 , 3:48 , 3:50 , 3:65 , 3:93 , 5:43-44 , 5:46 , 5:66 , 5:68 , 5:110 , 7:157 , 9:111 , 48:29 , 57:27 , 61:06 , 62:05. (التَّوْرَاةِ;التَّوْرَاةُ;التَّوْرَاةَ)

TU’ADDU (تُؤَدُّوا) the word is normally translated as render or deliver, but is used in Quran in much deeper and broad meanings for instance in Ayah 3:75 “and from the Ahl-e-Kitaab is the one that if you entrust him/her with a great amount of wealth, he/she will Yu’addehi to you and from them is the one if you entrust him/her with a single coin, he/she will not Yu’adehi to you except that you keep a constant look over him Qai’man (to establish, standing)…” Defines the meanings of the word beautifully, which shows that the word is used in Quran in terms of discharging one’s responsibilities and duties, taking care of a trust or fulfilling one’s duties as a trustee, or to carry out the assigned tasks as is entrusted with. Similar meanings are used in Ayah 2:283, wherein the word ‘Yu’adde’ is used in terms of discharging one’s responsibilities in regards to the trust of a pledge as is entrusted upon him/her. Similarly in Ayah 4:58 Allah says “Indeed Allah Amar you to Tu’addu the Amanat to their Ahleha…”. In ayah 44:18, the word ‘Addu’  is used in terms of duties and responsibilities of a Rasool of Allah to include being Ameen Rasool- trust worthy, reliable as well as to ensure the Abd (the laws of Allah) is being followed– X-Reference – 2:283 , 3:75 , 4:58 , 44:18. (تُؤَدُّوا)

TUGHTASELU (ٰ تَغْتَسِلُوا) is normally translated as taking a bath, which is a wrong translation. The word is used in Quran in a much broader sense with much in-depth meanings of cleaning, lavation, rinsing, washing, cleansing, or removing the impurities mentally and physically both. For instance, in Ayah 69:36, the word Ghisleenin is used for any kind of food which contain all kind of impurities, contaminations, including human body discharge and excretion of impurities. Similarly in Ayah 38:42, the word Mughtasilun is used in terms of mental, psychological and spiritual cleansing to wash away Khutuwaat/ impacts of Shaytan from Nabi Ayyub. Similarly when the same phrase is used in ayah 4:43 and 5:06 as “Do not go near the Salat while you are Sukura until you know what you’re saying and do not Junuban (go far away/distant) except A’abere Sabeel until Taghtaselu…” Keeping in mind the meanings of the word Sukuraa as all such intoxicants, influences, Sahar, in the sense of anything and anyone that influences or covers our senses, in terms of making them ineffective, especially our intellectual faculty of thinking and intellect – thus the word Sukuraa not only include intoxicants, but also anything that tends to make our faculties ineffective such as social media addictions, blind following of anyone or anything, lack of sleep or food or loneliness, etc. which covers all our senses. Hence when Allah says “Do not go near the Salat while you are Sukura…..until Tughtaselu…” It means getting rid of, cleansing, purifying, removing impurities of any and all such influences and Sukura before we could attend our duties in the Salat system.  X-Reference – 4:43 , 5:06 , 38:42 , 69:36. (ٰ تَغْتَسِلُوا)

TURABIN (تُرَابٍ) is normally mistranslated as dust, but the word for clay or dust or soil used in Quran is not Turab (تُرَابٍ) but T’aeen (الطِّينِ) as used in ayah 3:49 the phrase “أَخْلُقُ لَكُمْ مِنَ الطِّينِ”- created from clay/dust/soil etc. These are two distinct words with distinct meanings. The word Tarab or Turaab with the plural Taraaib is used in the meanings of the chest or more specifically the rib bones. The word is used to describe the creation process of human, basically the whole of our reproductive process is described in the ayahs 86:5-7 “So let the mankind observe from what it has been created. He/she was created from the water/liquid ejected, exited/coming forth from between the backbone and the Taraaib (the chest/ribs)” Today scientists have confirmed that bones, specifically the rib bones affect reproduction and fertility in males. The real origin of life, the reproduction process, actually starts from the liquid between the ribcage and the backbones in males, which ultimately leads to reproduction and the birth of a child. The meaning is further clarified in ayah 18:37 “…Do you do kufar in the one who has created you from the Turabin then from the Nutfatin, then proportioned you in to man?” Here the word Nutfatin is the later step in the creation process after the Turabin. In another ayah 22:5 four steps are defined as “…from Turabin, then from Nutfatin, then from A’lakatin (clinging substance) then from Muzghatin (embryonic state)…” the same is in ayah 40:67- both these ayahs confirm that no human reproduction process is possible without the existence of both male and female, as also highlighted in ayah 35:11. Similarly when Allah says in the ayah 3:59 “ The example of Adam is like that of Easa, Allah created him from Turabin…”  is actually telling us about the reproduction process leading to the birth of a child which is not possible without a male human since Turabin is the first step, initiated from the male ribcage – hence both Adam and Easa were born in the similar fashion, through normal human reproduction process. X-Reference – 3:59 , 18:37 , 22:5 , 30:20 , 35:11 , 40:67. (تُرَابٍ)

UMMAT (أُمَّةً) & UMMIYYUN (أُمِّيُّونَ) Ummatun (لَأَمَةٌ)- female – The word has the same characteristics as the sound that comes out of a child, the first word a child speaks which is normally in the sound of UMM meaning mother. Similarly, a person’s residence is called Umm and one’s nation or community is called Ummath. Thus, the words are used in meanings of Mother, Foundations, Residence, Abode, Nation, Community etc. for instance in ayah 3:07 it is used in the meaning of the foundation. The word is used in similar meanings in ayah 16:120 where Allah has said Ibrahim was an Ummatan. In this ayah the same word could also have been used in the meaning of the nation, community, since his personality was an embodiment of all the characteristics Allah desires in a nation. Al-UMMI or Ummiyun is normally translated as illiterate or uneducated, which is a wrong translation. But it refers to people who are educated only from their mother or home since birth or innocent or pure. The word Al-Ummi is also used in contrast with Ahle-Kitaab people of the Kitaab in ayah 3:20 meaning those whom the Kitaab is not yet revealed before Quran or not yet understood by them. The word is used in similar meanings in the ayah 3:75. Similarly in ayah 2:78 “And among them are the Ummiyyuun who do not have knowledge of the Book except through hearsay, and they are only assuming” X-Reference – 2:78,  3:07, 3:20, 3:75, 4:11, 4:23, 5:75, 6:42, 7:38, 7:160, 13:30, 20:38-40, 28:10, 33:4-6, 58:02, 62:02. (لَأَمَةٌ;أُمِّيُّونَ;أُمَّةً;أُمَّهَاتُ;أُمَّهَاتُكُمُ;أُمَّهَاتُكُمْ;أُمَّةً;أُمَّةً;أُمَّةٌ;أُمَّةٍ;أُمَّةٌ;أُمَّةٍ;أُمَّةٌ;وَالْأُمِّيِّينَ;َلِأُمِّهِ;فَلِأُمِّهِ;أُمُّ)

UMRAH (الْعُمْرَةَ) & E’TAMARA (اعْتَمَرَ) The word Umrah and E’tamara share the same characteristics and meanings as the word E’marat & Ma’moor, which are used in the meanings of lifetime, age, or life or spending one’s life. For instance, in the ayah 35:11 the word Moa’mar is used to define an aged person. It’s used in the same meanings as age in ayah 16:70 and 22:5. Similarly in ayah 10:16 “Say if Allah willed, I would have tatloo it to you, nor Allah would have it known to you for I had remained among you a U’maran before it….” Here the word is used in the meanings of Lifetime. The word is also used in Quran in meanings of living, maintaining, establishing etc. for instance in ayah 9:17 “it is not for the Mushrikeen to Ya’muru the Masjid of Allah…” Thus, here it’s used in the similar meanings of maintaining, establishing, taking care of or looking after something. Similar meanings are used in ayah 9:18. Similarly, in ayah 30:9, the phrase Al’ard wa U’maruha is used in the meanings of building, maintaining, establishing and living on the earth. Therefore, E’marat means building and maintaining as in Ayah 9:19. Ma’moor means appointed, established and maintained for instance in the ayah 52:4 in the phrase of Al-Ba’ait Al Ma’moor. Therefore, the word Umrah and E’tamara means, living, establishing, maintaining, practically living and applying. These words are mostly used during and after the process of Hajj, which would mean practically living and applying those aspects of Hajj, that has been made clear, understood after the Hajj process has been carried out.  X-Reference – 2:158 , 2:196 , 9:17-19 , 10:16 , 15:72 , 16:70 , 21:44 , 22:5 , 16:18 , 28:45 , 30:9 , 35:11. (اعْتَمَرَ;الْعُمْرَةَ;بِالْعُمْرَةِ)

WA’ADA (وَعَدَ) & MA’IYAAD (الْمِيعَادَ)  Both the words Wa’ad and Ma’iyaad are normally mistranslated as promise for instance as per the usage in ayah 3:194. These are wrong translations. The basic meanings of the word Wa’ada and Ma’iyaad are in terms of a recompense, and appointment of something, appointment of accountability or accountability itself. The words are also used for appointment in general terms as well as specific terms of appointment of recompense or accountability. For instance, in 4:93, when talking about the recompense for the one who does Qatal of a Momin with Muta’ammadan- with firm foundations, planning and reasoning, Allah says “…then his/her recompense is hell, khalidan (abiding therein forever) in it, and Ghazaba (deprived of Allah’s Na’imat) of Allah upon him/her and La’anahu- as Wa’ada for him/her, is a great Aza’ab”. Here the phrase “Wa’ada for him/her” refers to the fixed appointment of Azaab, Ghazab, hell, La’ana etc. as a recompense of accountability for his/her actions. Similarly in Ayah 4:95, when Allah is talking about the Momineen and the Mujahideen who spend in the Sabeel of Allah, with their Amwaal and Nafs, Allah says “and to All, is Wa’ada of Allah the Husna…” which is normally mistranslated as ‘to all is the promise of Allah the best’- Making of promises is applicable in case of us as humans, as for us we may or may not honor our words, but Allah does not make promises, what Allah says is like carved on stone, in figure of peach, since there is no change in the Sunnah- the practice of Allah. This phrase “Wa’ada of Allah the Husna” is basically telling us that the recompense, on the basis of accountability to these people from Allah is going to be the best of the best, more than their due right, based on fixed appointment of reward as per their deeds.  The word Ma’iyaad, similarly is used in Quran in meanings of appointment of day of accountability or the accountability itself for instance in ayah 34:29-30 “They say ‘when is the promise of Allah if you are S’aadiqueen’. Say ‘for you is the Ma’iyaad of a day, which you cannot postpone even for an hour after it reached nor you can precede it. Similar meanings are used in ayah 39:20. In ayah 13:31 the phrase is “…until comes the promise of Allah, Indeed Allah does not go against Ma’iyaad”. In ayah 3:09 “Our Rabb, indeed, you will gather the mankind on a day in which there is no doubt, indeed, Allah does not go against/break the Ma’iyaad”. X-Reference – 3:09 , 3:194 , 4:93 , 4:95 , 13:31 , 34:29-30 , 39:20. (الْمِيعَادَ;وَأَعَدَّ;وَعَدَ;أَعَدَّ;يَعِدُهُمُ;يَعِدُهُمْ;وَعْدَ)

WAASEA’ATUN (وَاسِعَةً) The word is normally translated as vast enough or spacious, but the basic characteristics of the meanings of this word is in terms of source of or embodiment of abundant resources and means, or being abundantly resourceful, all-encompassing of all ways, resources, knowledge and means, for instance in Ayah 7:156 “…Allah said, ‘My Azaab afflicts with it, from what Ashaau, but my Rahmat Wasea’t every Shayyin..” means that the Rahmat of Allah is all-encompassing, abundantly resourceful, and full of all ways and means for everything and everyone in the universe. Similar meanings of all-encompassing, full of each and every aspect, and being abundant in resources are there in ayah 20:98 “Indeed, your only deity is Allah, the one and there is no deity but Allah, and Wasea’ every/all Shayyin (things/matters0 A’ilman (knowledge)”. In Ayah 2:233, the phrase is “…not Tukallafu (responsible) a Nafs (person/soul) except Wusa’aha…” means as encompassed by and within his/her resources, ways and means. Similar meanings and expressions are there in ayah 2:286. Thus, the term “Allaha Waase’aun” is used, in Ayahs 2:115, 5:54, & 24:32, to describe Allah as the one who is all-encompassing, source of abundant resources, knowledge, wisdom, ways and means for everything and everyone in the universe. In ayah 4:97 the conversation with those in hell, the Malaik said “Not Takun (the end results of your efforts, the reaching of a stage) is that Earth of Allah is Waasea’atun, so that you Tuhajeru (migrate away from, restrict in effectiveness, and abandon the suppression)?” means that the Malaik was asking these people whether the earth of Allah was not Waasea’atun, in terms of all-encompassing of ways, means, and resources for you to migrate away from, restrict in effectiveness and abandon the suppression. Similar meanings and context are there in ayah 4:100 with the phrase “kas’eeran (many) Wasa’atan”– X-Reference – 2:115, 2:233, 2:286, 4:97, 4:100, 5:54, 7:156, 20:98, 24:32. (وَسَعَةً;وَاسِعَةً)

WA’AZ / MAW’EZOTAN (مَوْعِظَةً) & YA’ZUKUM (يَعِظُكُمْ) the word Wa’az means to explain someone the pros and cons of doing something which would include creating fear and intimidation about the outcomes, in case of opting for wrong choice for instance, after talking about Buhtaan (slander) in the earlier ayahs, of spreading rumors without knowledge, and of talking about things that one is unaware of, then Allah says in Ayah 24:17 “Allah Yua’ezukum that you Ta’udu (discharge your responsibilities) the like of it, ever, if you are the Momineen”. Therefore, it is basically used to stop someone from doing wrong deeds by informing the consequences of such actions for instance in ayah 4:58 when talking about the Kitaab, the Hidayah, the phrase is “…Indeed, Allah Na’emma (blessed with Nai’mat) Ya’zukum (gives you the clear pros and cons) with it…”. Similar meanings are used in ayah 2:232 when talking about the divorce of Nissa. Quran is also called Maw’ezatan Min Rabbakum in ayah 10:57. Therefore Waaz includes the combination of identifying the wrong deeds as well as the consequences of those wrong deeds. For instance, in ayah 2:231 “the Na’mat of Allah and what has been revealed to you of the Book and wisdom by which Allah Wa’az you”. In ayah 4:63 after describing the behaviors and conducts of Munafiquoon, Allah says “…So, A’ariz from them, and Wa’aizhum them…” X-Reference – 2:231-232 , 4:58 , 4:63 , 5:46 , 7:164 , 10:57 , 11:46 , 24:7. (فَعِظُوهُنَّ;مَوْعِظَةٌ;يَعِظُكُمْ;مَوْعِظَةٌ;وَعِظْهُمْ;يَعِظُكُمْ;يُوعَظُونَ)

WAHI (وْحَيْ) & AUHENA (أَوْحَيْنَا) The word is normally translated as revealed or revelations from Allah, inspired or inspiration from Allah, as is done for Allah’s Nabiyeen for instance as used in Ayah 4:163. There is a difference between the word Wahi and Anzalna. The word Anzalna is used in Quran in the meanings of something the source of which is Allah and is transmitted to mankind through Allah’s Malaik, could be iron, minerals, Kitaab, even Shaytaan’s thoughts for instance as referred in Ayah 26:221. On the other hand, the word Wahiy or Auhiya is to do with people changing their behaviors and conducts, – in both good and bad ways, as a result of and being under the influence of something, such as Allah’s Nazal (revelations) or Shaytani thoughts for instance in Ayah 6:93, “And who is more Azlam (extremely unjust) than the one who Aftara upon Allah a Kazaba or said, ‘Auhya to me’, while not Yuha upon him anything. And the one who said, ‘I will Anzala like what Allah Anzala.” In this ayah both the word Anzalna and Auhiya is used. This ayah also shows that by doing Aftara upon Allah, by twisting, amending, making fun of or rejecting Allah’s kalam and expressing their own opinions as if those are from Allah and projecting as if they got the Wahi’ from Allah (changed their behaviors and conducts as a result of and being under the influence of Allah’s Nazool). Hence unlike Nazool, the use of the word Wahi, or Auhiya is in specific reference to people’s change of behaviors and conducts- in both good and bad ways, by being under the influence of something, such as Allah’s Nazal (revelations) or Shaytani thoughts, for instance in Ayah 5:111, “And when WE AuHaitu to the disciples to Amanu (have Emaan) in ME and in MY Rasool, they said, ‘We Amanu and Ashhadu with indeed, we are Muslimoona.” Shows the change in people’s behaviors and conducts as a result of getting the Hidayah and having Emaan. This concept is further explained in Ayah 6:105-106, when Allah says, “and thus we explain the Ayaat that they Quol (conducts & behaviors, act and say) that, ‘we have Darasta (studied the Kitaab in detail) and Bayyin (it is been made distinctly clear to us, explained in detail, as proof and with examples) for a people with knowledge. Follow what Auhiya upon you from your Rabb and there is no deity except Allah, and Aariz (turn away/avoid, explain, treat this as a shield, expose) the Mushrikeen.”  Shows the complete concept behind, the phrase ‘Auhiya upon you’ is done first and foremost through Emaan of the Bayyin Ayaat of Allah, then through Darasta, studying the Kitaab in detail, which is then implemented practically as reflected in one’s conducts, acts, speech and behaviors, taking Allah as the one and only deity and then finally results in Aariz of the Mushrikeen. The same word is therefore used in terms of influencing change in people’s behaviors and conducts by creating deception and delusions by Shaytan and by under the influence of Shaytan for instance in Ayah 6:112, “And thus we made for every Nabiy a Shaytana Uduan (enemy)- the mankind and Jinn Yuhi some of them to the others through decorative Quool of Ghuruur (deception, illusion).” The same meanings of the word as change in one’s behaviors and conducts, under the influence of Shaitan and through deception & illusions are used in Ayah 6:121 wherein the phrase is “and indeed, Shayateen Yahuna to their Awliyaa”. The same word is used with reference to Malaik in Ayah 8:12, “When your Rabb Yuhi to the Malaik, ‘I am with you, so strengthen those who have Emaan…” and for inspiring the Nahal- bee in Ayah 16:68 and for Nuha to build the boat in Ayah 23:27- X-Reference –  4:163 , 5:111, 6:93, 6:106, 6:112, 6:121, 8:12, 16:68, 23:27. (أَوْحَيْنَا;أَوْحَيْنَا;وَأَوْحَيْنَا)

WAHID (وَاحِدٌ) The word Wahid is normally mistranslated as ‘one’; both the words ‘Ahad’ and ‘Wahid’ are wrongly assumed to mean ‘one’ and assumed to be used interchangeably however the word ‘Wahid’ is not the same as ‘Ahad’ and is used more in the meanings of the whole, the same, as in all of one type, or kind, or all-encompassing, for instance in ayah 2:61, “And when you said, ‘Oh Musa, never will we do Sabar (persist, keep on) upon the T’a’amin Wahida…”  means that we do not want to do Sabar (keep on, persist on, doing the same thing over and over again) upon the T’aamin (food, eat, nourishment, consumption) Wahida (one type, kind, same). In Ayah 12:67, the word Wahid is defined by using it as opposed to the word ‘Mutafarriqa’ which means different or distinct from one another. Therefore, as opposed to Mutaffirq or Faraq, the word Wahid would mean same, or whole, or the same type or kind. In Ayah 29:46, “…and say, ‘We have Emaan with that has been Anzala to us and Anzala to you and our deity and your deity is Wahid and to Allah we are Muslimoon.” Does not mean that your deity and our deity is one, but more as ‘our deity and your deity is the same, the whole, the all-encompassing being and our and your deity are not faraq, i.e., not distinct or different at all but it’s Wahid- the same”. Similarly in Ayah 13:4, when Allah is describing the basic origins of crops and vegetation, the phrase “Yusqa (provision of nourishment, watered) with Ma’aa (water, basic source of life) Wahidin” does not mean that these crops are watered with one water, but basically refers to the Wahidin (I.e., same kind or type, without any distinction, or difference) Ma’aa- the basis of life. In Ayah 13:16, while describing the concept of Shirk, as taking of Awliya besides Allah, who can neither benefit nor cause harm to anyone, the phrase is “Say, ’Allah is the Khaliq of all the things, and Allah is the Wahidu the Qahaar (the subjugator, the irresistible, the prevailing).” Showing Allah being Wahid expresses that Allah being unique but also All-encompassing of Allah being Khaliq and Qahar without any distinction or difference or comparison with anyone at all. The same expression and meanings are in Ayah 14:48. Therefore, when the phrase “Allah is the only Illahun (deity) Wahidud” is used, for instance, in Ayah 14:52, it means Allah is the ONLY being who is all-encompassing, the whole, unique, the same for everyone, and without any comparison with anyone. In Ayah 38:4-5 describing the Quol by Kaafireen towards the Rasool as “Has he made the illahate (all deities), as ilahan (deity) Wahidan…” means not that the Rasool has made all the deities as one deity but making all the different and distinct from each other deities as the same, whole, all-encompassing being, with no comparison to anyone. In Ayah 4:03, when talking about doing Qist (justice in accordance) with Amwaal of Yatama and entering into Nikaah (long term contract with them to take care of their Amwaal), Allah says, “….But if you Khiftum (concerned) that you cannot do A’dal (justice), then Wahidatan…” is not talking about one marriage as is normally mistranslated but the word Wahid, used here as opposed to Faraq, meanings if you’re concerned that you won’t be able to do justice with the Amwaal of the Yatama then Wahidatan- meanings treat all of them, the same, without any distinction or difference -Reference – 2:61, 4:171, 12:67, 13:4, 13:16, 14:48, 14:52, 38:5. (وَاحِدٌ;وَاحِدَةً;فَوَاحِدَةً;وَاحِدَةٍ)

WA’IL & WA’LUN (َوَيْلٌ) normally translated as woe, basically means the announcement of destruction, devastation, and ruining as in the ayah 104:1; 14:02 and 2:79 based on what people have earned as their due right because of their actions/deeds/beliefs. It’s also used in the meanings of expression of combination of guilt, embarrassment and not being able to believe as in the ayahs 11:72 and 5:31. It is also used as an expression of pain and unhappiness to express the ultimate extent of a miserable and gloomy situation as in the ayah 2:79 wherein it is used thrice “So Wai’lun (َوَيْلٌ) to those who write the Book with their own hands, and then say, “This is from Allah,” in order to sell it for a little price. So, Wai’lun (َوَيْلٌ) to them for what their hands have written, and Wai’lun (َوَيْلٌ) to them for what they earn”- this ayah has both, an expression of ultimate pain and unhappiness at this gloomy and miserable situation while at the same time it’s the announcement of destruction, devastation and ruining for what they have earned as their due right. X-Reference- 2:79 ;5:31 ; 11:72 ; 14:02 ; 18:49 ; 19:37 ; 20:61 ; 21:46 ; 21:97 ; 25:28 ; 28:80 ; 36:52 ; 37:20  ; 38:27 ; 39:22 ; 41:06 ; 43:65 ; 45:07 ; 46:17 ; 51:60 ; 104:01. (َوَيْلٌ)

WAJHAU (وَجْهَهُ) & WAJHU (وَجْهُ) Alwajah is that side or part of something that becomes apparent before other sides or parts becoming apparent or obvious in the beginning, initially or the first time before anything else or any other part. Since the part of the human body that becomes apparent the first before any other is the face- the word is also used to mean face, countenance, expressions, features or visage and it is also used in the meaning of the whole human body but in terms of turning face towards or turning complete attention towards something. Therefore, when Allah says in ayah 2:112 the phrase ‘Say Man Aslam Wajahu Allahhi’, means Aslam turning one’s complete attention, focus towards Allah.  The word is also used in the meanings of objective, course, purpose, direction or desired destination for instance in Quran whenever the phrase Wajahi Illa Allah is used for instance in ayah 2:112, it means to turn one’s complete attention and dedication in seeking the desired destination by following and submitting to Allah’s laws. Similar Meanings are used in ayah 30:39 “So give the relative Haqqhi , as well as the Miskeen and the traveler. That is Khair for those who desire the Wajahi Allah, and it is they who will be the successful”. Therefore, whenever the phrase ‘Aslam Waju to Allah” is used in Quran in terms of an all-encompassing meanings of the word Aslam, and is used in meanings of submitting, being obedient of and in alignment with Deen-e-Islam, in complete submission and obedience to Allah by turning once complete attention and focus towards Allah, keeping Allah as one’s desired destination and objective.  X-Reference – 2:112 , 2:114 , 3:45 , 5:06 , 6:79 , 10:27 , 16:76 , 18:29 , 28:22 , 30:39 , 33:69 , 67:27 , 80:40. (وَجِيهًا;وَجْهُ;وَجْهَهُ;وَجْهَ;وَجْهِيَ;وَجْهَكَ;وَجْهِ;وَجْهَكَ;وَجْهِكَ;وُجُوهَكُمْ;وُجُوهَكُمْ;وِجْهَةٌ;ِوُجُوهِكُمْ; وُجُوهَكُمْ;وُجُوهٌ;وُجُوهُهُمْ;وَجْهَهُ)

WAKAL, WAKEEL (الْوَكِيلُ) & TAWAKUL (تَوَكَّلْ)  the word Tawakul is normally translated as trusts or putting one’s trusts on someone, for instance putting trust on Allah. Both words Tawakul and Wakeel have the same characteristics of meanings as the word Wakal, which is used in Quran in the meanings of entrusting someone, or putting someone in charge or authority of something for instance in ayah 6:89 “those whom WE have given the Kitaab and the Hikm (judgement, laws etc.) and the Naboa’at (the wahi), then if they do Kufar in it, then indeed, WE have Wakalna it (the Kitaab) on a Quoman (people/nation) who are not with Kaafireena in it” shows the basic characteristics of the meanings of the word Wakal in terms of someone who is been made in charge, trustee, or authority. Similar meanings of Wakal are used in Ayah 32:11 “say ‘will take your soul’ the malak (owner) of the Mout (death) the one who is Wakala over you. Then to your Rabb you will be returned”. Thus, Tawakul means to put one’s reliance, trust and comfort in someone being the trustee, the authority, the ultimate sovereign, the master, the judge, the wakeel etc. The word Wakeel is used in Quran in all-encompassing meanings of trustee, the guardian, the disposer of affairs, the manager, the custodian, the advocate, the witness, the judge, defender etc. and is connected with doing Tawakul, putting one’s trusts on Allah and relying on Allah for instance as used in ayah 33:3 “and put your trusts on Allah and Allah is sufficient and Wakeelan”. In ayah 28:28 the word is used in the meanings of witness and advocate and in ayah 25:43 as a guardian, or trustee, or defender. In ayah 3:173 the phrase “…Hasbanu Allahu wa Nai’ma ul Wakeel.” means “…sufficient is Allah for us, and the Nai’m – meaning nai’mat of the Wakeel…” Used in this phrase in all these meanings of Allah being guardian, trustee, disposer of affairs, judge, witness, advocate, custodian, defender, etc. X-Reference – 3:173 , 6:89 , 25:43 , 28:8 , 32:11 , 33:3. (الْوَكِيلُ;وَكِيلًا;تَوَكَّلْ;وَكِيلًا;وَكِيلًا;وَكِيلًا)

WALADAN (وَلَدًا) & TOULEED Tauleed is the process of giving birth to off-springs either through an egg or birth delivery. That is the basic characteristics of this word is the process of Tauleed as a biological process of creation which is shared by both Animals and Humans. Therefore, when used for family tree, the father would be called walid, parent as Waledan, mother as Walida, the children as Aulaad. Walad is normally translated as son, but the word basically means someone who has been given birth, since the same word is used for male, female, singular as well as plural i.e., meanings of off springs, child/children, both son and daughter, child or offspring, parents, both mother and father and basically everyone who is related to oneself due to the blood relations or Touleed- for instance in Ayah 4:75 the phrase for all those, one has to support and fight for justice in the Sabeel of Allah includes “Wildaane (الْوِلْدَانِ)”. It is also used for the child when the baby is within the mother’s womb, therefore the word Alwaleed is used for a small baby or child as well as for someone who is close to you like your own child, as well as to father, mother and parents. Whenever in Quran Allah refutes this claim that Allah has taken a Waladan, it does not only mean refuting the claim of Allah having Son as Easa or Daughters as Malaik but also establishing a fact that Allah has not created this universe on the basis of the process of Tauleed i.e., pro-creation, but on the basis of Takhleeq and through the process as defined in the word “Kun”. Therefore, in the ayahs 2:116-2:117, Allah gives this argument of how Allah has created the whole universe which is not Tauleed but the whole system of planning, designing and creation. For instance, in ayah 10:68 “And they said, “Allah has taken Aulaad. Subhanhu. Allah is Self-Sufficient. To Allah belong everything in the Skies and everything on earth. Do you have any proof for this? Or are you saying about Allah what you do not know?”. In the Ayah 17:111 Allah has given an argument that Allah does not have any partner, nor there is any weakness or insufficiency with respect to Allah nor does Allah need any other help in the creation and in sovereignty. The word Walad is also used in Quran, in the meanings of being given life, or birth, for instance in Ayah 71:27, “Indeed, if you leave them, they wll Zalal (misled) your Aibadeka and not Yaledu except a wicked one and Kuffar.”  Is not talking about someone giving birth, as in fathering a child who is a wicked kaafir, but in terms of the influencing people all around them, so as to make them wicked kaafir as well, as in giving birth through the process of Touleed but in an allegorical sense of creating, raising, making, giving rise, bringing about or resulting in the creation of something or someone. In Ayah 19:15, “And Salama upon him the day Walida and the day Yamoota (died)…” shows the word is used as an opposite to Mout-death meaning the birth day, when the person comes alive. Similarly in Ayah 4:171, when Allah says, “Subhanuhu to Allah-that Yakuna  to Allah belongs Waladun…”.  To Allah belongs what is in the skies and what is in the earth…”. Means that since whatever is in the earth and the skies belong to Allah, similarly to come alive, to be born, in the state of Emaan, belongs to Allah, therefore do Subhanahu- strive with your whole being by being persistent- to Allah so that you can Yakuna – aim to reach the final end result of becoming alive in Emaan.    X-Reference – 2:116-2117 , 4:75 , 10:68 , 17:111. (أَوْلَادِكُمْ;وَلَدًا;وَلَدٌ;الْوَالِدَانِ;وَبِالْوَالِدَيْنِ;الْوِلْدَانِ;الْوِلْدَانِ;الْوِلْدَانِ;الْوَالِدَيْنِ;وَلَدٌ;وَلَدٌ;وَلَدٌ)

WALIYY (وَلِيُّ) AULA (أُولِي) AULIYYA (أَوْلِيَاؤُهُمُ) & MO’ULANA (مَوْلَانَا) normally translated as Ally or friend, the word is used in Quran in multiple meanings for instance in the ayah 3:28 “Let not the Mominoon take the Kaafireen as Awliya…” Here it is used in the meanings of taking as role models/benchmarks, guardians, defenders, benefactors, protectors, close friends and confidants etc. In the ayah 3:68 when Allah says “Indeed Aw’liyy for the mankind is Ibrahim – for those who follow him and the Nabi and those who have Emaan and Allah is the Waliyy of the Momineen” here the word Awliyy, the first use of the word is used in the meanings of role model, the bench mark, the ideal, the one whose footsteps we all should follow as Momineen. The second use of the word for Allah as Awliyy of the Momineen is used in the meanings of protector, supporter, guardian, benefactor, defender etc. Similarly, when in the ayah 3:122 Allah says “…and Allah is their Waliyy and upon Allah the Mominoon should do Tawakul (reliance)” The meanings of the word become clearer in terms of Waliyy being someone, who is a close friend, an Ally, a supporter, protector, defenders, benefactors, a confident, on whom one relies and have complete Tawakkul on. Similarly, in the ayah 3:175 when Allah uses the same word for Shaytan as “that is only Shaitan who causes concern to you through its Awliyaa…” the word is used for those who are the supporters, the endorsers, the allies of Shaitan. Therefore, when in the ayah 7:03 Allah says “Follow what has is revealed to you for your Rabb and do not follow anyone other than Allah as Awliyaa…”  here the word is used in ALL the meanings of the Awliyaa. Similar meanings and context is used in Ayah 7:196. Those who take Awliya other than Allah is equated with taking Spider’s web as their homes in the ayah 29:41. On the other hand for those who have Emaan are supported and helped and protected by Allah and Allah’s Malaik as per ayahs 41:30-31. Therefore, when the word Mo’ulana is used for Allah as per the ayah 2:286 it would be in all-inclusive meanings of the word Awliya. When the word AULIY or AULUL (أُولِي) is used for instance in ayah 4:59, it’s normally translated as owners, or possessors, which is a wrong translation. The word has the same characteristics and meanings as the word Waliy, with all the above meanings. Therefore, in Ayah 4:59 when Allah says “O you who have Emaan, At’iu Allah and At’iuu ur Rasool and the Aulul of the Amar among you…” Allah is not saying people of authority or owners of the sovereignty among you, but those who are Waliyy of the Amar- the word used here is Al-Amar, the Amar, which has reference from the previous Ayah, wherein Allah is talking about specific Amar of giving the responsibility of the Amanat to Ahliha who could do Hikm with Adal and justice aligned with the Kitaab. X-Reference – 2:257 , 2:286 , 3:28 , 3:122 , 3:175 , 4:89 , 4:139 , 5:55 , 6:70 , 7:3 , 7:196 , 18:50 , 29:41 , 41:31. (وَلِيٍّ;أُولِي;مَوْلَانَا;وَلِيُّ;أُولِي;أَوْلِيَاؤُهُمُ;أَوْلِيَاءَ;أَوْلَى;أَوْلِيَاءَهُ;أَوْلِيَاؤُهُمُ;مَوْلَاكُمْ;مَوْلَانَا;مَوَالِيَ;وَلِيُّهُ;وَلِيُّهُمَا;وَلِيُّ;وَلِيُّ;وَلِيًّا;أَوْلِيَاءَ;أُولِي;أَوْلِيَاءَ;وَلِيًّا;أُولِي;وَلِيًّا;وَلِيًّا;أَوْلَىٰ;أَوْلِيَاءَ;أَوْلِيَاءَ;وَلِيًّا)

WARA’A (وَرَاءَ) is normally translated as “behind” which is a wrong translation. The correct meanings of the word are “against, besides, in contradiction of, anti, in opposition to, not in favor of, hostile to, or opposed to”, for instance in ayah 2:91 “and when it is said to them have Emaan on what Allah has revealed, they say ‘we have emaan on what was revealed to us’ and they do Kufar with what Wara’hu it while it is the Haqq confirming what is with them…”  here the word is used in meanings of “besides, against, opposite to”. It means they do kufar/Conceal/hide with the commandments what is opposite/against to their believes, while these Hidayah and commandments are absolute truth and telling them the same Hidayah as mentioned in their own scriptures from Allah’s previous revelations. The word is used in similar meanings in ayah 4:24 the phrase is “…and not lawful to you Wara’a…”. In ayah 23:5-7 “And those who are the guardians of their modesty, except their Zouj…Then whoever seeks Wara’a then those are the transgressors”. Whenever the word is used alongside with Zuhuruhum, as Wara’a Zuhuruhum as used in ayah 3:187, it is wrongly translated as behind their backs, the word Zuhuruhum means support, assistance, protection etc. therefore the phrase is referring to those who Wara’a (go against, in opposition to, not in favor of, hostile towards) their Zuhuruhum (support, assistance and help). Similarly in ayah 2:101 “And when came to them a Rasool from Allah confirming what is with them to those who were given the Kitaab, a Fareeq of them threw it away, Wara’a Zuhurhum as if they do not know” i.e., they went against, in contradiction of this support/assistance/protection (of Allah’s Hidayah/Kitaab). X-Reference – 2:91 , 2:101, 3:187 , 4:24 , 23:7. (وَرَاءَ;وَرَائِكُمْ)

WUSTA (الْوُسْطَىٰ) & WASATO’AN (وَسَطًا) is used in Quran 4 times. Normally mistranslated as the middle ground or middle of the road, middle weight and height or middle way- but these are wrong translations. For instance refer to Ayah 5:89 when Allah is asking for feeding the Miskeen as a recompense the phrase is used as “feed the Miskeen as per the Ausat’ of what you would feed your own family” this does not mean feed a Miskeen of Average/middle build weight and height or feed from the average of that which you feed your families, as normally mistranslated but this phrase means that based on justice and equality the same as what you would feed your own family. Similarly in ayah 2:238 “Be the guardians of your Salaat, and of the Salaat Wusto’a and stand-up Allah as Qu’aneteen” Here again the meanings of the word is not the middle as in Middle salat but in the meanings of standing with Allah in Justice and equality, I.e. guard and protect your Salaat and especially those aspects of Salat that adhere to maintaining justice and equality amongst the members of the society and stand firm with Allah as Qaneteen. Similarly, in ayah 68:28 the phrase “The most Ausduhum (Ausat among them) said…” is not talking about a middle-aged or moderate person as is normally mistranslated but this refers to the person who is utmost in reasoning and justice and this ayah should therefore be translated as “the most reasonable and just of them said, “Did I not say to you, ‘if only you would Tasbihoon?’” Similarly when in ayah 2:143 Allah says “And thus we have made you a Wasato’an Ummath that you will be witnesses over the people and the Messenger will be a witness over you”,  the meaning of the word is not middle ummath, but the word is used here in the meanings of keepers of justice and equality on the basis of Deen, as communicated by the Rasool/messenger and given by the Rasool as Hidayah to the Ummath therefore the corresponding phrase smoothly aligns with the meanings of this word as just and equitable Ummat “that you will be witnesses over the people and the Messenger will be a witness over you”. X-Reference – 2:143 , 2:238 , 5:89 , 68:28 , 100:05. (وَسَطًا;الْوُسْطَىٰ;الْوُسْطَىٰ)

WAS’SI & WAS’IYAT (الْوَصِيَّةُ) MUWASIN (مُوصٍ) is the one who write the Was’iyat. The word Wassiyat is used in the Quran in the meanings of bequest, inheritance, estate, endowment, settlement, legacy or heritage. It’s also used in the meanings of the will – basically a set of instructions and guidelines as to the distribution of inheritance or how the estate is to be managed and run. The person who writes the will or to whom the inheritance or estate – the Wassiyat belongs, is called Muwasin. The word Wassi is also used in the meanings of the instructions or the advice or the dying wish as per ayah 2:132 by Ibrahim and Yaqoob to their children. It is used in the similar meanings as in instructions, advice, ordained as in the ayah 4:131 as “…And we have Was’iyena on those who were given the Kitaab before you and yourselves to do Taqwa of Allah…” here it is used in the meanings of instruction, explicit commandment and guidance. It is used in the similar meanings in ayah 4:11. In ayah 31:14 as “and we have Was’siyna upon mankind …to do Shukar for your parents and for me..”  as well as in ayah 42:13. X-Reference – 2:132 , 4:11 , 4:131 , 5:106 , 6:144 , 29:8 , 31:14 , 42:13 , 46:15. (مُوصٍ;الْوَصِيَّةُ;تُوصُونَ;يُوصِي;يُوصِيكُمُ;يُوصِينَ;وَصِيَّةً;وَصِيَّةٍ;وَصِيَّةً;الْوَصِيَّةُ;يُوصَىٰ;وَصَّيْنَا)

YAGHLIBU (يَغْلِبْ) the word is normally translated as victory, but the real characteristics of this word is much deeper and broader for instance in ayah 80:30, while describing everything on earth that was created by Allah after raining in abundance Allah says “and gardens Ghulban” – here the word is used as helping noun describing, gardens or forests in terms of thick or dense foliage. Hence here the word Ghulban is described as something that is think, dense, covered, condensed, crowded or impenetrable. Similarly in Ayah 8:48 “And when Shaytaan made Zayyin (pleasant, attractive) to them their deeds and said ‘no one will Ghaalib to you today from the people and indeed, I am to you a Jaarun (extremely strong and close connected companion)” Here the word Ghaalib is used in meanings of penetrable, overcome, reachable, dominate etc. In ayah 12:21 the phrase “­and Allah is Ghalibun over Allah’s Amar (affairs, rules, etc.)” wherein the word Ghalibun means Allah being predominant, impenetrable, covered, prevalent, the principal, leading, and all powerful being for Allah’s Affairs. In ayah 28:35 when Allah says, while talking to Nabi Musa and his brother Haroon “…WE will make both of you Sultanan (authority, leaders, kinds, supremacy) so that they will not reach both of you, with/through our Ayaat, you and those who follow you will be the Ghaliboon” Here the word is used in meanings of leaders, predominant, victorious, successful, authority over others etc. In Ayah 54:10 the word Maghloob is used in the phrase “so he made Duaa to his Rabb, ‘I am Maghloobun so Nas’ar (help, protect, rescue) me”.  Here the word Maghloob is used in the meanings of overpowered, overwhelmed, subjugated, overcome, subdued, suppressed or being conquered. X-Reference – 4:74 , 8:48 , 12:21 , 28:35 , 54:10 , 80:30. (يَغْلِبْ)

YAGHLUL (يَغْلُلْ) & YAGHLA (غَلَّ) is normally translated as defraud, deceive or cheats, which is a wrong translation, for instance refer ayah 13:5 with the phrase “…Those are the ones who did Kufar on their Rabb and those are the ones who will have the Aghlalu in their necks…” Here the word is used in the meanings of shackles, iron chains, restraints, handcuff, force, compulsion, binding etc. this ayah is telling us about the state of these Kaafireen on the day of judgment when they have iron chains, shackles in their necks like prisoners. Similar context and meanings are used in ayah 34:33 and 40:71. Similarly in ayah 3:161 the word is normally mistranslated as defrauds in all of its three uses in this ayah, “And it is not for a Nabi that he Yaghulla. And whoever Yaghlul will bring what he/she Yaghla on the day of resurrection…” Here Allah is not talking about defrauding or deception but in fact Allah is talking about force or compulsion. Since as per Quran there cannot be any force or compulsion in Deen, therefore Allah is telling us in this ayah that it is not for Allah’s Nabi, that he exert any type of force or compulsion in deen, shackles or iron chain (real or metaphoric) in order to bind or create pressure on other persons. And whoever binds the other person, through shackles and chains (metaphoric) restricting the freedom of choice of the other person in deen or in any matter, then he/she will bring along that wrong deed on the day of judgment and it will be like the same shackles and chains for that person and everyone will pay in full what they have earned, on the day of judgment.  X-Reference – 3:161 , 13:5 , 34:77 , 40:71. (غَلَّ;يَغْلُلْ;يَغْلُلْ;يَغُلَّ)

YAJTABI (يَجْتَبِي) is normally translated as choses or selects but it is used in Quran in much deeper meanings of devised, planned, developed, formulated, conceived, contrived or conceived something from scratch for instance in ayah 7:203 “…and when you bring to them an ayat, they say ‘why have you not Ajtabeytaha it…” similarly in ayah 28:57 “And they say ‘if we were to follow the Hidayah with you, we would be swept away from our land’. Have we not established it for them a secure safe haraman and Yujbya to it S’amarat of all things as Rizq from us?…” the word Yujbiya is used here in the meanings of something that has been created, conceived, developed and formulated from scratch.  Similar meanings are in ayah 6:87-88 “and from their forefathers and their decedents and brethren, and we Ajtabenahum them and we gave them Hidayah to the straight path.” In ayah 3:179 the phrase “…and it is not for Allah to inform you about the Ghaib, but Allah Yajtabi by/from Allah’s Rusul whom Yashau…” means Allah devises, plans, develops, formulates, contrives the Allah’s Risaalat and Rusul from scratch, as to what is to be shared of the Ghaib with the Mankind, through the system of Risaalat. X-Reference – 3:179 , 6:87-88 , 7:203 , 28:57 , 42:13. (يَجْتَبِي)

YAKADUNA (يَكَادُونَ) the word is normally mistranslated as seems, almost or near, but these meanings do not make sense at all for instance in Ayah 18:93, “Until when he reached between the two mountains, he found besides them a community who did not Yukadona Yafqahun (normally translated as understood) his speech” Translating the word as almost or near does not make sense here or any of its usages in Quran. The real meanings of this word are in terms of making efforts for, endeavor to, make attempts to or try to do something. Thus, here it means that the people of that community did not make attempts or try to understand his speech. Similar meanings of make an attempt to or try to is used in Ayah 14:17. In ayah 22:72 “and when OUR Ayaat are Tutla (asked to follow) to them as Bayyinaat (clear, distinct, explained in detail, proofs), you will recognize on the faces of those who do Kufar, the Munkir (denial). They Yukaduna attack those who Yatlona (Asked to follow) to them Our Ayaat…” Here the word is mostly mistranslated as almost attack whereas it’s used in the meanings of, they make attempts, endeavor to, and try to attack those who ask them to follow Allah’s Ayaat. Similar meanings are in 24:35, 24:43 , 43:52 and 68:51. In ayah 4:78 when describing the current events in Ayah 4:78 after detailing different types of events that happen Allah says “…what is with these people that they do not Yukadona understand Hadeethan” means they do not make efforts for, endeavor to and try to understand what is happening all around them.  X-Reference – 2:20, 4:78 , 14:17 , 18:93 , 22:72 , 24:35, 24:43 , 43:52 , 68:51 . (يَكَادُونَ)

YAKHUZU (يَخُوضُوا)  The word is normally translated as engage, but is used in much deeper and specific meanings in terms of being involved and engaged in any conducts, behaviours, conversations, debates, discussions, or conducts which are not only fruitless in nature, futile or worthless but also attempts to make futile or render useless something for instance in Ayah 6:68, “and when you see those who Yakhuzuna about our Ayaat, then A’ariz (explain, expose, bring upon as a shield) upon them until they Yakhuzu in Hadithun (conducts, behaviours) Ghairihi (against, in contradiction to it)….”  Means that if you see those who are involved in Yakhuzuna- vain behaviours and conducts about Allah’s Ayaat which are not only futile, fruitless or worthless but also are an attempt to render Allah’s Ayaat as futile for others, then Aaariz to them- expose then, explain to them, take Ayaat as shield upon them, until they Yakhuzu, render useless, make futile those Hadithun Ghairihi, which are against the Ayaat of Allah. Similarly in Ayah 4:140, “And surely Allah has Nazala upon you in the Kitaab that when you Samaetum the Ayaat of Allah- they Yukafir with it and Yustahza (cause confusion and disorientations) with it, then do not Taqa’adu (have the same position, standing, beliefs) with them until they Yakhuzu (render useless, make futile those) in Hadithun Ghairihi (against, contradiction of the hadith- Allah’s Kitaab). Indeed, you then would be an example to them…”  Showing us a clear warning and hidayah as well, that those who do Kufar and Yastahzi with the Kitaab, we should not take same part, views and standing with them, means we must stand against that Yastahzi with the Kitaab, unless and until, they learned and start doing Yakhuzu (render useless, futile, worthless) the Hadithun Ghairihi- all such fabrications which are Ghair (against, amend, change, outside, without) the Quran (the Kitaab, the Hadith) then we would be an example to them. Similarly in Ayah 6:91, the phrase “Khuzehim Yala’buna” is used to refer to playful, mischief, invain, worthless and futile conducts and behaviours. Similar phrase and meanings are in Ayah 52:12. In Ayah 9:65, “And if you ask them, surely they will say, ‘Only we were Nakhuzu and Nala’abu (playful mischievous behaviour)’, Say, ‘is it with Allah’s Ayaat and Allah’s Rasool (risalat) that you were Tastahzea’un (causing confusion and disorientations)”.  X-Reference – 4:140 , 6:68 , 6:91 , 9:65 , 52:12.  (يَخُوضُوا)

YAKTUMUN (يَكْتُمُونَ) is normally mistranslated as hide or conceal, which are wrong translations, as we know the word used by Quran to mean hide and conceal is the word Kufar and not Yaktumun. For instance, when Allah says in Ayah 2:33 and 24:29 the same phrase “…I know what to reveal, and what to Taktumoon to you” the word is not used here in the meanings of conceal or hide as it is normally mistranslated, since it is not that Allah conceals or hides anything from the Malaik or mankind, but the word is used here in meanings of not to distribute, not to tell, or not to communicate to you. The word appears in Quran in the meanings as opposite to the word Iqra. As we know the word Iqra (Quran) is used in Quran in three broad definitions, (1) read, understand and practically apply, (2) compile within yourselves and your lives and (3) distribute to others as is, through all means i.e., via verbally, in written form and through one’s conducts and behaviors. Thus, as an opposite to the word Iqra, the word Yaktumun means (1) not to read, understand or apply the Quran, i.e., blindly follow others without using one’s own intellect and Aqal, (2) not to make an attempt to compile and gather the divine guidance in one self and practically in one’s life and (3) not to take the Kitaab as great Amaanat, in terms of either not distributing it to others as it is, or communicating to others with distortions, mixed with falsehood, amendments and fabrications. For instance, in ayah 2:146 “those to whom we have given the Kitaab recognize it as they recognize their own children, and Indeed, a group of them Layaktumon the Haqq and they know it” here the word is used in ALL of these meanings. In ayah 2:42 “and do not mix the Haqq with Baatil and Taktumu the Haqq while you know” Also used here in all these meanings and specifically in terms of not treating the Kitaab as Haqq, as Amanat by distorting it and mixing it’s Haqq (the Absolute truth & justice) with Baatil (Falsehood, injustice). Similar meanings are used in Ayah 2:72 “And when you Qatal a soul and then disputed concerning it but Allah is going to bring out what you were Taktumoon”. Similarly, when used in ayah 4:37 in relation to Allah’s fazal “…and Yaktumoona from what Allah has given them of Allah’s Fazlehi…” means not to understand it’s importance, pay no attention, not using intellect and Aqal, not to take Allah’s fazal as great Amaanat, not distributing it to others for their benefits, and hiding for themselves. X-Reference – 2:33 , 2:42 , 2:72 , 2:146 , 4:37 , 21:110 , 24:29. (يَكْتُمُونَ)

YARME (يَرْمِ) The word is normally translated as throw, or threw in few ayahs, but the basic meanings of the word are in terms of accusing someone of doing something, for instance in ayah 24:4 “And those who Yarmuna the Mohs’inaate then not they bring four witnesses…” Here the word is used in the meanings of accusing, blaming, indicting or alleging someone. Similar meanings are there in Ayah 24:23 as well. In Ayah 24:06 “And those who Yarmuna their Azwaajahum and they do not have witnesses except their Nafs (ownselves)…”. In Ayah 4:112 “and whoever Yaksib (retain, absorb, bring upon) a Khataeat (any mistake which is done without proper planning, groundworks, basis or reason) or an Is’man (evil deed) then Yarame with it Bareyan (an innocent) then he/she does nothing except Hatamala (carry/burden) a Bhutaan and a Mubayyin Is’man” this means that ‘those who Yaksib (retain, absorb, bring upon) a Khata (any mistake which is done without proper planning, groundworks, basis or reason) or an Is’m (deeds destroying human faculties, causing pain & sufferings), then accuses and passes on the blame on a person who is Bareyan- innocent, who has not done anything or was not involved in playing any part in that Khata or the Is’m, then, in fact that person has done nothing except carrying a burden of a Bhutaan (the recompense for causing Azzan Ghair of one’s Aktasabu) which is a Mubayyin- clear& distinct Is’m.  This means that even if the person has done a Khata, which could have had a much lighter recompense as per the Khata, but just because the person has accused an innocent person and passed on the blame on another, the same Khata is now turned into a Mubayyin (clear & Distinct) Is’m. – X-Reference – 4:112 , 24:04 , 24:06 , 24:23 . (يَرْمِ)

YASEERAN (يَسِيرًا) The word is normally mistranslated as EASY, but when the word comes with Allah’s name it can not be translated as EASY, since easy and hard relates to us as humans due to our many limitations, they are not the attributes of Allah being all powerful, limitless, creator of everything in this universe and beyond. Therefore, where ever the word is used with Allah, it means “Inevitable, Certain, Firm, Has-to-happened for something by Allah”. For instance, in Ayah 4:30 “Whoever does that, out of hostility and wrongdoing, WE will cast Nus’lehi (S’alat) of Fire. And that is on Allah Yaseeran” means that is on Allah which has to happen, inevitable, certain, firm. Similarly in ayah 4:169, as “that is for Allah Yaseeran” it means that this aspect is on Allah which has to happen, inevitable, certain and firm. Similarly in ayah 25:45-26 where Allah has given us an argument for Allah’s power and wisdom that a night could be forever upon us, but Allah has made Sun and make it responsible for day light on earth for the sustainability of the life on earth and then Allah said in the next phrase that Allah has seized/grabbed/captured/gripped the night to Allah, and that seizure of night was inevitable, certain, firm, has-to-happen, for the sustainability of the life on earth. It means certain things which has to happened, needs to be done and it is on Allah who does that. X-Reference – 4:30 , 4:169 , 25:45-26 , 19:29.  (يَسِيرًا;يَسِيرًا;يَسِيرًا)

YASTAF (يَسْتَفْ) & YASTAFTUNAKA (وَيَسْتَفْتُونَكَ) The word is normally mistranslated as, “they seek your advice” by confusing the word used here Yastafu with the word Yufti which means ruling. For instance, both these word Yastafu and Yufti are used in Ayah 4:127 and these are two separate words with different meanings. The word Yustufu basically means to surround something, engulf in, to cover oneself with, or wrap oneself in, for instance in ayah 18:22, when talking about the number of the people as Ashaab-e-kahaf, the phrase is “ Say, my Rabb knows best their number, none knows them except a few, so do not argue about them except the obvious judgment and do not Tastafte in them from anyone among them”  means do not surround yourselves with anyone from such people who discuss and argue about their numbers – which is irrelevant to the hidayah given by Allah in Quran and nothing to do with the matters of Deen. Similarly in Ayah 37:10-11, after Allah gives us all the protection that Allah has created to protect the earth “Except those who deviate themselves from the tools given by Allah and follows the piercing burning flames. Then they Astaftehim (surrounds themselves with) them, as they think they are perfection of creation- mother of all that WE (Allah) have created. Indeed, WE have created all of them from a sticky clay”. Similar meanings are there in Ayah 37:147-149 “Then WE appointed (Nabi Younus) to a hundred thousand or more (people). and they had Emaan and WE gave them Mata’a (life necessities) for a while, then Astaftehum (surrounded them with) from their Rabb the daughters and for them the sons.” Similarly, in Ayah 4:127, the phrase is “and they Yastaftunaka (surround you, engulf you) concerning the Nisaa, Say Allah Yuftekum (gives you ruling)…” Similar phrase with the use of both word Yustufu and Yufte is used in Ayah 4:176. X-Reference – 4:127 , 4:176, 18:22 , 37:11 , 37:149. (وَيَسْتَفْتُونَكَ;يَسْتَفْ) (يَسْتَفْتُونَكَ)

YASTAHZAU (وَيُسْتَهْزَأُ)  The word is normally translated as to make fun of or to ridicule but these meanings do not make sense at all in many ayahs, for instance in Ayah 2:15, “Allah Yastahzey in them and prolongs them in their transgression, wandering blindly.” Allah does not make fun or ridicule, these are not the attributes of Allah. In fact, this ayah clearly defines the meaning of the word Yastahzey, in terms of causing disorientations and confusions, creating doubts and uncertainties, or causing misperceptions and misunderstandings. The word which used in Quran in the meanings of denying, rejecting, or making fun of or ridiculing something is the word Kazaba, for instance refer Ayah 6:05, where both of these words are used as “Then indeed, they Kazabu (reject, made fun of, mock) with the Haqq when it came to them. Then Soufa (acknowledge) Nabu (news) will come to them of what Kaanu (the final end stage) Yastahzea’un with it.” Means they will know what they Yastahzeu- cause disorientations and confusions, create doubts and uncertainties, or cause misperceptions and misunderstandings with it i.e., with the Haqq. In Ayah 15:94-95 “so proclaim what you are Amar (ordered) of and stay away from the Mushrikeen (those who do Shirk), Indeed, WE are sufficient for you, for the Mustahzaeen.”  Means Allah is sufficient for you against those who cause confusion in Deen by doing Shirk. In Ayah 6:10, “And indeed, Astahzey with Rusul (Allah’s Rosalat) from before you then surrounded with those who Sakhiru (subjected) from them of what they used to Yastahzeun with it.” In Ayah 9:65, the phrase is “Say, is it with Allah and Allah’s Risaalat, that you were Tastahzen” i.e. using Allah and Allah’s Risalaat as tools to cause disorientations and confusions. The word Mustahzaun or Mustazeyeen are similarly mistranslated as those who mocks for instance as used in Ayah 2:14 and 15:95, whereas these words represent those who do Astahzey as in cause disorientations and confusions, create doubts and uncertainties, or cause misperceptions and misunderstandings. X-Reference – 2:15, 4:140, 6:05, 6:10, 9:65, 15:95. (وَيُسْتَهْزَأُ)

YASTANABIT’UNAHU (يَسْتَنْبِطُونَهُ) The word YASTANABIT’UNAHA is normally mistranslated as in the meanings of comprehending or drawing conclusions as per the usage of these words in Ayahs 4:83 and 10:53. If we look at the meanings of the word Nabt’, in classical and medieval Arabic, the word is used in the meanings of depth, interior, the core, inner self, innermost thoughts, etc. as well in the meanings of emission or burst, to well or gush out, or to find the hidden aspects. Keeping these meanings in mind, if we look at both the usages of this word in Quran, we would understand the context and the interpretation, for instance in Ayah 10:53, Allah says “And they Yastanabe’unaka (them), ’Is it Haqq’, Say, ‘Yes by My Rabb’…” Thus, here the word is used in the meanings of that they ask you in terms of telling them the inner most aspects, the truest, the core, the depth of your knowledge, in terms of emitting, what you know deep down inside, as to if this is Haqq (absolute truth and justice) or not. Say to them that yes by my Rabb, it is. Similarly, in Ayah 4:83 in the phrase “if they Radduhu towards the Rasool and to those Awliya of the Amaare among them, surely, they would have gained knowledge about those who Yastanabit’unahu among them..” that is if they would have Raddu’, it- if they reject, repel, negate or make futile, render useless, the reference, the person, the books, etc. anything that they are referring to for these Amoor- matters instead of the Quran, towards, in favor of, for, in terms of following the Rasool- that is Allah’s Risalat and those who are the Awliya/ Waliy of the Amaar- those who have the Nab’oat, the Naba, the knowledge of the Haqq, the Hidayah, among them, then they would have gained knowledge about those (aspects/matters/people) who are among them.   X-Reference – 4:83 , 10:53 . (يَسْتَنْبِطُونَهُ)

YATAMA (وَالْيَتَامَىٰ) & YATEEM the word Yateem normally translated as Orphans, but as per Quran is not just an orphan that is a child who does not have father/parents alive. The basic characteristics of the word Yateem is to be all alone or no one else in the world or not being able to take care of oneself for a temporary period of time. Therefore, when in the ayah 4:127 “concerning the ‘Yataam-an-Nissa’ to whom you do not give what is decreed for them – and you desire to marry them” is not talking about marrying orphan girls- but those Nissa who are left all alone in the world, so they don’t have anyone to stand up for their rights or to take care of them. The word Yateem is therefore is any person who is left all alone in the world, and is not able to take care of him/her self for a temporary period of time- may be because of illness or temporary disability or a jobless situation or until reaches the age of maturity etc. Therefore, orphans are also called Yateem. To take care of Yatama and Miskeen, to respect them and to do Ahsan with them as per Quran is stressed time and time again so much so that in ayahs 89:17-18, one of the reasons of the downfall of a society is referred as where no one respects and takes care of the Yatama. X-Reference – 2:83, 2:215, 4:10, 4:36, 4:127, 6:152, 8:41, 17:34, 18:82, 59:7, 76:8, 89:17, 90:15, 93:9, 107:2. (الْيَتَامَىٰ;وَالْيَتَامَىٰ;الْيَتَامَىٰ;الْيَتَامَىٰ;لْيَتَامَىٰ;وَالْيَتَامَىٰ;وَالْيَتَامَىٰ;لِلْيَتَامَىٰ;يَتَامَى)

YOUM (الْيَوْمَ) ^NEW The word Al-Youm is normally mistranslated as ‘the day or today’, but the word is used in Quran in the meanings of events, aspects, or practices that are confirmed and well-known in nature and upon which there cannot be any doubt or uncertainty at all. For instance, in Ayah 2:249, “…those who Amanu with him, they said, ‘There is no Taaqat (power, strength, abilities) for us- The Youm with Jaaloot and his forces…”  here the word Al-Youm, does not mean, that they do not have the strength that day, but basically refers to their misplaced assumption, as confirmed in their minds of the well-known aspects of Youm- status, practices of Jaloot and his forces, against which they did not find the Taaqat. The reply later on, in the same phrase as “…Said those who were certain that they would Mulaqu (meet for accountability) Allah…” shows the reply from those who were more certain of meeting their Rabb for the purpose of accountability, then the youm with Jaloot and his forces.  When Quran mentions the phrase ‘Al-Youm Al Akhira’, it’s not talking about a certain day of accountability, but the event, aspects, and practices of accountability and recompense, in the most just manner, which is bound to happen sooner or later, in this world as well as in the hereafter. This phrase is not referring to a day or a period but aspects, events, practice that could spread over the years, or could be an instant, but which is confirmed and well-known, either already happened or bound to happen. The concept of ‘Amanu with Al-Youm-Al Akhira’, does not mean Amanu with the day of Akhira but basically means Amanu– utter and deep conviction of the Youm-Al Akhira– confirmed event of meeting with Allah for the purpose of accountability and the perfect recompense in the most just manner for instance as used in Ayah 2:62, 2:126, 2:177, 2:228, 2:232, 2:264, 3:114, 4:136, and so on. Similarly, when the aspects of the Haqq are established, it is also referred as ‘Youm-Al Haq’ for instance as used in Ayah 78:39. ‘Al-Youm’ is also used for some other events and aspects, which are confirmed and very well known to the humanity like when on the day of accountability Shaytaan will give witness against us for our bad deeds which we commit by our own freewill for instance as per Ayah 8:48. Similar meanings are used in Ayah 5:03 in both the uses of the word Al-Youm. In Ayah 5:5, when Allah says, “Al-Youm- Auhilla for you the T’ayyibaat and T’a’amu of those who were given the Kitaab Hilla (permitted) for you…” does not mean that ‘this day Allah has permitted the food of the Ahl-e-Kitaab’ as if before it was not permitted, as it is normally mistranslated, but refers to the confirmed and undeniable aspects of the Deen, wherein the T’ayyibaat were always been permitted and allowed.  Basically, the events (past, present or future), aspects, or practices that are confirmed in nature, which are well-known and upon which there cannot be any doubt or uncertainty at all, whether they have already occurred or will occur in the future, like Al-Youm Al-Akhira, Allah has used the word Al-Youm in order to emphasize the authenticity and confirmation of certainty of such events. However, when an event, aspects or practice is dependent upon an individual, which may or may not happen, or which does not require confirmation or it is related to an expressively defined divine instruction, which may or may not be carried out by us, then Allah has simply used the word ‘Youm’ only without “AL”- for instance, Youm AL-Deen, or Youm AL-Qayyamah as per Ayahs 2:85, 2:113, 2:174, 2:212, 3:77, 3:185 and so on. Similarly, when an event itself is not the focus but the Hidayah is, then Allah use the word ‘Youm’ only without “AL”- for instance in Quran where Allah has referred a day when no one can help anyone, which can occur in this life as well as definitely on the Youm AL Akhira, but the main focus in these ayahs are the commandments, the Hidayah and the deeds which Allah wants us to understand therefore the word ‘Youm’ only without AL is used, for instance in Ayahs 2:48, 2:123, 2:254, 2:259, 3:106, 3:166, 5:119, 9:25 and so on. X-Reference – 2:48, 2:62, 2:85, 2:113, 2:123, 2:126, 2:174, 2:177, 2:212, 2:228, 2:232, 2:254, 2:259, 2:264, 3:77, 3:106, 3:114, 3:166, 3:185, 4:136, 5:3, 5:5, 5:119, 7:51, 9:25. (الْيَوْمَ)

YUBAYYITUNA (يُبَيِّتُونَ) the word is normally mistranslated as plan by night or spending the night. The word Yubayyit is used in Quran in the meanings of ‘to get to a point where one grows into, turns into, comes to or becomes something, to go on or keep on doing something in terms of practice or to continue to do something for a specified period of time in order to grow into something or turn into something, for instance in ayah 4:81, after describing the hypocritic behavior of a T’aifatun among the Momineen, who Barazu- that is they implement and execute, what they had always planned for, even while they were saying those words- because their actions are ‘Ghair’ of what they say- i.e. other than, in opposite of, amending or altering, not in accordance with their words, their conducts and behaviors are entirely opposite, which is in accordance of what they had always been planning to do, Allah says “and Allah Yaktibu what they Yubayyetuna..” Yaktibu in terms of writing and recording the Kitaab of accountability whatever they have been Yubayuyetuna- meaning, whatever they have been doing, or keep on doing in terms of their general practice, in terms of their continued conducts, deeds and behaviors which they continue to do for a period of time in order to turn to become part of T’aifatun, Kaafireen and Munafiqueen. In Ayah 4:108, similar meanings of the word is used, as “they seek to hide from the people but they cannot hide from Allah, who is with them when they Yubeyyetun what Allah does not approve of….”. In Ayah 25:64, the word is used In reference to become Shaakir (Ayah 25:62), therefore, while describing the qualities of those who are Shaakir and who do Zikar, among other qualities, Allah highlights in Ayah 25:64 “and those who Yubayyetuna for their Rabb Sujadan (humbly submissive of Sajda to Allah’s Deen) and Qayaman (establishers and upholders of justice)” the word Yubayyetuna is used in similar meanings of practice and continued actions of these people, the acts of Sajada and Aqama in order to become Shaakireen and those who do Zikar of Allah. – X-Reference – 4:81 , 4:108 , 25:64 . (يُبَيِّتُونَ)

YUREDU (يُرِيدُ) The word is normally mistranslated as desire or intends and is confused with the urdu/arabic word Iraada. The word Yureedu however has very broad parameters of definition, for instance in ayah 2:185 after describing all the exceptions for Sayyam “Allah Yureedu for you Yusra (ease) and does not Yureedu for you the Au’sar (Hardship)…”  Keeping in mind that Allah is All-powerful over everything, Allah does not need to ‘intend’ to do anything, Allah can simply do it. The real meanings of this word are in the meanings of the ‘purpose of an act or commandment’, end result of Allah’s system, Deen, rules and regulations, once followed are likely to lead to Ease and comfort and not hardship. Similarly notice the use of this word in ayah 3:108 “These are the Ayaat of Allah that WE Natluha (Ask you to follow & obey) to you in Haqq (Absolute truth & justice) and not Allah Yureedu Zulman to the worlds” Means that if these ayahs are Tatloo, followed and obeyed, it is the way these Ayahs are with Haqq- Absolute truth and justice that once followed, cannot lead to Zulm. Similarly in ayah 3:145 “…..whoever Yureedu the S’awab of this world we will give him/her thereof and whoever Yureedu the S’awaab of the Akhira we will give him/her thereof and we will reward the Shaakireen” Shows that whoever will focus and keep in priority the concerns of this world and the purpose of all their acts related to this world, will be getting thereof and whoever is concerned with and focus the Akhira and purpose of their acts related to gains in hereafter, will be given thereof. It is the focus on the system, the benefits therefrom, the concerns thereof, and the actual purpose of our acts are the basic gyst of the meanings of this word. Thus, when in Ayah 3:176 Allah talks about Kaafireen “…. Allah Yureedu that will not set for them any portion in the Akhira…” is not talking about intention of Allah but the end result of and the consequences of their Kufar and not following of Allah’s system & rules. Similar meanings are in Ayah 4:26-27. X-Reference – 2:185, 3:108 , 3:145 , 3:176 , 4:26-4:27. (يُرِيدُ;يُرِيدُونَ;َيُرِيدُ;يُرِيدَا;يُرِيدُونَ;يُرِيدُونَ;أَتُرِيدُونَ;يُرِيدُ;أَتُرِيدُونَ;وَيُرِيدُونَ;وَيُرِيدُونَ;يُرِيدُ)

YURES’A (يَرِثُهَا) the word Waaris is normally translated as inheritance, but the word is also used in Quran in terms of those responsibilities and duties, that one leaves behind for instance in Ayah 15:23, “And Indeed, WE surely give life and WE causes death, and WE the Waris’una”  not used here in the meanings of Allah as inheritor of life and death, but in the meanings of Allah as the one who gives life and who causes death, as the being who is the Waris behind life and death, in terms of the one who cause life and death and everything we have and we own like health, wealth, duties, responsibilities and relations are given by Allah and always belongs to Allah, before us and after us. Similarly in Ayah 7:137 while talking about Bani-Israel after being rescued from Fira’un, Allah says, “And WE Awre’sana the nation of those who were weak & suppressed, Mashriq (east) of the earth and Maghribeha (its west) …”  meaning they settled all across the world from Mashriq to Maghrib and were not only given inheritance but also duties and responsibilities to take care of their respected geographic locations wherein they settled. In Ayah 26:84, “and make me of Waris’ate of the delightful heaven” is not talking about inheritor of heaven but the one who has earned, as a Haqq, the due right of being in heaven. In Ayah 4:11, “…but if there is not for the person any Walad (child) and the person Waris’ahu Abawa’u (parents)…” here the word Warisahu is not talking about inheritance of parents, but in terms of the duties, the care and responsibilities, thus this phrase means that if the deceased has no children and the parents were under the care, the responsibility of the deceased. Similarly in Ayah 4:12, the phrase “And if there is Rijaal Yuwaris’u Kalalatun” is normally misinterpreted as ‘if there is a man who has inherited no parent or child’, which is a wrong translation, this phrase is actually talking about such Rijaal, the resourceful person, who have Kalalatun- responsibilities and duties and people under care, that have now been Waris’u, the carrying forward of the same responsibilities and duties due to the death of the Rijaal. Normally the word Waris and Taraka are confused, for instance as used in Ayah 4:176 as Taraka and Yures’a, with both assumed to be used interchangeably, but the word Waaris as in Yures’a (normally translated as inheritance) is used more in the meanings of one’s duties and responsibilities, to include those who were under one’s care, whereas the word Taraka refers to whatever is remaining of one’s estate after taking care of the deceased’s will and all loan, obligations, debts etc.  X-Reference – 4:11-12, 4:176 , 7:137, 15:23, 26:84.     (يَرِثُهَا)   

YUWAFFIQ (يُوَفِّقِ) & TOUFEEQ (تَوْفِيقًا)The word is normally used in Quran in the meanings of complete alignment of one with another for instance in the ayah 78:25-26, it is used in the meanings of one’s final decision, judgment in alignment with one’s deeds as in 78:25-26 “Except scalding water and purulence a recompense Wefaqan (in accordance, perfect alignment with one’s deeds)”. Similarly, the word Toufeeq as used in ayah 11:88 as “…I yureedu (intends) nothing except Is’lah- what Astaa’tu (I am able to/afford) and not what is My Toufeeq except with Allah…” Shows the meanings of this word in the sense of complete alignment of one’s means and resources (My Toufeeq – Toufeeqey) with one’s goals, objectives and the ability to fulfill those objectives or reach those goals. In ayah 4:35 when Allah says “…if they yureedu (intend/desire) is’laha, Allah will Yuwaffiqqu between them” means Allah will give them the ability in alignment with their intentions, goals, objectives of Is’lah- putting things in their rightful place and in order by making amends, correcting one’s mistakes and weakness and doing of Amal-e-Swaleehat. Similar meanings are used in ayah 4:62 “so how is it when a Mus’eebat (disaster) befalls you, for what they have sent forth with their hands, they came to you swearing with Allah ‘Indeed, we intended nothing except Ahsan Toufeeqan”. X-Reference – 4:35 , 4:62 , 11:88 , 78:25-26. (تَوْفِيقًا;يُوَفِّقِ;يُوَفِّقِ)

ZAEEF (ضَعِيفًا) & MUSTAZA’FEEN (مُسْتَضْعَفِينَ) the word Za’eef is normally translated as weakness and the word Musta’za’feen reflects compound weakness, as in the weakness of group of people, the whole society, or community, or town. These words are used however in Quran in much broader and deeper meanings than just weakness, to refer to those who are oppressed or subjugated, burdened, overloaded, demoralized, exploited, coerced, dominated, repressed or afflicted by others (the dominated ones) in terms of non-provision of their basic human rights and free will. For instance, in ayah 7:75 “said the chief of those who are Astakbaru (proud, arrogant, self-supreme etc.) among his people to those who were Austuza’efu…”. Similarly in ayah 28:4 “Indeed, Firaun exalted himself on the earth and its Ahliha (the people, those who are responsible, owners etc.) Shayyan (sects) Yastaza’efu…” The word is used here in the meanings of oppressed, subjugated, exploited, demoralized, coerced etc. Similarly in Ayah 34:31, the phrase “those who were Astuzea’u will say to those who were Astakbaru (proud, dominant, arrogant, oppressors), ‘if not for you, then certainly we would have been the Momineen’”. Thus, when Allah says in Ayah 3:146 about those who are Nabiyeen and the Rabbiyoon (the followers of the same Rabb) that “they do not lose heart for what befall them on the Sabeel of Allah, and not they Za’ufu’ and not they gave in…” this means that they did not let anyone dominate, overpower, coerce, demoralize, exploit or suppress them in any way while remaining steadfast in the path of Allah.  X-Reference – 3:146 , 4:75 , 7:75 , 28:4 , 34:31. (مُسْتَضْعَفِينَ;ضَعِيفًا;ضَعِيفًا;الْمُسْتَضْعَفِينَ;مُسْتَضْعَفِينَ;وَالْمُسْتَضْعَفِينَ)

ZA’IGHA (زَيْغٌ) is normally translated as perversity in the ayah 3:07, which is a wrong translation of this word. The word basically has the meanings of being diverted away from Allah’s Path, being deviated or mislead. For instance, in the ayah 3:08, the word Tuzigha is used in the meanings of being misled, or deviate from the path of Allah, after having been given the Hidayah. Similarly in the ayah 61:05 when describing the Bani Israel the phrase used by Allah is “…Falama (then they) Zagh’u (deviated, misled from Allah’s path, got diverted)…”  X-Reference – 3:07 . 3:08 , 9:117 , 38:63 , 61:05. (تُزِغْ;زَيْغٌ;زَيْغٌ)

ZAKAT (الزَّكَاةَ) & YUZAKEHIM (َيُزَكِّيهِمْ) The word Zaka is used in Quran in means of purifying or cleansing of something or someone. As per Quran, whatever Allah’s Fazal/ Allah’s bounties, & Na’mat Allah has given us, we are required to clean it, purify it and Tazikiyaah it by spending, utilizing and using it for the benefit of others; whatever is beyond our needs and requirements. It’s also used in Quran in meanings of nourishment, and development for instance in ayah 18:19, in the phrase Azka T’uaman, the word Azka is used in meanings of the food that is most nutritious. In ayah 18:81, the word Zakatan is used in the meanings of abilities, qualities and faculties- In ayah 19:19, the word Zakiyya is used in the meanings of purity, faultless or innocence. Therefore, the word Zakat means to be clean, to be better in purity, to be nourished and nurtured; to be better in terms of abilities, qualities and faculties; to be clear, to increase; to be pure and innocent, to justify oneself, to progress, grow and develop, in terms of growth, purification and blessings. As per Quran, whatever Allah’s Fazal, Allah’s bounties & Na’mat Allah has given to us, it always has a portion which belongs to others and that portion of our Allah’s Fazal needs to be giveaway to its right beneficiary, once that portion of Allah’s fazal has been given away to its right beneficiary then rest of the Allah’s fazal will become clean and lawful as per deen for us to consume. The phrase to establish Salat and Commit Zakat- keeping in view the meanings of the word Salat as a system of societal benefits and betterment, the phrase commit Zakat is used soon after, which means to commit one’s resources, wealth, knowledge, faculties and efforts for the establishment, maintenance and contribution to Salat system for the benefit of others and the nourishment, purity, progress and development of everyone in that system. X-Reference – 18:19, 18:81, 19:19. (أَزْكَىٰ;الزَّكَاةَ;يُزَكِّيهِمْ;َيُزَكِّيهِمْ;وَيُزَكِّيهِمْ;يُزَكِّيكُمْ;يُزَكِّي;يُزَكِّيهِمْ;الزَّكَاةَ;الزَّكَاةَ;الزَّكَاةَ;الزَّكَاةَ)

ZAKKIYATUM (ذَكَّيْتُمْ) The word Zakkiyatum appears only once in Quran in Ayah 5:03 and is mistranslated as animal slaughtering. If we look at the meanings of the word in classical and medieval Arabic, it means to set ablaze to something, to burn or destroy something. Therefore, in Ayah 5:03 when Allah says, “and what Akala of the S’aba’au (the seven) except what you Zakeyatum …” does not mean ‘and that which you ate the wild animal (mistranslation of the word S’abau, which correctly mean ‘seven’) except what you slaughter in halal way (mistranslation of the word Zakiyaa, which correctly mean ‘to destroy or set ablaze something), but in fact here, after highlighting all the seven aspects of prohibitions, this phrase is an exception allowed for each of these seven prohibition, ONLY in case if the purpose is to do Zakkiyatum- meaning- to set ablaze, or to destroy these, then, ONLY in such situations of Kala- consuming, engaging, utilizing, or using in any manner whatsoever any of these seven prohibitions are then allowed. X-Reference – 5:03. (ذَكَّيْتُمْ)

ZALAL (ضِلُّ) AZALLA (أَضَلَّ) YUZLIL (يُضْلِلِ) The word is normally translated as lost or being led astray. In Quran, it is used as an opposite to Hudan or Hidayah, for instance in Ayah 5:105; thus, the word Zalal refers to those who are not as per Hidayah or are as opposed to those who are on Hidayah. The word Huddan, or Hidayah means guidance that leads the way to success, by being ahead of others- leading others and something that is obvious, clear and visible. Thus, as opposite to Hidayah, the word Zalal means something that leads the way to destruction & failure, is unclear, not obvious, creates confusion, misleads, is not visible, or something which is ambiguous, doubtful, questionable or uncertain. In Ayah 10:108 “Say ‘Oh mankind, indeed, has come to you the Haqq (rights, duties, absolute truth & justice) from your Rabb. So, whoever Ahtada (gets the Hidayah) then only Yahtadi (gets the Hidaya) for his/her Nafs. And whoever Zalal then only he/she Yazalal upon it. And I am not over you a Wakeel (judge/lawmaker)”. In Ayah 4:116, Allah has defined those who are Zalal as those who do Shirk/ associate others with Allah, in areas where no one is an authority besides Allah for example in matters of Deen, they follow laws other than Allah, which leads to confusion and conflicts, being led astray, through such laws and Shurakaa which cause confusion in Deen. In Ayah 4:136, those who are Zalal are those who do Kufar, and are put in opposite to those who have Emaan “…and whoever does Kufar on Allah, and HIS Malaik, and HIS Kitaab, and HIS Rusul (messengers) and on the Day of Akhira, then surely, has Zalal a Ba’aed (far off) Zalalan” The first word here is used in the meanings of action verb, that is the act of being led astray as opposite to the Hidayah and the second usage of the word is noun. Thus, this phrase describes those who are kaafireen, as direct opposites to those who have Emaan (with the mention of all five fundamentals of Emaan), as the ones who are Zalal (being led astray) Ba’aed Zalan (a far off, distant, place) from where it is improbable to come back to Emaan. – X-Reference- 4:88 , 4:116 , 4:136, 5:105 , 10:108. (يُضِلَّهُمْ;يُضِلُّونَ;يُضِلُّونَكُمْ;الضَّالُّونَ;ضَلَالًا;ضَلَالٍ;يُضْلِلِ;أَضَلَّ;ٱلضَّآلِّينَ;يُضِلُّونَ;يُضِلُّوكَ;ضَلَالًا;ضَلَّ;وَلَأُضِلَّنَّهُمْ;ضَلَالًا;ضَلَّ;يُضْلِلِ;ضَلَالًا;ضَلُّوا;تَضِلُّوا)

ZALIM (ظْالَمُ) & ZULM Zulm basically means to not put something in its rightful place, or something not used by its rightful owner; or rightful quantity- either increasing it or reducing it beyond the requirements; to imbalance something; to snatch some else’s property or thing by force basically used in the meanings of going against justice, Haqq and Adal; to be unjust and unkind; to use someone else’s property unnecessary by exceeding the boundaries without right; to reduce or to consume someone else’s property. Quran has used Zwalimeen as those who cross the boundaries of laws & rules, those who are oppressors, the wrong doers in terms of going against other’s due rights and Haqq; those who take advantage of people in terms of exploiting people’s abilities and properties for their own vested interests; those who are cruel and abusive of others; Mazloom is the one against whom the Zulm takes place. Zulm is also used in Quran in the meanings of darkness as Zulmaat for instance in ayah 2:19-20 it is used as an opposite of Noor. Therefore Zulm also could refer to things that are confusing, not clear, kept in dark, something not obvious i.e. not clarified clearly as an opposite to distinctly clear as in the Noor-light- X-Reference – 2:19-20 , 3:117 , 6:122 , 7:44 , 42:22 , 42:45. (أَظْلَمُ;الظَّالِمِينَ;َيَظْلِمُونَ;ظَالِمُونَ;ظَلَمُو;ظَلَمُونَا;ظَلَمْتُمْ;بِالظَّالِمِينَ;لظَّالِمِينَ;أَظْلَمُ;تُظْلَمُونَ;تُظْلَمُونَ;يُظْلَمُونَ;يُظْلَمُونَ;يُظْلَمُونَ;بِظَلَّامٍ;ظَلَمُوا;ظَلَمَ;تَظْلِمُونَ;ظَلَمَهُمُ;ظَلَمُوا;يَظْلِمُ;يَظْلِمُونَ;ظُلْمًا;الظَّالِمِينَ;بِالظَّالِمِينَ;ِلظَّالِمِينَ;لِلظَّالِمِينَ;الظَّالِمِينَ;الظَّالِمُونَ; ظَالِمُونَ;الظَّالِمِ;تُظْلَمُونَ;ظَالِمِي;يَظْلِمْ;يُظْلَمُونَ;ظُلِمَ;بِظُلْمِهِمْ;فَبِظُلْمٍ;ظَلَمُوا)

ZANNE (الظَّنِّ) The word is normally translated as assumptions but the word used in Quran for assumptions or guesswork is Khurus’una for instance as used in Ayah 6:148 and 6:116. The word Zanne is used in Quran in much wider and deeper meanings for instance in ayah 3:154, the word appears alongside with Jahiliya as in ’Ghair ul Haqq Zanna the Jahileyate” defining the word Zanne as such assumptions, traditions, norms, hypotheses, guesses, theories and hearsay which people adopt due to lack of knowledge, Haqq, confirmed facts or any verification of facts which are Ghair- other than, contradictory of, against, without, the Haqq- the absolute and confirmed truth. The word is further defined in Ayah 6:116, “and if you follow most in the earth, they will Yuzallil (mislead) you from the Sabeel of Allah. They follow nothing except Zanne, and they do nothing except Yahs’uruna (guessing, assuming).”  Telling us that such Zanne is basically used to mislead people away from the Sabeel of Allah. In Ayah 10:35-36, “Say, “Are your Shurakaa (those who you assign as shareek with Allah) guide you to Hidayah”…and not they follow most of them except Zanne. Indeed, the Zanne does not avail against the Haqq in anything…” shows us that Zanne also includes doing Shirk, and being a part of such system, which is against Haqq and Hidaya. In Ayah 10:60, the word Zanne is defined to include Yuftara against Allah- that is associating anything in the name of Allah, portraying and expressing one’s opinion as if that statement is from Allah and is from kalam of Allah. Therefore, the concept of Zanne is defined by Quran as the word Zanne as such assumptions, traditions, norms, hypotheses, guesses, theories and hearsay which people adopt due to lack of knowledge, Haqq, confirmed facts or any verification of facts which are Ghair- other than, contradictory of, against, without, the Haqq- the absolute and confirmed truth, which are basically used to mislead people away from the Sabeel of Allah, includes doing Shirk, and being a part of such system, which is against Haqq and Hidaya as well as supporting or being those who associating anything in the name of Allah, portraying and expressing their opinion as if that statement is from Allah and is from kalam of Allah.- X-Reference –  3:154, 4:157, 6:116, 6:148, 10:36, 10:60.  (الظَّنِّ)

ZARAR (ضِرَارًا) & TUZARAR (تُضَارَّ) normally translated as harming or hurting but the word is used in Quran in a much more intense manner. The word that is used to cause minor or moderate harm or injury is “Azzan” which is used in Quran in the meanings of physical and non-physical hurt and harm such as emotional, verbal or psychological hurt or harm. But the word Zarar is used in a much more intense manner as a step up of the word Azzan i.e. in the meanings of intense hurt, harm and/or torture for instance in the ayah 3:111 “They will not cause Zarar to you, except Azzan…”. The word is used in similar meanings of intense sufferings and hardship as used in the ayah 2:214 “They were touched by poverty and Zarar and they were shaken until they called out.…” It’s also used in Quran as an opposite of the word Nafah as in the ayahs 5:76 , 7:188. The word Nafah means benefits, advantages, earnings, profit, and gain. Therefore, as an opposite of the word Nafah, the word Zarar would mean losses, disadvantage, sufferings, etc. The word is also used as an opposite of Sarar as in the ayah 3:134 “ Who spend during As-Sarara’ and Az-Zarara’…”- The word Sarar is used in Quran in the meanings of ease and comfort. Therefore, as an opposite of the word Zarar it would mean hardship and difficulty.  Also used as an opposite of Rahmat as in the ayah 10:21 and also as opposite of Na’imat as in the ayah 11:10. X-Reference – 2:214 , 2:231 , 3:111 , 3:134 , 5:76 , 6:42 , 7:94-95 , 7:188 , 10:21 , 10:49 , 11:10 , 13:16 , 20:89 , 72:21. (تُضَارَّ;ضِرَارًا;يَضُرَّ;يَضُرُّوا;يَضُرُّوا;يَضُرُّكُمْ;يُضَارَّ;يَضُرُّوكُمْ;ضِرَارًا;الضَّرَّاءِ;مُضَارّ;الضَّرَرِ;يَضُرُّونَكَ)

ZAYYIN/ ZUYYINA (زُيِّنَ) normally translated as beautification or adornment, but as per Quran it’s used in the meanings of anything that attracts us or anything that looks beautiful or attractive to us aesthetically or as per our fitrat. It’s also used in Quran in the meanings to decorate, Adornment, Jewelry, ornaments etc. for instance in the ayah 15:16 “and we have placed within the Jannat great stars and have made it Zayyin for the Nazirren (those who look at them)”. It’s also used in the meanings to beautify anything or make it look attractive. The ayah 3:14 describes the word Zayyain while at the same time is highlighting all the areas which are Zayyin to us as humans – as part of our nature or fitrat, 3:14 “Zayyin/ Zaynat for people is the love of that which they desire – of women and sons, heaped-up sums of gold and silver, fine branded horses and cattle and tilled land. That is the enjoyment of worldly life, but Allah has with Him the best return”. Therefore, as per this Ayah the word means anything which people love, desire and is there for the enjoyment of this worldly life. Similarly, in the ayah 7:32 Allah says “Who has forbidden the Zayyin/Zeenat of Allah which Allah has produced for Ibaadihi (those who do Abd of Allah) and Tayyebaat things of Rizq?” Say, “They are for those who have Emaan during the worldly life, exclusively for them on the Day of Resurrection….” shows that Zayyin/Zeenat are also provided by Allah as Rizq- that is ways and means of our personality and character development and is provided to Allah’s Ibaad (those who do Abd of Allah) as enjoyment of this worldly life and hence cannot be prohibited/considered Haram. Additionally, these would be exclusively for them on the day of Resurrection.  When Allah says in Quran that ‘what the Kaafireen were doing was made Zayyin for them as in the ayah’s 6:43, 8:48, 16:63 and 6:122, it’s used in the meanings of seems attractive, pleasing, desirable to them and used in the similar meanings in the ayah 2:212. X-Reference – 2:212 , 3:14 , 7:32 , 6:43 , 6:122 , 6:137 , 8:48 , 9:37 , 10:12 , 13:33 , 15:16 , 16:63 , 27:4 , 35:8, 40:37 , 47:14. (زُيِّنَ;زُيِّنَ)

ZIKR (ذْكُرُ) the word is normally translated as ‘reminder’ or ‘remembering’ but is used in Quran in multiple meanings. It’s used for Quran itself as well as in the meanings of ‘reminder’ not as a utterance of word from one’s mouth but more so in the meanings of remembering all the blessings of Allah as Allah’s Fazal and being grateful as a Shaakir, in order to perform the required deeds, as mentioned in Quran, as an utter and deep gratitude towards Allah. Understanding and seeking knowledge of Ayaat of Allah by utilization of all God-Given Faculties, believing & following these Ayats is also termed Zikr by Quran. Zikr also taking lesson (Ibrat) from narrated stories in Quran. Therefore, when Allah says in chapter no. 54 in multiple ayahs that “Quran is made Simple and easy for Zikr” it means the word “Zikr” is used in all the above meanings including understanding Ayahs of Allah, believing and following these Ayahs, being Shaakir, remembering and being grateful to Allah, being Shaakir in terms of performing of required deeds in accordance with Deen in utter and deep gratitude, the Kitaab, and taking lessons (Ibrat) from the narrated stories in Quran- the Zikar has been made simple and easy for each and every one of us by our creator. Similarly, when Allah says do Zikar of Allah’s Ism (deep and through knowledge) of Allah, for instance as per Ayah 5:4, the word Zikar is used in all of its meanings, which means do Zikar of Allah’s Name, in terms of Quran itself as Allah’s Hidayah, understanding and seeking knowledge of Allah, through Allah’s Ayaat, believing & following Allah through Allah’s Hidayah, Ayaat and remembering and being grateful to Allah for all of Allah’s blessings by doing Shukar through the lessons (Ibrat) from previously told stories in Quran. X-Reference 2:114, 6:90, 13:28, 16:13, 20:03, 43:44, 54:15 & more, 76:29. (يُذْكَرَ;اذْكُرُو;فَتُذَكِّرَ;اذْكُرُوا;اذْكُرُوهُ;ذَكَرُوا;فَاذْكُرُ;فَاذْكُرُو;فَاذْكُرُوا;كَذِكْرِكُمْ;وَاذْكُرُوا;يَذْكُرُونَ;يَتَذَكَّرُونَ;يَذَّكَّرُ;اذْكُرْ;أَذْكُرْكُمْ;اذْكُرُوا; الذِّكْرِ;يَذَّكَّرُ;ذْكُر;فَاذْكُرُوا;ذِكْرًا;ذِكْرًا;فَاذْكُرُوا;ذَكَرٍ;يَذْكُرُونَ;لِلذَّكَرِ;فَلِلذَّكَرِ;وَاذْكُرُوا)

ZILLAN (ظِلًّا) & ZALEELAN (ظَلِيلًا) – is normally translated as shades but is used in Quran in dual meanings of not only shade but protection and covering for instance in ayah 77:31 the phrase “No Zaleelin and not Yughni (protection/shield) from the flames” describes the meanings of the word in terms of shield, fortification, shelter, safeguard, armor or defense. Similar meanings are used in Ayah 2:57 and 2:210. In Ayah 7:71, the word is used in the meanings of canopy, umbrella or a covering. In ayah 39:16, while describing the day of resurrection “For them from above them Zulalun of the fire and from below them Zulalun..” here the word is used in the meanings of covering, casing, wrapper, or a shell- Similarly while describing the Jannat in Ayah 4:57 and after describing the provision of Al Anhaar in abundance and the Azwaajum Mutahiratin Allah says “…And WE will admit them to Zillan Zaleelan” is basically telling us that they will be covered with, surrounded by, engulfed in a thick covering of all these blessings of Anhaar and their Azwaaj, wherein they will abide forever. X-Reference – 2:57 , 2:210 , 4:57 , 7:71 , 77:31. (ظَلِيلًا;ظِلًّا;ظِلًّا)

ZILLAT (وَتُذِلُّ)– The word is normally translated as humiliation. It is used in Quran as an opposite word for Izzat. As we know the word Izzat means honor, pride, status, power or reputation, etc. As an opposite to the word Izzat as used in the ayah 3:26, the word Tazleel or Zillat would mean dishonor, shake (as in Zalzala), disturbance, degradation, humiliation, disgrace, shame, disrepute, defame, powerlessness, weakness, helplessness, incapability, notoriety, disrepute, etc. It is also used in the meanings of humility as used in the ayah 5:54 and 17:24 (in case of behavior with parents). Please note that the meanings of the word used in this ayah is humility not humbleness – the word for Humble in Quran is Ghashyeen. X-Reference – 2:61, 3:26, 5:54, 17:24. (أَذِلَّةٌ;الذِّلَّةُ;وَتُذِلُّ)

ZOUJ (أَزْوَاجٌ) & AZWAAJ (أَزْوَاجًا) normally translated as wives only, the word ZOUJ means something similar, or of the same kind, types or similar beings/things. It also means partner, spouses, pairs, partners, or associates. Therefore in the ayah 2:35 the phrase is “We said, “O Adam, inhabit the Garden, you and your Zouj..” Here the word Zouj can mean both Adam and his/her spouse or the same types or kinds. In the meaning of husband and wife or spouse, the word is used in Quran as in Pair- one plus one, either they are alongside with each other such as the pair of Shoes or pair of glasses, or apposite to each other, such as day and night, darkness and light. But the unique characteristics of Zouj is that whether they are alongside or apposite, one cannot exist without the other, or the concept of one cannot exist without the other. For instance, if one of the shoes breaks apart, the whole pair of shoes is rendered useless. Similarly, if one glass in the pair of the eye glasses breaks, the whole pair of Glasses is of no use. We cannot explain the concept of light without the darkness or day without the night or vise versa, i.e. one cannot exist without the other. It’s because of this unique characteristic that they are called Zawjaan i.e., part of the same jaan, nafs, soul and each is called Zouj of another. X-Reference 2: 35  , 2:240 ,  4:20 , 16:72 , 30:21 , 33:50 , 39:06 , 42:11 ,  44:54 ,  55:52 , 60:11 , 66:03 , 70:30 , 81:07. (زَوْجِهِ;زَوْجُكَ;أَزْوَاجٌ;أَزْوَاجُكُمْ;ِأَزْوَاجِهِمْ;أَزْوَاجَهُنَّ;أَزْوَاجًا;زَوْجًا;زَوْجٍ;زَوْجَهَا;أَزْوَاجٌ)

ZOUQ (ذُوقُ) is normally translated as taste in all of its usages in Quran but the word taste does not even describe the tip of the iceberg in terms of the depth of its meanings and usages in Quran. At most of the places the word is used along with Azaab for instance in ayah 9:35 describing the day of resurrection and the Azaab “…this is what you used to Kanaztum (hoard/value/treasure) for your Nafs, so Zouq what you used to (hoard, savor, cherish and tressure)” Thus the meanings of the word are more aligned with valuing and enjoying something, relishing it, savoring it, giving it the utmost importance, enjoying and delighting in the treasure etc. Thus, when Allah says in Ayah 54:39 “So Zouq MY Azaab…” It is used in all these meanings. Similar meanings are used in ayah 4:56 while describing the whole process of Azaab. In Ayah 39:24 while describing the day of resurrection “…and it will be said to the Zwalimeen, Zouq what you used to Takseboon (earn, do efforts for)”   X-Reference – 4:56 , 9:35 , 39:24 , 54:39. (لِيَذُوقُوا)

ZUBEHA (ذُبِحَ) The word Zabiha is normally mistranslated as slaughtered the Islamic or Halal way. However, when we look at the usages of the word in Quran, it is not used in these meanings for instance in ayah 5:03 when Allah says “….and what Zubiha on Nus’ube…” which is generally mistranslated as “And what slaughtered or sacrificed on altars (table or flat-topped block used as the focus for religious rituals, especially for making sacrifices or offerings to a deity or idols). But these are wrong translations and interpretations of these words. The actual word by word translation of this phrase is “and what Zubeha (destroyed, killed, eliminated, being deprived of), by/through/upon the Nas’ube (cheating, fraud, misappropriation, deception etc).” Meaning to use deception to deprive (someone) of money or possessions or a fraudulent scheme or action. Thus, the real usages and meanings of the word Zabiha is in terms of eliminating, killing, destroying or depriving someone of someone or something, for instance in Ayahs related to the atrocities of Firau’n on the Bani Israel, the same word is used in 2:49, 14:6 and 28:4, depicting the elimination, killing, destroying of Abna’kum/Abna’hum by Firaaun, depriving them of their Abna’a. Similarly in ayah 37:107, talking about Nabi Ibrahim “And WE took Fadyaa with great Zibhin” referring to all the deprivations, dispossession, lack and withdrawal of people and comfort in the life of Nabi Ibrahim which was given to him as a Balaa- as referred in ayah 37:106. In the ayah 27:21 “I will surely punish him with a severe punishment or I will surely Azhabannahu unless he…” here Nabi Suleman is not talking about slaughtering a bird or sacrificing a bird, but depriving. Similarly, when in Ayahs 2:67 to 2:71, when Allah ordered the Zabeha, it was not referring to the slaughtering it in halal way but in fact was referring to elimination, getting rid of, depriving and destroying of the Cow from their lives that they have taken on in the absent of Nabi Musa. X-Reference – 2:49, 2:67, 2:71, 5:03, 14:6, 27:21, 28:4, 37:106-7. (ذُبِحَ;ذُبِحَ)

ZUBOOR (الزُّبُرِ) is normally translated as the name of the book from Allah, like Quran, Turat and Injeel for instance as used in ayah 4:163 after mentioning names of all the other nabiyin such as Nuh, Nabiyeen from after him, Ibrahim, Ismael, Ishaq, Yaqub, Easa, Ayuub, Yunus, Haroon and Sulemain, Allah says “….and we gave Dawood Zaboor”. Here the word Zuboor is used as the name of the Kitaab, Allah’s revelations that was revealed on Nabi Dawood. Similarly in ayah 17:55 “…We gave Dawood Zuboor”.  However, in Quran, the word Zuboor, just like the words, Turaat, Injeel and Quran are not just used as names of the Kitaab, but also in their own specific meanings as well. For instance after talking about the day of end of the world in ayah 21:104, in the subsequent ayah 21:105, “and indeed, we have kutabna in the Zuboor from after the Zikar that the earth is inherited by my Swalihoon Aibaady” here the word the Zuboor is not mentioned as the name of Allah’s Kitaab as revealed on Nabi Dawood but in the meanings of the record book that contains everything that has happened (in terms of past stories – the Zikar), or is going to happen in terms of accountability on the day of judgment in accordance of our deeds. Similar meanings are used in ayah 54:52-53 “and everything they did is in the Zuboor and every small or big thing is inscribed”. Thus, it is also used in the meanings of recordings or inscriptions for instance in ayah 23:53 “but they cut off their unity between them, Zuburan each faction in what they have rejoicing”. Wherever it is used alongside with Bayyinaat as used in ayah 3:184, it is used in meanings of the written inscriptions of whatever has happened (in terms of past stories – the Zikar) and whatever is going to happen in the future. Similarly in ayah 16:44 “With Bayyinat and the Zuboor, we send down to you the Zikar…” And in ayah 26:96 “And indeed, it surely is the Zubur of the former people (Awaleen)” X-Reference – 3:184 , 16:44 , 17:55 , 21:104-105 , 23:53 , 26:96 , 54:52-53. (الزُّبُرِ;زَبُورًا)

ZUHURUHUM (ظُهُورِهِمْ) is normally translated as “backs” but this is a wrong translation. Its actual meanings are in terms of “support, assistance, help or allies”, for instance in ayah 28:48 the phrase “…they Tazhara (Supporting each other) and said ‘Indeed, we are all Kafiroon”. Similarly in ayah 9:33 “Allah is the one who send all Rusul with the Hidayah and the Haqq Deen to Yazhirahu it over all (kulihi) Deen…” which means that this Deen, Deen-e-Islam, is Haqq from Allah and is support, assistance, help and ally to all the Deen of the world. Similar meanings and context are used in ayah 61:9. Whenever the word is used alongside with Wara’a, as Wara’a Zuhuruhum as used in ayah 3:187, it is wrongly translated as behind their backs, the word Wara’a means besides, against, in contradiction on hostile to etc. therefore the phrase is referring to those who Wara’a (go against, in opposition to, not in favor of, hostile towards) their Zuhuruhum (support, assistance and help). Similarly in ayah 2:101 “And when came to them a Rasool from Allah confirming what is with them to those who were given the Kitaab, a Fareeq of them threw it away, Wara’a Zuhurhum as if they do not know” i.e., they went against, in contradiction of this support/assistance/protection (of Allah’s Hidayah/Kitaab). Similarly in Ayah 2:189 “…it is not Barre that you give the Bayoot (the house of Allah) of Zahuriha but it is Barre who does taqwa (of Allah) and give the Bayoot of Abwaabiha (their main entrance) and observe Taqwa…” Is telling us that simply working as assistance, support or ally for the Bayoot of Allah is not barre, but Barre is actually to observe Taqwa and aim to become the main entrance the main force of the Bayoot. X-Reference – 2:101, 2:189 , 3:187 , 9:33 , 28:48 , 61:9. (ظُهُورِهِمْ)