Bismillahirrahmanirrahim Translation: LUGHAAT UL QURAN

736 Pages·2009·3.32 MB·English

Bismillahirrahmanirrahim

Translation: LUGHAAT UL QURAN.
FOREWORD( First Edition)
Qur’an Karim is the last Book of God and the only complete way of life for the human
race. It is based on such eternal truths which are unaffected by the changes of time and
which are so universal that they provide guidance to human thought in every aspect of
human life and in every period of history .Obviously the language in which a Book of
this caliber is written must be comprehensive, universal, far reaching, lofty and profound,
and clear, pertinent, as well. A western thinker, frustrated by Christianity, in search of a
religion which can satisfy human intellect, has said that the religion he is searching for
must be in a language which should be very simple so that a commoner can benefit from
it and at the same time it should be so profound and meaningful so as to satisfy even an
intellectual of high caliber.
The language of the Qur’an Karim also meets these criteria .It seems that when Allah
selected the Arab nation for turning the Qur’an’s revolutionary program into
practicality then centuries before the Qur’an’s revelation this nation was bestowed with
the responsibility of bringing its language gradually to a stage where it could be worthy
of the great truths of the Qur’an. When Hazrat Ibrahim’s (Abraham’s) progeny were
divided into two branches, one branch (Bani Israsel) was bestowed with prophetism and
rulership and the other branch (Bani Ismail) was settled in the valley of Ghair Zi Zara
where (after Hazrat Ismail) there was no Prophet nor did they get any Kingdom.
But gradually this branch turned into a nation which grew up in the lap of mother nature
and became fit to be the addresse of the last Prophet. Simultaneously it developed its
language to such excellence that it could, rightfully so, call itself Arab( or those with
an expressive language) and others Ajam(or mute).The word Arabic or Arbi means clear,
distinct. At this time I am not concerned with any research debate about the origin of the
Arabic language and its evolutionary stages. The purpose is to state only that while bani
Israel were busy for centuries in building palaces of wonderment and excellence, and
became the heirs to the Dawoodi and Sulemani(David and Soloman’s) grandeur, their
brothers, the bani Ismail, during this whole period, consciously or subconsciously, were
the architects of a language which has no equal in the whole world.
Linguists also believe that to find out at what mental level any nation is at any particular
time of history, its language must be studied to see how many of the words reflect
concepts .In this connection r studies show that Indo-European languages contained a
maximum of 121 root-concepts. And during the time that Sanskrit was a living language,
and the Sun and Fire were worshipped, there were only 37 words to describe the sun and
only 35 to describe Fire. Contrary to this, the Arabs had 80 words for Honey, for the
Snake 200, and 500 for the Lion, one thousand for the Sword, 5744 words for the Camel.
This gives an idea about the wideness of the Arabs’ concept and the comprehensiveness
of their language.
This was the language in which the Quran Karim was revealed:
Wa innahu latanzeelo rabbul alameen nazzala behi roohul ahmeen ala qalbeka letakoona minal munzareen
bill;esan arabiyya mubeen( 26: 192:195).
And this (Qur’an ) has been revealed by the sustainer of the universe. Roohul Ameen has revealed it unto
your heart so that you enter the batch of prophets who warn people against the results of their
wrongdoings. This (Qur’an) has been revealed in Arabic (in the very explanatory Arabic language).
This was about the language in which the Qur’an was revealed. About the Qur’an itself, it is said:
Inna anzalnahu Quranan Arabiyya la’allakum taqeloon(12:2)
We have revealed Quran in the form of a clear and distinct book so that you understand (fully and
comprehensively).
At another place it is said:
Ja’alna hu Quranan ajaba(43:3).
Quranan Arabiya means Qur’an in the Arabic language, and also distinct and clearly stating. Qur’an has
stated this truth at several places. For example, in Surah Ra’ad it is stated, wa kazalika anzalnahu hukman
Arabiya (13:37) and in this manner we have revealed it clearly (in the form of a book). In Surah Ta’ha , wa
kazalika Quranan Arabiya 20:113And in this way we have revealed it (in the form of) a distinct book. In
Surah Zumr, alongwith Quranan Arabiyya ghaira ze ewajin :39:28 is said which means that the Quran is so
clear and uncomplicated that its meaning have no diversion. In Surah Kahaf, it is said walam yaj al lahu
ewaja :18:1 and there is no meandering in it. .At another place it is stated, kitabun fussilat ayatuhu
Quranan Arabiyal, leqaumi yalamun :3:41 This is a book whose ayaats have been separately adorned and
stated. Thus, this Quran has become clear and distinct to those who employ knowledge and observation..

The truths in the Qur’an are very lofty and their meanings are very profound, but simultaneously it claims
that its statements are very simple. In Surah Dukhaan it is mentioned, fa innama yassarnaho billisaneka
la’allakum yatazakkarun :44:58 O Prophet, we have made it easy in your language so that people may seek
guidance from it. In Surah Qamar this truth is reiterated that walakad yassarnal Qur’ana lizzikrey fahalmim
mudakkir ::54:17 Truly we have made the Qur’an easy to seek guidance from , then is there anyone who
seeks guidance from it?
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From the above it is clear that Qur’an Kareem was revealed in the Arabic language and is very easy, clear
and distinct. From this Man (generally) will deduce that anyone who knows the language will easily
understand the Qur’anic truths. In other words, knowing the Arabic language will be sufficient to
comprehend the Qur’anic truths-this is wrong! There is no doub that one must know the Arabic language
in order to comprehend the Quran – and no book in the world can be comprehended unless a man knows
the language of the book. But if merely knowing the Arabic language was sufficient to understand the
Qur’an, then the Arabs(whose mother tongue is Arabic) would be experts in Qur’anic truths. But the
extent to which the Arabs comprehend the teachings of the Qur’an is well known. The Arabs do not mean
only the common Arab people but it also includes their educated people (ulema). When this is the situation
with the Arabs themselves, then it is not hard to imagine the situation with the non-Arabs. This brings us to
the question: On the one hand the Quran claims that it is a book in easy Arabic, but on the other hand the
situation is such that even among Arabs (whose mother tongue is Arabic) very few totally comprehend the
Qur’an? This question is imperative and important. And it is important to understand it fully.
The comprehensiveness of the Arabic language has been mentioned earlier and it has also been said that
even before the revelation of the Qur’an this language had been polished a lot but you will probably be
surprised to know that Qur’an is the first book of prose in the Arabic language.
The Arabs had a tradition of verse saying, therefore the entire treasure of their language was in verse and
(orally) it trickled down through their generations. What is called Arabic literature was compiled mostly
during the Abbasids. This was the period during which books on Ahadith, travel, history were compiled.
The tafaseer(explanations) of the Quir’an were also written. Books on Arabic literature were compiled.
The rules of the Arabic grammar were framed. It is also surprising that those who compiled these books
were all (excepting a very few) non_Arabs or Ajamis. These very books are the earliest Arabic books.
The students of history know that during the Abbasids’ regime, Ajami concepts had permeated the
atmosphere. They had gained power with their help and their politics was also affected by them. And it is a
fact that a group which influences the politics also affects every sector of life. Consequently , whatever they
wrote was Arabic in form but Ajami in concept. As such the Arabic language, in its first era of being
written and compiled, became subject to non-Arabic concepts. How this change took place can be found in
late Allama Ahmed Misri’s famous book Fajaral Islam in detail. At the end he writes:
You will agree with me that Irani literature certainly changed Arabic literature.
Obviously when the Arabic language was so affected by external influences (non-Arabic influences) and
there was a change in the real meaning of its words, then the words which were used in the Qur’an also
underwent a change. Since our tafseers were also compiled in that era, they too were affected by Ajami
concepts. Thus there came a change in the meaning of the Qur’anic ayaats as removed from the meanings
which were taken during the Qur’an’s revelation. There was another reason due to which differences in
meaning took place which the reader will come to know in the lines ahead.
When Tafaseer (plural of tafseer) began to be written, (i.e in the 3rd and 4th century A.D) they were written
so that almost after every important ayat, it’s shan-e-nazool, or the circumstances in which it was revealed
was given. Thus the meaning of the ayat, was determined not according to the actual words of the ayat but
according to the events which were thought to be the cause of their revelation. Thus the meaning of the
words of the ayaat were determined accordingly . The Tafasirs written later followed the predecessors and
in this way those ayaats took on a predetermined meaning. Accordingly,. and also because the shan-e-
nazool of the ayats were linked to Huzoor Akram or the Sahaba, these meanings were thought to be the
interpretations of Huzoor Akram or the Sahaba themselves. Thus these meanings also became the standard
certification. Wheras the factual situation that prevails is that most Tafseers are old and outdated..So much
so that some scholars have totally refused to accept them. For example, Imam Ahmed Hambal is on record
as saying: There are three books which have no reality. Mughazi, Mulahim and Tafaseer. But still most of
our Tafaseer are based on these traditions. And it is obvious that when Qur’anic ayaats will be interpreted
on the basis of old traditions and when when Quranic words will be interpreted in the light of the Tafaseers
then their meaning is bound not to express the rightful meaning of the Qur’an. This can be better stood
through an example. Surah Nisaa’s 34th ayat alrijaala qawwamoona alan nisaa ….ilma kabira 4:34 in this
the translation of the first four words that is standard is :men are Lords over women (translated by Shah
Rafiuddin)
Here qawwamoon has been deemed to mean Lords whereas according to the dictionary it means ‘those
who provide bread and butter’. This would mean that according to the task delegated, men are duty bound
to provide bread and butter. Now it should be noted that this word ‘qawwamoon” has been translated as
‘lord’ or ‘haakim’. How?
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Hazrat Ibne Abbas says : This means that women must obey men. Hazrat Hasan Basri says that a woman
complained to the Prophet that her husband had slapped her. At this the Prophet had barely given her
permission to vindicate herself when this ayat was revealed and the woman was stopped from her revenge.
There is another saying that a sahabi, companion of the Prophet, came before the prophet with his wife.
The woman told the Prophet: O Prophet of Allah, my husband has slapped me and the mark is still on my
face. The Prophet said, he had no right to do so. At that time, this ayat was revealed that to teach discipline,
men are Lords over women. The Prophet said I had willed something else but Allah willed differently.
There is a hadith(saying or doing of the Prophet) which says : the Prophet said: Don’t beat Allah’s maids.
Thereafter Hazrat Umar came and said: Ya, Rasul Allah, women have become bold upon this revelation.
At this, the Prophet allowed beating the women. This led to many cases of woman beating and many
women complained of this to the Prophet. Then the Prophet said: Listen. Women have appealed to me.
Remember, those men who beat their women are not good men .
Hazrat Ashat says: Once I was a guest of Hazrat Farooq Azam. Coincidentally, that day husband wife had a
tiff and Hazrat Umar beat his wife, then said to me: Ashat, remember three things which I have heared from
the Prophet. One, that a man should not be asked why he has beaten his wife; secondly, don’t go to sleep
without saying Witr prayers; and the third thing has gone out of one’s memory.(Nisai). There is also a
saying that the Prophet said: If I could order sajdah(genuflection) except to Allah, I would order women to
sajdah before men.
These Tafseeri traditions make Man a lord or hakim over women or even more. As such, kashaf says
qawwamoona is taken to mean ‘nasitareen’or ‘guardians”. And in Tafseer Jalaleen it is taken to mean
“mussalateen’ i.e those who hold sway over women. This meaning also made its way to the dictionary and
this led to the translation as ‘hakim’ or ‘darogha’. These very same Tafaseer are taught in all religious
schools of Islamic countries. This is the reason why all Arabic knowing people, even the Arabs themselves,
are able rarely to reach the real meaning of the Quran. This leads us to another important question:
1)When during the Abbasid’s rule, the Arabic language was affected with ajami concepts, and
2)when all the Arabic literature that we have was born during that era – whether it is Tafaseer or
dictionaries, whether it is history books or books on literature and, when due to old and outdated Tafseer
the real real meaning of the Quran is no more,
3)then how can one find out the meaning which prevailed at the time of revelation?
Undoubtedly, if this was the case in reference to some other language (or some other book) then it would
pose a difficulty which had no solution. But in the case of the Arabic language (and the Qur’an Kareem)
there are certain elements which render this problem quite soluble.
First of all (as has been said before) all Arabic literature was preserved in the verses of their poets. Poets
had a special place in Arab society. Besides their verses were full of the goodness of their tribes and the
execrable points of their opponents. As such they were memorized even by the kids. When prose is written,
it is difficult to pass it on exactly as it was written but it is not so with verses. When verse is memorized
and transferred onwards, the arrangement of the words will not change. I n other words, verse is transferred
exactly as it is written and not only its meaning. This is the reason why the verses of poets before Islam
were transferred as it was written without any change in the arrangement of words and therefore meaning.
And there is also no doubt that some of the verses of poets of the dark era were also attributed to these
poets and were included in their poetry but this did not much affect their meaning. The language of made-
up verses had to be kept the same as that for real verses, if this was not done then the discrimination
between real and artificial would be instant. However, this way, the verses of the poets of the dark era were
preserved in Arabic literature. Some of the words, which were common during the revelation of the Qur’an
are also preserved in the Arabic language. And since those verses which contained them are also present,
therefore the meaning which prevailed during the revelation can also be ascertained (with the help of those
verses).These words have mostly been used in the same meaning for which they were used in those verses
and with which the Arabs during the revelation were quite familiar. That is why they had no difficulty in
understanding the Qur’an. These verses (excepting books of literature) have also appeared in authentic
Arabic dictionaries and in them the meanings of these words have also been debated. The dictionaries
compiled later have also included them as they were used in the old dictionaries. With the help of these
words, one can understand their meaning which prevailed during the revelation.
4) This is the external factor with the help of which one can determine their meaning as at the time of
revelation. But the Arabic language has one inherent characteristic which cannot be affected by external
factors

and by deliberating on which one can gauge the real meaning.
Every word of the Arabic language has a ‘root’ , which has its own particular meaning. According to the
rules of grammar, no matter what form the root may take, its basic meaning will be reflected in every form.
Plus, the basic meaning of the root, is also determined that if so and so letter ( for instance , if the letter
Hay and Bay ) appear together in a word, then it will have such and such meaning, and so and so letters (for
instance the letters (Suad and Ray) appear together in a word, then the word will have such and such
meaning. If,with the passage of time , there is some change in the word, then too, its real meaning can be
gauged through its root which would remain unchanged. This way, one can comprehend what meaning
these words held during the revelation.
5) The third factor in this regard is that during the time of revelation, the Arabs led a
very simple life. The open sky above, with twinkling stars and shinning Sun and Moon, a
great desert in front with sand dunes and hillocks, streams of water which were centres of
life with green grass around, and tall date palms, grape vines at some places, and
pomegranate trees, , and tent dwellers nearby; inside the tents very sparse
accoutrements of life, and the most precious among them, their weapons, sword, bow
and arrow, spear, shield, dagger; grazing fields in front with their animals, camels,
horses, sheep, goats; this was their entire world around them which were reflected in
their words and their roots. Since all these things were material, the words used for them
could easily be understood. Determining the meaning of words is difficult when
philosophical words or those relating to the meta-physical world appear. But what
business has abstract concepts for desert dwellers? They had a clear and distinct language
which was the standard.. History tells us that when (not in the too distant future ) during
the time of Hazrat Umar , the Arabs started increasingly to mingle with the non-Arabs, he
used to tell the Madinites: if you want to understand the Qur’an, then spend some days
with the desert dwellers because the language in which the Qur’an has been revealed is
still in its original form with them.

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“Al-arak’ means a kind of bitter fodder ; The Qur’an says:”muttakeyeena feeha alal
araikeh : 18:21 ‘they will rest against boards with cushions or on beds” (meaning they
will be comfortable) . According to Ibn Faris the basic meaning is ‘to rest’. Moreover
beside ‘arak’ (wood or tree), ‘arak’ or ‘rik’ is that wound which heals and the skin is level
again; because it has come back to its l original shape.
Alif, rah, miim

‘Alaram’ ( singular ‘irm’) means footprints, or to mark something so as to recognize it.
Stones, too, are called ‘urram’. Quran says about the qaum of Aad, : ‘erum za’atil imad’ :
89:7 Erum is the name of the place they dwelled. Raghib says that Erum za’atil imad
means those lofty pillars which were engraved. Some researchers think that Erum was
their chief who was the son of Saam. This would mean that Erum and Aad is the name of
the same nation. The compiler of Muheet says that it means the tree or the root of‘al-
arooma’ or human desendence. Ibn Faris says it means to stack things on one another.
This has both connotations i.e arrangement (order) and loftiness (height).
Alif, zain, rah

‘Al-azr’ means back(ing) ; strength. Qur’an says:”ashdud behi azri” 20:21 ‘strengthen my
back with it’; give me strength. The root and the basis of which is ‘al-izar’ or that which
covers your body.’Al-mua-azara’ : to confront; to help each other; fields intermingling
with each other and thus the big plants supporting the small ones. “Azar’ means to
strengthen the roots or basis; surah Fath says (about the tree of Islam):
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‘fazarahu fa’un mustaglazan’; 48:29 (like the field which first takes out its needle) and
then strengthens its roots and so keeps getting thick.
‘Azar was the name of the idol protected by Hazrat Ibrahim’s father Tarukh. With
reference to the idol, his title was ‘Azar’. Some say that ‘Azar’ was Hazrat Ibrahim’s
uncle or some other elder. But the Quran says:” leh-abiheh azar” ; since no other meaning
can be taken ‘Azar’ was indeed his father. Some say too that that it was ‘Tarukh’ which
was transformed into the name ‘azar’. But this is a weak argument. Some have said that
Azar means “zal’al” (astray) but this word has not been used in the Qur’an in this
meaning.
Alif, zain, zain

‘Al-azeer’ means sharpness or heat; thunder; ‘Aza’alla zabooroha’ he lighted the fire and
stoked it; ‘azzatil qa’dr’: the pot boiled :‘Azzatis sahibato’ means the clouds thundered
loudly; ‘Al-uz’ means a vein twitching; or to rouse (in anger ); surah Maryam says “tu
azzohoom azza” 19:84 they (the devils) instigate and arouse the ‘kuffar’ i.e the non-
believers. Ibn Faris says the word basically means to move, a movement, or to dislodge
something from its place. In short, it means to instigate in such a way as he or they who
are instigated don’t even feel what is being done to them.
Alif, dhaal, qaf
‘Azifar ruhal’ means the time to depart has come near.’Azifar rajul’ is : the man hurried.
‘attazuf’ is to take short measured steps; and ‘al-azif’ means that which will happen
shortly. Qur’an says:”azefat la’zefatah’ 82:57 the moment (which was to come) came
nearer or in other words the time came for results (of one’s acts) to be made known; at
another place, it is said:” yaumal azefatah” 20:18 that is ‘the moment which was due” ;
the time for the revolution.
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Nawab Siddiq Hasan Khan writes that words with which za comes together with hamza,
have a connotation of harshness, and narrowness. Ibn Faris says the basic meaning of the
word is nearness and close by.
Istabrak
‘Istabrak’ means thick silken cloth. Some say that it is a thick silken cloth on which there
is gold embroidery. In 18:41 the Qur’an uses the words, ‘sundus and istabrak’ for the
clothes who shall go to Heaven.
The author of Tajul Uroos says that the jewellers turned the word’s root into
‘barq’(lightning); if so then it may carry the connotation of bright as lightning.
Ishaq A.S.
Two sons of Hazrat Ibrahim have been mentioned in the Qur’an; the elder Hazrat Ismail
was from his wife Hazrat Hajar and the younger son Hazrat Ishaq was from his wife
Hazrat Sarah; Hazrat Ismail settled in the valley of Hijaz and Hazrat Ishaq led the
Palestinians; God has mentioned him in respect of prophets” mun zela Ibarima wa
Ismaila wa Ishaqa….” 2:136 “and that which was bestowed (revealed) unto Ibrahim,
Ismail and Ishaq….” The prophets (nabi) were from among their progeny.
Alif, siin, rah

‘Al-isar’ that string or shoelace by which something is bound; ‘Al-asr’ means to bind
something with a rope etc. ; besides, it means being bound, form and creation. ; a prisoner,
a man tied (bound); Ibn Faris says its basic meaning is to stop, or to imprison(someone).
The plural is usara or asra.
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The connotation tie, can also indicate strong and stable. Qur’an has used the word
‘usara’ for prisoners.: “wa iyyatokum usara” 2:85 And when they come before you as
prisoners. Surah Ad-dahar says :” nahno khalaqnahoom washadad na asrahoom” ‘Asr’
means the human body (or the form) :We created them( human beings) and bound their
‘asr’ strongly. In the light of modern day science, it is seen that this points to a very
important fact. We cannot feel something if it doesn’t have a form. Science tells us that
matter in reality is not something solid; this is a conglomeration of atoms which cling to
each other or are bound together according to some law (of nature or of God) and if this
binding together is not there , then nothing will have a shape or form. Thus it is this ‘asr ’
or mutual binding together which gives form to things. Everything, Sir James Jeans says,
is bound together thus by ‘bottled up waves’.
Nawab Siddiq Hasan Khan writes that in words where a siin appears along with a hamza,
a connotation of strength and intensity is present.
Israel A.S.
This was the title of Hazrat Yaqoob(Jacob). 3:94 For details see heading ‘Yaqoob’; for
Bani Israel see heading ‘Bani Israel’.

Alif, siin, siin
‘Al-us’ or ‘al-asas’ : i.e the foundation of a building; plural is ‘asas’. ‘Al-asees’ means
the core of anything; ‘Al-ta’sees’ is to lay the foundation of the building; Nawab Siddiq
Hasan Khan writes: words in which siin and hamza appear together give the sense of
strength or intensity. Ibn Faris says its basic meaning is for something to remain in its
place, or to be established,; surah Tauba says:” us-sis alat taqwa” 9:108 (that mosque)
which was founded on(based on) ‘taqwa’ fear of God or purity.
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By ‘al-ooss’ also is meant ‘the human heart’. And also the dust or ashes that are left
behind by a departing caravan. This actually signifies some influence or mark of
something. ‘Khuz as -saat tariq’ is said to someone when he is told to reach the
destination with the help of the right indications or markings.
Alif, siin, feh
‘Al-asf’is spoken at great sorrow over losing something. Nawab Siddiq Hasan Khan
writes when siin and hamza come together in a word, they imply a sense of strength and
intensity. Surah Ahzaf says that Hazrat Musa came (back) towards his qaum (nation)
“ghazban asfa”, 7:150 i.e. ‘filled with anger’ or ‘in sorrow’.
According to Raghib, it means one’s blood boiling due to vengeful emotions. If one feels
that way for someone beneath his position, it is called ‘ghazab’. And if is felt for a better
person, it is called ‘huzn’. In the Qur’an God has said about Himself “falamma asafunan
taqamna min hoom” 43:55 When they angered us, We punished them for their crimes.
In surah Yusuf (Joseph), Hazrat Yaqoob says:”ya safa ala yusufa” 12:84 i.e.‘Alas,Yusuf’.
In ordinary circumstances, therefore, it means woe and sorrow. ’Ard aseefa’ means that
land which is barren. Ibn Faris says it means death i.e.( getting away, ) and sorrow and
longing.’Al-jamal ala saif’ means the camel which doesn’t fatten (Ibn Faris) By ‘aseef’ is
also meant slave, because the slave is always sorrowful about the loss of his freedom.
Besides, the word is also used for one who becomes sad easily.
Ismail A.S.
The Quran mentions the two sons of Hazrat Ibrahim. Hazrat Ismail was the elder son who
was from the first wife of Hazrat Ibrahim i.e Hazrat Hajar; he is the one whom Hazrat
Ibrahim meant to sacrifice , taking his dream to be God’s command.:37:102.
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But God kept him alive for a lifetime of sacrifice instead of the immediate
sacrifice.37:107 That great sacrifice was the (re) birth of the Khana Ka’aba(or the House
of God); the safe keeping of the House of God. As such both father and son (Hazrat
Ibrahim and Hazrat Ismail) together built the Khana Ka’aba . 21:127 Afterwards, Hazrat
Ismail settled there for its safe keeping, and God endowed him with prophethood.:2:136
And called him ‘sadiqul waad’ 19:54 Ismail is a combination of the Hebrew word
‘shamah’ (to listen[obey] ) and the word (ahl)the people of God. Since his birth was in
answer to Hazrat Ibrahim’s prayer, his name was Ismail (or one who listens or obeys
God). Huzoor Khatimun Nabiyyun (the last prophet Hazrat Muhammad SAW (Peace be
upon him) was born among his descendants.
Alif, siin, nuun
‘Asanal ma-o yasuun’ is when the the taste , colour or smell goes bad. ‘Alasin” is the
water which has petrified as it was stagnant. Quran says about the canals in Heaven “mim
ma-inn ghaireh aasin” 47:15 ‘ canals of water which do not deteriorate’. Because in a
Heavenly society, nothing is stagnant; everything is in circulation. This is Heavenly
society, in which: “yamna-ul ma-oon” like situation prevails or in other words those
streams (or fountainheads )of ‘rizq’ (wealth or resources) which should keep flowing
(from one to another) are held back by those who enjoy power and hegemony and thus
the streams are polluted because they become stagnant.
(It is not possible for us to comprehend the conditions of Heaven in this world but ) the
Quran also tells us about the Heaven and Hell on this earth.. We can see such societies
with our own eyes. The Heaven and Hell in the Aakhiraat ( the Hereafter),are the basis of
our Belief or Eeman. Qur’an only describes them allegorically 47:15 and 13:35.
Alif, siin , yeh
‘Aseeto ilaih’ : I was sorry at that. ‘Rajul aasin wa asyanun wa aswan: a grieving man.
‘aas’ or ‘al-asi’ means a physician or doctor.
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‘Amra’atun aasiya’ i.e a grieving woman. Qur’an says ‘fala taasa alal qaumil faseqeen’: 5:26 Therefore,
don’t be grieved at the destruction of the qaum of faseqeen. ‘As-sahu museebatin raasiya’ i.e sympathized
with him in his woe; ‘Fa-ta’assa’ , and this gave solace, ’Therefore (in Raghib’s words) ‘asa’ means sorrow
and ‘tasiya’ means to remove that sorrow. As such, ‘al-aswu’ also means a healing medicine. ‘al-asiya’
means medicines. This is the plural of ‘Al-asu’.
‘”Al-asiyo’ that which is treated. Ibn Faris says that ‘Asu’ basically means to treat (a disease ) and it also
means woe and sorrow.
Raghib says that ‘Isu’ or ‘uswa’ is the condition of a person while obeying a command whether good or
bad, pleasant or unpleasant. Besides, it also means something that gives solace to a grieving man,
something with which his sorrow is mitigated, which can be the answer to his troubles.
‘Asautohu behi’ means ‘I considered it an example to be followed’. Those who were weak and unstable
during Ahzaab battle, were told :’laqad kana lakum fi rasulul laheh uswato hasanah’ 23:21 i.e ‘you should
have done what Allah’s Rasul(prophet) did’. In other word, the way in which he faced all troubles
according to the laws of God and with solidarity and strong will, you should done likewise. His example
was the best example for you. You should have found solace in it. Likewise, it has been mentioned about
Hazrat Ibrahim at another place that he told the opponents of God’s order publicly that ‘ there is no
relationship between you and me.’ In this context it was said:” qad kanat lakum uswatun hasanatun fi
Ibrahima wazzaina ma’ahu 60:7 this act by Ibrahim and his companions is a followable example for you;
this will redress your sorrow; as such, at many places in the Qur’an, it has been told Believers not to keep
any relation with the opponents of God’s order. Don’t make them your confidantes. Such as: ‘la tattekhazu
behzanatan min dunekum’ 3:117 Don’t make any confidantes anyone excepting your own (believers).
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‘Almu- asa’ means to consider the other in your place (and strive for as much benefit for him as you would
do for yourself and to strive to remove as much ill effects from him as from yourself). And it is sacrifice
when you prefer him above self. The Qur’an teaches sacrifice: ‘yuseroona ala unfusehim’ : 59:9 ‘they
prefer others over self”. Qur’an’s order of the Rabubiyat(Lordship) is based on this.

Alif, shiin, rah
‘Ashira’; ‘yasharu’; ‘ushrun’ : means to overly be proud and vain. To be pleased with oneself. Actually by
‘ushaul minjal’ is meant the teeth of a saw. And ‘al-me’shar’ means ‘saw’. As such ‘ashrun’ is such self
liking which cuts into others, that is, which others dislike. In other words, such pride which goes beyond
the norms of human act.
The Qur’an says: ‘bal huwa kazzabun ashir’: 54:25 This ‘ashira’ is from ‘ya-shiro’ which means great
pride and narcissism. ‘He is a great t liar and a narcissist”. Ibn Faris says its basic meanings are heat and
intensity.

The people of Ukhdud (Ashabul Ukhdud)

That army of Zunawas, the ruler of the Tubba nation, which threw the Christians in big biurning trenches:
85:409 For details, see heading the, , beh,ain, and kha, daal, daal.

Ashabul Aikah
The Qaum( nation) towards which Hazrat Shoaib was sent. It was called Ashab Aikah. 15:78 For details
see heading “Shoaib”.
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Page 232 Ashabul Hijr

Hazrat Ismail’s elder son was named Nabayeth. His family is called Nabath (plural Anbat His ruins ( the
ruins of his kingdom) can be found all over Syria and Arabia. The Taurait (the Torah) mentions Nabath
in the chapter about the prophet Hizqeel. His capital was first Raqeem. But when it was occupied by the
Romans, he migrated to the city of Hijr in the valley of Qura’a. They (the people) have been called
Ashabeh Hijr in this context. They denied God’s orders and were involved in Azaaab (God’s punishment).
Since the qaum of Samuud was also in the city of Hijr. Some historians think that Ashabul Hijr means the
qaum of Samuud. But the guess prevails that Ashabul Hijr means the nation of Nabath whose tales of rise
and fall can still be traced in the ruins of Hijr.
Ashabur Raas
Hazrat Ismail settled in Hijaz. He had twelve sons who were the head of their dynasties. One of them was
Qaidmah. Ashabur Raas are said to be from among his descendants. Some think that it was one of the
tribes of the Samuud nation. In connection with the denial of God’s orders, they have been mentioned at
two places in the Qur’an i.e in 25:48 and 50:12.
Ashabul Kahaf and ashabulr Raqeem
Those young men who were preparing for a celestial revolution while they sought refuge in a cave, have
been mentioned in Surah Kahaf 18:9:26. Details will be found in my book Shola’eh Mastoor.
The city of Raqeem was the capital of the Nabti government during ancient times. When the Romans
conquered Syria and Palestine, this city came to the limelight.
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But not as Raqeem city but as Patra city which was called Batra by the Arabs. Modern archaeology has
found the ruins. This city was situated on the highway from Hijaz to Syria . As such at the time of the
revelation (of the Qur’an), the Arabs were aware of the tales of the Ashabul Kahaf ( the men of the cave) or
the Ashabur Raqeem ( the people of Batra) but only so much as was known to the common man. The
Qur’an (without going into the detals ) revealed what was in fact their purpose and what people later took
them to be. For moe details see heading rah, qaf, miim.

Alif, saad, daal
‘Asud” he closed (the door etc). Ibn Faris says it basically means one thing merging into another. ‘al-
aseed’ means a pen where animals are kept. Qur’an has used ‘musadatun’ which means closed, or
constituting of.
Compilers of dictionaries maintain that it is a part ‘wasad’, so we have also mentioned it there (i.e under
the heading waw, saad, daal. Though we think that it is a permanent root.

Alif, saad, rah
‘Al-asr’_ with a saad not a siin. Means to tie something up. Forcibly stop. ‘Al-aseerah’ is a small rope with
which the lower part of a tent is bound. ‘Al-isr’ means a firm command to which a human being is firmly
bound (adherent). It also means a load. Surah Araaf says about the prophet SAW, ‘wa-yaza-o unhum
israhoom’ : 7:157 He will take off the load which mankind has been burdened with’. And will lift the
severe prohibitions that are unbearable for the humans. And in this way, give Mankind the freedom of
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right thinking and acting. This is that ‘isr’ which we have been taught to long to be unburdened of; ‘wala
tahmul alaina isra’ 4:’286 ‘And don’t burden us with such load’ This is the real freedom granted by the
Quran. In other words, only God’s orders will be obeyed and nobody else in this world, not even of
religious figures or worldly leaders ( if their orders are against God’s orders).3:78 Ibn Faris contends that
the basic meaning of this word is to make someone stop or bow i.e to subjugate somebody. Raghib says
that ‘al-isr’ means those elements which prevent or stop someone from the path of virtuousness.

Alif, Saad, laam
Al-asl’ is the lower part of something; ‘’asl’ is the basis or root of something’; this word has appeared in
the Qur’an as against ‘far-un’ : ‘asloha sabitun wa far-o-ha fis sama’a’14:24 meaning branch; ‘asta-sla’ : it
was rooted out; pulled from its roots or cut ’. ‘Al-aseel’ means the time from asr to maghrib (i.e. afternoon
till twilight)’. Qur’an says:’bil ghuddu wal asaal’. Morning and evening. Ibn Faris says it means the time
after the evening. This is probably said in the context of the lower part of the night. According to Ragib,
‘as-lun’ means the basic part of a thing which if removed destroys that thing. Thus the time between asr
and maghrib is called ‘al-aseel’ because when that goes , the day ends.

Alif, feh, feh
‘Al- uf’ means every, dirty, acrimonious, and degraded thing. Dirt, nail pairings, the dirt between the nails
and ear wax; to clear the clothes by puffing the dirt or ash away, is called ‘uftabin’ It seems that in
connection with blowing away, ‘al-uffat means a coward; or somebody who has nothing; one who has
little wealth; a dirty man; ‘al-afaf’ means to be tired of, ‘al-uf’ means bad smell, ‘u-ofo’ means unease,
tire of, or due to some pain say’uf.’ It ios used to express tiredness (of somebody) , or to degrade
somebody.
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‘uffin lahu’. About parents, the Qur’an says :’fala taqullahuma uffinwala tanhar wala wa qul lahuma qaulan
kareema’: 17:23 ‘do not degrade them or do not scold them (talk to them harshly).
Ibn Faris says it basically means something being unpleasant .It is also meant the present time by this word,
but the Qur’an has not used it in this meaning.

Alif, fey, qaf
‘al-ufaq’ means corner (horizon); ‘ufaqul bait’ a tent’s front porch; Ibn Faris says it basically means the
expanse or polarization between a thing’s two sides; the Quran says: sanureehim ayatena fil afaqeh wafi
anfusahim’.41:53 we will show them our signs around the world and in themselves too’; meaning national
and international calamities ; it could also mean the external universe and human world.’farasun ufaq’ :a
delightful horse with amazing speed. ’Ufaqir rajul’ : he reached excellence in knowledge, gentlemanliness
and other traits.
Regarding great loftiness and expanse, it is said about the Prophet SAW: ‘walaqad ra’ahu bil ufaqil
mubeen’ :81:23 and he(the prophet) saw himself in great loftiness (or God saw the prophet at a high place
in character). Surah Najam says: ‘wahua bil ufaqil a’ala’: 53:7 the Prophet is at a high pedestal (of
knowledge and humanism).

Alif, feh, kaf
‘Afak’ or ‘yafiko’: means to tell a lie; to fabricate; Ibn Faris says it basically means to overturn something
or turn it from its path.
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The Quran says about Ibrahim’s (Abraham’s) staff: ‘fa iza talqafo ma ya fekoon’: 7:117 it destroyed
(devoured) all that they had created. In surah Saff’at it is said about the lying deniers ‘ayifkan’ 37:86 ‘do