The problem with translating Quranic Arabic into English, is that English has a different background where it emerged from then Arabic.
English has developed through Christian and Greek Philosophy. Arabic was developed through the hard desert life. The definitions of the languages are thus completely different.
For example, Rahman is mostly translated as Merciful. But Rahman in reality means 'The One who embraces the Universe and nourishes it to its completion, without asking anything in return'. The Arabic word for a women's womb, Rihum, comes from the same root.
In Europe, the idea of a merciful deity, is one that forgives your sins. European language was mostly focussed on the punishment in the Next Life. Arabic concept of 'mercy' was developed in the hard desert life. Life was to harsh and to short to focus only on the Next Life, this first life was directly in their face and any little mistake could cost them their life. The concept of mercy was connected to one who nourishes you. Since ways of nourishments were scarce, this became the prime gift to humans from a deity.
This is why a 'nourishment given without asking any return' became the prime form of mercy. The womb that feeds the foetus and nourishes it, became the example of the word 'rahma' and determined what all other words derived from it would mean.
When we translate 'Rahman' into 'Merciful', we are translating it into the Christian version of 'mercy' and thus completely miss the Arabian idea of 'mercy'. We are not translating then, we are twisting the meaning. The 2 languages use completely different definitions.
'Ghafara' is mostly translated as 'to forgive', but in reality it means 'to cover and give protection'. The English 'to forgive' again is only focussed on the Next Life and not on this Life. The Arabic was directly focussed on this Life. To say StaghfarAllah is not only asking Allah for forgiveness. It does not merely mean verbal asking for forgiveness, but extends to such acts as lead to the covering up of one's sins and shortcomings. It was asking protection from the consequences of your deeds. This whole idea was formed through the tribal life of Arabia.
When you had killed someone from another tribe, you could pay bloodmoney to the tribe of the victim. To prevent acts of revenge. When you paid the money, they would say you were forgiven, and thus protected against revenge. The forgiveness was like a harnas and helmet protecting you.
This is why Mighafar means Shield and Helmet and Ghafirun means Protector, one of the attributes of Allah.
These examples are just the top of the iceberg.
English language, and almost all western languages have their own background and definition of words that are mostly based in Christianity or Greek Philosophy. This is why we must translate the Arabic word with the complete definition, so we can explain the Arabic definition of the word, and don't confuse it with the Western definition.
This is the whole idea behind QXP, almost all translations approach the Quran as a religious worship book, while it is meant as a constitution for humanity. But because Islam lost its focus, it also became only focussed on the Next Life, and neglected this Life. Thus the English definitions fitted much better in the Ajami, non-Islamic, influenced Theology and translations.
This is why QXP explains the complete Arabic definitions, and brings back the power of Classic Arabic, which is as much focussed on this Life as on the Next. As the Next Life is a continuation of this Life, one cannot exist without the other, the first one cannot be ignored if we want to move on to the next one.
This is already the biggest proof that QXP is the only translation that uses the correct interpretation of the Arabic, as all other translations use only the English definitions. And thus are promoting a Christian form of understanding of the Quran.
Aleikum Salam
Arnold Yasin Mol
The Keys to Translation
-
omer atcha
- Posts: 1
- Joined: Sun Dec 24, 2006 1:01 pm
- Contact:
The Keys to Translation
Salaam
I think it will solve half of our problem to understand Quraan
Omer Atcha Mississauga
I think it will solve half of our problem to understand Quraan
Omer Atcha Mississauga
-
Arnold Yasin Mol
The Keys to Translation
Salam dear Omer,
Yes, this will solve a large part of why the Quran is misunderstood. Me and Ahmed Mateen will inshAllah work on a list of Arabic words which are translated wrong into English definitions in other translations. This will show and explain why and how QXP is formed.
PS. please don´t quote a whole post when unnecessary. This will make the forum more reader friendly. Thank you
Yes, this will solve a large part of why the Quran is misunderstood. Me and Ahmed Mateen will inshAllah work on a list of Arabic words which are translated wrong into English definitions in other translations. This will show and explain why and how QXP is formed.
PS. please don´t quote a whole post when unnecessary. This will make the forum more reader friendly. Thank you
-
Dr. Shabbir
- Posts: 1950
- Joined: Sun Dec 24, 2006 12:46 pm
- Contact:
The Keys to Translation
Dear AY, AA
Your post explains well the dangers of using the Greco-Roman, Western and/or Judeo-Christian concepts while translating the Qur'anic terminology. Strangely, the end result is no different than using the "Ajami" or ancient Persian concepts as our "Imams" did in the second to the seventh century after the exalted prophet. Unfortunately, most of the later scholars, even to this date, remain(ed) stuck in this quagmire.
So, QXP indeed is a fresh breath of morning breeze.
-SA
Your post explains well the dangers of using the Greco-Roman, Western and/or Judeo-Christian concepts while translating the Qur'anic terminology. Strangely, the end result is no different than using the "Ajami" or ancient Persian concepts as our "Imams" did in the second to the seventh century after the exalted prophet. Unfortunately, most of the later scholars, even to this date, remain(ed) stuck in this quagmire.
So, QXP indeed is a fresh breath of morning breeze.
-SA
Wassalam,
SA
SA
-
Ahmed Mateen
- Posts: 141
- Joined: Thu Dec 21, 2006 3:33 pm
- Contact:
The Keys to Translation
Salaam,
Friends, here are some of my understandings on a word which is wrongly translated and widely miss interpreted. All the wrong beliefs are needed to be replaced with Quranic beliefs.
(We are so greatful that our Dear uncle Shabbir is among us to help (May Allah Bless him with very good health.) and I hope he will guide us where we deviate.)
The word ‘Tilu’, ‘Talu’, ‘Tilawah’ which is mostly translated as Recitation or to rehearse.
I believe that the best dictionary of Quran is Quran itself. It explains itself through tasreef. All the wrong beliefs and blind following has led us to a dead end where we don’t find any solution.
The root word of tilawah is (T L W) which has the meaning of “following” along with its other meanings which are to convey, narrate and to read with understanding.
In chapter 91 verse 2, we see this word is used in the meaning of following. It says “By the moon as it follows (the sun)” the word used here is Talaha which has the same root.
Some other Verses with the same word:
Allah Conveyed The Message:
3:58 (O Messenger) These are the Messages We convey to you, as the Reminder full of Wisdom.
28:3 We narrate to you some history of Moses and Pharaoh, setting forth the Truth for the benefit of those who will believe.
29:51 Why - Is it not enough of a miracle for them that We have bestowed upon you this Book that is conveyed to them? For, verily, herein is Grace, and a Reminder, a giver of eminence to people who will accept it.
The Messenger conveyed the Message:
29:45 (O Prophet) convey to people all that is revealed to you of the Book, and establish the Divine System. For, verily, establishment of the Divine System will shut off lewdness, stinginess and behavior contrary to the Divine Values. This is so, because Allah’s Law is the Greatest Law that can give you eminence. And (O People) Allah knows whatever you contrive on your own. (21:10, 21:24, 23:70, 43:43-44, 70:21-27 - ‘Fahasha’ includes miserliness and ‘Munkar’ is all behavior that goes against Divine Values given in the Qur’an).
27:92 And to convey this Qur’an (to mankind). Whoever, therefore, goes right, goes right only for the good of his own “Self”. And as for him who goes astray, say, “I am only a Warner!”
18:27 (O Messenger) Convey to the world whatever of this Book is revealed to you from your Lord. (6:19). There is none that can alter His Words. And His Laws in Theory (Kalimatillah), and His Laws in Practice as implemented in the Universe (Sunnatillah), never change (6:34, 6:116, 10:64, 17:77, 18:27, 33:38, 33:62, 40:85 48:23). Tell them that you can find no refuge outside His Laws.
65:11 (A Reminder) A Messenger who conveys to you Clear Messages of Allah so that he might lead those who have chosen to be graced with belief, and help others, from the depths of darkness into the Light. (5:15-16, 7:157, 76:4).
If we reflect on these few verses not only the true meaning of the word Talawah becomes clear but also the main purpose of the Message is obvious.
Who truely believe in Quran?
2:121 Those upon whom We have bestowed the Book, and who apply themselves to it with true application, following it as it should be followed - it is only they who truly believe in it. Whoever does not believe in it this way, in fact denies it and such will suffer a profound loss (never knowing how Supreme a Guidance they have deprived themselves of.)
-May Allah Increase Us in Knowledge.
Friends, here are some of my understandings on a word which is wrongly translated and widely miss interpreted. All the wrong beliefs are needed to be replaced with Quranic beliefs.
(We are so greatful that our Dear uncle Shabbir is among us to help (May Allah Bless him with very good health.) and I hope he will guide us where we deviate.)
The word ‘Tilu’, ‘Talu’, ‘Tilawah’ which is mostly translated as Recitation or to rehearse.
I believe that the best dictionary of Quran is Quran itself. It explains itself through tasreef. All the wrong beliefs and blind following has led us to a dead end where we don’t find any solution.
The root word of tilawah is (T L W) which has the meaning of “following” along with its other meanings which are to convey, narrate and to read with understanding.
In chapter 91 verse 2, we see this word is used in the meaning of following. It says “By the moon as it follows (the sun)” the word used here is Talaha which has the same root.
Some other Verses with the same word:
Allah Conveyed The Message:
3:58 (O Messenger) These are the Messages We convey to you, as the Reminder full of Wisdom.
28:3 We narrate to you some history of Moses and Pharaoh, setting forth the Truth for the benefit of those who will believe.
29:51 Why - Is it not enough of a miracle for them that We have bestowed upon you this Book that is conveyed to them? For, verily, herein is Grace, and a Reminder, a giver of eminence to people who will accept it.
The Messenger conveyed the Message:
29:45 (O Prophet) convey to people all that is revealed to you of the Book, and establish the Divine System. For, verily, establishment of the Divine System will shut off lewdness, stinginess and behavior contrary to the Divine Values. This is so, because Allah’s Law is the Greatest Law that can give you eminence. And (O People) Allah knows whatever you contrive on your own. (21:10, 21:24, 23:70, 43:43-44, 70:21-27 - ‘Fahasha’ includes miserliness and ‘Munkar’ is all behavior that goes against Divine Values given in the Qur’an).
27:92 And to convey this Qur’an (to mankind). Whoever, therefore, goes right, goes right only for the good of his own “Self”. And as for him who goes astray, say, “I am only a Warner!”
18:27 (O Messenger) Convey to the world whatever of this Book is revealed to you from your Lord. (6:19). There is none that can alter His Words. And His Laws in Theory (Kalimatillah), and His Laws in Practice as implemented in the Universe (Sunnatillah), never change (6:34, 6:116, 10:64, 17:77, 18:27, 33:38, 33:62, 40:85 48:23). Tell them that you can find no refuge outside His Laws.
65:11 (A Reminder) A Messenger who conveys to you Clear Messages of Allah so that he might lead those who have chosen to be graced with belief, and help others, from the depths of darkness into the Light. (5:15-16, 7:157, 76:4).
If we reflect on these few verses not only the true meaning of the word Talawah becomes clear but also the main purpose of the Message is obvious.
Who truely believe in Quran?
2:121 Those upon whom We have bestowed the Book, and who apply themselves to it with true application, following it as it should be followed - it is only they who truly believe in it. Whoever does not believe in it this way, in fact denies it and such will suffer a profound loss (never knowing how Supreme a Guidance they have deprived themselves of.)
-May Allah Increase Us in Knowledge.
-
Ahmed Mateen
- Posts: 141
- Joined: Thu Dec 21, 2006 3:33 pm
- Contact:
The Keys to Translation
Allah - (Alif-Lam-Ha).
This is the proper name of "God" (Al-Il'ah), and all other names denote His various Attributes. Il'ah, by definition, is one: -
to whom someone looks for protection in bewilderment, from whose grandeur one gets dazed, whose overall sovereignty or lordship is accepted, whose laws and directions are obeyed and followed, and who is at the highest pedestal and remains unseen (Taj). Keeping in view the above Attributes, the name Allah as it appears in the Quran would mean a Being Who is Supreme but remains hidden from human eyes; before Whose dignity and grandeur the human perceptions become dazed; Whose Sovereignty extends over the entire universe; Whose obedience is must. By accepting Him IL'AH, one must accept only His Sovereignty and obey His Laws.
Human mind just cannot perceive Him in any shape or physical form nor can explain Him. He is beyond human perceptions (6/104). Nothing is like Him (42/11). However, we can explain His Attributes as mentioned in the Quran. To believe in Allah would, therefore, mean to acknowledge and accept His Sovereignty with all His Attributes, as mentioned in the Quran, in the most balanced and proportionate manner (17/110).
If one goes through the annals of human history, one would find one thing common all along. Irrespective of the time and the place, there has always existed a supreme being, someone supernatural before whom one should bow, who should be worshipped, from whom one should pray for help and for the fulfilment of his desires, one who should be dreaded and before whom one should offer sacrifices. Even in the farthest corners of the globe where no human being from outside had ever set foot, and where the inhabitants were totally unaware or untouched by any foreign influences and were living in the earliest stage of human civilisation, travellers and research scholars came across traces of some super-natural being which they worshipped. However, its details differed from place to place. These were the perceptual differences which made every god different from the god of the other tribe, or country, or religion. It is, therefore, incorrect to say that the gods of all religions is the same - Rama or Raheem is one and the same thing. The Father of Christians, the Judea of Jews, the Ishwar or Parmatma of Hindus and Armazd of Zoroastrian are totally different from each other - as their attributes are different from those of Allah of the Quran. He is above all perceptions! He cannot be transformed out of a stone or a log of wood. The real concept of Allah can only be perceived by explaining His Attributes as narrated in the Quran, since only the Quran is exalted from the inter-play of human thought. It is because of this reason that the Quran does not accept the existence of god which various people or tribes or religions have carved out of their own thoughts. The question then arises as to why is it necessary to have faith in Allah of the Quran?
Almost all the psychologists and research scholars agree on one thing: a human being consists of a body and a soul. This "Soul" or "Self" is given to every individual in a latent or undeveloped form by Allah. The mission or object of a human being in this earthly life is, to manifest and develop this "Self" in such a way that even after death it is capable of entering into another higher, totally different phase of life and does not lag behind. To test or examine whether one's "Self" is getting developed or not, he must have a model or a test before him - in absence of which he is likely to get astray. Or worse, everyone could set his own standards. The supreme, the complete, the most balanced and infinite Being to serve as a perfect model is Allah Whose Attributes are called Asma-ul-Husna. These Asma-ul-Husna are spread over the pages of the Quran as glittering pearls and man ought to incorporate them in his person to the extent of human limitations. The way in which these Attributes (Asma-ul-Husna) can enrich the personality of a human being can best be ascertained from the day-to-day life of the exalted person of Muhammad Rasool-Allah (peace be upon him).
In other words a human being can examine and test from time to time if his "Self" is getting developed by comparing himself with these Attributes. As a human body gets nourishment according to well known physical laws, there also have to be some laws and values for the development of the "Self." These laws and values are explained in the Quran as various Attributes of Allah. If someone wants to test the development of his "Self," he should examine as to what extent the Attributes of Allah are reflected in his own person. That is why it is necessary to have faith in Allah alone. The word "Allah" has been used 2,697 times in the Quran.
-------------------------------------------------------------------------------------------------------
Iblees - (Ba-Lam-Seen).
Ab-Lasa means to get dejected (Ibn-e-Faris). It also means to get dazed and disillusioned on account of frustration or bafflement (Taj / Moheet). In ancient Semitic dictionaries, its meanings are given as "crushed to death" or that which is run over (Gharibul Quran by Mirza Abul Fazal). Some scholars think that the word Iblees is taken from Ab-Lasa and means totally disappointed from Allah's Rahmat, but other compilers of dictionaries think that this is not an Arabic word but has been taken into Arabic (Taj / Moheet). The Holy Quran has presented Iblees as an embodiment of rebellion, disobedience, insubordination and revolt. He refused to obey Allah, took up a rebellious path and became among those who disobey (2/24), as opposed to Malaika whose nature is only to obey and follow and bow before Allah's Command (38/73).
In this universe, man is the only creature who is given choice and discretion. He may or may not obey the Laws of Allah; the choice is his. This discretion is not given to any other creature. Man decides to disobey Allah's Laws when he is overpowered by his feelings and emotions. These emotions instigate him for personal gain against universal good. He by-passes the Laws of Allah and starts following his own emotions. At this stage his intellect tells him the ways and means to achieve these objects. These emotions and the intellect which guides them to achieve these objectives, are given the name of Iblees by the Holy Quran. Because of his rebellious nature, it was said that he was born out of fire (7/12) and since feelings of human beings remain hidden Iblees or Shait'an was also called a Jinn (18/50). Jinn means one who is hidden. At the time of his birth, along with emotions, a man is also given the power of discretion by virtue of which he is capable of disobedience, and they accompany him throughout his life span (15/36).
A person who decides to follow the path of disobedience, becomes deprived of the resultant benefits which would accrue by virtue of following the Laws of Allah: that is why Iblees is termed as the disappointed, dejected or devoid one. About those who follow Allah's Laws, Quran says that they will not suffer any fear or sorrow (2/38) and Iblees will not have any control over them (15/42).
The Quran has termed Iblees and Shait'an as the two faces of the same coin. While narrating the story of Adam, the refusal to bow, the rebellion, disobedience, and finally the challenge to mislead mankind, all these are attributed to Iblees; when it mentions the story of Adam's fall, it is attributed to Shait'an (2/36, 7/11-20, 20/116-120). This shows that Iblees is the name used for a specific personality trait and the way this trait operates is called Shait'an; for detail see Shait'an (the details of this story are given in the book titled "Iblees-o-Adam" by Allama G.A. Parwez). Iblees and Shait'an, or disappointment and rebellion are, in fact, those obstacles which hinder the progress of human "Self." If the Self of a person overcomes these obstacles, it shows positive growth in his evolutionary process, but if he fails then his Self gets stuck or falls down to the lower level of (animal) life. Human life is, in fact, the story of this crisis. That is why, with the creation of Adam, the existence of Iblees is necessary. Unless there is opposition, there cannot be a clash, and without clash there cannot be stability in one's Self. In other words, there is no other test to check the growth and stability of one's Self, except at the time of clash with evil.
Researchers in the field of modern Psychology also propound the above point of view: namely that frustration and other stresses often lead to anger and aggression. Psychologists use the term frustration as a label for (1) an emotional state that appears whenever an obstacle interferes with the satisfaction of a desire, need, goal, expectation or action; and (2) the obstacle itself. A person who is frustrated many be one who is simply blocked in all his attempts to solve a problem, or he may be the one who has responded to his failure by anger, worry, and anxiety. Here we differentiate between two means of coping with frustration. If an individual directs his frustration against his own self he resorts to anger, aggression, helplessness, anxiety, regression, fixation, escape or withdrawal. Similarly, if the same feeling of frustration is due to an external stimulus or another person, then defence mechanisms come to the foreground, which are, projection, repression, fantasy, denial of reality, rationalisation, intellectualisation and reaction formation. All these defence mechanisms have their underlying roots in disappointment closely followed by a feeling of rebellion or aggression. Clearly there is a direct and deep-rooted connection between the feeling of rebellion and disappointment experienced by a person, which is also exemplified in the relationship of Iblees and Shait'an.
The Holy Quran also supports the above version, that frustration leads to aggressiveness. When a person feels that he cannot achieve what he desires, he gets angry. If he gives vent to this anger against his own self, this results in worry, tension or depression; the last stage of which is suicide. When he uses this anger against anyone else who, in his opinion, is responsible for his circumstances, it is called revenge. In case he is incapable of taking revenge from the person concerned, then at times he gives vent to his feelings against things which may be totally unconcerned, which is madness. One can see the direct and deep contact between disappointment and rebellion and this is the relationship of Iblees and Shait'an. In fact, these are the psychological feelings of a human being. The Holy Quran wants to establish such a social order, where chances of disappointments do not occur (39/53), as His Resources of nourishment are boundless for everything and abundant throughout the Universe (7/156). So in the Quranic Social Order, the feelings of Iblisiat cannot overcome anyone; particularly over those who follow His Laws (15/43).
Source of the article
This is the proper name of "God" (Al-Il'ah), and all other names denote His various Attributes. Il'ah, by definition, is one: -
to whom someone looks for protection in bewilderment, from whose grandeur one gets dazed, whose overall sovereignty or lordship is accepted, whose laws and directions are obeyed and followed, and who is at the highest pedestal and remains unseen (Taj). Keeping in view the above Attributes, the name Allah as it appears in the Quran would mean a Being Who is Supreme but remains hidden from human eyes; before Whose dignity and grandeur the human perceptions become dazed; Whose Sovereignty extends over the entire universe; Whose obedience is must. By accepting Him IL'AH, one must accept only His Sovereignty and obey His Laws.
Human mind just cannot perceive Him in any shape or physical form nor can explain Him. He is beyond human perceptions (6/104). Nothing is like Him (42/11). However, we can explain His Attributes as mentioned in the Quran. To believe in Allah would, therefore, mean to acknowledge and accept His Sovereignty with all His Attributes, as mentioned in the Quran, in the most balanced and proportionate manner (17/110).
If one goes through the annals of human history, one would find one thing common all along. Irrespective of the time and the place, there has always existed a supreme being, someone supernatural before whom one should bow, who should be worshipped, from whom one should pray for help and for the fulfilment of his desires, one who should be dreaded and before whom one should offer sacrifices. Even in the farthest corners of the globe where no human being from outside had ever set foot, and where the inhabitants were totally unaware or untouched by any foreign influences and were living in the earliest stage of human civilisation, travellers and research scholars came across traces of some super-natural being which they worshipped. However, its details differed from place to place. These were the perceptual differences which made every god different from the god of the other tribe, or country, or religion. It is, therefore, incorrect to say that the gods of all religions is the same - Rama or Raheem is one and the same thing. The Father of Christians, the Judea of Jews, the Ishwar or Parmatma of Hindus and Armazd of Zoroastrian are totally different from each other - as their attributes are different from those of Allah of the Quran. He is above all perceptions! He cannot be transformed out of a stone or a log of wood. The real concept of Allah can only be perceived by explaining His Attributes as narrated in the Quran, since only the Quran is exalted from the inter-play of human thought. It is because of this reason that the Quran does not accept the existence of god which various people or tribes or religions have carved out of their own thoughts. The question then arises as to why is it necessary to have faith in Allah of the Quran?
Almost all the psychologists and research scholars agree on one thing: a human being consists of a body and a soul. This "Soul" or "Self" is given to every individual in a latent or undeveloped form by Allah. The mission or object of a human being in this earthly life is, to manifest and develop this "Self" in such a way that even after death it is capable of entering into another higher, totally different phase of life and does not lag behind. To test or examine whether one's "Self" is getting developed or not, he must have a model or a test before him - in absence of which he is likely to get astray. Or worse, everyone could set his own standards. The supreme, the complete, the most balanced and infinite Being to serve as a perfect model is Allah Whose Attributes are called Asma-ul-Husna. These Asma-ul-Husna are spread over the pages of the Quran as glittering pearls and man ought to incorporate them in his person to the extent of human limitations. The way in which these Attributes (Asma-ul-Husna) can enrich the personality of a human being can best be ascertained from the day-to-day life of the exalted person of Muhammad Rasool-Allah (peace be upon him).
In other words a human being can examine and test from time to time if his "Self" is getting developed by comparing himself with these Attributes. As a human body gets nourishment according to well known physical laws, there also have to be some laws and values for the development of the "Self." These laws and values are explained in the Quran as various Attributes of Allah. If someone wants to test the development of his "Self," he should examine as to what extent the Attributes of Allah are reflected in his own person. That is why it is necessary to have faith in Allah alone. The word "Allah" has been used 2,697 times in the Quran.
-------------------------------------------------------------------------------------------------------
Iblees - (Ba-Lam-Seen).
Ab-Lasa means to get dejected (Ibn-e-Faris). It also means to get dazed and disillusioned on account of frustration or bafflement (Taj / Moheet). In ancient Semitic dictionaries, its meanings are given as "crushed to death" or that which is run over (Gharibul Quran by Mirza Abul Fazal). Some scholars think that the word Iblees is taken from Ab-Lasa and means totally disappointed from Allah's Rahmat, but other compilers of dictionaries think that this is not an Arabic word but has been taken into Arabic (Taj / Moheet). The Holy Quran has presented Iblees as an embodiment of rebellion, disobedience, insubordination and revolt. He refused to obey Allah, took up a rebellious path and became among those who disobey (2/24), as opposed to Malaika whose nature is only to obey and follow and bow before Allah's Command (38/73).
In this universe, man is the only creature who is given choice and discretion. He may or may not obey the Laws of Allah; the choice is his. This discretion is not given to any other creature. Man decides to disobey Allah's Laws when he is overpowered by his feelings and emotions. These emotions instigate him for personal gain against universal good. He by-passes the Laws of Allah and starts following his own emotions. At this stage his intellect tells him the ways and means to achieve these objects. These emotions and the intellect which guides them to achieve these objectives, are given the name of Iblees by the Holy Quran. Because of his rebellious nature, it was said that he was born out of fire (7/12) and since feelings of human beings remain hidden Iblees or Shait'an was also called a Jinn (18/50). Jinn means one who is hidden. At the time of his birth, along with emotions, a man is also given the power of discretion by virtue of which he is capable of disobedience, and they accompany him throughout his life span (15/36).
A person who decides to follow the path of disobedience, becomes deprived of the resultant benefits which would accrue by virtue of following the Laws of Allah: that is why Iblees is termed as the disappointed, dejected or devoid one. About those who follow Allah's Laws, Quran says that they will not suffer any fear or sorrow (2/38) and Iblees will not have any control over them (15/42).
The Quran has termed Iblees and Shait'an as the two faces of the same coin. While narrating the story of Adam, the refusal to bow, the rebellion, disobedience, and finally the challenge to mislead mankind, all these are attributed to Iblees; when it mentions the story of Adam's fall, it is attributed to Shait'an (2/36, 7/11-20, 20/116-120). This shows that Iblees is the name used for a specific personality trait and the way this trait operates is called Shait'an; for detail see Shait'an (the details of this story are given in the book titled "Iblees-o-Adam" by Allama G.A. Parwez). Iblees and Shait'an, or disappointment and rebellion are, in fact, those obstacles which hinder the progress of human "Self." If the Self of a person overcomes these obstacles, it shows positive growth in his evolutionary process, but if he fails then his Self gets stuck or falls down to the lower level of (animal) life. Human life is, in fact, the story of this crisis. That is why, with the creation of Adam, the existence of Iblees is necessary. Unless there is opposition, there cannot be a clash, and without clash there cannot be stability in one's Self. In other words, there is no other test to check the growth and stability of one's Self, except at the time of clash with evil.
Researchers in the field of modern Psychology also propound the above point of view: namely that frustration and other stresses often lead to anger and aggression. Psychologists use the term frustration as a label for (1) an emotional state that appears whenever an obstacle interferes with the satisfaction of a desire, need, goal, expectation or action; and (2) the obstacle itself. A person who is frustrated many be one who is simply blocked in all his attempts to solve a problem, or he may be the one who has responded to his failure by anger, worry, and anxiety. Here we differentiate between two means of coping with frustration. If an individual directs his frustration against his own self he resorts to anger, aggression, helplessness, anxiety, regression, fixation, escape or withdrawal. Similarly, if the same feeling of frustration is due to an external stimulus or another person, then defence mechanisms come to the foreground, which are, projection, repression, fantasy, denial of reality, rationalisation, intellectualisation and reaction formation. All these defence mechanisms have their underlying roots in disappointment closely followed by a feeling of rebellion or aggression. Clearly there is a direct and deep-rooted connection between the feeling of rebellion and disappointment experienced by a person, which is also exemplified in the relationship of Iblees and Shait'an.
The Holy Quran also supports the above version, that frustration leads to aggressiveness. When a person feels that he cannot achieve what he desires, he gets angry. If he gives vent to this anger against his own self, this results in worry, tension or depression; the last stage of which is suicide. When he uses this anger against anyone else who, in his opinion, is responsible for his circumstances, it is called revenge. In case he is incapable of taking revenge from the person concerned, then at times he gives vent to his feelings against things which may be totally unconcerned, which is madness. One can see the direct and deep contact between disappointment and rebellion and this is the relationship of Iblees and Shait'an. In fact, these are the psychological feelings of a human being. The Holy Quran wants to establish such a social order, where chances of disappointments do not occur (39/53), as His Resources of nourishment are boundless for everything and abundant throughout the Universe (7/156). So in the Quranic Social Order, the feelings of Iblisiat cannot overcome anyone; particularly over those who follow His Laws (15/43).
Source of the article
-
Ahmed Mateen
- Posts: 141
- Joined: Thu Dec 21, 2006 3:33 pm
- Contact:
The Keys to Translation
Ei'man / Momin / Momineen - (Alif-Meem-Noon).
Amnun means peace, safety, state of mind where one feels safe from fear or danger (2/24). Also when one feels safe, secure and at peace. Ibn-e-Faris says that its basic meanings are:-
Peace of mind To testify The opposite of dishonesty. Amana is to satisfy someone and put him at ease without fear, to provide peace or protection to someone, to take over the responsibilities of someone's protection (Taj).
Aitimanun is to trust someone, have confidence on someone, take someone as trustee or protector (Taj).
Naq'atun Amoon is a she-camel which is dependable by virtue of her qualities and can take one through the journey without getting weak or falling down after stumbling (Taj).
Momin is one who stands guarantee for peace, upon whom one can depend, rely and then rest at peace, one who guarantee international peace (Taj).
Amanat is something which is entrusted to someone (Moheet).
Ameen is one who is contended, at peace, trustworthy, reliable, dependable.
Baladun Ameen is a city where peace and security prevails (Makkah)(95/3).
Muqamun Ameen is a place which provides adequate provisions of protection and security (44/52).
To declare Ei'man, therefore, means:-
To believe, admit, accept or not to reject. To testify the truthfulness, not to contradict. To have confidence, reliance, trust. To accept, to obey, to bow in obedience. According to the Holy Quran, Ei'man on the following five fundamental entities is needed in order to become a Momin (2/177):-
Allah. The Law of Mukaf'at and the life Hereafter. The Malaika. The revealed Books. The Anbia. Ei'man in Allah means to have faith in His Existence, to trust His every word, to depend upon the Laws given by Him and declare that one would obey those Laws. To have faith in the Law of Mukaf'at means to have firm conviction in that law (see Mukaf'at), and to have faith in the continuity of life after death. To have faith in Malaika means to believe that all heavenly forces are in operation in the universe to implement the tasks / programmes given to them by Allah, and that all heavenly forces have been forced to bow before man. Now it is up to man to conquer them after finding out their governing laws. To have faith in Anbia means that man's intellect alone cannot carry him to the destination. Super-human guidance is needed for that, and this guidance has been provided by Wahi through the chosen people called "Anbia." To have faith in the Books means to have faith in the Laws provided in the Books by Allah, and that if a person leads his life according to those Laws, he can reach his destination. There is no other way to reach that destination. After the revelation of the Holy Quran, however, no other book be taken as the complete and final book of Allah's Laws. Therefore "Momin" means a person who has firm conviction, faith, and trust in the laws prevailing in the universe and those revealed through Wahi. He should have conviction in the Law of Mukaf'at in this world as well as in the world Hereafter. A party (Jama'at) consisting of such persons is called Jama'at-ul-Momineen. At the same time Allah has cautioned that existence of such Jama'at would be of no use if it is in name only and gets deprived of the required qualities, like the way it happened earlier with the Jews and the Christians. They were also cautioned and asked to express faith like the way the Muslims are asked to do (2/137).
The Quran also points out that one should not have faith under any pressure, consideration or temptation but out of deep and firm conviction coming out of the core of one's heart. He can call himself a Momin only if he has conviction on the unalterable and unchangeable Laws of Allah (49/14).
In the Holy Quran, Allah has called Himself Al-Momin (59/23) - as He is responsible for the safety, security of the entire universe - and, therefore, Momin is also a person who ensures peace and security in the world by acting and enforcing the Laws given by Allah.
Another aspect of Ei'man needs some elaboration. This is usually translated in English as "belief" or "faith," and faith in turn signifies acceptance without proof or argument, or without reference to reason or thought, knowledge or insight. Faith is generally regarded as the negation of knowledge or reason; it is said about Kant, for instance, that "he found it necessary to deny knowledge in order to make room for faith."
According to the Holy Quran, however, Ei'man is not what has been described above as believing; it is what Kant calls knowledge. In fact, Ei'man is synonymous with "conviction" and is based upon reason and knowledge. The Holy Quran does not recognise Ei'man as any belief that is divorced from reason and involves the blind acceptance of any postulate. While it is true that Deen involves the acceptance of certain things which cannot be comprehended through senses of perception, there is no reason to presume that things which cannot be thus perceived do not exist. Indeed, our reason and thinking compel us to recognise the existence of many such things. In any event, Ei'man, according to the Holy Quran, signifies the conviction that results from full mental acceptance and intellectual satisfaction. This kind of conviction gives one a feeling of Amn - inner contentment and peace (Amn and Ei'man have a common root). And Momin is one who accepts the truth and acts in such a way that it ensures his own peace and helps him to safeguard the peace and security of the rest of mankind. Indeed, Al-Momin is one of the most important Attributes of Allah Himself.
-----------------------------------------------------------------------------------------------
Ghafoor - (Ghain-Fa-Ra).
One of the Attributes of Allah. Basically means the one who provides Maghfirah. Ghafrun is to make someone wear something which would protect him from filth or dirt (Moheet). So this word has the basic meaning of covering and protecting. It also means to conceal or put cover - Ghafaral-Mata'a fil Wia's means he put valuables in a utensil and then concealed (thereby protecting) it. Mighfar, a chain armour, worn under the helmet also covering the neck and the shoulders, which protects a warrior from the attack of a sword.
Al-Ghifara is a bandage which women usually wear over the head to protect the head-covering from getting spoiled by the oily hair. Al-Jamm-ul-Ghafeer is that helmet which covers the entire head and thus protects it.
Maghfirah means protection. When a nation travels on a wrong track, the effects of evil-deeds start appearing. But anytime before a people perish or get closer to destruction, Allah the Almighty has provided alternate ways for it to recover. If a people leave the wrong path, come back and undo the wrong (this is called Taubah), and then start going on the correct path, the positive deeds not only undo or cure the damage done, but also start giving healthy results. So it not only protects them from evil-effects, but also provides them nourishment for further growth. This is the Maghfirah of that nation.
Accordingly, author of Moheet writes that Istighf'ar means to desire correction and protection from a damaging or mischievous thing by undertaking positive actions. Maghfirah also means to save a person from the punishment which has become due on account of his misdeeds (Moheet).
Maghfirah is usually translated as forgiveness. The Quranic Law of Requital, however, entirely negates the very conception of forgiveness. Every human action, according to this Law, has a natural and logical outcome for which there can be no forgiveness. Positive deeds strengthen his "self" and he remains immune from the effects of the destructive forces. This state can only be achieved by performing constructive deeds continuously.
The first prerequisite, therefore, for the prevention of disease is one's internal resistance; that is to say, his body should have sufficient internal strength to withstand an attack by forces detrimental to its health. If, however, the attack proves too strong and the person falls ill, his resistance must be strengthened so as to prevent the disease from taking a fatal turn and to effect its cure. This preventive and curative process would be called Maghfirah.
Faithful compliance of the Laws of Allah gives man sufficient strength to resist the destructive forces in life. But if he should ever fall into error and be guilty of infringing these Laws, and his personality should consequently be weakened, the remedy would lie in good conduct calculated to recuperate and strengthen his personality and save him from the harmful effects of his lapse. This is called Maghfirah.
---------------------------------------------------------------------------------------
Hal'al - (Ha-Lam-Lam).
Basic meanings of Halla is to untie the knot (20/27); a thing which is dissolved. It also means to get down and stay. Haleel (husband) and Haleelah (wife) also come from this root, as they live together and are Hal'al for one another.
Hal'al is the opposite of Har'am (see details in Har'am). Allah has not given anyone any authority to prohibit anything for the mankind. Only He has the authority to do so, and He has explicitly stated those in Quran (5/87, 6/119-20, 6/146, 10/59, 16/116, 22/30, 66/1). Another thing which deserves clarification is that while mentioning Hal'al things, the Quran has also used the word Tayyab - which means pleasant, pure, and beneficial. It, therefore, means that whereas Allah has declared certain things Hal'al, it is not necessary that one must eat each and everything. Out of the category of Hal'al, he can eat whatever he likes, or finds tasty or pleasant, or is nourishing to his body and does not cause allergy to him.
---------------------------------------------------------------------------------------
Har'am - (Ha-Ra-Meem).
To stop, forbid or prevent something from reaching somewhere. According to Ibn-e-Faris, its basic meanings are to prevent, stop or prohibit with a stern hand. This word is used opposite to Hal'al, which means to set free after removing all hurdles, obstacles and untying all strings. Ihr'am is the stage where a Muslim during Hajj puts on two white sheets of cloth, and from that moment till the end of Hajj is forbidden from certain things which he is normally allowed. Al-Hareem is something which is forbidden; also a place whose protection is a must. Ashhur-ul-Hurum were the four months (Rajab, Zequ'ad, Zul-Hajj and Muharram) wherein all fights were forbidden (Taj / Moheet). Al-Mahroom is one whose necessities of life are stopped - who is left with nothing (Taj / Moheet). Al-Hurmat is a restriction whose breaking is prohibited - also an obligation whose fulfilment is obligatory, an act which must be performed (Taj / Moheet). Al-Hurum'at are things forbidden (1/194). Muharram is that which is forbidden or declared Har'am, or that which is made worthy of respect (14/37). Since this prohibitive order pertains to our practical, day-to-day lives, the following should be clearly understood:-
The authority to prohibit certain things (declare them Har'am) rests with Allah alone (7/32-33, 2/172- 173). No one else is authorised to exercise this right - not even Rasool-Allah (peace be upon him) (66/1). He has not forbidden anything which is ornamental (7/32). Things which are forbidden, are mentioned only in the Holy Quran. 35. Haroot.
Haroot is one of the two "angles," supposedly sent by Allah to B'abel who taught magic and Shirk to people. Allah has contradicted this story in verse (2/102) as false. The name of other was Maroot.
----------------------------------------------------------------------------------------------
Hamd - (Ha-Meem-Dal).
A deep, intense feeling of appreciation which comes out from one's heart spontaneously after seeing an exceptionally beautiful and unique thing; the expression of such a feeling is Hamd. The intention or the object is to acknowledge the greatness of its creator. There are, however, certain requirements or conditions imperative for the object which is being appreciated.
The thing which is being appreciated must be perceptible. Anything which cannot be seen or felt cannot be appreciated by our senses or feelings, e.g., an artist cannot be appreciated without seeing his painting. Conversely speaking, the Quran says, "These people expect that they should be appreciated for what they have not done." (3/187) The thing which is being appreciated should be the product of a deliberate, conscious act. Anything which just happens on its own or by chance is not worthy of Hamd. For instance, the Arabs did not use the word Hamd while appreciating a person who was born beautiful; for this they used "Madah." If a machine is producing beautiful articles, the machine is not worthy of Hamd, but of Madah. Similar is the case of a dancing peacock. The peacock deserves appreciation but Hamd is due only to his creator - Allah. The person who is appreciating it, should be doing so on his own, voluntarily and not under any compulsion or pretension, not hypocritically or to please someone; the feelings of appreciation should come forth abruptly, instantly and spontaneously. The person who is appreciating a thing must have definite knowledge about it. Appreciation cannot be expressed on the basis of knowledge which is vague, hearsay or even slightly doubtful - it cannot come out of blind faith, deception or whimsical feelings. Its source is definite and complete faith. Madah can be used for imaginary things but not Hamd. Things which are being appreciated because of their rare beauty, complete harmony and exceptional attraction, must have attained absolute perfection. They must be beneficial for humanity and their benefits should be tangible (Taj). A piece of art which is not complete or not beneficial to mankind does not deserve Hamd. So Hamd is the expression of such feelings with the requirements and conditions mentioned above. Even if one element is missing, it would not deserve Hamd but Madah. The Quran has used the word Hamd while appreciating all the Attributes or Creative Works of Allah; not even once the word Madah is used (13/13, 13/18, 17/44, 6/45, 64/1). The entire authority and appreciation is for Him. In order to appreciate all that is created by Allah, man was given the knowledge about them (2/31). This enables him to explore them further by doing research, and at the same time keep himself and his feelings under the guidance of Wahi. This enables him to reach the most exalted position, Maqam-e-Mahmood (17/79), without duress or any fear. It is a position worth all the praise and appreciation, something that Rasool-Allah (peace be upon him) attained and became "Ahmad" and "Muhammad" (48/29), i.e., one who is worthy of constant and continuous praise and appreciation (Taj). According to Kit'ab-ul-Ishtiq'aq, "Mahmood" is one who is praised once and Rasool-Allah is the one who possesses immense qualities worth praising and is, therefore, praised again and again for one quality or the other.
Now consider the opening verse of the Holy Quran (1/1) and ponder over how beautifully He has summed up the great reality. It says "Al Hamd-o-lillah e-Rabbil 'Al'ameen," meaning: "Everything in the entire universe is a living proof of the amazing system that provides it nourishment, thus enabling it to actualise its potentialities." It is, therefore, evident that this Hamd does not come as a faith but is an expression of appreciation. It is only after deep reflection and extensive research that one can proclaim Al-Hamd-o-lillah; how can, therefore, a person or a community which does not ponder over or unveil the masterpieces of its Creator, appreciate, or say Al-Hamd-o-lillah? How can these people put into actual practice or utilize these things, and how would they be considered deserving to enjoy the result or the fruits of such a system? Allah has given a practical program to enforce His system, which once put into practice would produce such unparalleled, exceptionally praiseworthy, and everlasting results that the whole world, after seeing them, proclaim, "Allah Who has given these Laws, really deserves all the praise and appreciation." (1/1)
----------------------------------------------------------------------------------------------
Fitna - (Fa-Ta-Noon).
Its basic meaning is to melt silver or gold in fire so that it gets pure (Taj), so Fitna means to test or examine by heating, or by temptation, trials, affliction or disease. It also means, sedition or deviation. It further means to show the reality of a thing. Al-Fattana means the touchstone on which gold or silver is rubbed to test its quality.
In the Holy Quran, it is used in the meaning of deviation (39/49, 5/49, 17/73) or to get astray from the right path. In verse (22/11) it has been used as opposite to Khair (good). In verses (2/193, 8/39) it means to create chaos or disorder. On the whole, it is used in the Quran in reference to the hurdles put in the way of establishment of Quranic Social Order. In verse (22/11) it means affliction, distress, in verse (37/63) to torture, in (2/102) deception, and in (6/53) to punish.
Verse (20/40), says about Moses: "We put you through various tests and trained you and only then you came up to Our standard before Nubuwwat was bestowed upon you."
------------------------------------------------------------------------------------------
Amr - (Alif-Meem-Ra).
Al-Amarato Wat-T'amoor means a sign post made of small stones in the desert to indicate the boundaries or to show the path. Al-'Itemar means to consult. In verses (7/110) and (26/35) the Pharaoh asked his chiefs about Moses, "So what do you suggest in this matter?" M'otamar means the place where consultations take place - the conference room and the conference itself. Ameer is a person who is consulted, also a person who gives guidance to a blind man (Taj). It also means "abundance" (Taj). Other meanings in which Amr is used are, to order, to direct a situation or a position. When it is used in the context of giving directions, then its plural is Aw'amir (as we use Aw'amir and Na'wahi - its antonym). However in the Quran the word Aw'amir has not been used. When Amr is used in the sense of a problem or a situation, its plural is Umoor. Al-Imarato means a government or state (Taj) and Ameer means a person who gives directives. In verse (7/54) Amr has been used in a different form than Khalq. Here it is important to keep in view its basic meanings, i.e., guidance, indication, direction. Ibn-e-Faris says that "Nourishment" is also one of its intrinsic meanings.
Khalq means to bring into existence various things by mixing different elements. This pre-supposes that these elements already exist. However, before this stage, there is another stage when the things are in the process of becoming. This planning stage is 'Aalam-ul-Amr. Amr also means the laws, rules or disciplines according to which things in the universe are existing. Quran says that when Allah decides to create something, He says "Be" and so it "Becomes." How does it take shape and form, and where does it comes into being, we do not know as it is beyond our comprehension.
Dr. Muhammad Iqbal, in his Essays on Reconstruction of Religious Thought in Islam (P 103) quotes Pringle Pattison, a famous thinker who exposes the helplessness of English language. He says that English has only one word about the "Creation" of universe whereas there should have been two different words to explain two different phases. Arabic has two words "Khalq" and "Amr" to express the two ways in which the creative activity of Allah reveals itself to us.
In short the first stage is that of Divine Planning, where Allah's Directive Energy initiates an inchoate object on the path leading to its destined incarnation. And the process by which it finally assumes the material form intended for it is called the process of creation. Creation involves the blending of various elements in a particular manner and proportion, so as to produce an entirely new thing; for instance, the formation of water through a combination of hydrogen and oxygen.
How the Divine Planning operates in the various stages of Amr is not known to us, but in the world of creation, it can be comprehended through the physical laws. Indeed, man can not only comprehend the operation but also co-operate with Allah in this creative process. The laws under which the various objects in the universe function are made in the world of Divine Planning ('Alam-ul-Amr), but they are enforced and executed in the world of creation ('Alam-ul-Khalq).
Source of the Article
Amnun means peace, safety, state of mind where one feels safe from fear or danger (2/24). Also when one feels safe, secure and at peace. Ibn-e-Faris says that its basic meanings are:-
Peace of mind To testify The opposite of dishonesty. Amana is to satisfy someone and put him at ease without fear, to provide peace or protection to someone, to take over the responsibilities of someone's protection (Taj).
Aitimanun is to trust someone, have confidence on someone, take someone as trustee or protector (Taj).
Naq'atun Amoon is a she-camel which is dependable by virtue of her qualities and can take one through the journey without getting weak or falling down after stumbling (Taj).
Momin is one who stands guarantee for peace, upon whom one can depend, rely and then rest at peace, one who guarantee international peace (Taj).
Amanat is something which is entrusted to someone (Moheet).
Ameen is one who is contended, at peace, trustworthy, reliable, dependable.
Baladun Ameen is a city where peace and security prevails (Makkah)(95/3).
Muqamun Ameen is a place which provides adequate provisions of protection and security (44/52).
To declare Ei'man, therefore, means:-
To believe, admit, accept or not to reject. To testify the truthfulness, not to contradict. To have confidence, reliance, trust. To accept, to obey, to bow in obedience. According to the Holy Quran, Ei'man on the following five fundamental entities is needed in order to become a Momin (2/177):-
Allah. The Law of Mukaf'at and the life Hereafter. The Malaika. The revealed Books. The Anbia. Ei'man in Allah means to have faith in His Existence, to trust His every word, to depend upon the Laws given by Him and declare that one would obey those Laws. To have faith in the Law of Mukaf'at means to have firm conviction in that law (see Mukaf'at), and to have faith in the continuity of life after death. To have faith in Malaika means to believe that all heavenly forces are in operation in the universe to implement the tasks / programmes given to them by Allah, and that all heavenly forces have been forced to bow before man. Now it is up to man to conquer them after finding out their governing laws. To have faith in Anbia means that man's intellect alone cannot carry him to the destination. Super-human guidance is needed for that, and this guidance has been provided by Wahi through the chosen people called "Anbia." To have faith in the Books means to have faith in the Laws provided in the Books by Allah, and that if a person leads his life according to those Laws, he can reach his destination. There is no other way to reach that destination. After the revelation of the Holy Quran, however, no other book be taken as the complete and final book of Allah's Laws. Therefore "Momin" means a person who has firm conviction, faith, and trust in the laws prevailing in the universe and those revealed through Wahi. He should have conviction in the Law of Mukaf'at in this world as well as in the world Hereafter. A party (Jama'at) consisting of such persons is called Jama'at-ul-Momineen. At the same time Allah has cautioned that existence of such Jama'at would be of no use if it is in name only and gets deprived of the required qualities, like the way it happened earlier with the Jews and the Christians. They were also cautioned and asked to express faith like the way the Muslims are asked to do (2/137).
The Quran also points out that one should not have faith under any pressure, consideration or temptation but out of deep and firm conviction coming out of the core of one's heart. He can call himself a Momin only if he has conviction on the unalterable and unchangeable Laws of Allah (49/14).
In the Holy Quran, Allah has called Himself Al-Momin (59/23) - as He is responsible for the safety, security of the entire universe - and, therefore, Momin is also a person who ensures peace and security in the world by acting and enforcing the Laws given by Allah.
Another aspect of Ei'man needs some elaboration. This is usually translated in English as "belief" or "faith," and faith in turn signifies acceptance without proof or argument, or without reference to reason or thought, knowledge or insight. Faith is generally regarded as the negation of knowledge or reason; it is said about Kant, for instance, that "he found it necessary to deny knowledge in order to make room for faith."
According to the Holy Quran, however, Ei'man is not what has been described above as believing; it is what Kant calls knowledge. In fact, Ei'man is synonymous with "conviction" and is based upon reason and knowledge. The Holy Quran does not recognise Ei'man as any belief that is divorced from reason and involves the blind acceptance of any postulate. While it is true that Deen involves the acceptance of certain things which cannot be comprehended through senses of perception, there is no reason to presume that things which cannot be thus perceived do not exist. Indeed, our reason and thinking compel us to recognise the existence of many such things. In any event, Ei'man, according to the Holy Quran, signifies the conviction that results from full mental acceptance and intellectual satisfaction. This kind of conviction gives one a feeling of Amn - inner contentment and peace (Amn and Ei'man have a common root). And Momin is one who accepts the truth and acts in such a way that it ensures his own peace and helps him to safeguard the peace and security of the rest of mankind. Indeed, Al-Momin is one of the most important Attributes of Allah Himself.
-----------------------------------------------------------------------------------------------
Ghafoor - (Ghain-Fa-Ra).
One of the Attributes of Allah. Basically means the one who provides Maghfirah. Ghafrun is to make someone wear something which would protect him from filth or dirt (Moheet). So this word has the basic meaning of covering and protecting. It also means to conceal or put cover - Ghafaral-Mata'a fil Wia's means he put valuables in a utensil and then concealed (thereby protecting) it. Mighfar, a chain armour, worn under the helmet also covering the neck and the shoulders, which protects a warrior from the attack of a sword.
Al-Ghifara is a bandage which women usually wear over the head to protect the head-covering from getting spoiled by the oily hair. Al-Jamm-ul-Ghafeer is that helmet which covers the entire head and thus protects it.
Maghfirah means protection. When a nation travels on a wrong track, the effects of evil-deeds start appearing. But anytime before a people perish or get closer to destruction, Allah the Almighty has provided alternate ways for it to recover. If a people leave the wrong path, come back and undo the wrong (this is called Taubah), and then start going on the correct path, the positive deeds not only undo or cure the damage done, but also start giving healthy results. So it not only protects them from evil-effects, but also provides them nourishment for further growth. This is the Maghfirah of that nation.
Accordingly, author of Moheet writes that Istighf'ar means to desire correction and protection from a damaging or mischievous thing by undertaking positive actions. Maghfirah also means to save a person from the punishment which has become due on account of his misdeeds (Moheet).
Maghfirah is usually translated as forgiveness. The Quranic Law of Requital, however, entirely negates the very conception of forgiveness. Every human action, according to this Law, has a natural and logical outcome for which there can be no forgiveness. Positive deeds strengthen his "self" and he remains immune from the effects of the destructive forces. This state can only be achieved by performing constructive deeds continuously.
The first prerequisite, therefore, for the prevention of disease is one's internal resistance; that is to say, his body should have sufficient internal strength to withstand an attack by forces detrimental to its health. If, however, the attack proves too strong and the person falls ill, his resistance must be strengthened so as to prevent the disease from taking a fatal turn and to effect its cure. This preventive and curative process would be called Maghfirah.
Faithful compliance of the Laws of Allah gives man sufficient strength to resist the destructive forces in life. But if he should ever fall into error and be guilty of infringing these Laws, and his personality should consequently be weakened, the remedy would lie in good conduct calculated to recuperate and strengthen his personality and save him from the harmful effects of his lapse. This is called Maghfirah.
---------------------------------------------------------------------------------------
Hal'al - (Ha-Lam-Lam).
Basic meanings of Halla is to untie the knot (20/27); a thing which is dissolved. It also means to get down and stay. Haleel (husband) and Haleelah (wife) also come from this root, as they live together and are Hal'al for one another.
Hal'al is the opposite of Har'am (see details in Har'am). Allah has not given anyone any authority to prohibit anything for the mankind. Only He has the authority to do so, and He has explicitly stated those in Quran (5/87, 6/119-20, 6/146, 10/59, 16/116, 22/30, 66/1). Another thing which deserves clarification is that while mentioning Hal'al things, the Quran has also used the word Tayyab - which means pleasant, pure, and beneficial. It, therefore, means that whereas Allah has declared certain things Hal'al, it is not necessary that one must eat each and everything. Out of the category of Hal'al, he can eat whatever he likes, or finds tasty or pleasant, or is nourishing to his body and does not cause allergy to him.
---------------------------------------------------------------------------------------
Har'am - (Ha-Ra-Meem).
To stop, forbid or prevent something from reaching somewhere. According to Ibn-e-Faris, its basic meanings are to prevent, stop or prohibit with a stern hand. This word is used opposite to Hal'al, which means to set free after removing all hurdles, obstacles and untying all strings. Ihr'am is the stage where a Muslim during Hajj puts on two white sheets of cloth, and from that moment till the end of Hajj is forbidden from certain things which he is normally allowed. Al-Hareem is something which is forbidden; also a place whose protection is a must. Ashhur-ul-Hurum were the four months (Rajab, Zequ'ad, Zul-Hajj and Muharram) wherein all fights were forbidden (Taj / Moheet). Al-Mahroom is one whose necessities of life are stopped - who is left with nothing (Taj / Moheet). Al-Hurmat is a restriction whose breaking is prohibited - also an obligation whose fulfilment is obligatory, an act which must be performed (Taj / Moheet). Al-Hurum'at are things forbidden (1/194). Muharram is that which is forbidden or declared Har'am, or that which is made worthy of respect (14/37). Since this prohibitive order pertains to our practical, day-to-day lives, the following should be clearly understood:-
The authority to prohibit certain things (declare them Har'am) rests with Allah alone (7/32-33, 2/172- 173). No one else is authorised to exercise this right - not even Rasool-Allah (peace be upon him) (66/1). He has not forbidden anything which is ornamental (7/32). Things which are forbidden, are mentioned only in the Holy Quran. 35. Haroot.
Haroot is one of the two "angles," supposedly sent by Allah to B'abel who taught magic and Shirk to people. Allah has contradicted this story in verse (2/102) as false. The name of other was Maroot.
----------------------------------------------------------------------------------------------
Hamd - (Ha-Meem-Dal).
A deep, intense feeling of appreciation which comes out from one's heart spontaneously after seeing an exceptionally beautiful and unique thing; the expression of such a feeling is Hamd. The intention or the object is to acknowledge the greatness of its creator. There are, however, certain requirements or conditions imperative for the object which is being appreciated.
The thing which is being appreciated must be perceptible. Anything which cannot be seen or felt cannot be appreciated by our senses or feelings, e.g., an artist cannot be appreciated without seeing his painting. Conversely speaking, the Quran says, "These people expect that they should be appreciated for what they have not done." (3/187) The thing which is being appreciated should be the product of a deliberate, conscious act. Anything which just happens on its own or by chance is not worthy of Hamd. For instance, the Arabs did not use the word Hamd while appreciating a person who was born beautiful; for this they used "Madah." If a machine is producing beautiful articles, the machine is not worthy of Hamd, but of Madah. Similar is the case of a dancing peacock. The peacock deserves appreciation but Hamd is due only to his creator - Allah. The person who is appreciating it, should be doing so on his own, voluntarily and not under any compulsion or pretension, not hypocritically or to please someone; the feelings of appreciation should come forth abruptly, instantly and spontaneously. The person who is appreciating a thing must have definite knowledge about it. Appreciation cannot be expressed on the basis of knowledge which is vague, hearsay or even slightly doubtful - it cannot come out of blind faith, deception or whimsical feelings. Its source is definite and complete faith. Madah can be used for imaginary things but not Hamd. Things which are being appreciated because of their rare beauty, complete harmony and exceptional attraction, must have attained absolute perfection. They must be beneficial for humanity and their benefits should be tangible (Taj). A piece of art which is not complete or not beneficial to mankind does not deserve Hamd. So Hamd is the expression of such feelings with the requirements and conditions mentioned above. Even if one element is missing, it would not deserve Hamd but Madah. The Quran has used the word Hamd while appreciating all the Attributes or Creative Works of Allah; not even once the word Madah is used (13/13, 13/18, 17/44, 6/45, 64/1). The entire authority and appreciation is for Him. In order to appreciate all that is created by Allah, man was given the knowledge about them (2/31). This enables him to explore them further by doing research, and at the same time keep himself and his feelings under the guidance of Wahi. This enables him to reach the most exalted position, Maqam-e-Mahmood (17/79), without duress or any fear. It is a position worth all the praise and appreciation, something that Rasool-Allah (peace be upon him) attained and became "Ahmad" and "Muhammad" (48/29), i.e., one who is worthy of constant and continuous praise and appreciation (Taj). According to Kit'ab-ul-Ishtiq'aq, "Mahmood" is one who is praised once and Rasool-Allah is the one who possesses immense qualities worth praising and is, therefore, praised again and again for one quality or the other.
Now consider the opening verse of the Holy Quran (1/1) and ponder over how beautifully He has summed up the great reality. It says "Al Hamd-o-lillah e-Rabbil 'Al'ameen," meaning: "Everything in the entire universe is a living proof of the amazing system that provides it nourishment, thus enabling it to actualise its potentialities." It is, therefore, evident that this Hamd does not come as a faith but is an expression of appreciation. It is only after deep reflection and extensive research that one can proclaim Al-Hamd-o-lillah; how can, therefore, a person or a community which does not ponder over or unveil the masterpieces of its Creator, appreciate, or say Al-Hamd-o-lillah? How can these people put into actual practice or utilize these things, and how would they be considered deserving to enjoy the result or the fruits of such a system? Allah has given a practical program to enforce His system, which once put into practice would produce such unparalleled, exceptionally praiseworthy, and everlasting results that the whole world, after seeing them, proclaim, "Allah Who has given these Laws, really deserves all the praise and appreciation." (1/1)
----------------------------------------------------------------------------------------------
Fitna - (Fa-Ta-Noon).
Its basic meaning is to melt silver or gold in fire so that it gets pure (Taj), so Fitna means to test or examine by heating, or by temptation, trials, affliction or disease. It also means, sedition or deviation. It further means to show the reality of a thing. Al-Fattana means the touchstone on which gold or silver is rubbed to test its quality.
In the Holy Quran, it is used in the meaning of deviation (39/49, 5/49, 17/73) or to get astray from the right path. In verse (22/11) it has been used as opposite to Khair (good). In verses (2/193, 8/39) it means to create chaos or disorder. On the whole, it is used in the Quran in reference to the hurdles put in the way of establishment of Quranic Social Order. In verse (22/11) it means affliction, distress, in verse (37/63) to torture, in (2/102) deception, and in (6/53) to punish.
Verse (20/40), says about Moses: "We put you through various tests and trained you and only then you came up to Our standard before Nubuwwat was bestowed upon you."
------------------------------------------------------------------------------------------
Amr - (Alif-Meem-Ra).
Al-Amarato Wat-T'amoor means a sign post made of small stones in the desert to indicate the boundaries or to show the path. Al-'Itemar means to consult. In verses (7/110) and (26/35) the Pharaoh asked his chiefs about Moses, "So what do you suggest in this matter?" M'otamar means the place where consultations take place - the conference room and the conference itself. Ameer is a person who is consulted, also a person who gives guidance to a blind man (Taj). It also means "abundance" (Taj). Other meanings in which Amr is used are, to order, to direct a situation or a position. When it is used in the context of giving directions, then its plural is Aw'amir (as we use Aw'amir and Na'wahi - its antonym). However in the Quran the word Aw'amir has not been used. When Amr is used in the sense of a problem or a situation, its plural is Umoor. Al-Imarato means a government or state (Taj) and Ameer means a person who gives directives. In verse (7/54) Amr has been used in a different form than Khalq. Here it is important to keep in view its basic meanings, i.e., guidance, indication, direction. Ibn-e-Faris says that "Nourishment" is also one of its intrinsic meanings.
Khalq means to bring into existence various things by mixing different elements. This pre-supposes that these elements already exist. However, before this stage, there is another stage when the things are in the process of becoming. This planning stage is 'Aalam-ul-Amr. Amr also means the laws, rules or disciplines according to which things in the universe are existing. Quran says that when Allah decides to create something, He says "Be" and so it "Becomes." How does it take shape and form, and where does it comes into being, we do not know as it is beyond our comprehension.
Dr. Muhammad Iqbal, in his Essays on Reconstruction of Religious Thought in Islam (P 103) quotes Pringle Pattison, a famous thinker who exposes the helplessness of English language. He says that English has only one word about the "Creation" of universe whereas there should have been two different words to explain two different phases. Arabic has two words "Khalq" and "Amr" to express the two ways in which the creative activity of Allah reveals itself to us.
In short the first stage is that of Divine Planning, where Allah's Directive Energy initiates an inchoate object on the path leading to its destined incarnation. And the process by which it finally assumes the material form intended for it is called the process of creation. Creation involves the blending of various elements in a particular manner and proportion, so as to produce an entirely new thing; for instance, the formation of water through a combination of hydrogen and oxygen.
How the Divine Planning operates in the various stages of Amr is not known to us, but in the world of creation, it can be comprehended through the physical laws. Indeed, man can not only comprehend the operation but also co-operate with Allah in this creative process. The laws under which the various objects in the universe function are made in the world of Divine Planning ('Alam-ul-Amr), but they are enforced and executed in the world of creation ('Alam-ul-Khalq).
Source of the Article