particular Pharaoh: Egyptians worshipped the gods:
*Taj and Raghib **Taj ***Muheet.
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and “Aamn Ra” (the Sun god) was the biggest of their gods: the kings of Egypt were
thought to be the ‘autaar’ or representatives of the gods: they were called the ‘autaar’ of
the Sun god : three thousand years ago, thirty generations of the
Pharaohs ruled Egypt : during the time of Hazrat Yusuf, Hyksos’ family ruled Egypt and
they were called Umalaqah.
In Egypt the Bani Israeel had started out as a respected lot but gradually they became
subjugated by the Pharaohs and began to be treated like slaves: when oppression reached
its peak, then Hazrat Moosa was born among them, who was a great messenger of God
and a revolutionary.
Though he was born in a family belonging to the subjugated Bani Israeel , God so
arranged that he was brought up in the Pharaoh’s palace and thus became aware of the
ways of kings: 28:7:13 from here he reached the area called Madyan: 28:22 where he
wedded .
On return from Madyan, he was endowed with prophet hood on the mount Toor: 20:12-
13: and he was told to go to the Pharaohs and deliver the Bani Israeel from oppression:
along with his brother Haroon, he reached the Pharaoh 20:43:44, 28:34 there were battles
(struggles) with the Pharaoh and his religious people and at last he came away with the
Bani Israeel to Palestine : 20:77 and educated them there: and God made the Bani Israeel
the lord of the east and west in that blessed land 7:137 according to the Torah, he died in
the land of Mo-aab at the age of 120 years: see Istasnaa 34:5 : Hazrat Haroon had died
earlier: the Qur’an has not discussed these details.
He was succeeded by Hazrat Yusha bin Nuun according to the Torah: thereafter the
nation of Bani Israeel rose to new heights: this was the era in which the grandeur of
Dawood and Suleman was inherited by them: then they stopped following the way of
God and ignominy pursued them:
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they were first destroyed by Bakht Nasar of Babylon in 99 B.C.: he demolished
Jerusalem and enslaved the Jews and took them to Babylon: within a hundred years three
Persian kings i.e. Khorus (Zulqarnain), Dara and Artakhshash-ta agreed to help them and
they were able to come and settle once more in Jerusalem: (surah Baqarah mentions this
destruction and rehabilitation allegorically in ayat 259: in 332 B.C., Iskander of the
Greeks, attacked their centre ie. Jerusalem: then in 320 B.C, Batlimos attacked them by
way of Egypt,attacked Jerusalem and seized it: during the period of Antigonus, this area
came under the Greeks and the Jews were badly persecuted: in 66 B.C., their last
destruction had begun to take place: Pompeii of Rome advanced towards Palestine and
seized it: in this battle, about 12 thousand Jews were killed: then in 01 B.C. in another
battle about thirty thousand Jews were enslaved: nature tried to redeem them and sent
Hazrat Isa to them for sdalvation but the way he (Jesus) was treated by them is known to
the whole world: and after him the moment of recknng for them had arrived: Titus, the
Roman Governor, in 70 A.D attacked them so badly that they were destroyed as a nation.
Surah Bani Israel talks about the first destruction at the hands of Bakht Nasar and this last
destruction: see 17: 4-7.
Hazrat Moosa was God’s prophet: he was endowed by Allah with a celestial Book: wa iz
aataina moosal kitaab: 2:52 Hazrat Haroon was a prophet too: he too received a holy
book: as such about Hazrat Moosa and Hazrat Haroon it is said: wa aatainahumal kitaaba
mustabeen: 37:117 and We endowed both of them with a clear Book: The Qur’an
mentions no book for Hazrat Haroon: nor is it named: 5:44 but Torah is actually the name
of the group of books which were given from Hazrat Moosa to Hazrat Isa and all the
prophets between them: this group of books is called the Old Testament:
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: Page 1572
Miim, waw, heh
Maa-un was actually mawatun: grtadually it turned into maa-un: it means water: the
plural is miyahun: maahatis safinah: means the boat filled with water: banu maa-is sama:
this was the nick name for the Arabs who were always in quest of rainfall and went to
whatever place there was rain water to be found: *
The Qur’an says: kaana arshuhu alal maa: 11:7 God’s throne was on water: for the
meaning see ain, rah, shiin.
Miim, heh, daal
Mahdun means to make a place smooth and soft: al muhd: soft and level ground: al
mihaad: means bed because it is soft and smooth: **the earth has been termed mihaada
by the Qur’an: 78:6 that is vast land that is spread out and is level or smooth: since a
child’s bed is level and soft therefore it is called al mahd: that is, nursery.**
Tamheedul amr means to smooth out some matter: Taj with reference to Raghib says
figuratively it also means to expand or increase wealth and rank: **that, is to make life
soft and luxurious: wa mun amila swalihan falal anfusihim yamhadoon: 30:44 whatever
good or capable deeds they do, provide them with luxuries and improve their lives: surah
Baqarah calls jahannam as bi’sal mihaad: 2:206 here it mans a place to stay: or live in.
The Qur’an calls Allah as maahid: wal arda farshnaaha fanimal maahidun: 51:48 and We
have spread out the earth, and a good provider of luxuries We are, or provider of an
abode.
Surah Maryam says that Hazrat Maryam along with her son Hazrat Isa, came to the
worshippers of the Hekel (holy place of the Jews) who were angry with her because in
their opinion she had given up a life of celibacy and was living a normal life (as she had
a child) and this was against the rule of monasticism:
*Taj and Ibn Faaris **Taj ***Muheet.
Page 1573
instead of replying, she pointed to the child (which was Hazrat Isa) that he would answer
them: at this, the priests said sarcastically: kaifa nukallimu mun kaana fil mahdi sabiyya:
19:29 how can we talk to a child who is newly born? How can we talk to a child for
explanation: this makes the meaning of al mahd (cradle) clear:
This is ‘takallum fil mahd’: (i.e. talking about the universal truths at a young age):
towards which has been pointed : in 3:45, 5:110.
The reply that was given by Hazrat Isa to the priests also shows that it was not a reply
from the cradle: i.e. was not the reply of a child: Hazrat Isa said inni abdul laahi
aataaniyal kitaaba wa ja’alni nabiyya…: 19:30 I am a banda (slave) of God : He has
given me the Book: and made me a prophet: this shows that this a period when Hazrat Isa
has been endowed with prophet hood:
For more details see my book “Shola-i-Mastoor’;
Miim, heh, laam
Al mahl: al mahal: al muhlah: peace: contentment: softness: amhalahu: treated him softly
or gently : did not treat him harshly: granted him more time: gave him more time: tamah
hala fi amalihi: he did not hasten in his work, did it peacefully and with equanimity: al
mahl: aplomb and honor: to proceed in a good deed: al maahil: fast: one who goes ahead*:
surah Taaq says fammahili kafireena amhilhum ruwaida: 86:17 treat these opponents
gently and give them some time: there is a gap of time between the deeds and their results:
this is what extending the time limit is: this takes place according to God’s law of
graduation and stages.
*Taj and Raghib.
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Page 1574
Probably due to peace and stability, every metal is called al muhl: some say that it means
molten zinc, copper or iron : others think that it means olive oil and its dregs: also this is
supposed to mean the ash and the small bits of ambers which fall off a roti or bread when
it is taken out of the bhobal or oven: the Aamir tribe says it means poison: however, the
element of annihilation is predominant in this word: surah Mu’aarij says: yauma takunus
sama-u kalmuhl: 70:8 here if the word is taken to mean molten metal then it will be
appropriate: i.e. the forces of great leaders will turn to water or nought : the water that
will be provided to those in jahannam or hell will be like muhl: here if the word is taken
to mean poison then too it will be appropriate and if it is taken to mean molten lava then
too it will be all right: surah Kahaf says yughasu bi maa-in kalmuhl: 18:26 the actual
meaning is that things that support life will also prove deadly for them.
Mahma
Mahma: (some think that it is a compound of ma, ma and the alif of the first ma has been
changed to hah) :means ‘anything’: wa qaalu mahma taa tinabihi min aayatin: 7:132 they
said whatever signs you bring….it also means “when ever”.
Miim, heh, nuun
Mahanah: he used it very well: exploited it fully: imtahanahu: he employed it in his
service and thus weakened it: al maheen: a camal which has been so weakened with hard
labor that it is not useful to sire a camel so that the children which are born are not weak
too: al maahin: slave and servant: almihnah: cleverness and expertise in serving: al
maheenu minar rajul: lowly being: mean man: of unimportant opinion: of little manners:
*Ibn Faaris says it basically means non importance or insignificance and hatred.
The Qur’an has said: sulaalatin min maa-inn maheen: 32:8
*Taj and Muheet.
Page 1575
That is, (the creation of man through) weak and insignificant water that is ejaculated
(sperm): this has been said as a comparison: i.e. to create such a fine human being out of
this lowly water is a manifestation of God’s creativity:
Miim, yeh, daal
Maada qaumahu: he brought food for his qaum: maadahum yameeduhum is in the
meaning of maarahum: that is, gave them the goods of sustenance: almumtaad: means
one who takes the goods of sustenance: midtuhu wa amidtuhu: I granted him: maadani
fulaan: he did me a favor*: Raghib says it also means he fed me**: maada also means to
move with intensity : also to bend: maadat bihil ardu means the earth revolved along with
it: al maa-idah: food: no matter a spread accompanies it or not: some scholars say it
means a spread on which there is food: if no food is spread out then the spread is called
khwaan: Abu Abeed says the spread is called maa’idah because it is given to the guest as
a gift and favor :* Ibn Faaris says the basic meanings of these words are 1)movement and
2) to benefit.
Un yunazzil alaina maa-idatan minas samaa-i: 5:112 he should endow us with the spread
from the sky: like every prophet Hazrat Isa too told the people that if they followed the
laws of God then He would grant them good ‘rizq’ and successes in this world: but the
way that qaum was facing difficulties indicated that it could never get the accoutrements
of life in abundance, the way it was carrying on: so he felt that these people should be
free of bondage to human beings for their rizq or sustenance and get it directly from God:
(then perhaps they would change their ways and follow God’s laws):
*Taj **Raghib.
Page 1576
Hazrat Isa said to his followers that you are momins: and you should ittaqullaah: 5:112 i.e.
observe God’s laws: God said he would create such a system (whereby they would get
rizq directly from God) i.e. this would be the definite result of taqwa :but faman yakdur
baadu minkum fa inni u-azzibuhu azaaba…: 5:115 anyone who rebels even after this
(rizq directly from God) then he would be meted out harsh punishment: as such maa-
idatan minas sama-i is the second name for the system of sustenance and the definite
result of taqwa.
This is the gist of the ayats, not the exact translation.
Surah Nahal says about the earth: un tameeda bikum: 16:15 means live on it in peace and
let it revolve with you all.*
An open and vast space is called al maidaan: or al meedaan: therefore maa-idah also has
the element of vastness or openness:
Miim, yeh, rah
Al meerah: edibles which somebody carries over: maara iyaalahu yameeru – maira: he
brought edibles for his family:* surah Yusuf says: wa nameeru ahlana: 12:65 we will
bring grains (or foodstuff) for our family.
Miim, yeh, zain
Maaza yameez: to separate something: to single out: famtaaz: so the thing was
separated:* Raghib says it means to separate things that look alike**: the Qur’an says
hatta ameezal khabeesa minat tayyib: 3:178 until God separates the pure from the impure:
surah Yasin says: wamtaazul yauma ayyohal mujrimoon: 36:59 O, criminals, be
separated now: tamayyaz: to become separate: tamayyazar rajulu minal ghaiz: due to
anger he broke in to pieces *: takadut tameezu minal ghaiz: 67:8 he is near explosion due
to passion: at tameez: to distinguish between similar things**:
*Taj and Muheet **Raghib.
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Page 1577
Meekaal
Surah Baqarah mentions Jibreel and Meekaal: 2:98 the Jews thought the angel Meekaal
(Michael) to be friendly:
Maal: means he bent: maala ilaih: he bent or leanrd towards him: was attracted to him
was attentive to him: maala alaih: means he leaned against him: oppressed him: attacked
him: 4:102 maala unil haqq: he left the path of justice: avoided it: amaalahu: bent it :
made it bow: maalatish shams: the sun leaned towards the west: means it started setting:
mayyala bainal amrain: he was divided between two deeds as to which to perform: i.e. his
heart bent to one thing first then to another to perform: * mailah: to bend once:*
Al meel: means a mile: a fixed distance on land : there is difference of opinion as to its
length: a light house: an unlimited distance on land: and the needle of the surmah ( a
blackish substance applied to the eyes to make them look beautiful and healthy) *.
Raghib has listed al maal under meil and said that maal is said so because it is bent
towards one sometime and then to another: i.e. maal (wealth) keeps changing hands: **
but I have not agreed to it. See heading miim, waw, laam.
*Taj **Raghib.
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page 1578
N U U N
Nuun: see heading nuun, waw, nuun.
Nuun, alif, yeh
Na aituhu wa na aitu unhu: I went far from him: distanced from him: naaya bihi: removed
him to one side: distance him: moved him: *the Qur’an says: wa hum yanhauna unhu wa
un auna unhu: 2:26 they stay from it (the Qur’an) and keep others too away from it: al
munta’aa: means a distant place: an naayu: it means a ditch which is dug around a tent so
that rain water does not come into the tent: stays away from it: this also means separation:
*: and also to ignore*: * the Qur’an ays: aaraza wa naa bijaanibihi 17:83 took himself
away while abiding and being rebellious: avoided it: naaya fil ard: he went afar in the
country: *.
NA
Na
1) this pronoun appears for every plural, masculine and feminine, all.
2) It appears for first person plural and is used both as masculine and feminine: azzal
laana: these two misled us.
3 ) it appears for speakers: rabbana: O, our Lord.
*Taj **Raghib also Ibn Faaris.
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page 1579
the Qur’an says: wa qaalal lazina kafaru rabbana arinal lazeena azal laana minal jinns wal
inns….: 41:29 and those who are kaffir will say: O, our Lord, show us those (point to us)
among men and djinn who misled us: at another place it is said: kaifa fa’alna bihim…:
14:45 what deal we cut with them…:
Nuun, beh, alif (nuun, beh, waw)
Naba un: means to give the news: Ibn Faaris says it basically means to come to one place
from another: news is also called naba-u because it travels from one place to another:
Raghib says naba-u is not every news but that which is beneficial and which is
knowledgeable or at least which makes the listener aware: this piece of news must be free
of lies: like news given by God or the prophet*: but this rule is not correct: the Qur’an
says inn ja’akum faasiqun binaba-inn fatabayyanu….: 49:4 if some mischievous person
brings you some news, then investigate it (whether that is true): here a news item brought
by a faasiq is also called naba’un: anba’a and nabba’a mean to give
news:*
nabbi ibaadi:
15:49 tell my slaves for a fact: watlu alihim naba’a Ibrahim: 26:69 tell them about the
news of Ibrahim ( the tales of) ( from the Book of God):
Naba’a: nabu’un: means to rise: a plateau: an nab’ah: high land: an nabii: means a plateau
or evident path which rises to be evident *.
In Arabic language, there also a word which is nabu (spelled nuun, beh, waw) : nabwun :
nabwah: means to rise: be lofty: to be a plateau: * * an naba’ameans land which is higher
than other lands: also means lofty landmark which gives guidance: *
The Qur’an has used the word an nabiyyu to mean prophet: some think that it is derived
from the word naba-u and therefore means one who gives news:
*Taj and Lata’iful Lagha and Aqrabil Muwarid **Taj and Ibn Faaris.
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page 1580
but this is a concept propagated by the Torah: nabi (prophet) was the name of a particular
rank of an official of the Hekel (religious order of the Jews): who used to make
predictions : that is why in English, nabi is translated as prophet: i.e. one who makes
prophecies: but from the Qur’anic concept of prophet hood or nabuwwat , one can see
that it is derived from nabawah which means a lofty place: thus nabi means one who is at
a lofty place: the Kitabil Ashqaaq says that a person called out to the prophet Muhammed
SAW as nabi ullah (he meant that the word nabi had been derived from naba’a) but the
prophet SAW said: lastu binabi –il laahi wala kin nabi- ullah: this shows that this word
has been derived from nabawah: a prophet stands at the lofty place where he is shown
both the real and meta physical universe: through the wahi he can witness the basic truths
of the universe on one hand, and on the other delivers these truths to the physical and
human world and implements these truths on the real world of humans: this was the fact
that the Prophet Muhammed made when he announced his prophet hood to the Quresh
tribe of Macca: he stood on a high place and asked the people whether they would believe
him if he said that a forceful army was ready to attack them from the other side of the
mountain? They said surely they would believe him (because that he had never lied in
lifetime): also that he was standing at a point where he could see on the other side of the
mountain and can tell what was transpiring: he said then believe me when I say that your
deeds are advancing towards you as a forceful army of destructive results: as such you
should give up this way of life and adopt the right way.
This depicts the right picture about nabuwwat or propethood : i.e. the nabi (or the prophet)
is placed at the high place of knowledge where he (through the wahi) witnesses the truths
about the universe: this is the right place of nabuwwat or prophethood: then he comes to
the people with this knowledge of the wahi: so that the people are made aware about the
truths: and practically demonstrates how to live as per God’s dictum: this is the duty of
prophet hood: i.e. to deliver the trutjh of the wahi to others: the nabuwwat ended with
prophet Muhammed: now no human being can receive the wahi or direct knowledge from
God: ( because whatever wahi was needed, has been already given and enshrined in the
Qur’an):
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Page 1581
As far as the duty of prophet hood is concerned i.e. demonstrating on how to act
according to the wahi and transmitting it to others, then this duty was entrusted (after the
Prophet Muhammed SAW) to the ummat or followers who have inherited the Book of
God: it will be called ‘tableegh’ and ‘aqamat-e-deen’ and not risalat because ‘risalat’ can
produce confusion: this system will contiue till qiyamat: nabuwwat and risalat is
enshrined in one and the same person therefore every nabi is a rasul and every rasul is a
nabi: after the khatm (i.e.end) of nabuwwat or prophet hood there can be no prophet now :
neither can there be any rasul in these meanings: but the duty of taking the wahi (the
message of God) to others now lies with the ummat: therefore the ummat as far as its
duties are concerned is heir to the prophet: the nabuwwat or prophet of Hazrat
Muhammed is safe in the Qur’an and the ‘duty of risalat’ i.e. taking the wahi to others,
will lie with the ummat till the doom’s day or qiyamat.
Generally it is thought that rasul is a prophet which is given a Book by God and nabi is a
prophet who is given no book: this is a wrong concept and is due to on unawareness : the
Qur’an has clearly said that God gave a book to all prophets: wa anzala ma’ahumul
kitaaba bil haqq…: 2:213 the same phrase has been used for the rasuls: 57:25 these very
books of the nabis or ambia have been called ma ootiyan nabiyyuna mir rabbihim.:
2:1236 and people have been ordered to have faith on them: Hazrat Isa had said: aataanil
kitaaba wa ja’alni nabiyya: 19:30 Allah has given me the holy Book and made me a
prophet (nabi): these explanations show that every nabi is given a celestial Book: as said
earlier nabuwwat and risaalat are two faces of the same coin: thus the nabis have been
called nabi at some place and people have been ordered to obey them 65:1 and rasul at
other places: 48:29 so much so that about Hazrat Ismail has been said: wa kaanal rasulan
nabiyyia: 19:54 a messenger whom we had endowed with prophet hood: khatm-e-
nabuwwat (the end of prophet hood) means that nobody can receive knowledge directly
from God anymore: whatever knowledge was meant to be imparted to man through the
wahi has been completed and is now safe in the Qur’an: therefore the concept of
receiving knowledge directly from God through kashf or ilhaam is contradictory to the
concept of khatm-e-nabuwwat.
We have said earlier that the word naiyyun is derived from nabawah: but if it is held to
have been derived from naba-un then too it will encompass the connotations of high rank
and making knowledgeable about ‘ghaib’ or things of the unknown or ghaib :
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-page 1582
this ‘ghaib’ would mean the wahi which is only received by prophets from God: see
heading ghain, yeh , beh: rather than predictions, claimants to which are found even
among the non-muslims.
Nuun, beh, te-h
An nabt: an nabaat: anything that grows from the earth: * al munbit: the place to grow:
this root also has the connotation of being highlighted and be evident: for a girl’s chest to
become evident (i.e.developed) is alled nabata sadul jaariyah: and for a boy to attain
maturirty is also called nabatat aanahu ghulaam: and anbatal ghulam: also means this: at-
tanbaitu means to nurture: upbringing**: Ibn Faaris says it means growth in something.
The Qur’an says wa anbatat min kulli zaujin baheej: 22:5 the earth grows all kinds of
good things: surah Aali Imran says about Hazrat Maryam: wa anbataha nabaatan hasana:
3:36 (his Rab or Sustainer) brought him up very well: here physical upbringing as well as
moral upbringing both are meant.
About mankind it is said: wallaahu anbatakum minal ardi nab’ata: 71:17 this means that
God nurtures you or brings you up like the plants, and also that Allah has spread mankind
over the world like the branches of a tree which have one trunk and root: it also means
that God has raised man from the earth like he nurtures the plants: at other places in the
Qur’an it is aid that man has been created initially from earth: and thereafter the whole
thing advanced: (details about the creation of man and the Evolution Theory can be found
in my book Adam and Iblees (the devil)).
Nuun, beh, dhal
Nabaz: to throw something away because it is found to be value-less: al munbuz means a
child which has been thrown on the road: *** (i.e. an illegal birth): therefore it means
something that is not valued or hated because it is valueless:
*Raghib **Taj **Taj and Raghib
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-page 1583
nabazal ahd: violated the agreement: nabazal amr: to leave something useless: ** Ibn
Faaris says it basically means to throw away or put: al intibaaz: to move to one side: to
give up on: 19:16 an nabz: to put dates or dried grapes with water to one side so that they
become nabeez or filled with water: **.
Kalla li tunbizanna fil hutmatah: 104:4 capitalist and all their wealth will remain (behind)
as valueless: (for the meaning of hutamah see heading hah, tha, miim).
Surah Anfaal says about the pacts between nations: wa imma takhafuna funbiz ilaihim ala
sawa…: 8:85 if you fear violation of agreement from some nation then if you are equal to
them then lay down the agreement to one side: i.e. you must not violate an agreement
simply on apprehensions of violation from the other side: neither think of hurting them:
but as you dealt with them while making the agreement, tell them clearly that you have
no more faith in them and therefore we will no more abide by any agreement: ala sawa-
inn i.e. treat them as equals or if in breaking the agreement suddenly they stand to bear
some loss,then justice demands that they be spared this loss: this justifiable approach can
only be advocated by the noble Qur’an: conversely, before the advent of Islam, those
with the book would: au kulla huma aahadu ahdan nabazahu fareequn minhum….:
2:100v whenever they entered into an agreement then one group would debunk the
agreement: these ayats clearly denote the difference between nabaza and nabaza ala
sawainn:
Nuun, beh, zain
An nabz: to name or pontificate somebody: give somebody a bad nickname: attanaabooz:
to shame one another: to call each other by shameful nicknames: an nabeez: to have
disagreeable names for each other: an nibz: the upper covering of a date palm.*
*Taj and Muheet and Raghib **Muheet
page 1584
The Qur’an says: wala tanabuzu bil alqaab: 49:11 do not call each other by sarcastic and
hateful names.
Nuun, beh, tha
An nabat: (with a tha) when water is struck initially while digging a well: ambatil haafir:
the digger reached the water while digging: also means to dig something out and make it
evident: * to reach the truth after investigation and then make it evident: the Qur’an says:
mal lazeena yastanbitunahu minhum: 4:83 those among them who can reach the truth
after investigation: Zajaaj says the word means conclusion* i.e. meaning: Ibn Faaris too
says this is what it means: i.e. to draw conclusion from the available facts: to reach its
basics or bottomline.
Nuun, beh, ain
An naba: to gush forth from the spring: al yanbuuh: spring: the place from where the
water comes out: fountainhead: the plural is yanabih: the noble Qur’an says: tafjur lana
minal ardi yanbu’a: 17:90 bring forth a spring from this land for us: surah Zumr says:
fasalakahu yanabi’a fil ard: 39:21 then let it (water) flow as springs on the land: manba-
ul maa-ee: fountainhead.*
Nuun, te-h, qaf
Nataq: yantiq: (yantuq): to move something violently: to shake:* wa iz nataqnal jabala
fauqahum: 7:171 when We shook the mount that was towering over them: un naatiqu
minal khail: the horse which gives its rider a very rough ride: or throws him off his back:
un natq also means to shake off and to uproot: * these are all instances of movements of
sorts: Raghib says it means to pull something so that it becomes loose**: Ibn Faaris says
the word means to pull, to shake or uproot .
*Taj **Raghib.
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-page 1585
Nuun, te-h, rah
Nasar: yansur: nasran wa nisaara: to scatter something: fantasar: so it was scattered: un
nasar: to dessiminate secrets: to talk too much: al muntassar: a weak man who has no
good points in him: al minsar means a date palm out of which unripe dates fall off: i.e.
the fruit falls off even when it is unripe and is therefore useless *: about the deeds of
criminals the Qur’an says: faja’alnahu haba’un munsoora: 25:23 We will make them
result less and useless : in the scales of the makafatil aml they will carry no weight: they
will disintegrate in air: i.e. they will not be able to produce any constructive results: ( this
is what result-less means) Surah Infitaar says: izal kawakibun tasarat: 82:2 when the stars
will scatter: when they will be scattered around.
Nuun, jiim, daal
Un najd: the part of land which is high and hard: it also means high, open road and an
expert leader.**.
Najadal amru yanjud: the matter became evident and was disclosed**: the Qur’an says:
wa hadainahun najdain: 90:10 we showed man both the paths i.e. of haq and baatil i.e. of
truth and falsehood.: (through the wahi): thereafter he has the right to choose whichever
path he wants: the paths of haq and baatil have been shown by the wahi, man inherently
doesn’t have the capability to distinguish between right and wrong without the help of the
wahi: (see heading laam, heh, miim and feh, tha, rah).
Also, God only shows the way, (through the wahi): but does not makes one choose the
right way: it is upto man himself to choose the right path or wrong : this right ,makes
man responsible for every deed he performs and by judging these very deeds he can be
said to be on the wrong or right path:
*Taj and Muheet and Raghib **Taj and Raghib.
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Page 1586
An najas: it is the opposite of taahir (pure) : i.e. impure: see heading tha, heh, rah: qad
najis saubihi: his cloth was soiled: became impure: Raghib says there is impurity which
can be seen with the eyes i.e. physical and that can be felt with insight like the impurity
of sight or soul: in these meanings the Qur’an has said: innamal mushrikoona najas: 9:28
the mushrikeen (those who attribute godliness to others too)are surely full of impurities:
da-un naajis: means a sickness from which one cannot recover.*
The Arabs used to make their children wear a taaweez (a sort of holy charm) to drive
away evil from them: these taawiz were generally comprised of impure things: such as
the bones of the dead : or the cloth which had been used to clean menstruation with: these
were called at- tanjees: ** it is also possible that since this act was done to drive away
evil forces it was called at- tanjees:
Nuun , jiim, miim
An najm: a star when it can be seen: the plural is anjum or nujum: it also means a plant
without a trunk or stalk and which spreads out on the ground: *** an najmu wush shajru
yasjudaan: 55:2 means this very thing: Ibn Faaris says the basic meaning of this root is to
appear and be evident: un-najmah also means sentence: *** for the revelation of the
Qur’an in gradually is also called an-najmah: *** but the Qur’an has not used it to mean
this.
Nazara fil amr: to deliberate on a matter as to what to do about it: surah Sa’affaat says:
fanazara nazratan fin nujum: 37:88 it means to deliberate*:
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but I think that the right meaning is the one which we have mentioned under the heading
nuun, zha, rah: i.e. to criticize: to find fault:
The Gharibyul Qur’an says that an-nujum means the elite of a qaum or small states: ** as
against ash-shams which means the state of Persia 81:102.
Nuun, jiim, waw
Naja-un : najatun najayah: to be protected from something which is dangerous: some say
that it has been derived from najwah which means high place: height: an najwatu
walmunja: the high place which is safe from flood waters due to its height: Raghib says
an-najwatun wun nijaat means a place which is distinguished from its environs due to its
height.***
Naja:: yanju: naja-un: also means to walk past and fast: a Hadith says: iza saafartum fil
judubati fas tanju: when you pass through dry or drought hit land then go through it
quickly: naaqatun naajiyah means a fast paced camel: ***
Raghib says that naja’a actually means for something to be separate: come apart: nafa
ghusunash shajaratah: cut the branches of the tree: najal jild means pulled the skin: ***
Ibn Faaris has given two meanings for this word which are opposite top each other:1) to
pare something off and open it and 2) to hide : but at the same time he has said that it(the
word) should be used concerning height.
Keeping the basic meanings in mind, one can glean the Qur’anic meaning of this word:
other religions present the concept that man is imprisoned in the prison that this world is:
the Hindu religion believes that man has come into this world to atone for the sins in his
former life: to be liberated from this punishment is nijaat: to liberated from it is nijaat:
*Taj **Gharibul Qur’an by Meerza Abul Fazal ***Taj and Muheet ****Raghib.
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-page 1588
the Christians believe that every son of man comes into this world accompanied by the
sins of the first father and mother (Adam and Eve): and he cannot be free of these sins till
he believes in the atonement of Christ: Vedaant or the belief of the Hindus is that the
human soul has been separated from its whole and is therefore anguished: for this part to
be reunited with the whole is nijaat: (deliverance): a similar concept is harbored by the
Buddhists who believe that every wish or desire is the forerunner of some calamity: and
by giving up desires a man can be free of these calamities: they call it nirwaan: briefly the
religion says that man before coming to this was in a good state: he was engulfed by
calamities when he entered this world: now to be free of these difficulties and to regain
his former state is the purpose of life: the Qur’an refutes all these concepts: it says man
does not enter this world either to atone for his former sins nor is burdened with the sins
of his first parents when he enters the world: the world is not a prison, liberation from
which is the purpose of life: the human soul is not part of God and reuniting with it after
getting out of the quagmire of materialism is not the ultimate goal: it says instead that the
human child is born with a clean slate: but it has immense realize-able potentiality to
make these potentialities a reality and that is the purpose of human life so that it can
evolve to a higher form of life: the purpose of life is not being ‘as you were’: life is for
living and developing and getting ahead: the life of the earth is man’s training ground:
here his personality develops where he can find all the happy things of life: and this life
also prepares him for the next evolutionary step:therefore to be free of this world is not
the purpose of life: to conquer the forces of this world and obtain the good things of life
in a manner ordained by the laws of God so that his own personality is developed and the
betterment of mankind is achieved, is the real purpose of life:
Skirmishes with the forces of evil are essential in this life: this very struggle solidifies
and accentuates the human personality: the group or qaum or nation which lives as per
God’s laws is kept free of oppressing forces and free from destruction:
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for this the Qur’an has used the word ‘nijaat’: sometimes, it so happens that a qaum falls
into the grip of oppressive forces because of it wrong ways: but after that reverts back to
the laws of God: then it is delivered from these oppressive forces: here too the word
‘nijaat’ is used: (just as the Bani Israeel got ‘nijaat’ from the Pharaoh’s oppression):
As far as nijaat from jahannam after death is concerned, the Jews have the concept that
due to the sins of their forefathers they will be put in jahhannam only for some time but
after they have paid for their sins i..e. when the impurities are removed from them, then
they will be put in heaven: 3:23 they think that they will go to jahannam or hell for some
time or if they live a pure life then they will go to heaven: this they think is ‘nijaat’:
These two concepts are also agaisnt the Qur’an: according to the Qur’an, man is not put
in jahannam or hell for a limited time’s punishment, nor is jahannam a laundry where
sins are washed away so that then man can enter the jannat in a pure state: the Qur’an’ s
concept is that when man lives as per God’s dictum and his capabilities are developed
enough to evolve to the next stage, then it is called a life of jannat or heaven: but if he
lives a life according to non Godly laws, then his development ceases: and it is called a
life of hell:* he whose development ceases, is not capable of traversing the evolutionary
stages of mankind: he stays stagnant at one place:
*note that a life of heaven or hell exists in this life too and in the life hereafter also: here
the life of hell and heaven that is being mentioned is in the life hereafter.
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-page 1590
therefore, there is no question of ever getting out of jahannam: as such the concept of
that man will spend some time in jahannam and thereafter having atoned for his sins ( his
parents’ sins) he will go to heaven, is also proven false: (the details about jahannam and
jannat will be found in relevant headings):
Najwa means to whisper secretively: Raghib says it is means so because they used to
conspire secretly out of town: some say that it has been derived from najaat: therefore,
najaat would mean to help each other in getting rid of some misery: intaja means to sit at
some high place: * najiyyi: one who shares the secret: 19:52 confidante: naaja and tanaaji
mean to whisper mutually: the Qur’an uses najwa to mean a secret and consultations at
several places as in 58:7, 20:62.
Surah Yunus says about the drowning of the Pharaoh: fal yauma nunajjika biyadinaki
litakuna liman khalfaka aayah: 10: 92 the Kitaabal Ashqaaq says that here nunajjik means
to throw at some high place: the ayat says that although the Pharaoh was drowned, his
body or corpse was preserved so that it could be a lesson to later generations: from the
dungeons or pyramids of Egypt, corpses have been discovered in which the Pharaoh of
the times of Hazrat Moosa is also found: since this is a relatively recent discovery, our
mufassireens (those who wrote explanations of the Qur’an) could not translate this ayat
correctly: this is the reason that even Kitaabal Ashqaaq translates the word ‘badan’ as
meaning armor in this ayat: i.e. the Pharaoh’s armor was thrown, out of the water, at
some high place: but the recent discovery has made clear that ‘badan’ here means the
Pharaoh’s corpse and nothing else.
*Taj.
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Page 1591
About its own facts, the Qur’an says that as more discoveries are made in man’s person
as well as in the universe, the Qur’anic truths will be proven 41:53 one way these facts
come to light is for historic truths to be discovered, like the Pharaoh’s corpse.
Nuun, hah, beh
An-nahb: the nazar or the mannat (pledge) about which it is decided that it is
compulsory*: najabar rajulu yanhub: the man made a pledge: ** at-tanheeb: to work
diligently and continuously: an-nahb also means death, gambling and games of chance
because in the latter wagers are made which must be fulfilled compulsorily.
An-nahb: great danger: *** to cry loudly: ****Ibn Faris too says these are the
meanings : the Qur’an says : faminhum mun qaza nahbahu: 33:23 these include those
who have fulfilled their nazar (pledge): gave their life for haq (for truth).
Nuun, hah, te-h
Nahata yanhutu wa yanhit: to pare something: to pare and make smooth: ***an-naht: for
a carpenter to pare wood: ****
The Qur’an says: wa tanhitunal jibaala buyutan: 7:74 you build houses by cutting and
paring the mountains.
Nuun, hah, rah
Nahrus sadr: the upper part of the chest: the part of the chest where a garland is worn:
nahral ba-eera yanharahu nahra: he hit the spear on the spot adjacent to the chest where
the throat begins: camels are slaughtered in this way***: Ibn Faaris too says that this root
has several meanings: it also means the chest as well as to split the chest open.
The Qur’an says: fasalli li rabbika wanhar: 108:2 here the mufassareens have written
many explanations of wanhar:
*Raghib **Muheet ***Taj ****Lissanul Arb
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-page 1592
such as 1) to push the chest out while standing for namaaz or salaat (prayer): 2: to put the
right hand over the left in namaaz: 3) to slaughter the animals of qurbaani (sacrifice) : 4)
to wrap both hands over the chest in namaaz or prayer 5) to lift the hands up to the ear
when saying takbeer in prayer 6) to stand towards the qiblah or west in prayer: 7) to kill
the desires 8) to stand facing the west or qiblah in the morning:* but nahara means to
create reach: to dominate something very well: to obtain something very well: to
comprehend some matter thoroughly***: an-nehru; wan nehr means expert; clever;
experienced: one who comprehends everything and oversees everything and one who acts
upon something very firmly***: wanhar: 108:2 means to act firmly on something after
understanding all its aspects; after dominating it in every way.
But if wanhar in this ayat is taken to mean the slaughter of camels, then it points to a fact:
after migration when the Prophet Muhammed came to Madinah, then the condition of the
group of momineen or the muslims was very weak and poor: and the Jews were very
much calling the shots there: in such conditions weak groups tend to seek the support of
strong groups: and even go so far as to sacrifice their principles for this: for the Jews,
camels were Haraam but halaal for the muslims: the Jews thought that the zabi’ah of
camels was haraam: they thought that due to their dominance in Madinah the muslims
will abstain from slaughtering or the zabiha of camels: at this juncture, the Qur’an
ordered the muslims to ‘slaughter the camel’: i.e. in matters of Deen do not compromise
with the Jews: in a few days this weak group of the momineen became so strong that the
Jews (who did not desist from their machinations) had to leave Madinah: some say that in
in the Hebrew language, Kosher means halaal: alkausar: 108:1 is derived from it: inna
aatainakal kausar 108:1 would mean We granted you the camel as a halaal zabiha: but I
do not subscribe to this meaning: see heading kaf, te-h, rah.
*Taj *Asaas Zamkhashri with reference to Gharibul Qur’an by Meerza Abul Fazal
***Muheet.
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-page 1593
An-nuhaas, an-nihaas, an-nahaas: molten copper: also means the sparks that fly when
zinc or iron are beaten: it also means the smoke which rises and has little heat but no
flame in it: * Raghib says it means a flame which has no smoke: nahas means the sky has
become red like nuhaas: the Arabs thought that this was a bad sign**: thus an-nahas
means any dark matter: and also hard labor, difficulty, loss, harm, and tiredness: nahasatil
iblu fulaana: the camels tired the man out: an-nuhas means the last three nights of the
month when there is no moon: tanahasa fulaan: that man turned over: tanah hasar rajul:
means the man went hungry: nahasahu nahsaa: he was discourteous to him: was
unfaithful to him: Raghib says that ayyamin nahisaatin means very cold days**: Ibn
Faaris says it means basically the opposite of sa’adat or goodness: an-nuhaas: means zinc
because as compare to gold and silver it is less in value:
The Qur’an says nuhaas: 55:35 means smoke or sparks: i.e. the punishnment or azaab of
jahannam or hell: surah Qamar says about the punishment that the qaum of Aad faced:
yaumi nahsin mustamirr: 54:19 the days of continuous misery: yaumi nahsin is a
compound addition: at another place it is said as ayyamin nahisaat: 41: 16 laborious days:
These explanations show clearly that sa’ad and nahas do not hold the meanings that we
generally hold them to have: for example we say that Tuesdays are nahas or unlucky: this
is purely a Hindu concept: and based on superstition: no day or moment is either lucky or
unlucky (i.e. sa’ad or nahas): if some misery befalls someone due to his own wrong deeds
then that day becomes nahas or unlucky for him:
*Taj *Raghib
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-page 1594
and the day he encounters successes is sa’ad or gogd for him: as such sa’adat or nahusat
are dependant upon man’s deeds themselves: see heading siin, ain, daal :
Nuun, hah, laam
An-nahal: means honey bees*: 216:86 an-nihlah: an-nuhlah: the gift that is given not as
some compensation or return for anything: ** surah Nisaa says wa aatun nisaa’a
saduqaatihinna nihlah: 4:4 give the women their mehar as a gift and not as a
compensation: this means that mehar (the sum given by man upon wedding a woman) is
given by a man to a woman (upon wedding her ) without even a thought of it as a return:
* the meaning of al ata-u bila iwaz is this as the Lataiful Lugha, Ibn Faaris and Taj say:
Raghib says that this word has been derived from nahal : i.e. just like the bee gives us a
precious gift of honey without any compensation for it so nihlah is that precious gift
which is given to the woman without thought of any compensation or return: this is the
fact about mehar: the Qur’an has not used this word: i.e. it is not a fixed um which is
mandatory as remuneration: but it is a gift which is given not as a compensation but as an
expression of love : its purpose is to give the woman some weightage or importance:
Nahnu
Nahnu: is used to mean two masculines or feminines: and for plural first person: nahnu
rajulaan: we are two men: nahnu amra’ataan: we are two women: nahnu rijaal: we are all
men: nahnu niswah: we are all women:
Surah Baqarah says: nahnu mustahzioon: 2:14 we are joking.
Nuun, kha, rah
Nakhara: yankhur: to sniff: the sound that is emitted from the nose is called nakheer: an-
nukhrah means the nose itself.
*Taj **Raghib.
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page 1595
nukhratul anf: the front part of the nose and its end*: nostril: ***azmun nakhir means an
old bone which is hollow inside: * the Qur’an says izaaman nakhirah: 79:11 old bones:
nakhiratish shajarah: there was a sound from the tree: this happens when the tree becomes
moth eaten and hollow from inside and it develops holes and when the wind passes
through thee holes it makes a sound:**
Nuun, kha, laam
Nakhalah:means cleaned it : liked it or selected it*: nakhalad daqeeq: sifted the flour
through a sieve:* al munkhal and almunkhul: means sieve: an-nakhal: an-nakheel: (the
singular is nakhlah): date palms: also coconut palms etc and tress which are similar:
55:68, 19:25, 2:266 Ibn Faaris says it basically means to select and like: the date palms
are called an-nakhl because they are among trees with trunks they are the tallest.
Nuun, daal, daal
Niddun: means like something or similar to: but it is used for being similar in
characteristics: naddal ba-eer: the camel balked and went wherever it wished: nadd means
hatred, opposition, and separation: nidd means opponent: i.e. a man who opposes you:
you want to go one way and he pulls you to another: and the more you want to go one
way the more he pulls you opposite it: at-tanaadd means to be different: to be opposite
each other**** Ibn Faaris toosays that it means to be different and chaotic: tandeed
means to highlight someone’s faults and to propogate them: laisa lahu nadda means he
doesn’t have rizq or sustenance: i.e. no animal to balk:****
*Taj **Raghib ***IBn Faaris ****Taj and Muheet.
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Page 1596
The Qur’an says that Allah creates rizq (means of sustenance) for you: fala taj’alu ‘lil
laahi andaada: 2:22 so do not accept (or follow) forces which you (on your own or
without any solid reason) believe to be like Him : i.e. which you think are co-sharers in
this basic trait of God i.e. creativition of rizq: the same surah says a little ahead: wa
minan naasi ma-yn yatte khazu mun doonil laahi andadan yuhibbunaha kahub billaah:
2:165 here andadun means all such forces which pull one away from God: or the
attractions which pull man away rom God towards self: therefore any force towards
which you refer due to any fear or favor and in doing this you lose affiliation with God,
are nidd as against God: any concept or system which attains the place which is reserved
for God only is a manifestation of “andadan min doonil laah”:
(For the meaning of yaumat tanaad see heading nuun, daal, waw):
Nuun, daal, miim
Nadamah: means the regret that is over change of opinion over a matter which has now
become irredeemable: *it also means to regret something which man has done and say if
it had not been so done then it would have been better: ** to repent: to regret: surah
Yunus says: wa asar roon nadamah: 10:54 they will hide their regret or chagrin (or the
regret will be evident): naadim: one who regrets or who suffers nidaamat: the plural is
naadimeen: 5:31
Un-nadeem: one who drinks together*.a drinking companion:
Nuun, daal, waw (yeh)
Un nadaa basically means dampness: dew: nada al ard: the dampness of the earth: shajrun
nadyaan: a tree which is fresh and green: ** * Ibn Faaris says its basic meanings are 1)
to gather or collect together and 22)dampness .
*Taj and Raghib **Taj ***Taj and Muheet and Raghib.
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--page 1597
since a man whose mouth is damp talks of fine things, and his voice too is high pitched,
therefore u-nidaa also mean to raise the voice: sound that is high pitched and which has
no words: *
Later it began to mean talk at a get together: nadaahu munadah: sat with somebody in
some majlis (meeting): an nadiyyu wan nadwah: a place where the nation or qaum gets
together and has mutual discussion: un nadwah also means a group: daarun nadwah was a
house in which the Quresh tribe used to get together for mutual consultation: un naadi
means tribe which was called on for help: companion: un nadaa: also means
philanthrophy and favor or kindness: almundiyaat: demeaning work by doing which the
forehead breaks out in sweat (due to shame): *
The Qur’an has used nidaa’un to mean sound: 2:171 and naada yunaadi nida-un to mean
call out: 10:52, 18:52 : surah Maryam says ahsanu nadiyya: 19:73 a very good and trusted
meeting: surah Al Ankabuut says naadiyakum: 29:29 means meeting majlis or gathering:
surah Alaq says: fal yad-oo nadiyah: 96:17 let him call out for his companions or his
tribals.
Tanaada: to call out mutually and call each out to other : the Qur’an says: tanadu: 68:21
they called out to each other.
Surah Almomin says yaumat tanaad: 40:32 which has been explained by saying: yauma
tawalluna mudab bireen: 40:33 the day you will be running away: i.e. the day in which
you will be calling out to each other for help but nobody will come to help anyone: all
will be turning and running away due to fear: maalakum manallaah min aasim: 40:33 on
that day, there will be bobody to save you from God’s grip: that day nobody will be able
to save you from God’s makafaatil aml: this is yaumit tanaad: the day when everyone
will be concerned about himself and leave alone respond to somebody’s call for help, will
not even heed his call for help.
*Taj and Muheet and Raghib.
Page 1598
Nun, dhaal, rah
Nazar is something that is self imposed in order to be safe from some loss: a pledge: also
to promise something if a certain condition is met is called nazar: that is, if somebody
promises that if my child recuperates then I will do such and such thing, then it is nazar:
Raghib says this means to impose upon self if something takes place but that which is not
mandatory: ** Ibn Faaris says it means to fear and put the fear into: * and that which
becomes mandatory is called nazar:
Nazira bish shaiyi: knew about something and was wary of it: inzaar means to make
aware and fear the harmful effects of something beforehand: nazeeratul jaish means
advance party as in the army: un naazir: one makes aware or warns: the sound of a bow
because that makes the prey aware of the danger: old age is called nazeer because it
warns of imminent death:*
As such nazeer means one who warns against the destructive results of traversing the
wrong path: as in 76:7, 22:29 that is, those matters which are imposed on self: indaaz
means to warn of destructive results : as in 36:11 but the Qur’an has made it clear that
this indaaz or warning can be effective only for those who are ‘alive’: liyunzira mun
kaana hayya: 36:70 for those who do not have the ability to be ‘alive’, it is no use
warning them: 2:6 indaaz is only for him who self-imposes something on himself and
doesn’t fulfill it: he can be told what harm will come to him if he fails to keep his pledge:
*Taj **Raghib
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page 1599
but there is no use warning one of the dangers of not fulfilling a pledge if he has not
pledged anything at all: or for telling a person who is bent upon suicide that to jump in
the river will kill him: only he who wants to avoid destructiveness heeds this sort of
advice: such a person is called muttaqi.
The plural of nazeer is nuzur: 54: 23, 54:5 munzir means one who warns: the plural is
munzireen: 37:72, 27:92 munzar means one who is made aware or warned: the plural is
munzareen 37:73.
The noble Qur’an has said that prophets are basheer and nazeer: it was their duty to tell
the people, (as per the wahi) that living as per God’s law can produce very constructive
and delightful results (and this is called good news or khushk-khabri or bashaarat) and
how detructive is their violation (which is called warning or indaaz): those who avail of
the warning are called muttaqeen and by availing of the prophet’s warning they adopted
the right way: those who were heedless of the destruction would not care about these
warnings or indaaz: it has been said about them: sawa-un alaihim a’anzartahum um lum
tanzarhum la yu’minoon: 6:2 today the duty of a basheer or nazeer is performed by the
Qur’an: it has stated clearly through reasoning and evidence that such and such way of
life has such and such result : and said afterwards that you can adopt whichever way you
want:
Nuun, zain, ain
Naza: to uproot something from its place or dig it out from its embedded place: it also
means to pull: intaza also means this: intaza also means to dig out and to be uprooted:
naza’a fil qaus: pulled the bow: intazash shaiyi: he abstained from something:
Surah Airaaf says yanzi-u unhuma libasahuma: 7:27 made them take off heir clothes: or
pulled away their clothes: surah Ma’arij says: nazza’tan lish shawa : 70: 16
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page 1600
one that pulls strongly: that which takes out by pulling: wan naazi-aati gharqa: 79:1
pullers: Ibn Dureed says with reference to Abu Abeedah that un naazi-aat and naashist
means they are the stars which rise and shine at a place and then go away and rise and
shine at another place: * Maulana Obaidullah Sindhi says that these mean those
revolutionary groups which pull out latent capabilities and make the society corrective :
Almuqaa-mil Mahmood, page 17:
Naza-un: to snatch: against eeta (to give): 3:25 surah Toor says about the life in heaven:
yanaza-oona feeha kaasan: 52:23 they will snatch the cup from each other in it: if it is
taken literally then it paints a picture of informal friendliness in which things are snatched
from each other but it has no element of acrimony as made evident by the next ayat: one
way of friendly conflict is such that a man says “you drink this” , the other says “no, you
drink it” : this mtual struggle or conflict is such a beautiful conflict that it can be
appreciated by only those who have aesthetic sense r a fine sensibility: this is the
condition in a heavenly society between friends:
And if one rises above this situation then the ayat would mean they (the people in the
group of the momineen) will take the cup of life from each other: heavenly life is not
individualistic in which every man is for himself only: there everyone takes from others
(the good things) which nurture and furthers their development and energies : but one
has been ordered to avoid the sort of conflict in which one wants to keep everything for
himself : 8:46 that is, in a heavenly society all this give and take would be done willingly
and to promote each other: but in a wrongful society the intent of every man would be to
snatch from others and keep everything for himself: un naa-i means the winds which
blow but away from their rightful path*: (and keep striking or hitting against one another):
this makes clear what conflict is: and there is no conflict in an Islamic society 8:49 rather,
mutual harmony and an atmosphere of allafa baina qulubikum : 3:102 i.e. camaraderie:
*Taj.
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page 1601
Nuun, zain,ghain
Nazah means to pinch, prick or push into: or to criticize: * therefrom it came to mean to
enter into something in order to spoil it: or sabotage: * nazagha bainahum nazgha: created
disharmony or chaos among them: *** Ibn Faaris says these are its basic meanings: surah
Yusuf says: min baa’di un nazaghaz shaitaanu baini wa baina ikhwati: 12:100 after that
the shaitaan (or the feeling of envy) created disharmony among me and my brothers:
surah Airaaf says: wa imma yanzaghannaka minash shaitaani nazagh: 7:200 when ( the
feeling of self interest) creates a thing which may create chaos, or make one oppose the
other …also 17:53 alminzagha: is the long rod with which the cook pierces the bread
with during cooking: *** and brings the bread out of the tandoor (oven) by hanging it on
the rod:
Nuun, zain, feh
Nazf: Ibn Faaris says it means for something to be cut off or be terminated: nazafa maa’al
bi’r: he pulled all the water of the well out: nazafatil bi’r: the well became empty of all
water: nuzifa fulaan means that man became devoid of intellect: he became drunk and
unconscious: anzafar rajul: the man became drunk and lost consciousness: the spring of
his intellect became dry: al minzafah: the small bucket which is tied at the end of a stick
and then this stick is tied to another stick which is embedded in the ground for pulling out
water from a well: ****
The Qur’an says walahum unha yunzifoon: 37:47 they will not get drunk from the wine
of the jannat or heaven (it will be so pure and will produce no stupor): sakraanu nazeef:
the drunk man who has lost his intellect due to drunkenness: **
*Muheet **Raghib ***Taj ****Taj and Muheet.
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-page1602
note that the surah Sa’affaat says: wala hum unha yunzifoon : 37: 47 and surah Waaqi’ah
says wala yunzifoon: 56:19 which would mean that cups of wine in jannat ( or the springs)
or heaven will never go dry or there will be no decrease in the taste of that wine or drink:
Nuun, zain, laam
Nazal: to descend from a height: the Qur’an says nuzool as against urooj (ascent): 34:3
nuzul: means destination: also means the things with which a host is shown hospitality: it
also means barkat and ataa i.e. expansion ands gift: as in 18:102 and in 3:197 : also it
means the growth of the crop: an nazalu means rain: nazlah means a one-time nuzul:
53:3 nazeel means guest: 26:192 Ibn Faaris says that un nazaeel means to put or arrange
something in its proper place:
But in the Qur’an it has come to mean not only descent but also to give: wa anzalnal
hadeed: 57:25 We gave iron: it has also come to mean several things to be discovered:
surah Hijr says that we have treasures of different things with us: wama nunazi lullaah
baqadrin ma’loom: 15:21 but We let them be discovered according to a measure:
obviously the things which are not present in the universe, to reveal or make them
descend or naazil would mean that man should discover them with his efforts and quest:
*Taj.
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---page 1603
therefore inzaal at such places would mean to provide man with the means whereby he
can obtain these things: the treasure troves of these things are present in the universe and
man only has to discover them : their attainment depends on man’s efforts to obtain them:
The Qur’an has mentioned the word tanzeel and it is meant to convey that the wahi which
has been revealed to the prophet is not a fighment of his imagination : i.e. it is not a
subjective thing but an objective thing: therefore wahi can not be obtained with one’s
effort: this can only be granted by God: in the material world, man reveals things by
discovering them with his own effort: but in wahi the truth reveals itself to the Prophet:
therefore the word inzaal has been used for it: i.e. man himself does not rise to the truth
and unveils it but the truth itself descends and reveals itself to him: this is particular to the
wahi: but since the issue of wahi has ended with the Prophet Muhaammed SAW therefore
only two ways knowledge can be obtained by man: one is by the truths as contained in
the Qur’an and the other is to dscover truths in the physical world: there is no third source
of knowledge : the claim of kashf is actually a claim to wahi only in different words:
there is no mention of kashf or ilhaam in the Qur’an: therefore any such claim is against
the Qur’an: there are some forces in man (like the power of intent or thought) that if
developed can develop characteriatics that are not usual in man: people tend to think that
they are the manifestations of ‘kashf’ or ‘ilhaam’ and consider them to be spiritual gifts:
although spiritualism has no connection with this: nor has Deen any connection with it:
because any man of any religion can be capabe of them with a little practice: even kaafirs
and atheists can do this: but the purpose of Deen is to turn out good human beings not to
create such ‘magic;.
Munazzil: means one who makes something descend from a height: one who reveals: one
who bestows: 4:115also munzil 29:34 means that which has been descended or revealed:
6:115 munazzal means that which has been revealed: munzil means that which has
descended from above.als.
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Page 1604
Munzal: that which has been revealed: 3:123 it is also used to mean place and time : rabbi
anzalni munzalan mubaraka 23:29 O, my, Rab, descend unto me that which is full of
barkat: surah Yusuf says munzil i.e, hospitable : wa ana khairul munzaleen: 12:59 and I
am very hospitable: tanazzul: to descend slowly: tanazzal has been derived from it: 97:4.
Nuun, siin, alif
Nas-un: to scold: to drive: to move back: nasaash shaiyi: to move something back:
nasaatuhul bai: in trade I dealt in credit and thus deferred the payment: attansi’ah: to
delay: (it means a deal in which the payment or the thing is delivered later): al minsa’ah:
stick, with which animals are driven back: 33:14 Ibn Faaris too subscribes to all these
meanings.
Surah Sobia says: innamas nasiyo ziyadatun fil kufr: 9:37 surely forgetting is an addition
to kufr: an nisyo: was a special thing in Arab society: the Qur’an has explained it by
saying: yuhallihu nahu aaman wa yuharri moonahu aama: 9:37 one year they declare it as
haraam and the other year they declare it as halaal: but it is necessary to understand the
details: the lunar month was observed among the Arabs: rabih, jamaadi, Ramadan etc are
the months that are said to be linked to the seasons: but the same month could occur in
the same season only if the month is solar not lunar: in case the months are lunar the
same months occur during different seasons: the Arabs did not like this and wanted that
the month of Hajj should occur during thesanme season every year: for this they used to
they used to skip a month every three years (in following the Jews) to adjust the months
according to the seasons:
*Taj
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--page 1605
this month that they used to leave out was usually after that of Zilhajja : this moving of
the month forward and backwards was called nasii: i.e. to bring the year back by one
month.
Also four months during the year (i.e. Rajab, Zi Qadah, Zul Hajja and Muharram) were
sacred for them in which murder and robbery etc were forbidden: to adjust the calendar
was the duty of the group of Banu Kanana which was called nas’ah: this nasa’ah
sometimes changed these sacred months like saying instead of the month of Moharram
this year the month of Rabi’al Awwal will be the sacred month: or sometimes moved the
month of the third year back or forth : this created chaos in affairs of the society and
those who had fore knowledge of this change would profit from it: this too was called
nasii:
The Qur’an put an end to both these kinds of nasii: on one hand it announced that inna id-
datash shahuri indal laahi sana ashara shahra: 9:26 according to the laws of God, there are
twelve months in an year: to leave a month every third year is a meaningless thing: after
this announcement (in 10 A.D.) the Arabic calendar began to have 12 months: although
they remained lunar: this meant that although they were named as before they do not fall
in the seasons as before: such as ramazan which means ramz or summer but now it also
occurs in winter:
If the solar year is followed then this month falls every year in the same season: and
twelve months of the year are completed even so: i.e. the period in which the earth
completes its revolution around the sun is divided into 12 months: the Qur’an does not
limit one to follow the lunar or solar calendar : 17:12, 10:5, 6:97 .
The Qur’an ended both kinds of nasii: the Qur’an has called the extending of the year as
ziyadatun fil kufr: 9:37 thus society was established on a sound basis.
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page 1606
the Qur’an’s principle is workable still now, that during the month of Moharram, war
must cease be it in any part of the world: there are many benefits of thus delaying or
temporary stoppage to war: and in many cases the ceasefire may lead to end of war: all
nations are expected to cease fire during this period: because then it will be akin to nasii
which the Qur’an has declared to be kufr or the refutation of practical instructions.
Nuun, siin,beh
Un nasab: un nisbah: relationship especially among the forefathers: it also means the
similarity between two things: un naisab: means ants, when they are travelling in a line
i.e. behind each other: the path of the ants*: Ibn Faaris says it means the relationship of
one thing to another: nasab means family relationship.
The Qur’ an has used nasaba to mean relation: 25:54 the plural is unsaab: 23:101.
Nuun, siin, kha
Naskh means to obliterate a thing and replace it with another: to replace something: (Ibn
Faaris): nasakhatish shamsaz zilla: the sun removed the shade and brought light in place:
to change into something: nasakhatir reehu aasaarad dyar: the wind changed the signs of
habitation: i.e. the ancient remain s or ruins were covered with sand and thus were
obliterated: nasakhal kitaab: to copy a book and create a similar book: an nuskha: means
a copied book: ** the Qur’an says: inna kunsa nastansikh: 45:29
*Taj and Raghib **Taj , Muheet, Raghib.
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-page 1607
We used to have it written: this word has been used to mean wipe out and obliterate in
22:52 fayansakhul laah: God obliterates.
As such naskh means to replace one thing with another: this word is important because
this word has a special place in our Deen: a wrong meaning uproots the Deen: and the
right meaning establishes theDeen as the last and final and only code of Deen.
The general belief is that there are about 500 ayats in the Qur’an which are obsolete
although they are still read (recited): that they are read for ‘sawaab’ only but the orders
contained in them are obsolete: some of the orders have been cancelled by other ayats
and some have been cancelled by the hadis: at the same time there is a concept that some
ayats are not contained in the Qur’an but their orders are there: such as that of rajam or to
stone the rapists etc: thus it is believed that:
1)
The Qur’an contains many ayats which are contain obsolete orders but they are
still recited.
2)
There are some ayats which are not there in the Qur’an itself but the orders are
there: the other type of ayat only has tradition to support it: but in support of the
first type of ayats, a Qur’anic ayat itself is cited as the reason: and that ayat is:
Ma nunsakh min ayatin au nunsihanaati bikhairin minha au misliha alum ta’lum
unnal laaha ala kulli bishaiyin qadeer: 2:106 it is translated to mean: we replace
the ayats we cancel or forget : do you not know that Allah is dominant over all
thngs. And can do everything.
Page 1608
This means that God ordered something: after some time he though that that order
should be cancelled: so he revealed another ayat which cancelled the former ayat:
this order was better than the former order: note that the new ayat never contained
the information as to which ayat was to be cancelled: that is why the so-called
cancelled ayats are also present in the Qur’an: this distinction as to which ayat is
cancelled by which ayat has been made by the mufassireens (who explain the
Qur’an) either through tradition or by their own thoughts not the Qur’an: therefore
there is always a difference in the number of such ayats:
As far as forgetting the ayats is concerned: it is believed that Allah revealed he
ayats but the Prophet Muhammed SAW used to forget some of them : so they
were replaced by similar ayats: this is what au nunsiha is taken to mean: the ayat
that is presented in support of this is : sanuqriooka fala tansa illa masha allah…..:
87:607 which is translated to mean: We will teach you to read, and you shall not
forget but that which Allah wants.
Note that these concepts create negative thoughts about the Book, God and the
Prophet: i.e. about God the concept is that He issues some order but then reviews
it because the former order was weak He cancels the order to issue another in its
place:
About the Qur’an it is thought that many ayats are obsolete but despite this the
ayats are still recited: and it is nowhere shown which ayats are to be cancelled: it
has been left to the people to do this:
And about the Prophet Muhammed SAW it is thought that he used to forget
some ayats revealed by God!
The right meaning of naasikh and munsookh i.e cancelled and in force, will be
mentioned ahead: for the right meaning of sanuqri-ooka fala tansa see heading
nuun, siin, yeh where it has been fully explained.
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page 1609
the Ahli Kitaab( those with the Book) especially the Jews, used to raise many
objections to our Prophet Muhammed SAW: the Qur’an answers these objections:
one of their important objections was that when God has revealed His orders
through other Prophets (such as Hazrat Moosa ) then what was the need for this
new prophet and the new Book? They were told that it is right that God is guiding
man since Hazrat Nooh but a part of the orders given in the earlier books have
been period specific or pertaining to a certain period only, and they were relevant
in the context of the qaum to which they were sent: and they were to be
implemented during the period that they were sent in: later, when that qaum
ceased to exist or the situation had changed, then another prophet used to replace
him and he used to bring another set of orders: thus the new wahi used to replace
the former wahi: and they themselves were witness to the change of many orders
of the Torah which Hazrat Isa had changed.
Secondly, human intellect too traverses evolution and rises and proceeds ahead:
and the orders from God are according to the evolutionary level of the qaums:
orders higher than their intellectual level were held back: until another qaum
replaced that qaum which would be certainly higher in the evolutionary and
intellectual level : then those orders or laws which had been ‘held back’ earlier
were then imposed: this principle has been operative in the revelation of the wahi
throughout.
It has also been seen that after a prophet passes away his qaum gives up certain
sections of his wahi: or ignores some part of the wahi: therefore these ignored
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