GLOSSARY: Terms starting with letters A-D Please click on the star * after the term to go to its definition. 1. 'Aad. * 2. Aaron / Haroon. * 3. Abraham / Ibr'ahim. * 4. Adam - (Alif-Dal-Meem). * 5. Ahl-ul-Kit'ab. * 6. 'Ale-Imran - (Alif-Wao-Lam). * 7. 'Aleem - (Ain-Lam-Meem). * 8. Allah - (Alif-Lam-Ha). * 9. Amr - (Alif-Meem-Ra). * 10. Anbia. * 11. Anf'al - (Noon-Fa-Lam) * 12. Ans'ar - (Noon-Sad-Ra). * 13. 'Araf'at. * 14. 'Azar. * 15. B'abel / Babylon * 16. Badar - (Ba-Dal-Ra). * 17. Baheerah - (Ba-Ha-Ra). * 18. Bani-Isr'ael * 19. Book / Books. * 20. David / Dawood. * 21. Deen - (Dal-Ya-Noon). * GLOSSARY 1. 'Aad. The people known as 'Aad were successors of Noah's people (7/69). They had a flourishing economy (26/128,89/8) but were destroyed because they opposed the Laws of Allah sent to them through different Anbia, last of which was Hud (11/58-60) (7/71-74). (For details, please refer to the book "Joo-e-Noor" by Allama Ghulam Ahmad Parwez in Urdu). 2. Aaron / Haroon. Aaron was elder brother of Moses. Both the brothers were Nabi, got Wahi form Allah and guided Bani-Isr'ael out of Egypt (19/51-53) where Pharaoh had enslaved them. Both of them got revelations in the form of books (21/48), (37/117). The Nubuwwat of Aaron has been attributed to a request from Moses to Allah (20/25-36). 3. Abraham / Ibr'ahim. Abraham, father of Ishmael and Isaac and grandfather of Jacob, was on the top of the line of Anbia sent to the people of the Arabia, Palestine, Babylon, and Assyria. Rasool-Allah Muhammad (peace be upon him) was a descendant of the branch led by Ishmael, who had settled in Makkah as directed by Allah (2/125). Abraham with help from Ishmael had built K'aba in Makkah. Abraham has been mentioned 69 times in the Holy Quran. His life as a Nabi has been well- detailed. He is the only Nabi besides Rasool-Allah (peace be upon him) who has been declared the best model for Momineen (60/4). He argued with his father, Azar, his people, and the king (2/258), to convince them to leave idol worship and obey one and the only Allah (29/16-25). Eventually the king decided to burn him alive (21/68-69) but he was saved. He was the first one to declare that nationality is built on the basis of ideology (14/36), and not otherwise. 4. Adam - (Alif-Dal-Meem). Ud-Matun means the human characteristic of living together. Al-Idam means anything which is favourable (Taj-ul-Urus). Ibn-e-Faris says that the basic meaning of this word is mutual understanding, love, and affection. The word Adam is also used for any outstanding individual, by whose virtue a tribe is recognised (Taj). It is generally believed that Adam, supposedly the first man created by Allah, (whose story is narrated in the Quran regarding his exit from Jannah) was the first Rasool. This is not supported by any verse of the Holy Quran, neither is the name of Eve or "Hawwa" mentioned in the Quran. The story is narrated in a symbolic form and does not pertain to a particular person or a pair; in fact, this is the story of mankind and Adam is its representative. The word Adam occurs 25 times in the Quran and only at one place (3/32) it appears that Adam was also the name of a selected person. The greatest quality of Adam or man is that he has been bestowed potentialities to acquire knowledge of how everything else in the universe functions (2/33), then all the Malaika were ordained to bow down before him - come within his reach (2/34). Now it is up to him to utilise these potentialities and conquer all that lies in the universe. 5. Ahl-ul-Kit'ab. Literally means people having a book. At the time of emergence of Islam, there were two categories of people living in Arabia: one who claimed to be the followers of previous Rusul and were called Jews and Christians (addressed in Quran as Ahl-ul-Kit'ab), and the other who neither claimed nor obeyed any Divine book and instead followed their own codes. They were called Ummiyun - pagans and ignorant, who did not know how to read and write (3/19, 3/74). It also embraces people inhabiting Umm-al-Qura (Makkah) - but in the Quran this term is used to denote the followers of some Divine books other than the Quran. In today's terminology Ahl-ul-Kit'ab will apply to any people who associate themselves with any of the earlier Divine books. 6. 'Ale-Imran - (Alif-Wao-Lam). 'Aal generally means the progeny or family of any individual. Thus 'Ale-Imran means family of Imran. Imran is said to be the names of both the fathers of Moses and Mary. 'Ale-Imran is generally used for Bani-Isr'ael. 7. 'Aleem - (Ain-Lam-Meem). Ilm means to know something positively, to recognise, to know the reality to the extent of certainty, to feel, to find out definitely (Taj / Moheet). One who comes to know these things in this process is called 'Aalim and its plural is 'Alemoon. 'Aalim (plural Ulema) is one whose knowledge is very deep, thorough, and sound. According to the Arabs the position or status of Ilm was superior than that of M'arafat (cognizance or consciousness). That is why in Quran, the word 'Aleem (10/1) has been used for Allah instead of 'Arif or Sh'air (poet). 8. 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. 9. 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). 10. Anbia. The plural form of Nabi - See Nabi. 11. Anf'al - (Noon-Fa-Lam) Anf'al - plural of the word Nafal - is the excess of any action which is in addition of the required one. Some scholars think that its meanings are the spoils of war but others opine that it also pertains to something else (Taj). In our opinion this should not be tied to the spoils of war; it means the net income of the state after paying all the dues and expenses in addition to the specified sources. An-Naufal is a river, sea, a gift, a person who gives away in abundance (Taj). N'afila means a grandson (21/72) as he is an addition to a son who is the direct descendant. 12. Ans'ar - (Noon-Sad-Ra). Ans'ar (8/177, 6/100, 3/52) : Those people of Madina who helped the migrants of Makkah al- Mukarramah prior to establishment of Quranic Social Order. Ans'arullah (3/52) were those people who help Allah, i.e., who help in establishing the Deen of Allah. 13. 'Araf'at. An area near Makkah, where Muslims get together for Hajj every year on ninth of the month of Zul-Hajj. Rasool-Allah (peace be upon him) delivered his famous speech during the last Hajj he had performed as Rasool-Allah from a hill in 'Araf'at, which is known as the Mount of Rahmat (Jabal-ur-Rahmat). 14. 'Azar. 'Azar (6/75) was father of Abraham. He was the head-priest and an idol-maker. Abraham tried to reason with him to leave idol-worship (6/75) but since he did not, Abraham excused himself (60/4), (9/114) and left him. 15. B'abel / Babylon B'abel is the name of an ancient city in Iraq, which was the cultural centre between 3000 to 2000 B.C. In Jewish stories of magic and supernatural phenomenon is a story concerning Haroot and Maroot, the two angles in B'abel who used to forecast future and teach people magic. Allah has contradicted this in verse (2/102) saying that the story is fake and imaginary. 16. Badar - (Ba-Dal-Ra). A small market centre in south west of Madina, one night's journey from the coast, and situated at the junction of a road from Madina and the caravan route from Makkah to Syria. It lies in a plain which is five miles long and two-and-a-half miles broad, surrounded by steep hills and sand dunes. Here occurred on the 17th of Ramadan 2. A.H. (13th March 624 A.D.) the first major battle of Rasool-Allah's life (peace be upon him). (The Encyclopaedia of Islam - New Edition P. 867). The Muslims numbered 313, whereas the Makkans were nearly 950 strong. During the battle the Makkans suffered a crushing defeat. Nearly 70 of them were killed and 70 taken as prisoners, whereas the number of dead from the Muslims was only 15. The Quran mentions regarding the help rendered by the "Malaika" at this occasion in verses (3/122, 8/9,12). 17. Baheerah - (Ba-Ha-Ra). She-Camel devoted to the gods (idols) during the pre-Islamic days. Her ears were torn, and no one was allowed to milk her (5/103). 18. Bani-Isr'ael (Literally meaning the children of Isr'ael). Jacob was the grandson of Abraham. His title was Isr'ael which means man of God. His descendants are known as Bani-Isr'ael. His fourth son was Yahuda or Judea whose tribe was settled in Palestine. From this reference, this tribe came to be known as Jews and the remaining tribes as Bani-Isr'ael. However, with the passage of time both the tribes were known by both the names. Jacob's homeland was Palestine but when Joseph came in power in Egypt, these people migrated there and were held in high esteem. Gradually they were subjugated by the Pharaohs and were treated like slaves. When they were immensely humiliated, highly despised and degraded, Moses was sent towards them, who pulled them out of Pharaoh's slavery and brought them again towards Palestine around 1200 B.C. Here they again rose to glory. Anbia David and Solomon were born here. After them once again they went astray from the Divine Laws, got divided and weakened. In 599 B.C. the king of Babylon, Bakhat Nasar, invaded Jerusalem, ransacked it and took them in captivity to Babylon. The Quran mentions their first destruction in verse (17/5). There they were made to live a miserable life (17/5) for nearly 80 years, till king Cyrus the Zul-Qarnain, Darius and Artechshashta came for their rescue one after the other, helped them settle in Jerusalem, and permitted them to re-build the temple in 515 B.C. Reference to this rehabilitation is given in the Quran in verses (2/259, 17/6). After sometime the Jews again got themselves degraded and were invaded by Alexander the great in 332 B.C. and later by Ptolemy in 330 B.C. when Jerusalem was again captured and subjugated. After this, Jerusalem remained under the Greeks for a long time, till the Pope of Rome almost destroyed it. In 51 B.C. another invasion destroyed Bani-Isr'ael almost completely. The Quran refers to this second destruction in verse (17/7). At this stage, Allah gave them another chance by sending towards them His Rasool Jesus in Jerusalem, but the priests conspired against Jesus and thus lost the chance. In the year 70 A.D., Titus the Roman Governor invaded them and their central authority was completely destroyed. Encyclopaedia Britannica mentions: "In the 10th day of 7th month, an unprecedented havoc and misery fell Jerusalem and the Kingdom of Jews finally came to an end." The Jews got a final chance at the time of Muhammad Rasool-Allah (peace be upon him), but again they opposed him tooth and nail and were thus turned out of Arabia. The Quran mentions this in verse (59/2). After this they were known as the "Wandering Jews," till some super powers got them a homeland in Palestine after the First World War. Another distinctive thing about Jews is that their religion is racial. A Jew is one who is to of a Jew; no one else can be converted to this religion. 19. Book / Books. This is the literal translation of the word "Kit'ab." In this exposition, it implies the collection of verses revealed by Allah to a particular Rasool and subsequently through Muhammad Rasool-Allah (peace be upon him) to the people at large. (See Wahi). 20. David / Dawood. David, Dawood in Arabic, one of the descendants of Abraham (6/58), was one of the greatest Anbia sent to Bani-Isr'ael. During his era, Bani-Isr'ael reached the heights of power and glory. He killed Goliath in a battle (2/251), most likely prior to his Nubuwwat. He was physically a very strong person (38/17), but at the same time very intelligent (38/20) and obedient to Allah (38/17). 21. Deen - (Dal-Ya-Noon). This word has been used in various forms and meanings, e.g., power, supremacy, ascendancy, sovereignty or lordship, dominion, law, constitution, mastery, government, realm, decision, definite outcome, reward and punishment. On the other hand, this word is also used in the sense of obedience, submission and allegiance (Taj / Moheet). The author of Lat'aif-ul- Lugh'at states that its meanings are accountability, supremacy, plan or habit. In Kit'ab-ul- Ishtiq'aq its meanings are given as obedience, habit, etc. In the Holy Quran this word is used in almost all the above meanings in as many as 79 verses. Deen also means a repetitive habit, so rain which always falls at a particular place is called Deen (Taj). Ad-Deen is to surrender before that Supreme Authority Which provides nourishment to the entire universe and lays down the laws and the code (2/131- 132); at another place it is called Islam. Verse (56/86) mentions about the people who are not under any command and authority "Ghaira Madeen." In verse (12/76) Deen-ul-Malik is mentioned as "law of the king" and in (24/2) Deen-Illah is mentioned as "Law of Allah." However, in verse (24/25) it is mentioned in the sense of reward and punishment. It can also mean accountability (Ibn-e-Qutaiba). In verses (82/17-19), the Quran itself explains its meanings by putting a counter question: "'The Day of Deen,' and what do you understand as to what is the 'Day of Deen?' The 'Day of Deen' is when no man has any power over another man and all the affairs of mankind would be decided according to the Law of Allah." Verse (1/3) also gives reference to this Day, period or stage of history when mankind would lead their lives according to the law of Allah on their own free will. The fundamental and basic quality of this period would be that no man would have any authority, power or supremacy over the other. Supremacy, authority and power would only be to the Laws of Allah. That is the meaning of "M'alike Yaum-id-Deen." These Laws of Allah in their final and complete form are given in the Quran, and are called Ad-Deen. To regulate our lives according to these Laws is Al-Islam. In fact, there are various terms prevalent in the world, e.g., social system, code of life, law of the government, constitution of the state etc., but the Holy Quran has used only one all-comprehensive word, "Ad-Deen." This is the social order, the code of life, and the constitution prescribed by Allah. According to this constitution, it is Allah alone who has the power and the authority to impose any restrictions, or draw boundaries regulating human freedom, and no one else. Therefore, in Ad-Deen the ultimate Sovereignty rests with Allah alone and this Sovereignty is exercised through His Book. An Islamic State is the agency which enforces these Quranic Laws, and therefore, its constitution contains the unalterable Laws of the Quran. The entire functions of such a state are carried out within the boundaries drawn by these laws. The object is to maintain an ideal balance in this system of justice and equity. This, in other words, is Ad- Deen. The Holy Quran has described Islam as Ad-Deen which is generally translated in English as religion. In the light of what has been stated above, it should be clear that this supposed English equivalent is not only incorrect but distorts and vitiates the true significance of Deen. According to the Quran, Islam is Deen which means a Code of life, a social system, a polity (3/18, 5/3). This is the Deen which Muhammad Rasool-Allah (peace be upon him) brought (9/33) and would ultimately triumph over all other ways of life. The word "Mazhab" has not been used anywhere in the Quran. It is, therefore, not proper to term Islam as religion or "Mazhab." Mazhab, in the literal sense, means a passage or path made by man, and Deen is that code, law or system which one gets from Allah. That is why there are so many different sects in Mazhab, but none in Deen, and whoever indulges in sectarian feelings is called Mushrik. Deen revealed by Allah was and is One and there is no room for any sect in it. Sects are made by man not by Allah. Earlier too, Allah had given His Deen to mankind from time to time through various Rusul, but after their demise people forgot the Divine Books and instead devised their own ways. In this way they lost their Deen, and replaced it by man-made Mazhab. Ultimately Allah gave His last Deen to mankind in the Quran and took upon Himself the responsibility of preserving it for all times. This was the Deen which became the Code of life and the constitution in the life-time of Rasool-Allah (peace be upon him). Unfortunately, Muslims too set aside the Book of Allah and started following man-made laws, thereby replacing Allah's Deen with Mazhab. As a result, now the Muslims also are, in a way, at par with the followers of other religions. However, the Book of Allah, the Quran is still with them in its original form and can be adopted if anyone wants to recapture the old glory of Islam. GLOSSARY: Terms starting with letters E-H 22. Ei'man / Momin / Momineen - (Alif-Meem-Noon). * 23. Fas'ad - (Fa-Seen-Dal). * 24. Fatara - (Fa-Ta-Ra). * 25. Fitna - (Fa-Ta-Noon). * 26. Gabriel / Jibraeel. * 27. Ghafoor - (Ghain-Fa-Ra). * 28. Goliath / J'aloot. * 29. Hajj - (Ha-Jeem-Jeem). * 30. Hal'al - (Ha-Lam-Lam). * 31. Hamd - (Ha-Meem-Dal). * 32. H'ami - (Ha-Meem-Ya). * 33. Haneef - (Ha-Noon-Fa). * 34. Har'am - (Ha-Ra-Meem). * 35. Haroot. * 36. Hijra(t) - (Ha-Jeem-Ra). * 37. Hud. * 38. Hunain. * GLOSSARY 22. 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).