STAYING OR CAMPING AT ARAFAT, MINA & MUZDALIFA IS PROHIBITED AND SEVERE OFFENCE, 2:198 QURAN. TRUE MEANING OF QURANIC WORDS “شعر”, “شَعَآئِرِ”, “شُعُورٌ”, “یشعرون”, “الشِّعْرَى” and “المشعر”

All classical Arabic lexicons start explaining the meaning of Arabic word “شعر” from “شَعِرَةٌ” by which they refer a sheep or goat having hair growing between the two halves of its hoof, which in consequence bleed, or having an itching in its knees and therefore always scratching with them, as also mentioned in popular Arabic lexicons the “Qamoos” and “Taj al Aroos”. Although, hair growing mentioned in the above explanation of “شَعِرَةٌ” given by all Arabic lexicons but a consecutive problem of bleeding, itching and scratching is also mentioned which diverts the meaning of this word “شَعِرَةٌ” from hair to such a fetal thing that causes injury, cutting, scratching and bleeding.

Al-Zabidi, Al-Feruzabadi and Al-Jawhari also mentioned in their lexicons that “شَعَارِيرُ” is synonym with “شعرٌ” meaning the flies that collect upon the sore on the back of a camel. We know that bleeding and itching are relevant to a sore and cause pain.

However, on the authority of Al-Nawawi, both Taj al Aroos and Qamoos also mentioned that the word “شعار” signifies a person who sleeps with another in one innermost garment; then applied to any special companion, sleeping or accompanying with someone and both lexicons quoted the phrase “شَعَرَهَا” to mean: He slept with her. Ibn Al‐Aarabi said “شَعْرَآءُ” also signifies a testicle, or scrotum, (خُصْيَةٌ,) having much hair. Whereas, Al‐Zejjaj mentioned in “Khalk al-Insan” that “أَشْعَرُ” is an external portion of vulva of a woman or the female organs, where the hair terminates. Lisan Al Arab, Taj al Aroos, Sihah and Qamoos also copied the above meaning of “أَشْعَرُ” and “شَعْرَآءُ” on the authority of Al‐Zejjaj and further added that these أَشَاعِر of the حَيَآء are the two sides of the vulva of a woman or vulva of a camel, where the hair terminates and the أَشَاعِر of a she-camel are the sides of the vulva.

Furthermore, explaining the correct meaning and use of Arabic word “شعر” Abu al-Qasim Mahmud ibn Umar al-Zamakhshari quoted “أَشْعَرْتُ فُلَانًا” in his popular Arabic dictionary and phrase book “أساس البلاغة” (Asas al Balahat), to mean: I made such a one notorious for an evil deed or quality. Ahmad Ibn Muhammad al-Faiyumi wrote in his famous Arabic lexicon “المصباح المنير” (Al-Misbaah al-Muneer), Burhan ud-Din Nasir bin Abi al-Makarim al-Mutarrazi wrote in his famous lexicon “al Maghrib”, Ismail bin Hammad al-Jawhari wrote in his famous lexicon “Taj al-Lughah wa Sihah al-Arabiyyah”, Abu Taahir Majeeduddin Muhammad bin Yaqoob al-Shiraazi al-Fairuzabadi wrote in his famous Arabic dictionary and thesaurus “القاموس” (Al-Qamoos),and Syed Al-Murtaḍá Al-Zabidi mentioned in his classical lexicon “Taj al Aroos” that “اشْعَارٌ” is a noun of stabbing a beast in the right side of its hump so that blood flowed from it or by making a slit in its skin or by stabbing it in one side of its hump with a مِبْضَع (knife) or the like, so that the blood appeared, or by making an incision in its hump so that the blood flowed. All above mentioned classical Arabic lexicons explained the word “أَشْعَرَهُ” to mean: He wounded him so as to cause blood to come.

Syed Al-Murtaḍa Al-Zabidi, explained, in his classical Arabic lexicon “Taj al Aroos”, all accounts of ش ع ر (شعر) from page number 3005 to onwards in which he especially quoted the following Hadith on page 3015 of Taj al Aroos. “في حديث مقتل عثمان، رضي الله عنه أن التجيبي دخل عليه فأشعره مشقصا ، أي دماه به”: In the Hadith of assassination of Usman, may Allah be pleased with him, that Al Tajibi entered him a sharp pointed scuffling scissor thus blooded him with it.

Syed Al-Murtaḍá Al-Zabidi, further explained in “Taj al Aroos” that in a tradition respecting the assassination of Usman Ibn Affan Arabic phrase  أَشْعَرَهُ مِشْقَصًا means: He wounded him so as to cause blood to come with “أَشْعَرَهُ” (sharp pointed blade of) a “مشقص”(scissor).

Apart from the above account of “Taj al Aroos” in which “اشعر” the derivative of Arabic root word “شعر” has been taken to mean a “sharp pointed blade” or a sharp pointed dangerous killing device that makes injured and takes someone’s blood out, Ismail bin Hammad al-Jawhari also quoted in “Taj al-Lughah wa Sihah al-Arabiyyah” another similar tradition: “أَشْعرَ أَمِيرُ المُؤْمِنِينَ” to mean: The leader of the faithful was wounded so that blood came from him. To further explain the Arabic word “شعر” an Arabic phrase “اشعرهُ سِنَانًا” is also quoted in “Sihah al-Arabiyyah” to mean: He pierced him with a spear so as to make the spearhead enter his inside and the same is quoted in “Taj al Aroos” to mean:  He made the spear-head to enter into the midst of him. Syed Al-Murtaḍá Al-Zabidi quoted another Arabic phrase “اشعرهُ بِهِ” in the same account of “Taj al Aroos” to mean: He made it to cleave to it. ”Abu al-Qasim Mahmud ibn Umar al-Zamakhshari quoted “أَشْعِرَ” in “أساس البلاغة” (Asas al Balahat) to mean: He was slain and Al-Zabidi also confirmed and copied in “Taj al Aroos” the same meaning of “أَشْعِرَ” to mean He was slain but in the end both “Sihah al-Arabiyyah” and “Taj al Aroos” diverted their earlier explained correct meaning of “أَشْعِرَ” from sharp pointed killing device to a distinguishing sign, as when the performance of a religious service is made, or appointed, by God to be a sign and “Taj al Aroos” further modified its earlier statements and mentioned that “اشعر” from “شعر” signifies “hair”. “Sihah”, “Asas”, “Taj al Aroos” and “Qamoos” did the same modification in the meaning of “اشعر” of “شعر” but “Taj al Aroos” referred to “Qutrub” (قطرب) for modified meaning of “اشعر” and “شعر”.

Hence, it is noted in all classical Arabic lexicons that in the end they have changed, their earlier given correct meaning of “اشعر” and “شعر”, on the basis of “Qutrub” (قطرب). This sudden change from making slain, sharp pointed killing device, injuring and blood draining blade to religious service, rituals, rites, gray hair and pubes has been integrated by using so called perfection achieving “Qutrub” (قطرب), which is a special invention of Persian Manichaean scholars of current Islam. These evil inventions are called “تصريف” which were invented to modify the meaning of Arabic words of the Quran to fit them in their dogma by crossing, chipping, grinding, smoothing and filing Arabic words of the Quran in the interpretation. Some of the Tasreefat (تصريفات) are as under in which not only the Quranic root words but also verbs, nouns, pronouns, adverbs, adjective, prepositions and other linguistic articles are modified and drawn the best dogmatic lines of fitment. “تصريف الأفعال العربية”, “تصريف الافعال مع الضمائر”, “كيفية تصريف الافعال في اللغة العربية”, “ﺗﺼﺮﻳﻒ ﺍﻷﻓﻌﺎﻝ موقع”, “كيفية تصريف الأفعال”, “يمكننا تصريف” “كيفية تصريف الفعل باللغة الاسبانية”, “تصريف الفعل يصلي مع الضمائر”, “برنامج تصريف الأفعال العربية”, “تحميل برنامج قطرب لتصريف الأفعال العربية”, “اللّامي برنامج تصريف الأفعال العربية”, “إصدار جديد من قطرب برنامج تصريف الأفعال العربية اليراع”, “تصريف الفعل الماضي والمضارع والأمر

Thus, employing the above tasreef (تصريف), like other Quranic words the Arabic word “شعر” has also been falsely explained in Arabic dictionaries to mean hair, pubic age, religious rituals and sacred rites.

Abu al-Qasim Mahmud ibn Umar al-Zamakhshari, who had explained earlier in “أساس البلاغة” (Asas al Balahat): “أَشْعَرْتُ فُلَانًا” to mean: I made such a one notorious for an evil deed or quality, he later explained in the same book that “شعَار” is an innermost garment and “اشعرهُ” means: He is clothed or worn cloths or dress. Taj al Aroos recorded the same phrase “اشعرهُ” to mean: He put on him a garment and both “Sihah” and “Qamoos” also confirmed the same meaning of “اشعرهُ”: He put on him a garment as a شعَار, and then Syed Al-Murtaḍa Al-Zabidi again quoted in his classical lexicon “Taj al Aroos”: “اشعرهُ فُلَانٌ شَرًّا” to mean: Such a one involved him in evil. Asas al Balaghat and al Sihah further quoted an Arabic saying “اشعرهُ الحُبُّ مَرَضًا” to mean: Love involved him in disease, and “Sihah” added “اشعرهُ بِهِ” in it to mean: He made it to cleave, or stick to it. Qamoos copied the same phrase in the same meaning and mentioned that “شعَار” means: cleaves to the body of something. Both Taj al Aroos and Qamoos quoted an Arabic phrase “اشعر الهَمُّ قَلْبِى” to mean: Anxiety claves to my heart. Whereas, Abu al-Qasim Mahmud ibn Umar al-Zamakhshari also quoted the similar phrase “اشعرهُ الهَمُ” in “أساس البلاغة” (Asas al Balahat) to mean: Anxiety claves to him as the شِعَار cleaves to the body. Then both Sihah and Taj al Aroos quoted another Arabic saying “أَشْعَرَ الرَّجُلُ هَمًّا” to mean: The man claves to anxiety as the شعَار cleaves to the body, according to which “أُشْعِرَ” renders “the man was made to have anxiety cleaving to him”.

Taj al Aroos quoted with reference to Abu Ziyad that “أَشْعَارٌ” is a property or dimension of “شُعُورٌ”. Whereas, Sihah, Asas, Misbah and Qamoos said the same thing with an addition that “شَعْرَةٌ” is a plural metonymically (as a figure of speech) used to mean hoariness or gray or white hair with or as if with age or pubescence.

Hence, this figure of speech became a permanent feature in Quranic Arabic and entered in all legend Arabic lexicons. This is the reason why the well-known Arabic lexicons Sihah, Asas, and Taj al Aroos quoted this example “رَأَى فُلَانٌ الشَّعْرَة” to mean: such a one saw, or has seen, hoariness or gray or white hair upon his head. This “تحميل قطرب لتصريف الأفعال العربية اللّامي” has permanently modified the meaning of Quranic word “شعر” and its derivatives to mean “hair”, and “pubescence age” or pubic hair and then eventually converted to the religious rites or sacred rituals.

The same lexicon Taj al Aroos mentions that “شَعْرَةٌ” also used, metonymically, to mean “A daughter”. Hence, it were not in the hands of our pagan scholars otherwise they would have taken the words “إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّهِ” (2:158) to mean: Verily Al Safa and Al Marwah are Allah’s daughters (Nauzubillah). This is because figure of speech (metonym) is just a metaphorical concept involve the substitution of one term for another. Therefore, if Quranic word “شعر” and its derivatives are not taken in their original meaning but only in a figure of speech to mean ‘hair’, ‘pubescence’, ‘rites’ or ‘rituals’ and also ‘daughter’. So, why rituals or rites are inserted in the translation of the Quranic verses such as “إِنَّ الصَّفَا وَالْمَرْوَةَ مِن شَعَآئِرِ اللّه” (2:158) and why not pubic hair or daughters? This is because “pubic hair or daughters” won’t look appropriate in the translation and people can catch the evils whereas rituals, rites and signs look more genuine.

Anyway, despite the nonsense belief of Arab pagans that Allah has 3 daughters al-Lat, Manat and Uzzah they could not directly bring this pagan belief in the interpretation of the Quran but they brought it in the shape of Allah’s sacred rights, Allah’s sacred rituals and Allah’s sacred signs. Thus, in the name of Allah’s rituals and signs they sneakily restarted worship of 2 so called daughters of Allah at al-Safa and al Marwah and the third one al-Alat is already standing in its original cuboid shape right in the middle of the forbidden mosque “المسجد الحرام” and receiving prostrations of the whole Muslim nation from all over the world.

In his book “Al-Mufradaat” (المفردات), Al-Raghib brought Persian “شعر” in Arabic to mean ‘poetry’ as a qualified or intelligent rhyme and a kind of knowledge. Therefore, in most of Arabic dictionaries this Arabic word “شعر” is found to mean a stanza of ‘poetry’ (مقطع شعري), knowledge, notice and acknowledgement. The same Persian stanza of ‘poetry’ (مقطع شعري) became slogan, logline, banner, logo, tag, flag and flagship in all Arabic dictionaries to mean Arabic word “شعر” and its plural, adjectives and active participles. Since then, following Persian Manichaeism, the Quranic phrase “شَعَآئِرِ اللّه” has also been translating to mean “God’s flags”, “God’s flagship”, “God’s banners”, “God’s slogans”, and “in God’s knowledge or in His notice”.

Taj al Aroos, al-Ubaab and Sihah took Quranic word “الشِّعْرَى” to mean the star Sirius, which is a certain bright star that rises after الجَوْزَآء (Gemini) in the time of intense heat and it rose aurorally, in Central Arabia, on the 13th of July on the periods of its rising at sunset, and setting aurorally.

In fact, in the interpretation, the Quranic word “الشِّعْرَى” has been replaced by “الذِّرَاعُ المَقْبُوضَةُ” the two so called Sisters of ‘Canopus’ (سُهَيْل) worshiped by Arab pagans and their Iranian Manichaean alliance. Hence, it was invented in the interpretation of the verse 53:49 “وَأَنَّهُ هُوَ رَبُّ الشِّعْرَىand that is Lord of “الشِّعْرَى” (the idol Canopus). However, according to physician, astronomer, geographer and proto-science fiction writer of Arab descent Abu Yahya Zakariya’ ibn Muhammad al-Qazwini, who belonged to the Persian Jurists family, the word “الشِّعْرَى” is called العَبُور because of its having crossed the Milky Way; and the other is called الغُمَيْصَآء because said by the Arabs to have wept after the former until it had foul thick matter in the corner of the eye, the former is also called الشِّعْرَى اليَمَانِيَّةُ (the Yemenian, or Southern, شعرى) and the latter is called الشِّعْرَى الشَّامِيَّةُ (the Syrian, or Northern, شعرى).

This is the reason why “شعائر” and its personal subject noun “شعریٰ” are also modified to mean substitute and of substitute to make “الصَّفَا وَالْمَرْوَةَ” Allah’s substitutes and “رَبُّ الشِّعْرَى” to mean ‘the substitute of Lord’.

Hence, to bring complete idolism in the interpretation of the Quran relating to “الشِّعْرَى” the phrases such as “رَعَيْنَا شِعْرِىَّ المَرَاعِى” are found in Arabic lexicons to mean: We pastured our cattle upon the herbage of which the growth was consequent upon the rising of Sirius (الشِّعْرَى).

In the “Book of Plants” and “Taj al Aroos” Abu Hanifah al‐Dinawari and Al-Zabidi respectively quoted this Arabic phrase “رْنَبٌ شَعْرَانِيَّةٌ” to mean: lies therein and cleaving to the ground. Al‐Asmai, Ibn‐Shumevl al‐Nadr, Ibn al‐Sikkeet (Yaakoob), Al-Riyashi, Al- Jawhari, Al-Ferozabadi and Al-Zamakhshari also quoted that “شَعَارٌ” means: tangled and “شعَارٌ” to mean ‘a sign of people in war’ mentioned in “Al Sihah”, “Al Misbah” and “Al Qamoos”.

Abu al-Qasim Mahmud ibn Umar al-Zamakhshari quoted Arabic sayings “لَبِسَ شِعَارَ الهَمِّ”, in his lexicon “أساس البلاغة” (Asas al Balahat), to mean: He involved himself in anxiety’ and “جَعَلَ الخَوْفَ شِعَارَهُ” to mean: He made fear to be as though it were his innermost garment by closely cleaving to it.

In “al Ubab”, Al‐Saghani took “شعار” to mean: Death, which is also quoted in “Qamoos” by Al-Fairuzabadi.

However, Ismail bin Hammad al-Jawhari further explained in his lexicon “Sihah al-Arabiyyah” that “شَعِيرٌ” a quasi pas and an active participle of “شعر” to correctly mean: the iron pin that enters into the tang of a knife which is inserted into the handle, being a fastening to the handle or a thing that is moulded of silver or of iron, in the form of a barley corn. The same definition of “شعر” and “شَعِيرٌ” is later on mentioned in “Qamoos” by Tahir Majeeduddin Muhammad bin Yaqoob al-Shiraazi al-Fairuzabadi and also mentioned by Syed Al-Murtaḍa Al-Zabidi in “Taj al Aroos” to mean: a fastening to the handle of the blade.

Qamoos, Taj al Aroos, Asas and Sihah also mentioned that “شعرٌ” and its plural “شَعْرَآءُis evil, foul, or abominable. These lexicons have quoted an Arabic phrase “دَاهِيَةٌ شَعْرَآءُ” to mean: An evil, a foul, or an abominable or a severe, or great calamity or misfortune, and one says to a man when he has said a thing that one blames or with which one finds fault, as seen in another Arabic phrase: “جِئْتَ بِهَا شَعْرَآءَ ذَاتَ وَبَر” ‘Thou hast said it as a foul, or an abominable thing’.

Lisan Al Arab mentioned on the authority of Abu Hanifah Al‐Deenawari that “شُعُرٌ” is flesh coming forth beneath the nail. Al‐Saghdni, the author of “al-Obab” and “Tekmileh “fi‐s‐Sihah”, mentioned on the authority of Abu Ziyad that “شُعُرٌ” puts forth strong twigs or branches, which was later added in Taj al Aroos that it has firewood.

Abu al-Qasim Mahmud ibn Umar Al-Zamakhshari further explained “مشعر” in his popular Arabic dictionary and phrase book “أساس البلاغة” (Asas al Balaghat) that the Arabic phrase “دِيَةُ المُشْعَرَةِ” is actually the bloodwit that is exacted for killing kings: it is a thousand camels.

Therefore, the above in depth research in classical Arabic literature and legend Arabic lexicons concludes that the Quranic word “شعر” and its derivatives correctly portray sharp, pointed, killing, blood draining, pointed barbed, sharp blade, harmful, evil, flesh nailing, full of anxiety, severe disease, fear, death and dangerous thing.

Furthermore, as explained in my article “QURANIC PHRASE “شَعَائِرَ اللَّهِ” IS ACTUALLY “حُرُمَاتِ اللَّهِ” CORRECTLY MEANS GOD’S PROHIBITIONS. CORRECT TRANSLATION OF VERSE 22:32” the context of the verse 22:32 is describing “شَعَائِرَ اللَّهِ” to mean “حُرُمَاتِ اللَّهِ” and rendering the Quranic phrase “شَعَائِرَ اللَّهِ” to mean prohibitions imposed by God or a danger plate fixed by God.

To deliver His message Allah has used simple words and common parables which we use and observe in our daily life so that we can correctly understand Allah’s verses revealed in the Quran.

Blocking risky areas, making dangerous areas prohibited or putting prohibitions across the hazards is not new. Pointed thorny bramble walls, bramble fences and sharp pointed metal wired fences have been in use since old times to block the risks and to keep people away from hazards, risks and engenderment. In the modern times barbed wires are used to block the prohibited areas.

Therefore, Quran uses the Arabic word “شعر” to portray practicing prohibitions with the examples of barbed wires, pointed nails, sharp strings, prickling borders, painful, pungent, tingling, reeking, cutting, penetrating, sharp pointed thorns, sharp blades, cutting tools, killing and blood draining installations. Whereas, in the modern times sharp pointed barbed wires and danger plates are installed on all prohibited areas. Hence, it is merely necessary to develop a modern interpretation of the Quran within the same parameters of understanding the Quranic words at the time of their revelation, so that the Quran can go with the advancement of time and lead the modern generations with correct understanding of Allah’s statements revealed in the Quran.

Quran uses quite a few derivatives of Arabic root word “شعر”, the correct meaning of which we have studied in the above lines. However, the derivatives of this Quranic word “شعر” used in different Quranic verses portray the core meaning of their root word “شعر” but as a general rule each verse containing the derivative of any root word will be correctly translated or truly understood only in their columns or contexts without jumping out of their particular columns or context from one verse to another.

Qurans clearly explains this procedure in the verse 73:4 “وَرَتِّلِ الْقُرْآنَ تَرْتِيلًا” ‘And columned the Quran, a context form of grammatical style of understanding (word to word correct translation). A simple and fluent translation of this verse is that the Quran was columned in its context and formed in grammatical style to understand it within its context.

The word رَتِّلِ means ‘made in context‘ or ‘columned’ and تَرْتِيلًا means a formation of تجوید or found in تجوید, which is known as word to word gradual grammatical understanding within the context. The Arabic word “ترتیل” is a synonym of Arabic word “تجوید” which is very popular among Quranic schools throughout the world such as Madrassah Tajweed Al Quran (مدرسہ تجوید القرآن) but unfortunately they don’t implement this Tajweed (تجوید) or grammar within the context or column of Quranic speech to understanding or translating the Quran in its true spirit.

Anyway, Quran uses “شعائر” as plural of “شعر” in the same meaning as described above and “شعور” is the product, after affect or practical implementation on the warning of prohibitions imposed by Allah. Therefore, Arabic word “شعور” correctly means: redolent of hazards, smelling danger, reminiscent of risk, remindful of vulnerability, alert of threat, keenness, mordant, incisive, sharp, penetrating, clever, analytical, to the point, blunt, straightforward, provocative, well-prepared, well-seasoned, safe play, poignant, moving, heartrending, pathetic and touching etc.

However, Persian “شعور” used in the translation of the Quran to mean sense, intelligent, knowledge, perception, consciousness, feeling, realization, apprehension and understanding etc. have nothing to do with the Quranic word “شعور”. Ar-Raghib brought Persian “شعور” and Persian “شعر” in Quranic Arabic and our scholars replaced Arabic “شعور” with the Persian “شعور” in the translation of the Quran and they also falsely added the meaning of Persian “شعور” in their Arabic dictionaries. Whereas, in Arabic the word “فھم” is used to mean Persian “شعور”, i.e. sense, intelligent, knowledge, perception, consciousness, feeling, realization, apprehension and understanding etc. but our deviated Manichean scholars and their disciples who preach the Quran still use Quranic word “شعور” to mean Persian “شعور” and mislead people with the complete wrong translation of the Quran.

Sense, intelligent, perception, consciousness, feeling and realization have been already imbedded in human beings, which differentiate man from animals. Hence, Quran has no concerns or reservations on these inborn attributes of human beings but God urges man with the Arabic word “شعور” to be redolent of hazards, smell the danger, escape from the risks mentioned by God, be mindful of vulnerability, be alert of threat, be keen, be mordant, be incisive, be sharp, be penetrating, be analytical, have flavour of what has been told by God, be certain, be to the point, be blunt to accept the truth, be straightforward, become provocative, be well-prepared, be well-seasoned, have safe play, be poignant, be moving without getting stuck in your false dogma and be pathetic and honest. Hence, the Quranic word “یشعرون” does not denote those who are conscious or who have sense, intelligent, knowledge, perception, consciousness, feeling, realization, apprehension or understanding but those who are keen to split themselves from the told risks or keep them away from the prohibitions or who are alert of the risk, danger and prohibition, who are sharp, who are straightforward, who well prepare themselves, who coincide themselves with Divine orders of prohibition and who move out of the risks without involving themselves in any danger or without getting stuck. If you look into thesaurus of any language including Arabic and English you will find that all three words RISK, DANGER & PROHIBITION come together at one place and Quran uses the same linguistic style to keep RISK, DANGER & PROHIBITION together in a single word “شعر” and its derivatives.

When something gets injured, cracked, split, cut and have a fear because of horrible cutting action (verb) of “شعر” it is called “مَشْعُور”, which is a product of the harmful action of “شعر” and correctly means: feared, split, cracked, cut or pointed etc. Whereas, “مشعر” is a noun of active participle of “شعر” which is correctly translated to mean point, horror, splitter etc. Due to its fetal action it can be called dangerous horror and risky as well. Hence, with the definite article “المشعر” has been used in the Quran for the particular area where it is activated and made prohibited, the particular point, the particular horror and the particular fear of splitting, killing, cracking down and cutting, which is dangerous, full of fear and risky because its worship or rituals will crack your belief in Allah, it will cut your link with Allah and it will split your faith and at the same time it is called a point of inducing fear. This is because this is the fear which leads us to blindly perform religious rituals whether they are right or wrong. This is the reason why “المشعر” is called “الْمَشْعَرِ الْحَرَامِ” in the Quran to mean the prohibited point or prohibited area, “فَاذْكُرُواْ اللّهَ عِندَ” at which you must mention God (2:198).

Now, we are going to analyse the Arabic words of the verse 2:198 to reach the word to word correct translation of this verse of the Quran.

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُواْ اللّهَ عِندَ الْمَشْعَرِ الْحَرَامِ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ” (2:198)

جُنَاحٌ” correctly means: area of work, area of practice, stand, wing and arm (part of a large department, e.g. east or west wing etc.), suit, ward (شِقّة), compartment, division, section, segment, camp (قِسْمٌ في مُسْتَشْفَى), annex, quarter, side, stay (مُلْحَقٌ بِبِنَايَة).

Arabic medical term “جَناحُ الأَنْف” is used throughout the Arab countries to mean “department of nose”. Throughout the Arab world a hotel suit is called “جناح فی فندق” and Arabic term “جناح فی معرض” is used to mean “Pavilion”. United Nation (UN) popular term “يجاوز جناح” is used to mean “outflank” and “جناح” is itself a military term used throughout the Arab world to mean “flank”, and in Arab legal system a term “جناح” is itself used to mean “apartment”.

However, to bring the polytheist pagan beliefs in the translation of the Quran the opening clause of this verse 2:198 “لَيْسَ عَلَيْكُمْ جُنَاحٌ” is falsely translated to mean: “there is no sin on you” in which the same Arabic word “جُنَاحٌ” which we have seen in the above examples of its daily use is falsely taken in the translation of the Quran to mean offence, sin, wrongdoing, harm, fault and blame etc. That means from United Nation (UN) to throughout the Arab world including their military, legal system, health, hoteling and education are committing crimes, doing offences, having blames, are at fault, doing sins and creating harm by using the same word “جُنَاحٌ”???

Moreover, the sentences of the fake translation like “there is no sin on you”, “there is no blame on you”, “there is no crime on you or “there is no harm on you” are self-explanatory that some true Muslims were existed when this fake translation of the Quran was invented and the true believers were not thinking it right to perform this ritual of Hajj on so called “Sacred الْمَشْعَرِ” and obviously they were preaching people not to perform this forbidden ritual but they were kept quiet by inventing misleading translation of these Quranic words “لَيْسَ عَلَيْكُمْ جُنَاحٌ” to mean there is no harm on you. “أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْif you seek the bounty of your Lord.

Hence, the opening word of the first clause of this verse 2:198, “لَيْسَ” means: not, do not, never, not at all, no way, nothing. “عَلَيْكُمْ” is a typical combination of كُمْ+ عَلَيْin which “كُمْ” is the second person plural objective pronoun to mean: your, yours, your one and yourself, that is used for those believers who are addressed, i.e. who became Muslims after accepting Allah’s message sent in the Quran and “عَلَيْ” is a preposition to mean on, at over. “جُنَاحٌ” correctly means: stay, stand, camp, quarter, section of working department or practicing area (wing) of a large department.  Hence, word to word correct translation of these three words of the opening clause of the verse 2:198 “لَيْسَ عَلَيْكُمْ جُنَاحٌ” is as under:

لَيْسَ عَلَيْكُمْ جُنَاحٌ”: NOT ON YOURSELF CAMP/QUARTER/STAND/STAY (word to word correct meaning). “YOU DO NOT CAMP ON” (fluent correct translation) or IT IS NOT A WING OF YOUR DEPARTMENT (general understanding)

Word to word analysis of the next clause “أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ” of the verse 2:198 is as under:

أَن” (as a conjunction) to mean: that, in order to, so as to, with a view to, while, (as a pronoun) to mean: that one, which one, this one, it, which, who, that, whose, whom, what, such, that, these, those, this, that, these ones (as an adverb) “إلى حد بعيد” and “إلى هذا الحد” to mean: exceedingly, most, more, closely.

تَبْتَغُواْ” is the plural verb in passive voice mood and according to all Muslim scholars “تَبْتَغُواْ” is derived from the root word “بغی” but unfortunately its derivatives have been wrongly translated throughout the Quran. If we go further down in the depth of this word “بغی” we will find it liquidizing into actual proto root “ب غ” (Baa & Ghain), which makes three main Arabic words “باغ”, “بغی” and “بغو” with the help of vowels (ا، و، ی). Since, vowels are not required among the consonants of actual root word therefore, “باغ”, “بغی” and “بغو” are not the actual root words but different participles of bilateral proto root “ب غ” (Baa & Ghain) in which according to its grammatical formation “بغو” is the “final product” of proto root “ب غ” (Baa & Ghain), which is made by adding vowel “و” in the consonants of proto root as we have seen in the correct understanding of Arabic word “رسول”, which is a final product of “رسل” and available in the final shape of a complete book of Allah’s messages. For more details please see my articles on “رسول”.  Hence, the grammatically final product “بغو” of proto root “ب غ” (Baa & Ghain) is used in standard Arabic to mean: mule, ass, donkey, amalgam, blend, miscegenation, stubborn, heedless, fool-head, impulsive, unyielding, unproductive, obstinate, reckless, self-willed, contrary and bastard (a byproduct of prostitution called “بغاء” in Arabic).

The other participle “باغ” of proto root “ب غ” (Baa & Ghain) is grammatically called an active participle or doer which is made by adding alif in the consonants, such as “طالب” from “طلب”. Hence, the Arabic word “باغ” is used in standard Arabic language to mean: wrong doer, tyrant, unjust, aggressor, person who want to injure someone, person who treats cruelty, cruel, a synonym of Arabic word “ظالِم”, invader, attacker, person who makes an assault or someone assaulting, opposing, against, violent, hostile, inequitable, unfair, characterized by unfairness or injustice, contrary to law person treating others badly and unjustly, seeker of wrong or unlawful desire, and criminal and popular word “باغی” is the gerund or verbal noun of “باغ”.

Whereas, the grammatical formation of the other participle “بغی” of proto root “ب غ” (Baa & Ghain) is achieved by adding vowel “ی” in the consonants of its proto root, which becomes a Gerund. Hence, “بغی” correctly means: wrong doing, wrong, cruelty, a synonym of “ظُلْم” crime, aggression, injustice, offense, oppression, unfairness، outrage, transgression, tyranny, whore, harlot, strumpet, hooker, a synonym of “فاحشة”, adulteress, prostitute.

A popular Arabic term “بَغِي” is used to mean “Prostitute” and “بغاء” is used to mean “Prostitution”.

Therefore, the word “تَبْتَغُواْ” of the verse 2:198 is not actually a desiring of something good or seeking goodness but desiring, longing and seeking for wrong, transgression, cruelty and crime as bad as prostitution. However, our deviated cruel scholars did not let in the translation the desire of wrong doing, crime and offence but only the words “desire” or “seek” were falsely brought in the translation to falsely prove their pagan rituals of Hajj right from the Quran and invented in the translation seeking the bounty of your Lord. Whereas, Allah takes these prohibited rituals of Hajj to be as bad as committing prostitution or committing sever crimes or serious offences.

However, “seek” is called “طلب” in Arabic language and “desire” is called “رغبة”, which are not the part of Arabic text of this verse 2:198 but falsely inserted in the translation of this verse to make people believe that performing rituals of Hajj is seeking or desiring Allah’s blessing and His happiness but Quran says it is to be as bad as seeking prostitution.

The next word of this verse 2:198 “فَضْلاً” means: kindness, happiness and pleasing. This is the same word “فَضْلاً” the correct use of which you normally observe in the announcements in Arab flights in which they start announcing something with the same word “فَضْلاً” to mean kindly or please and end their announcement with “شْکراً” to mean thanks. You can also find “فَضْلاً” as an opening word of the notices of transit flights and reconfirmations of return flights fixed on the window walls of all Arab aeroplanes. Under these Arabic notices their English translation starts with the words “please” or “kindly”. So, in the announcements for the ‘kind’ attention of passengers this Arabic word “فَضْلاً” is correctly used to mean ‘Kindness’ and ‘Please’. Whereas, in the translation of the Quran the same Arabic word “فَضْلاً” has been replaced with similar Persian word “فضل” to mean ‘Blessing’, ‘Bounty’ and ‘Goodness’ etc. This is because our pagan scholars wanted to bring Allah’s bounty and blessing in the pagan rituals of Hajj.

The next word “مِّن” is a preposition to mean of/from and also a subject pronoun to mean who/which/that. The phrase “رَّبِّكُمْ” is a typical combination of كُمْ+ رَّبِّin which “رَّبِّ” means Sustainer of everything, it is also translated to mean Lord and “كُمْ” is a second person plural objective preposition to mean your/yours/yourself/your one.

Hence, the clause “أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ” correctly means: in order to seek kindness of your Sustainer with wrong doing.

Analysis of the next clause “فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ” of verse 2:198 is as under:

فَإِذَا” means if, when, behold, as soon as, so then and correct meaning of “أَفَضْتُم” are as under: give details and information about something, elaborate, explaining or describing something in detail, “الافاضة” is used to mean amplication, elaboration, immersion. “فیض” means discharge, proclaim, yield, subscribe, give benefit, shower, flood, populate.

عَرَفَاتٍ” is derived from “عرف” to mean define, introduce, inform and gnostic. However, “عَرَفَاتٍ” is a plural word which is generally taken to means “Sibyls” in standard Arabic language used by both Non-Muslim and Muslim Arabs and it is commonly known as divine wizard, diviner, and ORACLE, which literally means: “commandment”, “revelation”, “prognostication”, “canon”, “divination” and “divine law”. However, the pagan disciples falsely translated his Quranic word “عَرَفَاتٍ” to mean pagans’ worshiping mountain Arafat and its adjacent valley where Arab pagans, Iranian prophet Mani’s Manichaean followers, ancient Hindus and Buddhists used to perform idol worship in the name of Hajj. In the linguistic formation of these words “فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ” the word “عَرَفَاتٍ” to mean valley of Arafat or mount od Arafat does not fit because of the action of the word “أَفَضْتُم”. This is the reason why our confused translators’ statement is not same nor is it matching with the Arabic words of this Quranic statement “فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ” in which the translator Literal said: you flowed/spread from Arafat (a mountain). Yousuf Ali translated: ye pour down from (Mount) Arafat. They perhaps don’t know that the words such as “flowed” and “pour down” are not used with a whole alive human bodies unless they are not liquidized and turn into a runny fluid or only their blood can “flow” or “pour down”! However, had these nonsense translators taken the word “عَرَفَاتٍ” in its correct meaning “Allah’s Commandments” their meaning of “أَفَضْتُم”, i.e. “flowed” and “pour down” would have gone correctly in the words “أَفَضْتُم مِّنْ عَرَفَاتٍ” to mean “flowed or pour down from Commandments”. Rest of the blind pagans and their deviated disciples also distorted this Quranic verse in their evil translations in which they have destroyed the actual statement of Allah just to bring their idol worship in the translation.

Hence, the correct translation of this clause “فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ” of the verse 2:198 is as follows: So then you do explain/populate from gnostic divine commandments.

Analysis of the clause “فَاذْكُرُواْ اللّهَ عِندَ الْمَشْعَرِ الْحَرَامِ” of verse 2:198 is as under:

فَاذْكُرُواْ” is a command verb with prefixed “ف” which makes statement highly important and extremely necessary. However, this verb “فَاذْكُرُواْ” is derived from Arabic root word “ذكر”, which is translated throughout the Quran to mean recall, remember and remind but its core meaning “MENTION” are never used in the translation of the Quran, especially in the translations of those verses of the Quran which have been misused by our pagan scholars to justify the prohibited idolism and its rituals. This is because translation of this Quranic word “ذکر” to mean recall, remember and remind automatically takes you towards performing rituals in which chanting or uttering some words are necessary whilst staying in Arafat, Muzdalifa or Mina and even during circumambulating Kaba and running to and from Safa and Marwah. These utterance and chanting mantras (spells) are commonly called remembrance of gods, recalling gods and reminding yourself that your gods are there and listening you. However, correctly taking Quranic word “ذکر” to mean “MENTIONING” God packs up all rituals and their performers because no uttering and no chanting is involved in “MENTIONING” God on each and every occasion. So, to “MENTION” God to those wrong doers who are involved in unlawful and prohibited activities means to preach them and bring them back to the right track of God. Therefore, “فَاذْكُرُواْ اللّهَ” correctly means in fact “MENTION THEM GOD”, “عِندَ” at, “الْمَشْعَرِ” the barbed area “الْحَرَامِ” of the prohibition or simply dangerous prohibited area or dangerous prohibited point. Those who are adamant to take “الْمَشْعَرِ” to mean a certain point such as mountain etc. They should know that the word “الْحَرَامِ” is again making it unlawful and forbidden. However, from the Quranic prospect all area of performing the rituals of Hajj, including Arafat, Muzdalifa, and Mina is called “الْمَشْعَرِ” and made prohibited with one word “الْحَرَامِ” which is Haram and not the so called sacred by any mean.

Hence, the correct translation of this clause “فَاذْكُرُواْ اللّهَ عِندَ الْمَشْعَرِ الْحَرَامِ” of the verse 2:198 is as follows: In fact mention them God at the prohibited barbed area of fearing danger.

Analysis of the clause “وَاذْكُرُوهُ كَمَا هَدَاكُمْ” of verse 2:198 is as under:

وَاذْكُرُوهُ” and mention them Him. “كَمَا” just as, like what, as. “هَدَاكُمْ” yourself were instructed. “هَدَا” correctly mean instructed.

Hence, the correct translation of this clause “وَاذْكُرُوهُ كَمَا هَدَاكُمْ” of the verse 2:198 is as follows: and mention them Him as you were instructed.

Analysis of the last clause “وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ” of verse 2:198 is as under:

وَإِن” and if, and that, and while, “كُنتُم” is the combination of تُم + كُنwhich correctly means: you have become, you have been, you have turned out, you have fallen into something, you have done something. “كُن” means: be, become, turnout, and fall into something. “تُم” is used to mean going down to right at end of something. “مِّن” is usually taken as a preposition to mean of/from but the same word “مِّن” is also used as verb in Arabic language to mean: “اِتّقَى” (تَصَاوَن مِّن) be on one’s guard against something, be wary or cautious of, beware of, guard against something, “اِخْتَرَقَ” (مَرَق مِّن) to mean: pass through, penetrate, pierce through, “اِسْتَحَى” (خَجِل مِّن) to mean: be abashed by, be confused by, be ashamed of, be ashamed to face someone, be bashful, be be(come) or feel embarrassed by, be blush, be diffident, be feel shame or embarrassment, be shy, “اِسْتَحَى مِنْ” (اِحْتَشَم مِّن) to mean: be ashamed of, be ashamed to face someone, “اِسْتَقَى” (اِسْتَمَدّ مِّن) to mean: borrow from, derive from, draw from, get from, obtain from, take from, “اِشْمَأَزّ” (قَرِف مِّن – تَقَزّز مِّن) to mean: be abhor, be against, be detest, be disgusted of, be feel disgust (at ; be for), be loathe, abominated, be nauseated by, be revolt at, be sick of, “اِمْتَنَعَ عن” (تَحَرّج مِّن) to mean: abstain from, avoid, eschew, refrain from, shun. “قَبْلِهِ” correctly means as it was before or as it was in earlier time.  However, in the current translations of this verse 2:198 the possessive pronoun “هِ”prefixed to the phrase “قَبْلِهِ” has been omitted to invent the wrong translation ignoring the fact that there must be a reason and mean of using this possessive pronoun “هِ” at the end of “قَبْلِهِ”. The next phrase “لَمِنَ” correctly means for/to those who had or who were. The last word of this verse 2:198 “الضَّآلِّينَ” is the definite plural noun of the subject of “ضلل” and doer or active participle of “ضَّآل” which is correctly used to mean “pervert” in standard Arabic language as seen in the popular Arabic term “ضال العدالة” used throughout the Arab world to mean “Pervert Justice” and “طفل ضال” to mean “Bastard Child”. If you further look at this word in the thesaurus you will find it to mean “disgusting bastardized”, “illegitimate errant” Hence, Allah has used extremely strict word “الضَّآلِّينَ” for those errant perverts who have been conducting the prohibited rituals. Hence, “ضَلّ” means: اِنْحَرَفَ, i.e. deviate from what is right, misguided, immoral and false belief, perversion and corruption, false opinion or belief about something, the state of being perverse, moral or mental lapse. Whereas, the words “lost” or “astray” used in the translation of this Quranic word “الضَّآلِّينَ” do not justify Allah’s intent swearing on those who deviate from His prohibitions. So, “لَمِنَ الضَّآلِّينَ” correctly means “you’re from those who were the errant perverts” in which “you’re” is not an addition but according to the grammatical rules of agreement in which the pronoun of addressee is not repeated in each and every clause of speech of a long sentence as the addressee or the persons to whom something is addressed are already there. The same agreement rules are applied in all main languages including English and Arabic.

Hence, the correct translation of the last clause “وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ” of the verse 2:198 is as follows:

And if you have done as it was before, you’re from the errant perverts.

The correct translation of the verse 2:198 is as under:

لَيْسَ عَلَيْكُمْ جُنَاحٌ أَن تَبْتَغُواْ فَضْلاً مِّن رَّبِّكُمْ فَإِذَا أَفَضْتُم مِّنْ عَرَفَاتٍ فَاذْكُرُواْ اللّهَ عِندَ الْمَشْعَرِ الْحَرَامِ وَاذْكُرُوهُ كَمَا هَدَاكُمْ وَإِن كُنتُم مِّن قَبْلِهِ لَمِنَ الضَّآلِّينَ” (2:198)

Not on yourself camp/stay in order to seek kindness of your Sustainer with wrong doing, so then you do explain/populate from gnostic divine commandments then mention them God at the prohibited barbed area of fearing danger and mention them Him as you were instructed and if you have done as it was before, you’re from the errant perverts” (word to word correct translation of 2:198)





Can you translate verse 22:32 the word shaayra


Dr. Sean Patel MSC.D


The context of the verse in question, 22:32 is seen from the verse 22:30 “وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَّهُ عِندَ رَبِّهِ” in which the words “يُعَظِّمْ” and “حُرُمَاتِ” have been purposely distorted in the translation by their similar Persian replacements “تعظیم” (Persian word) to mean honour, admire, greatness etc. and “حرمت” (Persian word) to mean respect and sacredness. With the support of Arab pagans the followers of Iranian prophet Mani and his ancient Persian religion Manichaeism have replaced, in the interpretation, the Arabic words of the Quran with similar Persian words to bring in Islam all pre-Islam polytheist rituals of Manichaeans and Arab pagans. Persian Manichaean Imams were more educated than illiterate Arab pagans, who sneakily fixed in the interpretation of the Quran all unlawful beliefs, rituals and pagan worship which were actually made unlawful in the Quran. However, the correct translation of Arabic word “حُرِّمَتْ” to mean ‘forbidden’, ‘unlawful’, ‘illegal’, ‘violated’ and ‘prohibited’ can be seen in those verses which were not affecting Manichaean and Pagan religious beliefs. For example the translation of the word “حُرِّمَتْ” to mean ‘forbidden’, ‘unlawful’, ‘illegal’, ‘violated’ and ‘prohibited’ can be seen in the verses 4:23, 5:3, 6:138. Whereas, its active participle “حُرُمَات” is translated to mean ‘violation’ in the verse 2::194 (الْحُرُمَاتُ), the violations but the same word “حُرُمَات” is translated in the verse 22:30 to mean ‘Sacred Rites’. However, the definite article “ال” simply means ‘the’ which does not make any difference in the root meaning of any word. This evil work in the interpretation of the Quran carried forward as it is by our pagan scholars, who have made all those pagan rituals sacred and lawful which were made prohibited, forbidden and unlawful in the Quran. The other word “يُعَظِّمْ” of the verse 22:30 is actually a derivative of Arabic root word “عظم” which is ‘Bone’, as hard as bone, as strong and as firm as bone and its verb “يُعَظِّمْ” is not the so called Persian “تعظیم” to mean honour, admire, or ‘greatness’ but in fact becoming as hard as bone and as strong and as firm as bone.

Now, you can correctly translate the words “وَمَن يُعَظِّمْ حُرُمَاتِ اللَّهِ فَهُوَ خَيْرٌ لَّهُ عِندَ رَبِّهِ” of the verse 30:22 to mean: and who firmly/strongly keeps God’s prohibitions then in fact it is better for him at his Sustainer (word to word correct translation).

The words “حُنَفَاءَ لِلَّهِ” of the next verse 22:31 emphasizes on the same firmness and solidity which has been urged by becoming “يُعَظِّمْ” in the previous verse 22:30. The opening word “حُنَفَاءَ” of the verse 22:31 actually means clubbed footing, and refers to those who are solid and firmly stand in abiding by God’s orders. So, the verse 22:31 extends the same context with the consequence of not firmly participating in what has been made unlawful by God (غَيْرَ مُشْرِكِينَ بِهِ) and they are called those who make partners with God (وَمَن يُشْرِكْ بِاللَّهِ). So, in the verse 22:31 “مُشْرِكِينَ بِه” are defined those who participate with it (God’s order of making unlawful) and “غَيْرَ مُشْرِكِينَ بِهِ” correctly understood those who do not participate with it what is mentioned by God or simply without participation with it and they are actually counted as though they are making partners with God. Therefore, there is no confusion in understanding the words “مُشْرِكِينَ” and “يُشْرِكْ” which will give their correct meaning according to their contexts and followed by words. So, it is not necessary that “مُشْرِكِينَ” are only those who make partners with God by their action of “شرک” but “مُشْرِكِينَ” can also be those who participate in Allah’s orders being “حُنَفَاءَ” and counted club footed towards God’s orders but if they don’t obey God then they are counted “مُشْرِكِينَ” among those who make partners with God.

Now, you can correctly translate the verse in question 22:32 in which “شَعَائِرَ” is the active participle of barbed wires of God and you know very well what barbed wire does. Barbed wires keep people away from jumping the prohibited walls and work as barred usually seen installed in all prohibited areas. Therefore, “شَعَائِرَ اللَّهِ” is actually “حُرُمَاتِ اللَّهِ”, i.e. prohibitions of God.

ذَلِكَ وَمَن يُعَظِّمْ شَعَائِرَ اللَّهِ فَإِنَّهَا مِن تَقْوَى الْقُلُوبِ

That who firmly/strongly keep God’s barbed wires in fact they are righteous from the hearts (word to word correct translation of the verse 22:32)


I hope you will understand the verse 22:32 correctly.





What’s your understanding of 25:30?

Thanks for your answer and regards,





Dear Brother Aladin,

Many thanks for your Question about the correct translation of the verse 25:30 “وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا” of the Quran.

I have no other understanding apart from correctly following the words of the Quran nor do I have any other belief, dogma, view, opinion or school of thought except what has been revealed in the Arabic text of the Quran.

I reiterate that we cannot understand the Quran unless we don’t leave the nonsense methods of understanding the Quran such as “تصریف” (picking one Quranic word and matching it with each and every verse throughout the Quran) etc. I have already explained in my numerous articles that these nonsense methods of understanding the Quran have been invented by those evil scholars who did not produce the correct translation of even a single verse of the Quran. Whereas, the Quran develops its statements through its context like all other books. Therefore, the correct way of understanding the verses of the Quran is correctly following their context.

Hence, before going to the verse in question 25:30 please kindly pay your attention towards the previous verse 25:29 “لَقَدْ أَضَلَّنِي عَنِ الذِّكْرِ بَعْدَ إِذْ جَاءَنِي وَكَانَ الشَّيْطَانُ لِلْإِنسَانِ خَذُولًا

“”He did lead me astray from the Message (of Allah) after it had come to me! Ah! the Evil One is but a traitor to man!”” (Translation of Yousuf Ali).

Just to avoid any further complication I leave to retranslate this verse 25:29 and quoting Yousuf Ali’s translation, which serves the purpose of making you understand what is referred in the next verse 25:30 which commences with the conjunction “و” to carry forward the statement of the previous verse 25:29 in which “الذِّكْر” is called “the message” (as translated by Yousuf Ali and other translators) and the definite article “ال” attached with this “الذِّكْرِ” makes it a particular message, which is obviously not an ordinary message and not from an ordinary person but definitely from God.

Now, we are going to the next verse 25:30 in question, which is an independent statement but in the continuation with the statement of the previous verse 25:29 because of linguistic conjunction as stated above.

(25:30) “وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا

وَقَالَ” and said, “الرَّسُولُ” the sent message. The letter “و” between the letters “رس” and “ل” of “الرَّسُولُ” makes it passive, which has been already sent. “يَا” is not necessarily means ‘O’ or ‘Oh’ in standard Arabic. However, it is always and everywhere translated in the Quran to mean ‘O’ or ‘Oh’ but “يَا” is an interjection of expressing sorrow, regret, alas and shame that is “أَدَاة لِلتَّعَجُّب وَالدُّعَاء وَالنِّدَاء” in Arabic grammar.  “رَبِّ” Sustainer, “إِنَّ” that, such, in order to, so as to, with the view to, while etc. The next word “قَوْمِي” needs your attention because to make “الرَّسُولُ” to the Prophet (pbuh) this word “قَوْمِي” is misleadingly translated in the Quran to mean “my nation” or “my people”.

If you look at this word “قَوْمِي” in the standard Arabic dictionaries you will find it to mean: natives, connected with a particular country, domestic, regional, local, of a nation; peculiar to or characteristic of a particular nation, an adherent or advocate of nationalism; an advocate of national independence, national, nationwide, happening or existing in every part of the country, belonging to one by right of birth; of one’s birth etc.

According to its formation this word “قَوْمِي” is a subject noun, such as ی+ عرب= عربی (of Arab) or ی + وطن = وطنی (of home country) or ی+مصر=مصری (of Egypt) etc.

However, Arabic dictionaries also gave misleading meaning of the same word “قَوْمِي” to mean “my people” but they always write “Koran” with this false meaning of “قَوْمِي” to indicate other than Muslim readers that this is not the correct meaning of this word “قَوْمِي” but it is falsely used in the distorted meaning in the translations of the Quran only, which you can see in the following screen print of one of the Arabic dictionaries in which the correct meaning of this Arabic word “قَوْمِي” are given together with its false meaning indicated with the word “Koran” to make people aware of this forgery which is used nowhere else but in the translation of the Quran.

It clearly means that Arabs don’t use this word “قَوْمِي” in their own language. Whereas, Allah claims in the Quran that it was made and revealed in simple, straightforward, easy and general Arabic, in their own tongue so that they understand it correctly without making any excuse of revealing the Quran in the language other than Arabic which they don’t speak and understand.

Now, it is your own choice whether you take Allah’s words, Who is the manufacturer, maker and revealer of the Quran or you take the words of your scholars.


اتَّخَذُوا” is a passive verb in imperative mood of causing a command, which correctly means “caused to emanate/crop up/assume/acquire/make/ regard/evolve/determine”. The next word “هَذَا” is an indication noun to mean ‘this’. The next word “الْقُرْآنَ” means ‘the Quran’ and “مَهْجُورًا” is actually derived from the root word “ھجر” to mean ‘displace’, ‘leave’, ‘give up’, ‘dislodge’, ‘drive away’ ‘to leave from its place’, ‘evict’, ‘expel’, ‘abstain from’, ‘refrain from’, ‘abandon’, ‘part with’, ‘renunciation’, ‘separation from’ and ‘good bye’. The popular word “Hijrah” (migration) is derived from the same root “ھجر”. Therefore, the word “مَهْجُورًا” is a combination of “ا”+ “مَهْجُور”in which “مَهْجُور” is the noun of what has been ‘displaced’, ‘left’, ‘gave up’, ‘dislodged’, ‘drove away’ ‘forced to leave from its place’, ‘evicted’, ‘expelled’, ‘abstained from it’, ‘refrained from it’, ‘abandoned’, ‘parted with’, ‘made renunciation’, ‘made separation from’ and said ‘good bye to it’. Whereas, the ending “alif” of “مَهْجُورًا” is same time translated to mean ‘one’ or ‘a’ and a gender, and also this suffix “alif” is the possessive preposition to mean ‘of’ and pronoun to mean ‘it’.

Furthermore, the Quran is also called “روح” in so many verses of the Quran to mean a live Book. Also, there is no future participle such as ‘will’ or ‘shall’ is part of the revealed Arabic text of this verse as seen in some fake translations in which this verse is falsely referred to the events occurring after the end of the world, i.e. on the day of so called Qiyamah made up by pagan scholars, who usually defer everything to their invented Qiyamah meaning the end of the world. Whereas, the Quranic Qiyamah is  end of the individual.

Now, you can correctly translate this verse:

(25:30) “وَقَالَ الرَّسُولُ يَا رَبِّ إِنَّ قَوْمِي اتَّخَذُوا هَذَا الْقُرْآنَ مَهْجُورًا

And said, the Message, alas my Sustainer that natives caused to emanate this Quran abandoned/parted/separated (word to word correct translation)




“Salam Brother Kashif.

I have made my mind to stick to the meaning of bait, buyut as shelter. Which means we are living under protection of Allah. Or someone is living in his shelter (house, cave,in Noah ark, or whatever structure that can provide protection or shelter. BUT I am stuck when it’s come to bayyata and yubayyituna in verse 4:81.

Your brother,





Dear Brother,



In regards to your question about the correct understanding of Quranic word “بیت” and its verb “يُبَيِّتُونَ” I must reiterate that “بیت” never used to mean house in Arabic language nor do Arabs say “بیت” to their house. Also, I have written the correct meaning of “بیت” in my numerous articles and written a special article on “بیت” in which I have explained “بیت” from its roots to correctly mean ‘charter’, ‘constitution’, virtual ‘shelter’, virtual ‘canopy’ and virtual ‘platform’ etc. Your question about fitment of the correct meaning of “بیت” in other verses such as in the verse 4:81 is because we always forget the reality that Quranic words are purely Arabic words, which must be treated like the words of other languages, such as, active or passive verbs, nouns, verbal nouns, adjectives and gerunds etc. Like other languages in Arabic, including the Quran, the same words are used in linguistic sentences in so many moods to correctly describe the statement of a sentence but within their root meanings. As we can see the words of other language are used to describe their linguistic statements according to their context but within their basic meanings. However, despite saying from mouth that we have left all nonsense methods of understanding the Quran, such as so called “تصریف آیات” (cross reference from other verses) etc. We are still stuck in some ridged corner of our subconscious and we still apply the said so called methods to understand the verses of the Quran containing the same words and we try to justify them in the light of the fake translations given by our traditional and Quranist scholars in which they translate “بیت” to mean “house” in all other verses and when they come to the verses such as in question 4:81 either they omit this word or falsely translate it to mean “leave from him” or “go away from him” and they translate the verb “يُبَيِّتُونَ ” of the same root “بیت” to mean “night”! Is it really a “تصریف آیات” (cross reference)???

This is not your fault but it has become a matter of our unconscious habit due to our long time practice. I have noted the same thing in many people who teach the Quran to others and feel as though they know Quran more than anyone else. When they talk to me they always say,”yes you are right and the words should be translated according to their context and use” but when they preach Quran or write anything on the Quran they forget what they admit and carry on practicing the misleading ways of understanding the Quran given by their nonsense scholars and they don’t understand the Quranic statements correctly nor do they convey the Quran correctly, except conveying the false thoughts of their scholars.

Therefore, you need to understand the Quran as you read a book in any general language in the reading of which you automatically understand each and every word on their actual place where they are used with their context, in the same way as you’re reading this article without taking into account which word is what and where it was used before in what meaning. Hence, Allah has made the Quran very easy to understand but it was made extremely difficult by our scholars and their disciples.


Coming back to the verse 4:81 keeping in mind the correct meaning of Arabic word “بیت” first we immerse ourselves into the context of this verse which starts from the verse 4:61 in which people are advised to come to the exalted revelation of Allah and its message “إِلَى مَا أَنزَلَ اللّهُ وَإِلَى الرَّسُولِ” the next verse 4:62 says they eventually come towards Allah when they are in trouble. The next verse 4:63 states that Allah knows what is in their hearts but you carry on forwarding them Allah’s message. The next verse 4:64 once again reminds the context which is Allah’s message “وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلاَّ لِيُطَاعَ بِإِذْنِ اللّهِ” Our message was never sent of except for obeying it with the authority of Allah. The next verse 4:65 “لاَ يُؤْمِنُونَ حَتَّى يُحَكِّمُوكَ” makes it clear that they are not believers until they don’t accept the orders given to yourself. The next verse 4:66 states with the parable that it would have been better for them if they had acted upon Allah’s message. The next verse 4:67 talks about “أَجْراً عَظِيمًا” the great reward from Allah in return of accepting His message. The next verse 4:68 “وَلَهَدَيْنَاهُمْ صِرَاطًا مُّسْتَقِيمًا” says “And our instruction/guidance is a righteous/straight path for them”. Obviously the guidance or more precisely instruction (as correct meaning of HADAYAH is instructions or direction) is found in Allah’s revealed message. The next verse 4:69 “وَمَن يُطِعِ اللّهَ وَالرَّسُولَ فَأُوْلَـئِكَ مَعَ الَّذِينَ أَنْعَمَ اللّهُ عَلَيْهِم مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِينَ وَحَسُنَ أُولَـئِكَ رَفِيقًا” comes back to the central theme of obeying Allah and His Message. “And whoever obey Allah and His Message they are indeed with those on whom is Allah’s provision of the Prophets and the Uprights, and the Martyrs and the Righteous and they are a graceful companion (word to word correct translation 4:69)


Those who have still not understood from my numerous research articles that “رَّسُولَ” (Rasool) is not a human being but Allah’s sent message, they should ponder upon the statement of the above verse 4:69 in which all categories of exalted human beings have been mentioned from Prophets, Uprights and Martyrs to Righteous people but “رَّسُولَ” (Rasool) is not mentioned in this list because “رَّسُولَ” (Rasool) is not a person but Allah’s message. However, those who reject Allah’s words for their pagan beliefs they are conducting researches on my articles “Rasool is not a Prophet but a Message” and  they have been doing their best to prove it wrong just because of their non-Quranic dogma. They have been taking advice from those who have no knowledge of the Quran. Some are struggling to collect the word رَّسُولَ” (Rasool) from all verses of the Quran in which it has been revealed and using so many different tactics to examine all these verses through nonsense methods of “تصریف” invented by their misleading scholars. The reason why they are not satisfied is because they are full of infidelity which does not let them think independently on the words and the verses of the Quran, and of course the cult of personality of their infidel scholars, which does not let them go away from their scholars who were the actual cause of destruction of Allah’s true message.  Anyway, they must ponder upon the statement of this verse 4:69. If  رَّسُولَ” (Rasool) were human they would have been dully mentioned in the list of all exalted humans “مِّنَ النَّبِيِّينَ وَالصِّدِّيقِينَ وَالشُّهَدَاءِ وَالصَّالِحِين” (4:69).


The next verse 4:70 says “ذَلِكَ الْفَضْلُ مِنَ اللّهِ” that is the bounty/pleasure/kindness from God.  The next verse 4:71 says “يَا أَيُّهَا الَّذِينَ آمَنُواْ خُذُواْ حِذْرَكُمْ” O’ those who believe take care of yourself. The next verse 4:72 describes “وَإِنَّ مِنكُمْ لَمَن لَّيُبَطِّئَنَّ فَإِنْ أَصَابَتْكُم مُّصِيبَةٌ” that negligent people, among you, held you responsible for suffering/trouble coming to them. The next verse 4:73 describes the opposite situation. The next verse 4:74 says they have to mitigate in Allah’s way. The next verse 4:75 emphasizes on mitigation in Allah’s way for weak, vulnerable or oppressed men, women and children. The next verse 4:76 “الَّذِينَ آمَنُواْ يُقَاتِلُونَ فِي سَبِيلِ اللّهِ وَالَّذِينَ كَفَرُواْ يُقَاتِلُونَ فِي سَبِيلِ الطَّاغُوتِ” makes it clear that ‘those who are believers they mitigate/fight in the way of Allah and those who are nonbelievers or concealers of the truth they mitigate/fight in the way of juggernaut’. The next verse 4:77 turns back to the context of Allah’s revelation and uses the word “قِيلَ” and “كُتِبَ” for the constitution or charter of Allah “أَلَمْ تَرَ إِلَى الَّذِينَ قِيلَ لَهُمْ كُفُّواْ أَيْدِيَكُمْ وَأَقِيمُواْ الصَّلاَةَ وَآتُواْ الزَّكَاةَ فَلَمَّا كُتِبَ عَلَيْهِمُ الْقِتَالُ” Haven’t you seen those to whom it was said prevent yourself and keep up following God and pay the disbursement indeed when mitigation was also prescribed/written/decreed for them.

The next verse 4:78 warns people that death eventually finds them wherever they are no matter even if they hide themselves in highly strong built towers. The next verse 4:79 is very certain in its context of Allah’s message “وَأَرْسَلْنَاكَ لِلنَّاسِ رَسُولاً وَكَفَى بِاللّهِ شَهِيدًاAnd our transmission to yourself for the people a Message and is a sufficient substitute for, attested by Allah. Arabic word “كَفَى” correctly means ‘full substitute for’ something or someone. Whereas, Persian word “کافی” means ‘enough’. Now, the choice of selection is yours. If you think that the Quran was revealed in Persian language then you can translate this Quranic phrase “وَكَفَى بِاللّهِ” to mean enough by Allah as our scholars and their followers translate. However, if you believe that the Quran was revealed in pure and plain Arabic language then “وَكَفَى بِاللّهِ” means “Allah’s full substitute”. Therefore, according to the above verse 4:79 Allah’s Rasool (رَسُولاً) is not a human being or it is not a title of any person but Allah’s exalted Message sent to the Prophet (pbuh) and it is a complete substitute for Allah in our hands, which is testified by Allah Himself. If Allah’s Message (Rasool) is Allah’s certified substitute then there is no way that ‘Rasool’ is called to Prophet or any other human being in the Quran. The next verse 4:80 is hammering the last nail in the coffins of those who have falsely made ‘Rasool’ into Prophet or similar human beings. “مَّنْ يُطِعِ الرَّسُولَ فَقَدْ أَطَاعَ اللّهَ” (4:80). Who obeys Message (Rasool) indeed always obedience of Allah.

Now, the verse in your question 4:81 is coming in the same context of Allah’s message, which is Allah’s Charter, Allah’s Constitution, Allah’s Shelter, Allah’s Canopy, Allah’s Umbrella and of course Allah’s Way. That has been precisely mentioned with the word “بَيَّتَ” in its broad sense of understanding which covers everything under the charter, constitution, way or shelter of Allah revealed for our protection. Whereas, the same word “بَيَّتَ” has been used in the Quran for the charter, constitution, shelter, umbrella or platform of others or pagans’, such as “بَيَّتَ الحرام”. As I said earlier in the article that the Arabic words of the Quran must be taken as general words of the language used to describe what is said in the statement. So, we need to differentiate with context whether “بَيَّتَ” is used for Allah’s charter, Allah’s constitution, Allah’s shelter, Allah’s platform or for Pagans’ charter, pagans’ constitution or for pagans’ shelter or their polytheist platform.

Now, I am analysing the Arabic words of the verse 4:81 for your correct understanding.


وَيَقُولُونَ طَاعَةٌ فَإِذَا بَرَزُواْ مِنْ عِندِكَ بَيَّتَ طَآئِفَةٌ مِّنْهُمْ غَيْرَ الَّذِي تَقُولُ وَاللّهُ يَكْتُبُ مَا يُبَيِّتُونَ فَأَعْرِضْ عَنْهُمْ وَتَوَكَّلْ عَلَى اللّهِ وَكَفَى بِاللّهِ وَكِيلاً ” (4:81)


يَقُولُونَ” is a passive voice verb of present time to mean ‘said their’ or they assert their, “طَاعَةٌ” means ‘conformity to something. “بَرَزُواْ” means make something empty, make something clear, project something, make something appeared or merged to or by someone. “مِنْ” is a preposition to mean of/from and the phrase “عِندِكَ” correctly means in your possession, with yourself and you have etc. “بَيَّتَ” means charter, constitution, shelter or a specific way. “طَآئِفَةٌ” means cult of religion or dogma and delegation. “مِّنْهُمْ” of them. “غَيْرَ” outsider. “الَّذِي” which, who, what, that.  “تَقُولُ” with plural prefixed “ت” made it invented or fabricated statement of all of them or more than one person. “يَكْتُبُ” present verb to mean writes. “مَا” is not a negative one but a question particle or a subjective pronoun to mean what/which. This is because this “مَا” is coming before imperfect verb and according to the grammar only “مَا” coming before perfect verb or perfect nouns is considered negative “مَا” (مَا النافیۃ). “يُبَيِّتُونَ” their charter/constitution they have, their shelter or their way. In the phrase “فَأَعْرِضْ” prefixed “فَ” is indeed reality and “أَعْرِضْ” is the imperative or command verb of “عَرَضَ” to mean offer, present, show, demonstrate etc. You might have seen written “عرضِ خاص” to mean ‘special offer’ on the sale boards in shopping centers of all Arab countries. Therefore, Arabic word “عَرَضَ” (past verb) correctly means offered.  “عَنْهُمْ” means at them, on them, from them, of them, upon them etc. “تَوَكَّلْ” means dependability, dependence, reliance and confidence etc. “عَلَى اللّهِ” on God. “كَفَى” full or sufficient substitute for anything or anyone. “بِاللّهِ” by or with God as the prefixed “بِ” is a preposition to mean by, with or through. “وَكِيلاً” is an authorized defender in which suffixed ‘alif’ at the end of “وَكِيلاً” singles it out to mean one or ‘a’.

Now, you can see the correct translation of this verse 4:81, which is slapping on the faces of those infidels who have misleadingly translated this verse which is not even understandable.


And they assert their conformity when emerged them from Charter/Constitution/Shelter you possess, cult of them is outside of which they fabricated and Allah writes what is their constitution/ charter/shelter then indeed offer/set out around them and depend on Allah and sufficient substitute by Allah is an authorized defender (word to word correct translation of the verse 4:81)


The next verse 4:82 “أَفَلاَ يَتَدَبَّرُونَ الْقُرْآنَ” concludes that “بیت” mentioned in the previous verse 4:81 is actually the Quran, that is Allah’s Charter, Allah’s Constitution, Allah’s protected Shelter, and Allah’s Way, which is also known as Allah’s Message or Rasool in earlier verses of this context.


So, please kindly thoroughly read my articles and keep remembering how to translate and how to understand the Quran without using any nonsense methods of understanding the Quran invented by our ignorant scholars and their disciples.


You don’t need to mix and match the words of the Quran in all verses in which they have been used. If you carry on doing this practice then you will never understand the Quran. Despite my numerous requests of keeping aside your previous knowledge of understanding the Quran and the so called mainstream fake translations, unfortunately my readers still start comparing the words of the Quran in all other verses and refer me the mainstream translations, which they don’t understand. This is really a false practice and it wastes yours and my time in explaining the same thing again and again, and this practice is also taking my precious time in explanations and as a result I am not able to write other articles on other verses of the Quran. People send me messages nearly every day with the new verses containing the word “صلاۃ” together with the mainstream fake translations of their quoted verses, and they insist me to translate these verses quickly. When I advise them to read my articles on “صلاۃ” they seem unhappy and next day they forward me another verse of “صلاۃ” with impatience to see my translation. Some people share my articles on “صلاۃ” on so many forums and take opinions from those who do not understand the Quran at all nor do they know the correct meaning of Quranic words but interestingly they agree with those who give them totally wrong meaning of “صلاۃ”. This is because those who share my articles for nonsense opinions and those who give me one after another verses on “صلاۃ” they are those who are actually finding an escape from what Allah has actually said in the Quran and they are finding a loophole to carry on their false beliefs. I believe there is no one around who has written on “صلاۃ” as much as I have written on this topic but blind followers of pagan scholars don’t want to read what is already written and analysed word to word from so many verses of the Quran. The word “صلاۃ” is “صلاۃ” which gives its core meaning of to follow, to cling, to connect, to reach out, to approach, to link and relationship no matter in which verse of the Quran it is used. So, if they really want to learn the Quran with its true spirit they should sincerely try to understand the “صلاۃ” from its roots and understand all other verses containing the word of “صلاۃ” in the same analytical way as I have grammatically explained in so many articles on “صلاۃ”.

A brother having read my article on “صلاۃ” requested me to clarify it further. When I spent my considerable time and efforts in writing a further article on “صلاۃ” for him and emailed him he shared this article on one of the forum with the following comments:


Not sure how relevant to the above post, but here is an email that landed in my inbox!!


Another Quran-only brother shared my article, on a different forum, “HOW TO PERFORM “SALAAH “صلاۃ”.

In these forums so many people pass their remarks according to the knowledge given by their personal schools of thought, such as the following replies:

I do not agree ‘salat’ = ‘to follow’ which is similar to ‘obey Allah’ in the context of the whole Quran.”


However, the Quran-only brother who shared my article, eventually became agreed with the following reply:


38:65″ Say:” I warn you; There is no other god beside GOD, the One, the Supreme.”

And brother “Quran-only” replied to one who has quoted the above meaning of “صلاۃ”:

In some sense I do agree with you regarding priority and weightage of being a successful Muslim.

This is why I raised the following thread;”


But all of them including the brother “Quran-only” have totally forgotten the verses 8:35 “وَمَا كَانَ صَلاَتُهُمْ عِندَ الْبَيْتِ إِلاَّ مُكَاءً وَتَصْدِيَةً فَذُوقُواْ الْعَذَابَ بِمَا كُنتُمْ تَكْفُرُونَ

In which the phrase “صَلاَتُهُمْ” contains the same word “صَلاَۃ” means to follow. As this verse 8:35 talks about pre-Islam nonbelievers who used to follow the pagan charter around uncountable idols of Kaaba.

Therefore, in this verse 8:35 the word “صَلاَۃ” has nothing to do with Allah or “TOTAL LOYALTY TO GOD ALONE or TRUST IN GOD” as derived in the discussion on the said forum and agreed by learned brother.

In fact, in the above verse 8:35 the Quran certainly refers to the practice of pre-Islam pagans in which they used “to follow” their paganism or pagan charter “بَيَّتَ الحرام” with whistling and clapping and circulating around their pagan shrine containing countless idols.


However, the learned Brother Quran only has certainly accepted the non-Quranic and unjustified meaning of “صَلاَۃ” given by his fellows.  How interesting is that in their so called “تصریف” method the above verse 8:35 is completely ignored when the derived the meaning of “صَلاَۃ” according to their own choice?


They are in fact those adamants and prisoners of their beliefs, who reject the words of the Quran just because their scholars did not get what Quran has said in its own words.


I am quite happy that they share my articles on different forums and give an opportunity to others to read them and I will be very thankful to them if they carry on sharing my articles on the forums of their choice. The only purpose of giving their reference in this article is purely for learning purposes with the hope that they will come back to the words of the Quran, Insha Allah.


So, please help yourself and understand the Quran keeping away your previous practices and whatever you have heard or learned from any source in connection with understanding of the Quran. This is because only the revealed Arabic words of Quran are our beacons and the rest is false and evil invention.



Your Brother



Salam Brother Kashif.

Hopefully, you’re in good spirits. I have a few questions to ask. I need your opinions in several issues that I can’t think clearly.

As we know from true translation of the Quran that human will go to jannah or hell right after their dead. If I am the one that have been reproduce again to live in this world (Earth) why we can’t even remember about our past life? And also I have read somewhere in the mainstream translation that people that went to jannah have said that “we have been given this before…”

Your brother,




Dear Brother Izwan.


With the blessing of Allah I am fine and I hope you and your family is well Insha Allah.


Jannah and Jahannum set up here in this world soon after our death and we don’t go into any other world until we completely and fully satisfy the set criteria for the next dimension and get through our accountability, which is not possible in a single term of life and we are definitely sent back to the same world to learn more as seen in the verse 4 of surah Al-Maarij, the correct translation is given in my article ‘The Holographic World’. According to which God gives us time to rectify ourselves on the earth before stepping up to the further life higher than the man spices.

To correctly understand Jannah and Jahannum mentioned in the Quran you need to study my article “QURANIC WORDS نَھَر  (NHAR) & اَنھَار (ANHAAR)”


However, our memories are erased to hide the past events and what had happened with us in our past life. It is purposely done for sake of a fresh start and uninterrupted performance in our new life. Just imagine if the previous memories were not erased people might become desperate to resume the same life in which they used to live before, which is on purpose barred so that no one can go back to their previously living infrastructure otherwise bad will be bad, poor will become poor, richer will become richer, male will become male and female will again become a female, and they will find their previous belongings, previous attachments, previous business and previous empires, which have been shifted or transferred to others after our death. Also, if someone was depressed in their previous life or could not fulfil their desires or committed suicide due to hard situations and because of unbearable circumstances and were reborn with their past memories then obviously they will become more tensed and more depressed again and will never live a normal life.


Let’s say if you were reborn with your past memories will you not be desperately looking for your wife, kids and the rest? How will you then settle in your new life with all of your old memories? It will definitely affect your performance and you won’t be able to do anything.

Furthermore, there are people who live like an animal in prison. In many cases a wife does not like her husband and makes his life hell, children chuck him out or in many cases wives spend their whole life in miserable atmosphere in which their husbands treat them like a dirt and they don’t give them any respect. In these situations memories of their past life will not let them live happily in their next life and they will not be able to enjoy their life nor will be able to do anything because of their mental conditions. It is also not necessary that a female will be born again as a female to suffer in silence once again. It is possible that their characters will be changed in their next life in which previous husband may become wife and previous wife may be a husband to play the next innings of their life. Therefore, erasing the past memories are important and mere necessary for justice, recompense and settlement in the new life and to do positive work including good deeds and rectifications.

However, transferable skills travel with us from one life to another, which is usually called God gifted talent. If this talent is supposed to be a gift from God why is it not given to everyone, especially when everyone is equal in the eyes of God and God is not unjust to give His gifts to one and not to others? So, the Quran also confirms that the only thing will go ahead is our good or bad practice and work of previous life as they are transferred or loaded on our backs when we are reborn. This is the reason why we feel at home and easy in certain skills and become expert in some particular fields more quickly and without putting much efforts comparing to others. This is actually due to our previous hard work, which Allah does not waste. So, the talent is our own hard work, skill and expertise of our previous life, which is as it is transferred into our next life. However, there is an exception in everything due to which some people suddenly remember their past life for certain reasons. The real interviews of people and experts on BBC Television shows that an English woman wakes up with Chines accent and other wakes up with French accents and so many people wake up with different languages and past memories. I have referred to BBC TV news in my articles on the same topic in which a British woman went to bed with a migraine and woke up with a French accent, another wakes up with Chines accent which can be seen on BBC news at the following links of BBC iplay and UK daily ‘Mirror’ news:


CNN reported a man who before his coma, spoke English; after waking up he was fluent in Spanish. Medical science recognizes it as “Foreign Accent Syndrome”.  If you do a little bit research you can find so many similar things related to coming back in the past memories after an ailment, after a shock or after an accident, which means that memories are still there but on purpose they are made hidden in the deep layers of our brain where our all record is kept but in special circumstances it comes out, like our special skills and talent hidden in our individual personality.




Electromagnetic waves passing into our brain can read its data that creates multi-dimensional holographic world in which we live due to which modern Sufism claims that all of us have been living in an imaginary world existed inside of our mind. On the other hand modern scientists say that ‘Holographic Universe’ is an absolute scientific reality and the Quran confirms that we live in our own created world that is our heaven (جنۃ) or hell. (جہنم).

Due to a specific quantum potential everything that exists in our world is based on the values formed by the personal database of our brain that makes us happy, grieved or sorrowful. This quantum potential is a form of renewable energy, which is developed by cosmic electromagnetic awakening and we wake up to reality in the multi-dimensional holographic existence.

The Quran mentions this development with the word “فلاح” mentioned in the verse 91:9 “قَدْ أَفْلَحَ مَن زَكَّاهَا” and Quran applies Quantum physics to renew our Quantum Potential 2:56, “ثُمَّ بَعَثْنَاكُم مِّنْ بَعْدِ مَوْتِكُمْ لَعَلَّكُمْ تَشْكُرُونَ” Then you’re reborn by Us after your death to clear your blame/to furnish your justification/to justify acknowledged beneficence/ gratefulness”

لَعَلَّ” correctly means: furnish a justifying justification for, justify or vindicate, to justify, vindicate, justify, explain, show the justice or rightness of, demonstrate the correctness of; adduce adequate grounds for, vindicate, clear of blame or suspicion or establish the existence, merits, or justice of (one’s courage etc) or justify (a person, oneself etc) by evidence etc give a satisfactory record of, for(سبب) reason/Account/Interpret, give a satisfactory record of, “تَشْكُرُونَ” correctly means acknowledged beneficence/grateful/thankful.

This is the natural application of Quantum Physics in our universe to which some are able to correctly interpret and grasp and some, devoid of the capacity to comprehend such knowledgeable source of guidance and fail to understand the Quran.

Whether you accept or not this is the reality that religion and science are two different things in which science is based on reality, facts and universal truth. Whereas, religion is solely based on traditional faith and personal dogma. However, there are people who prove science with their religion instead of universally accepted scientific phenomenon. They are those who either have no knowledge of science or their religion but they write one after another articles and publically preach their self -created theories to falsely mix science with their religion. This is because their principal aim is only to promote their religion by amalgamating it with the solid scientific rules in their fake exegesis.

In that case, the first thing, that we must do, is to abandon the nonsense in which they falsely claim that religion has been established by God. This is because neither earlier revelations nor did the Quran eve urged us to form or follow or establish any religion other than directly following God through His revealed commandments.

They are absolutely wrong who think that Islam is the name of religion. The Arabic root word of Islam is “سلم”, which actually refers to an acknowledgeable, acclaimed, recognised, cheerful and welcoming “stairway” flight of steps, staircase, a ladder for climbing, route of ascent, place of ascent and a flight of stairs. If you look the word “سلم” in any reputable standard Arabic to English dictionary you will find it to mean “ladder” in general Arabic language. However, contrary to its general meaning Muslim scholars translate it to mean “peace” but where they cannot fit “سلم” and its derivatives to mean “peace” they have no option left but to translate “سلم” to its generic meaning “stairway” and “ladder” as seen in the translation of verses 6:35 “أَوْ سُلَّمًا فِي السَّمَاء” (or a ladder to the skies-Translation of Yousuf Ali, Pickthal, Arberry, Shakir, Free Minds, George Sale, JM Rodwell, Asad, Khalifa, Hilali/Khan and QXP Shabbir Ahemd) and 52:38 “أَمْ لَهُمْ سُلَّمٌ” (Or have they a ladder / Or have they any stairway– Translation of all scholars).

However, since we have distorted Islam to mean “peace” Allah has taken away our peace and the whole world has declared us “terrorists” due to Allah’s punishment of distorting His words.

Hence, not a religion but Allah’s commandments always encouraged us to understand what God has said in His verses, question yourself and explore further what is in and around the skies and the earth. However, contrary to the Quran and earlier revelations of God pondering upon and asking question is considered a big sin in the religion.

Sufism is right up to certain levels but those who go in the extreme of Sufism and leave worldly life are absolutely wrong because there is a reason why we have been sent in this world. However, all Prophets (pbut) including Prophet Muhammad (pbuh) were actually Sufis because of their meditations and pondering upon the nature otherwise they were unable to get revelations. Also they are only Sufis who correctly understand the true meaning of the verse 84:6 “يَا أَيُّهَا الْإِنسَانُ إِنَّكَ كَادِحٌ إِلَى رَبِّكَ كَدْحًا فَمُلَاقِيهِ” when they say that our soul will eventually merge with Allah. However, all traditional and Quranist scholars don’t believe in this merger and contrary to the statement of this verse 84:6 they believe that it is shirk (unforgiveable sin) saying that man will merge in Allah. Whereas Allah Himself defines Him as a Unified Living Entity (الْحَيُّ الْقَيُّومُ), which is a unification of gathered energies. This is the reason why Allah also uses plural pronouns (We/Us) in His several statements revealed in the Quran, which is defined as “royal pronouns” by our ignorant scholars. To sabotage the statements of the Quran, our scholars invented a false terminology of “royal We” so that they can satisfy people and bring them to their false dogma. This is because they don’t know why Allah has used plural pronouns for Himself.

Dr. Casey Blood’s theory is similar to the traditional views of Sufism in which Dr. Casey Blood explains how three diverse disciplines, i.e. quantum physics, neuroscience, and mysticism give a unified picture of human existence. Dr. Casey Blood also describes how quantum physics can explain the true nature of the physical universe, and how neuroscientists can explain, how the brain makes sense of our inner and outer worlds as well as how and why meditation techniques and other mystical practices work. However, he relates it with religion without any solid evidence from Divine authority such as the Quran. Furthermore, Dr. Casey Blood’s mediation is purely on the basis of Sufism, which differs from the Quran. This is because contrary to the traditional mediation of Sufism the Quran uses the word “ذکر” (Zikar) for mediation which is purely pondering upon things with all senses and remembering, and recalling commandments of Allah revealed in the Quran in which chanting specific words or going into deep unconsciousness is not desired contrary to religious or traditional Sufism. Furthermore, neither science or quantum physics nor does the Quran believe in “mysticism”. Therefore, this discrepancy in Dr. Casey Blood’s theory will not let it recognised in science and obviously it is not according to the teaching of the Quran. However, religions may happily accept Dr. Casey Blood’s theory because of their belief in “mysticism”. Therefore, the verse 50:22 of the Quran says “لَقَدْ كُنتَ فِي غَفْلَةٍin fact you’re in ignorance.

Hence, the above verse 84:6 scientifically defines that potential which acts on a quantum particle also referred to as quantum potential energy attracts by its source as an active, diligent, arouse or energized zeal in need of acquiring more strength.


Which continues forever in its dimension:

Therefore, in reality this is not our real life but our universe is a massive hologram and our entire existence is an illusion.

As seen in the verse 57:20: “اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ

To be notified/to be informed/to be understood that merely/yet/just/ nonetheless the existence of the world displayed and hollow diversion and its grooming are indeed wonderful show off  play scheme/ wonderful exposure of play scheme/ wonderfully spread play scheme among yourself.

If you pay attention to the words of the above verse 57:20 you will find for yourself that this verse describes the theory of ‘Holographic Universe’.

اعْلَمُوا” is an imperative verb in passive voice derived from “علم”, to mean ‘to be known’, ‘to be noted’, ‘to be notified’, ‘to be informed’ and ‘to be understood. “أَنَّمَا” is usually translated by our scholars to mean ‘but’. However, in Arabic language “أَنَّمَا” is used to mean: ‘no more than’ ‘only, ‘just’, ‘simply’,  ‘merely, ‘no more’, ‘even so’, ‘nonetheless’, ‘yet’, ‘apart from’, and ‘however’.  “الْحَيَاةُ” means the existence, the nature of something, the build, the being, the mood, the feel, the feature, the drift, the life, the type, and the form.  “الدُّنْيَا” means ‘world’ or the universe.

لَعِبٌ” means fiddling around, messing around, play, fooling with, playful game, empty flow of flux or current taking large draught, dissipate, draw of, take in, belt, dispose, choke down, display. In general Arabic a DISPLAYER is called “لاعب” which is a quasi-pass of “لَعِبٌ” made by adding “alif” in between such as “طالب” from “طلب” or “عاقل” from “عقل” etc. However, our scholars have no “عقل” (sense) in translating this Quranic word “لَعِبٌ” in its correct meaning. “لَهْوٌ” means idle, empty, hollow and diversion.

Arabic word “زِينَةٌ” correctly mean: grooming, attractive, trefoils; trim, apparent icing, putting on, figure, object with design, depiction, diagram, drawing, embellishment, emblem, illustration, image, model, mold, motif, pattern, piece, portrait, representation, sketch. However, throughout the translation of the Quran this Quranic word “زِينَةٌ” is derived from Persian word “زینت” to mean: accessories, its decoration, vanity, adornment etc. If you believe that the Quran was revealed in Persian language then you can take the meaning of Persian words “لَعِبٌ لَهْوٌ” and “زینت” in translation of Arabic Quran but if you think that the Quran was revealed in Arabic then you must be careful of our non-God fearing infidel scholars who replace Arabic words of the Quran with similar Persian words in the translation of the Quran and invent the false translation of the whole Quran.

Conjunction “و” provides a link between two clauses but it keeps them independent and is taken to mean “and”. However, “و” is also frequently used in Arabic language to emphasize something same as surely, indeed and actually etc.  “تَفَاخُرٌ” means wonderful show off, wonderful exposure, wonderful exhibit, wonderful frame up, wonderful scheme, wonderful spread, wonderful splurge and wonderful rampage. The letter “ت” in the beginning of “تَفَاخُرٌ” indicates ‘wonder’ and also a plural particle of quasi-pass “فَاخُرٌ”. The phrase “بَيْنَكُمْ” means ‘among yourself’.

The team of researchers and British, Canadian and Italian scientists claim that there are multiple, interacting universes and some are very different from our own due to which they claim that our world is not what we thought it was.

The astrophysicists studied the “afterglow” left over from the Big Bang, or the cosmic microwave background and found substantial evidence that the universe is holographic.

Whereas, the scientists at University of Southampton claimed that there is currently the same amount of evidence for a holographic world as there is for the traditional structure of the universe,

However, the concept of a holographic universe was first suggested in 1990s but it’s not until now that telescope data has been able to back it up. As the Hubble telescope is said to have created the most detailed 3D maps of the universe that have ever been made and here shows several galaxies in the Universe

Moreover, Holograms have long been popular in science fiction, including Obi Wan Kenobi’s infamous hologram in Star Wars. The concept is similar to watching a 3D film in a cinema in which viewers see the pictures as having height, width and, crucially, depth when in fact it all originates from a flat 2D screen. The theory suggests that the difference, in our 3D universe, is that we can touch objects and the “projection” is “real” from our perspective. Similarly, we perceive everything around us to be 3D when they are actually flat. It’s a mind-blowing theory, considering the prevalence of holograms in our day-to-day world, including Japan’s new brand of hologram wives and obviously our scholars’ branded HOORS.

Professor Kostas Skenderis, of mathematical sciences at the University of Southampton, said: “Imagine that everything you see, feel and hear in three dimensions, and your perception of time, in fact emanates from a flat two-dimensional field.

However, in the following verse 57:20 the Quran confirms this theory in its own scientific style:

The verse 57:20: “اعْلَمُوا أَنَّمَا الْحَيَاةُ الدُّنْيَا لَعِبٌ وَلَهْوٌ وَزِينَةٌ وَتَفَاخُرٌ بَيْنَكُمْ

To be understood merely the existence of the world displayed and hollow diversion and its grooming are indeed wonderful show off play scheme among yourself. (Word to word correct translation of the verse 57:20)

I hope you will understand the subject with Quranic prospect explained in this article in the light of the Quran.




Salamun Alykum,

Would you please clarify me about Salat of Zachariah which is presented in Quran (3:39)?

Rakibur Rahman Shaan


Salaam Brother Rakib,

The word Salat has the same meaning wherever, it appears in the Quran, i.e. connection, link, follow, approach, establishing relation, communication and relationship, which I have explained in my numerous articles on Salat.

The verse before 3:39, i.e. 3:38 is making it clear that Zachariah (pbuh) was making supplication (دَعَا) to have children (ذُرِّيَّةً) and the next verse in question 3:39 establishes connection between Zachariah and the angel (الْمَلآئِكَةُ) who approaches Zachariah “قَائِمٌ يُصَلِّي” to give him good news from God.

However, our nonsense scholars destroyed the actual statement of this verse 3:39 and brought their pagan worship Namaz in the fake translation of this verse 3:39.


چاند خدا کا مہینہ اور چاند خدا کے روزے (MONTH OF MOONGOD & ITS FASTING)

چاند خدا  کا مہینہ اور چاند خدا کے روزوں پر زیر نظر مضمون  قرآنی فکر کے ان  احباب کے اصرار پر گزشتہ رمضان میں  تحریر کیا گیا تھا   جنہوں نے    لنکڈان پر شائع ہونے والے   میرے  مندرجہ ذیل  انگریزی  مضامین  پڑھ کر انہیں اردو میں لکھنے پر زور دیا تھا ۔انگریزی جاننے والے قارئین مندرجہ ذیل مضامین انگریزی میں بھی  پڑھ سکتے  ہیں جو ان کی سہولت کے لئے  لنکڈان پر موجود ہیں  ۔





سورۃ البقرہ کی  آیت 183 میں “صوم”  کی جمع ” الصِّيَامُ ”  کا لفظ   قرآن میں آیا ہے جسے سالانہ  پارسی     جشن ِ  نوروز  منانے والے قدیم   علمائے کرام نے  فارسی زبان کے لفظ “روزہ” سے بدل دیا  جس کا مطلب  چاند کو خدا ماننے والے مشرکین ِعرب اور  فارس کے ستارا  پرست زرتشی   مذہب  کی وہ عبادت تھی جو وہ  اپنے دیوتاؤں  کے لئے سال میں ایک  مہینہ  بھوکے پیاسے رہ کر کرتے تھے ۔ہندوؤں کی   قدیم اشوکہ تہذیب کی جڑیں ہندوستان سے نکل کر مشرق ِ وسطیٰ تک پھیلی ہوئی تھیں  جس میں  سال بھر دیوی دیو تاؤں کی پوجا پات کر نے کے ساتھ ساتھ سال میں ایک ایسا مہینہ  ایسا بھی تھاجسے “رام دان ” کے نام سے یاد کیا جاتا تھا۔ہندوؤں کے یہاں رام کا تصور ایسا ہی ہے جیسے عربوں کے یہاں اللہ کا تصور تھا  یعنی چھوٹے چھوٹے خداؤں کے اوپر سب سے بڑا خدا  جس کے لئے عرب “اللہْ اکبر” کے نعرے لگاتے تھے۔طبری اپنی تاریخ میں لکھتے ہیں کہ جب حضور ؐ کے دادا عبدالمطلب صفا اور مروا کے بتوں اصاف اور نائیلہ کو زمین میں  گاڑنے کے لئے کعبہ کے پہلو میں گڑھا کھود رہے تھے تو وہاں سے پانی نکل آیا  جسے “زم زم ” کہہ کر انھوں نے روکا اور “اللہ اکبر” کا زور دار نعرہ لگایا۔حضور ؐ کے والد محترم کا نام ِ گرامی بھی “عبداللہ” تھا  ۔گویا  اسلام سے پہلے بھی عرب کے لوگ اللہ کو مانتے اور جانتے   تھے مگر اس کے باوجود وہ  ہندوؤں کی طرح  اللہ کے کاموں میں     بتوں اور اجرام ِ سماوی کو بھی شریک کرتے تھے۔ہندو   بنیے  سال بھر لوگوں کا خون چوس کر اپنی تجوریاں بھرتے اور سال میں ایک    مہینہ  “رام دان” اور “رام دھیان”  کے نام پر مختصر سا  دان دیتے  اور دن رات   زور شور سے پوجاپاٹ کرنے  کے ساتھ ساتھ   بھوک پیاس کے روزے  بھی رکھتے تھے جنہیں آج بھی  ہندو مذہب میں “اْپاس”  اور “برتھ”کہا جاتا ہے ۔ہندوؤں کی پوجا پاٹ عربوں تک پہنچی تو اس کے ساتھ ساتھ رام دان  اور رام دھیان کا فلسفہ بھی   خطہ عرب میں آیا    جسے عربی میں “رم ضان” کہا گیا ۔علماء کچھ بھی کہتے رہیں کہ “رمضان” عربی کے لفظ “رمض” سے نکلا ہے  جس کا  مطلب گرمی ہے  مگر رمضان کی   تاریخی حقیقت یہی      ہے جو آپ کے گوش گزار کی جارہی ہے  کیونکہ رمضان صرف گرمی  میں ہی نہیں  بلکہ سردی اور   ہر موسم میں آتا ہے  جو علماء کے تراشے ہوئے معانی کو جھوٹا ثابت کرتا ہے۔ رمضان  عرب میں آیا تو اس کی بنیاد تو وہی “رام دان ”  اور “رام دھیان رہی” مگر عرب تہذیب کے حوالے سے اس میں یہ تبدیلی آئی کہ  عرب چونکہ چاند کو خدا کہتے تھے اس لئے وہ سال میں ایک مہینہ  اپنے چاند خدا کو رام کرنے کے لئے  اس وقت تک بھوکے پیاسے رہتے تھے  جب  تک مطلع پر چاند دکھائی نہیں دیتا تھا   یعنی صبح صادق  میں جب چاند آسمان سے غائب ہوجاتا تھا تو وہ  اس مہینے میں کھانا پینا  اور عورتوں سے صحبت کرنا بند کردیتے تھے   اور دن چْھپے جب چاند آسمان پر واپس نمودار ہوتا تو کھانا پینا اور صحبت دوبارہ شروع ہوجاتی تھی   جس کا سلسلہ  اس وقت تک چلتا تھا جب تک اگلی صبح صادق میں  چاند دوبارہ  آسمان سے غائب نہیں ہوجاتا تھا۔  عرب بھی  ہندوؤں کی طرح سال میں ایک بار خیرات دینے لگے  اور    رمضان میں    “رام دھیان ”   سے ماخوذ “چاند خدا کا دھیان” بھی     زور شور سے ہونے لگا۔دھیان کا مطلب لولگانا اور عبادت کرنا ہے۔عرب چونکہ چاند خدا کی عبادت کرتے تھے  اس لئے  وہ  بھی رمضان میں بھوکے پیاسے رہ کر چاند خدا کی عبادت میں ڈٹے رہتے تھے  جسے عربی میں “صوم” کہا جاتا  ہے ۔گویا عربی لغت کے مطابق  کسی  کے لئے ڈٹ جانے۔کسی کے لئے کھڑے ہونے  اور گونگے بہروں کی طرح کسی  کی سنے بغیر  کسی بات پر اڑ جانے    یا کسی کے سامنے سیسہ پلائی ہوئی دیوار کی طرح جم جانے کو  “صوم”  کہا  جاتا ہے۔    عرب مشرکین  جس چاند  خدا کی عبادت کرتے تھے قرآن میں  اس کی تعریف   “الشھر”   کے نام سے کی گئی  اور “شھر الحرام” کے جملوں سے اللہ نے مشرکین کے گھڑے   ہوئے    اس چاند خدا کو حرام اور قطعی  ممنوع قرار  دیا ۔  نبی کریمؐ  اور آپؐ کے جانثار ساتھیوں  کے اس دنیا سے رخصت ہوجانے کے بعد   وہی مشرکین عرب      فارسی ستارا پرستوں کے  گٹھ جوڑ سے  اسلامی ریاست پر قابض  ہوگئے  اور  جس اسلام  کو  نبی کریمؐ قرآن کے ذریعے  لائے تھے اسے مٹاکر انھوں    نے اپنی پرانی شرک و بت پرستی کو اسلام  کا نام دے دیا  اور اس پر چلنے والوں کو مسلمان کہنا شروع کردیا کیونکہ  بنی کریم ؐ  اور خلفائے راشدین کی چھوڑی ہوئی اسلامی ریاست پر قابض رہنے کے لئے اور   اپنے آباؤ اجداد سے چلی آنے والی شرک و بت پرستی  کو دوام دینے  اور اصل اسلام کا راستہ روکنے کے لئے یہ گھناؤنا سیاسی اقدام ضروری تھا۔ یہی وہ دور تھا جب کعبہ کے مرکزی بت واپس رکھ کر اس منہدم کعبہ کو دوبارہ   تعمیر  کیا گیا جسے نبی کریمؐ نے    630 ؁ میں گرا کر مسجد الحرام سے مکمل طور پر بتوں کا صفایہ کردیا تھا۔ اس طرح اسلام میں عرب مشرکین کی تمام    مشرکانہ رسومات    کے ساتھ ساتھ   پارسی نماز،  چاند خدا کا   روزہ   اور بتوں پر چڑھائی جانے والی جانوروں کی قربانی  بھی  شامل ہو گئی   اور ان تمام غیر اسلامی مشرکانہ رسومات  کو اسلام کے ستون قرار دیا گیا۔

الصِّيَامُ ” دراصل “صوم” کی جمع  ہے  جو قرآن مجید  میں سورۃ البقرہ کی  آیت 183 میں   “الصِّيَامُ ” کو انہیں معانی میں لیتی ہے جو عربی لغت  کے حوالے سے آپ کی خد مت میں پیش کئے گئے ہیں یعنی     ڈٹ جا نا ۔کسی کے لئے کھڑے ہونا   اور گونگے بہروں کی طرح کسی  کی سنے بغیر  کسی بات پر اڑ جانا      یا کسی کے سامنے سیسہ پلائی ہوئی دیوار کی طرح  جم  کر کھڑے ہوجا نا ۔

يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ (2:183)

اس آیت میں ان لوگوں کو مخاطب کرکے کہا گیا ہے جو ایمان لے آئے ہیں یعنی جو لوگ اللہ کی وحی کو قبول کرکے اس پر عمل پیرا ہیں  اللہ تبارک تعالیٰ ان سے مخاطب ہوکر فرمارہے ہیں کہ  تمہارے لئے بھی کسی کی سنے بغیر حق پر   ڈٹ جانے کا حکم اسی طرح لکھ کر بھیجا  گیا ہے جیسے تم سے پہلے لوگوں پر بھیجا گیا تھا  تاکہ تم محتا ط   رہو۔

كُتِبَ” اللہ کا لکھا ہوا حکم ہے ، “ الصِّيَامُ”  چونکہ “ال” کے ساتھ  معروف ہے اس لئے  اس کے  مخصوص معانی “اللہ کے حکم کے پر ڈٹ جانا” اللہ کے حکم پر کسی کی سنے بغیر سختی سے کاربند ہونا  اور حق کے لئے کھڑے ہونا لئے جائیں گے۔” تَتَّقُونَ”  کے معانی ہوشیار (alert) اور محتا ط (Cautious)  ہونے کے ہیں ۔

اس آیت میں   “صوم” کی جمع “الصِّيَامُ”  سے بھوکے پیاسے رہنے کی کوئی بات نہیں گئی بلکہ یہ آیت  اس سے پہلی آیت 2:182 کے اسی  بیان کے الحاق  اور تسلسل میں آئی ہے  جس میں یہ کہا گیا ہے کہ  اگر کی گئی      وصیت  میں کسی کے ساتھ ذیادتی  ہورہی ہو  تو ان کے درمیان تصفیہ کروادو اور سے پہلی آیت 2:181 میں بتایا جارہا ہے کہ جو  لوگ کسی کی وصیت سننے کے بعد بدل دیں گے تو اس کا گناہ  اسے بدلنے والوں  پر ہوگا ۔ اس سے  پہلی آیت 2:180 میں اللہ تعالیٰ یہ حکم      فرمارہے ہیں   کہ یہ لازم ہے کہ جب تم میں سے کسی کی موت قریب آپہنچے تو  وہ اپنے پیچھے چھوڑے جانے والے مال کو  اپنے    والدین اور قریبی رشتہ داروں کے حق میں  بہتر طریقے سے وصیت کرے۔

گویا    “الصِّيَامُ” کے سیاق و سباق  میں  بات وصیت اور ترکہ میں چھوڑے ہوئے مال کی ہورہی ہے اور یہ بتایا جاریا ہے کہ مرنے والے کا مال ہڑپ کرنے کے لئے  اکثر لوگ  اس کی وصیت کو  بدل دیتے ہیں جس سے ناانصافی ہوتی ہے اور جب حق داروں کو ان کا حق نہیں ملتا تو جھگڑا ہوتا ۔اگر آپ ایسے موقع یا تقسیم ترکہ کے وقت موجود ہوں یا آپ نے مرنے والے کی وصیت سْن رکھی ہو تو آپ حق داروں کو ان کا حق دلوانے کے لئے کسی کی بات سنے بغیر اور کسی بھی مصلحت کو خاطر میں لائے بغیر اْٹھ کھڑے ہوں  اور حق داران کا حق دلوا کے ان میں صلح صفائی کردادیں ۔ لہٰذا،   صوم کی جمع “ الصِّيَامُ” صبح سے  شام تک    بھوکہ پیاسہ  رہنے کے لئے استعمال نہیں کی گئی بلکہ قرآن “صوم” اور “الصِّيَامُ” کے الفاظ سے  آپ کو انصاف کے تقاضوں کے عین مطابق اپنا کردار ادا کرنے کے لئے کسی کی سْنے بغیر ڈٹ جانے کا حکم  دے رہا ہے بالکل اسی طرح جیسے آپ سے پہلے لوگوں کو یہی حکم دیا گیا تھا۔

مگر افسوس ! کہ   اللہ کے اس حکم کو “يَا أَيُّهَا الَّذِينَ آمَنُواْ كُتِبَ عَلَيْكُمُ الصِّيَامُ كَمَا كُتِبَ  عَلَى الَّذِينَ مِن قَبْلِكُمْ لَعَلَّكُمْ تَتَّقُونَ ” (2:183) جو ہم سے پہلے بھی لوگوں پر اسی طرح بھیجاگیا   ہم نے اسے ماہِ صیام بنا کر مشرکانہ روزے سے تعبیر کردیا۔ اللہ کے احکامات کو تبدیل کرنے کی شیطانی ان لوگوں نے کی جنہوں نے  اپنی قنیح حرکتوں پرپردہ ڈالنے کے لئے یہ مشہور کررکھا ہے کہ قرآن بے ربط اور عربی زبان کے قواعد و ضوابط (grammar) کے مطابق نہیں لکھا گیا اس لئے قرآنی آیات کا  مطلب جو جی میں آئے  لے لیا جائے ۔ کیا آپ کے خیال میں ایسا ممکن ہے  کہ حکم اللہ نے لکھ کر  (كُتِبَ) بھیجا  ہو اور  اس میں اللہ نے لکھائی کے قواعد  و ضوابط نظر انداز کردئیے ہوں  تاکہ ہر چور اْچکا اْٹھ کر اللہ کے کلام کا جو مرضی مطلب نکالتا پھرے ۔ ؟  کیا کسی جج کا  لکھا ہوا حکم ، کسی سرکار کا حکم یا کسی اناڑی سے اناڑی لکھاری اور قلم کار کی ایسی  تحریر  آپ نے کبھی  دیکھی ہے جس میں   آسمان کی بات کرتے کرتے ایک دم زمین کی بات کردی جائے  یا ایسے ٹوٹے پھوٹے جملے استعمال کئے جائیں  جن سے پڑھنے والے کو کچھ بھی سمجھ نہ آئے کہ   دراصل کہا کیا جارہا ہے ۔قرآن کے مروجہ  تراجم   ایسے ہی بے ربط اور ٹوٹے پھوٹے جملوں سے بھرے پڑے ہیں ۔ اب ایسی بات بھی نہیں کہ اللہ کے پاس الفاظ کی کوئی کمی ہو یا اللہ جو  لکھنا چاہتا ہو وہ بھول جائے اور ہمارے علماء اپنے  دنیاوی علم و قابلیت سے اپنے اعتقاد کے مطابق  بریکٹ میں اپنے الفاظ ٹھونس کے  اللہ کی تحریر کو مکمل  کریں ۔  صوم اور اس کی جمع “الصِّيَامُ” کے بارے میں جو کچھ ہمارے علماء نے مشہور کررکھا ہے  اگر اللہ کو وہی کہنا منظور ہوتا تو کیا اللہ کو وہی بات صاف صاف الفاظ میں لکھنی نہیں آتی تھی؟


قرآنی لفظ “صوم” کو بھوک اور پیاس کے روزوں میں   بدلنے کے لئے جس قرآنی آیت کا مفہوم بگاڑا گیا وہ 2:185 ہے جس کی صحیح  تشریح  نہایت ضروری ہے تاکہ  اللہ کے حکم کو اس کی  اصل روح کے مطابق سمجھا جائے ۔

شَهْرُ رَمَضَانَ الَّذِيْ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ  وَبَيِّنَاتٍ مِّنَ الْهُدَى وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ وَمَن كَانَ مَرِيضًا أَوْ عَلَى سَفَرٍ فَعِدَّةٌ مِّنْ أَيَّامٍ أُخَرَ يُرِيدُ اللّهُ بِكُمُ الْيُسْرَ وَلاَ يُرِيدُ بِكُمُ الْعُسْرَ وَلِتُكْمِلُواْ الْعِدَّةَ وَلِتُكَبِّرُواْ اللّهَ عَلَى مَا هَدَاكُمْ وَلَعَلَّكُمْ تَشْكُرُونَ (2:185)

اس آیت میں دراصل اس مغالطے کو دور کیا جارہا ہے  جس میں لوگ رمضان میں صوم رکھتے ہیں یعنی بنا کسی کی سْنے  ڈٹے رہتے  مگر یہ صوم اللہ کے لئے ڈٹے رہنا نہیں ہے  بلکہ مشرکین کے گھڑے ہوئے معبود چاند کے لئے ڈٹے رہنا ہے ۔

بالائی آیت میں اللہ کا حکم  بالکل اْسی طرح  الگ الگ ضابطوں اور شقوں میں لکھا گیا ہے جیسا آپ کسی قانون ساز ادارے کے احکامات میں ملاحظہ فرماتے ہیں  یعنی پہلے قانون لکھا جاتا ہے پھر اس پر اطلاق ہونے والی      شقوں اور ضابطوں کو نمبر وار لکھا جاتا ہے ۔  وکلاء  حضرات  اس بات کو اچھی طرح سمجھتے ہوں گے ۔جو وکیل نہیں وہ   ریاست کا بنا یا  ہوا کوئی قانون (Statutory Law)  ملاحظہ فرمالیں کہ جب کوئی قانون بنتا ہے تو اسے  قانون کی زبان میں   کس طرح  چھوٹی چھوٹی شقوں اور  اطلاقی ضابطوں کے ساتھ   الگ الگ کرکے لکھا جاتا ہے تاکہ اس قانون پر لاگو ہونے والی ہر ایک شق اور ہر  ضابطہ الگ الگ  صاف الفاظ میں اور واضح طور پر سمجھا جائے ۔ نہ تو ایک ضابطہ دوسرے کسی ضابطے سے گڈ مڈ کیا جاتا ہے اور نہ ہی ایک شق کو کسی دوسری شق سے ملایا جاتا ہے ۔ اس آیت اور قرآن کی دیگر آیات میں بھی اللہ کے حکم کے  ضابطے  حروف ِ ربط کے ساتھ اسی طرح الگ الگ لکھے گئے ہیں  جنہیں نظر انداز کرتے ہوئے    قرآن کے تراجم میں ہمارے علمائے کرام اور مترجمین  حضرات  نے انہیں  اس  لئے ایک دوسرے میں گڈ مڈ کررکھا ہے کہ وہ اپنے اپنے نظریات کے مطابق قرآنی آیات کا مفہوم نکال سکیں ۔ اس آیت2:185  کی لفظ بلظ تشریح ملاحظہ فرمائیے ۔

شَهْرُ  ”   اپنے بنیادی   حروف کے مطابق دراصل ابھرنے والی چمک دار   اور روشن شے کو کہا جاتا ہے ۔ مشرکین چونکہ چمک دار اشیا کو پوجتے تھے   جس میں  رات کے اندھیرے میں  چمکنے والے تمام اجرام ِ فلکی  شامل ہیں ۔سورج بھی چمکتا ہے  مگر اس کو مشرکین  عرب چاند خدا کی بیوی کا درجہ دے کر  ایک طرف رکھتے  تھے  مگر چاند کو مذکر   مان کر اسے خدا کا درجہ دیتے تھے   اور اندھیرے میں چمکنے والے  ستاروں کو  مشرکین ِ عرب   چاند خدا اور اس کی بیوی سورج  سے پیدا ہونے والے  بچے مانتے تھے ۔ لہٰذا  چاند کو ہی اندھیرے میں  چمک اور روشنی کا منبع مان کر  اسی کو “شھر” کہتے تھے ۔ جب چاند سے مہینوں کی گنتی شروع  ہوئی تو مہینے کو بھی  “شھر” کہا جانے لگا ۔ جبکہ عربی میں مہینے کو “شھر تقویم” کہا جاتا ہے ۔ عربی سے انگریزی کی لغت ملاحظہ فرمائیں تو آپ دیکھیں گے کہ  “ہنی مون” کو عربی میں آج بھی  “شھرالعسل”  کہا جاتا ہے۔ انگریزی میں بھی  مہینے کو اسی طرح MONTH  کہا جاتا ہے جیسے عربی میں  مہینے کو مکمل لفظ کے ساتھ  “شھر تقویم” ۔ MONTH  دو الفاظ “MON + NTH”  کا مجموعہ ہے   جس میں(مون)   MOON  کا مخفف    MON   لیا  جاتا ہے اور ریاضی کی اصطلاح   nth term   یعنی تقویم  کا  مخفف NTH لے کر قاعدے کے مطابق  دونوں کے درمیانی  N کو مشترک  مان کر    MONTH  بنایا  گیا ہے ۔  تحریری قواعد کے مطابق   اگر کسی تحریر میں  کسی مہینے کا نام استعمال ہو تو اس کے ساتھ مہینہ نہیں لکھا جاتا  اور جو ایسا لکھتا ہے اسے علم و ادب سے ناواقف سمجھ کر اس کی تحریر کو غلط مانا جاتا ہے ۔ مثلاً انگریزی  زبان کے قاعدے کے مطابق ایسا جملہ    In the month of January    یعنی “جنوری کے مہینے میں” لکھا جانا  زبان کے قواعد کے مطابق غلط تصور ہوتا ہے  بلکہ صحیح جملہ ہوگا  In January  یا اگر کوئی مخصوص جنوری یا جس جنوری میں کوئی خاص بات ہوئی ہو تو اس میں صرف  the  کا اضافہ ہوگا مگر  کسی مہینے کے نام کے ساتھ month  نہیں لکھا جاتا  کیونکہ  ایسا لکھنا تحریری  غلطی تصور ہوتا ہے  اس لئے کہ سب کو پتہ ہے کہ جنوری ، فروری یا  دسمبر تک مہینوں کے نام  بذات ِ خود ایک مہینہ       ہیں ۔ عربی  ادب کا بھی یہی حال ہے بلکہ عربی زبان  تو زبان دانی میں اس قدر  پختہ ہے کہ عربی تحریر میں غلط لکھا ہوا لفظ  ایک ہی نظر میں اْبھر کر سامنے آجاتا ہے  اور عرب قوم بھی ایسی ہی ہے جو زبان دانی میں دوسروں کو گونگا کہتی ہے ۔البتہ فارسی اور اس کی بغل بچہ زبان اردو میں مہینے کو چاند کہیں یا مہینہ  اس سے کوئی فرق نہیں بڑتا ۔ اردو میں  آپ نے عام سنا ہوگا کہ یہ خالی کا چاند ہے یعنی اس  مہینے میں کوئی تہوار یا واقع نہیں ۔  گویا ” خالی کا چاند ”  جیسے جملوں  میں اردو  زبان میں  بھی چاند سے مراد “مہینہ ”    لیا جاتا ہے    جس سے بعض لوگوں  کو  مغالطہ ہوتا ہے کہ   چاند سے مہینے کا کیا تعلق؟۔

لہٰذا،  جس  مضحکہ خیز انداز سے قرآنی آیات کے تراجم کئے گئے ہیں  اللہ کی تحریر ایسی ناقص یا گئی گزری  نہیں جسے دیکھ کر زبان دان حقارت سے یہ پوچھیں کہ (معاذاللہ)  یہ جملہ  کس  بے وقوف نے لکھا ہے   جس میں رمضان کو  رمضان کا مہینہ یا رمضان کا چاند کہ کر مخاطب کیا گیا ہے۔ اس لئے بالائی آیت 2:185 میں  رمضان سے پہلے جو ” شَهْرُ ”  کا لفظ آیا ہے  گرامر کے قواعد کے مطابق اس ” شَهْرُ ” سے مہینہ یا چاند نہیں لیا جاسکتا  بلکہ یہ ” شَهْرُ ” اپنے بنیادی معانی روشنی، چمک اور  تشہیر  کے طور پر استعمال ہوگا   کیونکہ رمضان تو   پہلے ہی یعنی قبل ازاسلام سے ہی  سال کے بارہ مہینوں میں سے ایک مہینے کا نام مخصوص تھا جس میں زور شور سے  پوجا پاٹ   بھی ہوتی تھی  اور  دان  کے لئے خیرات بھی دی جاتی تھی  اور بھوک پیاس کے روزے  بھی رکھے جاتے ہیں ۔ قرآن نے اس مہینے کا وہی نام استعمال کیا جس سے لوگ اسے جانتے تھے تاکہ لوگ اللہ کا پیغام سمجھنے میں کوئی غلطی نہ کریں کہ انہیں رمضان میں کیا کرنے کا حکم دیا جارہا ہے۔ لہٰذا  یہاں ” شَهْرُ ” کا مطلب “اعلان” اور تشہیر ہے۔اس کے بعد آنے والا لفظ  ” رَمَضَانَ ”   صیغہ معروف  یعنی “ال” کے بغیر ہے  جس کا مطلب یہ ہے کہ رمضان کو  اللہ نے  کسی بھی لحاظ سے کوئی خاص اہمیت نہیں دی اور ناہی یہ  مہینہ کوئی ایسا متبرک بتا یا گیا جیسا ہم نے اسے اللہ کا مہینہ قرار دے رکھا ہے ۔ اگلا لفظ ” الَّذِيْ ” ہے جس کا ترجمہ عام طور پر ‘اسم موصوم’ کہہ کر  ‘جو، جس، کہ ‘ وغیرہ کیا جاتا ہے مگر عربی گرامر کے مطابق  ” الَّذِيْ ” کو اسم موصول صرف اْسی صورت میں لیا جاسکتا ہے جب اس کے ساتھ اسم ِ معروف  یعنی “ال” والا لفظ استعمال ہو ورنہ ” الَّذِيْ”  عربی کے بنیادی لفظ “لذۃ”    کا ماخوذ مان کر اس  کا ترجمہ اس کے بنیادی لفظ کے مطابق ‘لذت، لطف ، مزہ،  سرور اور خوشی سمجھا جائے گا۔ لہٰذا ، ” شَهْرُ رَمَضَانَ الَّذِيْ ” کے معانی یہ ہوں گے کہ ” رمضان میں خوشی /لذت/سرور اور لطف والا اعلان یہ ہے کہ

أُنزِلَ ”  یعنی   پہنچاؤ، آگے بڑہاؤ، ظاہر کرو۔ عربی زبان میں ” نزِلَ” ماضی کا فعل ہے اور ” أُنزِلَ” حکمیہ یعنی کسی کام کو کرنے کا فعل ہے  یعنی “نازل کرو” جس کے معانی یہی نہیں کہ آسمان سے نازل کرو  بلکہ  کسی شے کو دوسروں تک پہنچانا ،  کسی شے کو آگے بڑھانا    اور کسی شے کو دوسروں پر ظاہر کرنا بھی ” أُنزِلَ ”  کے معانی میں شامل ہے ۔” فِيهِ ” یعنی اس میں ۔” الْقُرْآنُ ” یہ ہے وہ خاص شے جو  صیغہ معروف “ال” کے ساتھ آئی ہے ۔ گویا درحقیقت ” شَهْرُ رَمَضَانَ الَّذِيْ أُنزِلَ فِيهِ الْقُرْآنُ ” کے الفاظ میں یہ بتایا جار ہا ہے کہ  “خوش آ ئند اعلان یہ ہے کہ رمضان میں قرآن لوگوں تک پہنچاؤ “

کتنے دکھ کی بات ہے کہ ہمارے  علماء نے رمضان کی جھوٹی فضیلت ثابت کرنے کے لئے قواعد سے ہٹ کر ان قرآنی ا لفاظ کا گمراہ کن ترجمہ ایسے کیا کہ  “رمضان کا مہینہ وہ ہے جس میں قرآن نازل ہوا”۔ اس کفر کو تولنے میں کسی بھی عالم نے “ہوا” اور “کرو ” کا فرق نہیں دیکھا   اور ایک کے پیچھے دوسری بھیڑ “کرو” کو “ہوا” کہتے ہوئے  چلتی رہی ۔ جیسے  زمانہ ماضی کا فعل ” کَتَبَ” کے معانی ہیں “لکھا  ”  اور “اَکتْب”  کے معانی ہیں “لکھو”  اسی  قاعدے سے عربی زبان کا  ہر ایک فعل بنتا ہے   جس میں حکمیہ فعل “الف” سے شروع ہوتا ہے ۔لہٰذا ، اگر ” نزِلَ” ہوتا تو مال لیا جاتا کہ  واقعی میں یہ کہا گیا ہے کہ رمضان میں قرآن نازل ہوا مگر   یہاں تو اللہ نے ” أُنزِلَ” کے حکمیہ فعل سے ہمیں حکم دیا ہے کہ تم رمضان میں قرآن کو  لوگوں تک پہنچاؤ اور انہیں  وہ  بتاؤ  جو   قرآن میں  لکھا ہے ۔ مگر کیا کہئے کہ جب ہمارے عقیدے میں ہی یہ کفر  شامل ہوکہ قرآن گرامر کے مطابق نہیں لکھا گیا !  گویا ہمارا ایمان برباد کرنے کے لئے ہمیں یہ سمجھادیا گیا کہ عر بی گرامر ایک طرف  جس میں ” أُنزِلَ” حکمیہ فعل ہو گا تو ہوتا رہے  مگر  قرنی تفسیر کے نام پر مشرکین  کے چیلوں نے جو کچھ گھڑ رکھا ہے  وہ ایک طرف ۔ قرآن کی جھوٹی تفسیر لکھنے والے  مفسر یہ جانتے تھے کہ  اول  تو گناہ سمجھ کر  کوئی یہ کہنے کی  جرات ہی نہیں کرے گا کہ قرآن رمضان میں نازل نہیں ہوا  اور اگر خدا نخواستہ کسی نے  گرامر کی یہ غلطی پکڑ لی جو ہم نے لوگوں کا ایمان خراب کرنے کے لئے جان بوجھ کر کی ہے تو ہم اسے یہ کہہ کر جھٹلادیں گے  کہ قرآن میں  تو کوئی گرامر  استعمال نہیں ہوئی ۔ مگر کم عقل یہ نہیں جانتے کہ اگر قرآن میں کوئی گرامر استعمال نہیں ہوئی تو  پھر قرآن کا بیان  صحیح کیسے رہ سکتا ہے ۔پھر تو  کوئی بھی  کچھ بھی ترجمہ کرتا پھرے گا ۔اور قرآن کے ساتھ  یہی ظلم ہوا  کہ جس نے جو چا ہا  وہی ترجمہ کرلیا ۔ اللہ کی تحریر کا معیار تو  اسی صورت میں قائم رہ سکتا ہے کہ اللہ کے الفاظ کا  اسی  زبان کے قواعد کے مطابق  ترجمہ کیا جائے  جس میں یہ نازل کیا گیا تھا ۔  ” هُدًى لِّلنَّاسِ ”  جو   لوگوں  کی  رہنمائی  کے لئے ہے ۔

ؒلہٰذا ” شَهْرُ رَمَضَانَ الَّذِيْ أُنزِلَ فِيهِ الْقُرْآنُ هُدًى لِّلنَّاسِ ”  اس آیت 2:185 کے یہاں تک کے الفاظ  اس   رہنما قانون کی  بات کررہے ہیں جو لوگوں کی ہدایت و رہنمائی کے لئے  قرآن میں  موجود ہے اور جسے رمضان میں لوگوں تک پہنچانے کی ہم پر ڈ یوٹی عائد کردی گئی ۔  رمضان کے ساتھ صیغہ معروف “ال” اس لئے بھی نہیں لگایا گیا کہ “الرمضان”  کا معروف اسم استعمال کرنے سے لوگوں تک قرآن کا پیغام پہنچانے کی ذمہ داری صرف ایک اسی   رمضان کے لئے  مخصوص ہوجاتی جس میں نبؐی کریم  اور آپؐ  کے جیل القدر  ساتھیوں  کی  یہ  ڈیوٹی لگائی گئی   تھی  کہ وہ لوگوں تک  اللہ کا پیغام  پہنچائیں ۔جبکہ اللہ کی منشا ء تو ہر رمضان میں لوگوں تک قرآن پہنچانے کی تھی ۔ یہ بات ان لوگوں کو بھی سمجھنی چاہئیے جو رمضان میں قرآن نازل ہونے کا دعویٰ کرتے ہیں کہ قرآن کسی خاص رمضان کی بات نہیں کررہا جس میں نزول ِ قرآن جیسا  خاص واقع وقوع پژیر ہوا  ۔اگر ایسا ہوتا تو یہاں  صیغہ مخصوص کے ساتھ الرمضان کا لفظ آتا۔  لہٰذا ” هُدًى لِّلنَّاسِ” تک مرکزی اصول  ِ رہنمائی  بتانے کے بعد لوگوں کے لئے   اس ہدایت یعنی  ” هُدًى لِّلنَّاسِ  ” کی شقیں حرف ِ ربط “و” کے ساتھ  الگ الگ   جملوں کی صورت میں بتائی جارہی ہیں ۔

وَبَيِّنَاتٍ مِّنَ الْهُدَى” یعنی “اور رہنما    حقائق     مابین ہیں “

بَيِّنَاتٍ” دراصل  “ما بین” یعنی    BETWEEN  کے معانی میں بالکل اسی طرح ہے جیسے قانون ساز ادارے ریاستی قانون کی چھوٹی چھوٹی شقیں  بیان کرنے سے پہلے  BETWEEN  کا لفظ اس لئے لکھتے ہیں  کہ جو کچھ اس قانون کے درمیان ہے اب   وہ  بیان کیا جار ہا ہے۔

ہمارے علماء نے “بَيِّنَاتٍ” کا مطلب ” ہدایت کی نشانیاں ” اس لئے لیا کہ    وہ سب سے بڑی بات  جو اس آیت کی  ا گلی شق میں بتائی جارہی ہے    اسے چْھپا لیا جائے  اور قواعد کو بالائے طاق رکھتے ہوئے حرف ِ ربط  (و) سے پہلے آنے والی بات اور  اس کے بعد آنے والی بات کو اس طریقے سے  ملاکے قرآن کے مفہوم کو بگاڑا جائے کہ جس بات سے اللہ تعالیٰ سختی سے منع فرمارہے ہیں    اسی بات کو کرنے کا حکم بنا کر لوگوں کے سامنے پیش کیا جائے ۔  سمجھنے کی بات تو یہ ہے کہ جب ” هُدًى لِّلنَّاسِ” کے جملے میں ہدایت یا رہنمائی کے الفاظ آگئے تھے تو اس کے ساتھ ہی  ” وَبَيِّنَاتٍ مِّنَ الْهُدَى ” میں ہدایت کی نشانیاں  دوبارہ  کہنے کا کیا مطلب ہے ؟

وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ  ” یہ ہے  ہدایت کی اصل بات  جو حرف ِ ربط (و) سے  شروع کی جارہی ہے جو قرآن میں بیان کی ہوئی رہنمائی کی پہلی اور مکمل شق ہے۔ جس میں  ” وَالْفُرْقَانِ ” کا مطلب  ہے “اور ا لگ ہیں” ، “علیحدہ ہوگئے”، “کٹ گئے” ۔ ” فُرْقَانِ ” دراصل “عربی زبان کے بنیادی لفظ “فرق” سے ماخوذ ہے ۔یہ وہی فرق ہے جو حساب کتاب اور ریاضی  کے سوالات میں “تفریق” کے نام سے بھی  استعمال ہوتا ہے  اور جس میں 2 اور 4 کا فرق 2 کہلاتا ہے ۔ یعنی منفی (MINUS) ۔ ” فَمَن”  یقیناً جو کوئی بھی ۔”ف” اگر کسی لفظ کے شروع میں آجائے تو وہ بات  انتہائی لازمی ، انتہائی اہم اور انتہائی فیصلہ کن اور بالکل  درست  ہوتی ہے  اور ” مَن” یعنی جو کوئی (WHOEVER) ۔ ” مِنكُمُ”  یعنی تم سب میں سے ۔” مِن” سے اور ” كُمُ ” جن کو خطاب ہورہا ہے ان کی جمع کی ضمیر ہے ۔ ” الشَّهْرَ”  صیغہ معروف کے ساتھ  آنے کا مطلب  نہ تو مہینہ اور نا ہی شہرت بلکہ وہ مخصوص چاند   ہے جسے چاند خدا کہا جاتا تھا ۔ قرآن میں جہاں بھی چاند خدا کا ذکر کیا گیا وہاں  اسے ” الشَّهْرَ” یعنی لوگوں کا  مخصوص  کیا ہوا      اور ” الشَّهْرَ الحرام”   یعنی  ممنوع چاند  ہی قرار دیا گیا ۔

فَلْيَصُمْهُ ” عربی زبان کا ایک ایسا مرکب لفظ ہے جو اپنے آپ میں ایک جملہ ہے ۔ اس سے  پہلا “ف”  اس  کی حقیقت  بتا ر ہا ہے ۔ اس کے بعد  آنے والا “ل”  کے لئے یعنہ FOR کے معانی دیتا ہے ۔”يَصُمْ” زمانہ حال کا فعل ہے  اور   یہی صوم ہے جسے ہمارے علماء روزہ رکھنا کھتے ہیں  مگر قرآن میں  یہی    صوم اور اس کی جمع صیام    “کسی کے لئے ڈٹے رہنے اور کسی کی سنے بغیر  کسی کے لئے کھڑے ہونے اور ڈٹ جانے کے الفاظ میں استعمال ہوا ہے ۔ “فَلْيَصُمْهُ” کے آخر میں آنے والا “ہْ”  دراصل  کسی تیسری شے یا کسی تیسرے شخص کی ضمیر ِ واحد  ہے جسے ضمیر ِ غائب بھی کہا جاتا ہے ۔ یہ ضمیر سیدھی واپس ” الشَّهْرَ   ” پر جارہی ہے  یعنی  اس (الشَّهْر)کے   لئے روزے۔گویا    “فَلْيَصُمْهُ” چاند خدا  یعنی  ” الشَّهْر ”   کے لئے رکھے جانے والے صوم کی بات کرتا ہے۔

ٹھیک ہے ہم بھی اپنے علمائے کرام کے کہنے پر ” يَصُمْ ” کے معانی روزہ رکھنا ہی لے لیتے ہیں  جس سے اس مکمل شق  ” وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ “کے معانی یہ ہوں گے کہ ”  اور  تم میں سے  کٹ کر وہ لوگ  بالکل الگ ہوگئے  جو   چاند خدا کے لئے روزہ رکھتے ہیں “

اگر ہم  اس آیت کے لفظ ” الشَّهْرَ ” کو اپنے علمائے کرام کے کہنے پر رمضان کا مہینہ   بھی  لے لیں  تو    قرآن کی اس شق کے معانی اور بھی  واضح ہو  جاتے ہیں ۔ ا س صورت میں   قرآن کے    ان الفاظ ” وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ” کے معانی یہ ہوں گے کہ “تم میں سے وہ جو رمضان کے مہینے کا روزہ رکھتا ہے  وہ  تم سے بالکل کٹ گیا “۔

یہی اللہ کے کلام کا معجزہ ہے کہ شیطان خواہ کتنی بھی کوشش کرلے اللہ کا بیان   نہیں بدل   سکتا   بلکہ کھلی آنکھوں سے دیکھا جائے تو  اللہ کے بیان کے معانی  شیطانی کرنے والوں کے  خلاف  ہی جاتے ہیں  ۔

اب  وہ کون ہیں جنہیں “تم”   کہا گیا ہے ۔ یہ یقیناً وہ لوگ ہیں جنہیں  یہ پیغام دیا گیا یعنی اللہ کے نبی  محمؐد اور آپؐ کے   عظیم  الشان  ساتھی ۔

گویا قرآن کی یہ شق  ” وَالْفُرْقَانِ فَمَن شَهِدَ مِنكُمُ الشَّهْرَ فَلْيَصُمْهُ” صاف صاف بیان کررہی ہے کہ ‘جو کوئی بھی رمضان کے روزے رکھتا ہے وہ مسلمانوں میں سے بالکل نہیں  بلکہ مشرک ، کافر اور غیر مسلم ہے ‘۔

اس آیت کی باقی تفصیل آئندہ بیان کردی جائے گی  کیونکہ مضون طویل ہوجانے کی وجہ سے سمجھ سے باہر ہوجائے گا۔

اب یہ آپ کی  اپنی مرضی ہے کہ روزہ  رکہیں  یا  نہ  رکھیں ۔  اللہ کا حکم تو یہی ہے جو آپ کے سامنے کھول کر تفصیل سے بیان کردیا گیا ہے ۔

رمضان کی آمد آمد ہے   جس کے والہانہ استقبال کے لئے    زور شور سے  تیاریاں کی جارہی ہیں ۔جیو نیوز”  دل دل رمضان ” کے نعرے   لگا رہا ہے  اور  ٹیلی ویژن کے دیگر اردو  چینل بھی   “لبیک یا رمضان” کے نعروں سے گونج رہے ہیں  مگر ان اداروں  میں سے کسی کو بھی یہ توفیق نہیں ہوئی کہ  شرکیہ نعرے لگانے سے پہلے کم ازکم  رمضان کی حقیقت پر تحقیق ہی کرلیتے ۔


The Quran made it clear that God has sent His message to all nations. “وَلِكُلِّ أُمَّةٍ رَّسُولٌ” (10:47) And Rasool is for every nation. “وَلَقَدْ بَعَثْنَا فِي كُلِّ أُمَّةٍ رَّسُولاً” (16:36) And a Rasool has always been raised by Us in every nation.


Traditional scholars claim that there is a difference between Prophet and Rasool. They believe that Nabi (نبی) is a Prophet who used to warn people, give them good tidings and news of important nature through their communication with God. This is the old Biblical definition of Prophets in which Prophets were known as warner and foretellers. Whereas, it is conventionally believed among traditional Muslims that Rasool (رسول) were those who were given revelations to deliver the message of God. According to the traditional view every Rasool is a Prophet, but not every Prophet is Rasool; all Prophets were Nabi (نبی) but only those were called Rasool who were given a Book to establish their new Sharia abrogating the previous Books and earlier Sharia. They also believe that Rasool is higher in rank than a Nabi (نبی) because Rasool can see the Angels and hear their voice but a Prophet can’t see Angels of revelation however he can hear them; a Prophet is always a Nabi by birth, but a prophet becomes Rasool when he officially receives the post and declares it in public. As mentioned in “Tafseer Raazi, “Mafaateehul Ghayb” and “Al Kafi”


The Quranist sect (Ahl-e-Quran) believe that there is no difference between the two terms; every Prophet is a Rasool and every Rasool is a Prophet, and both terms are interchangeable.



In Arabic literature the word Rasool (رسول) literary means “delegated communication”, “delivered correspondence”, “delivered or couriered message”, “running notification”, “informant”, “transmission”, “envoy”, “mail”, “post”, “carrier”, “arriver”, “delivery”, “package”, “mission”, “address”, “speech”, “delegation”, “passing on”, “giving out”, “hand out”, and “inscription”. Arabic word Rasool (رسول) is derived from Arabic root letters “ر س ل” and root word “رسل” to mean communicated, corresponded, mailed, issued, transmitted, delegated, forwarded.


However, the Persian word “رسالت” (Risalat) means “Apostolate” and “Prophecy” (news bearing, power of knowing the unknown, getting advance information or foretelling with magic), which was also known as ‘Prophet Hood’ (رسالت) in the Persian terminology of pre Islam ancient religions. This is the reason why the early Islam Persian Imams translated the Quranic/Arabic word Rasool (رسول) to mean “Prophet” or “Messenger” in their own Persian terminology of their Zoroastrian religion.


On the other hand Arab pagans used to believe that “Prophets” were official “secretaries”, “ambassadors”, “diplomats”, “labour attaches”, “ministers”, “prime ministers”, “deputies” and “assistants” of their ‘Big God’ Allah, Who was their Almighty God over and above their countless small gods. When the nexus of Arab Pagans and, their anti-Islam Persian alliance came into power after Prophet Muhammad (pbuh) and his true Caliphs (Radhi Allah Anhu). This disguised Arab pagan and Persian Zoroastrian nexus dealt with their actual enemy “the Quran” with evil hands and very first time since the time of Prophet Muhammad (pbuh) and his faithful Caliphs, the Arabic Quran has been translated in Arabic with different meaning of its Arabic revealed words. So, the Arabic Quran was given the new meaning in Abbasid time, totally different to generally spoken Arabic, and this newly invented interpretation of the Quran was extensively published and circulated throughout the world on behalf of Islamic empire, which is known as the so called ‘golden’ era of Islam in which paganism was hugely publicized in the name of Islam and fake education of Islam was developed and highly exercised to conceal the actual message of the Quran. Hence, the nexus of Arab pagans and Persian Zoroastrians mixed up Rasool (رسول) with Prophet (نبی) to hide (أَطِيعُواْ الرَّسُولَ) the orders of obeying God’s message, God’s communication, God’s correspondence, God’s mail, God’s package, God’s hand out, God’s transmission’ God’s inscription, God’s speech, God’s words, which is actually the Quran.


If you open any reputable Persian to English dictionary and find the meaning of Persian word “رسالت” (Risalat) you will find it to mean “Apostolate” and “Prophecy”. Now open a reputable Arabic to English dictionary and find meaning of Arabic word “رساله” (Risalah) you will find it to mean “letter” and “news-letter”. This is a general linguistic rule that letter “ت” (taa) usually comes at the end of Persian nouns, which replaces in Arabic with the nouns of ending at “ه”. Therefore, the true Arabic dictionaries do not recognise the word “رسالت” (Risalat) or nouns with ending at letter “ت” (taa). However, letter “ت” (taa) is used with Arabic words in entirely difference sense and all together in different meaning, which does not make a common noun to Arabic words as we can see in Persian language. However, the disciples of Zoroastrian Pagans’ scholars never followed the recognised rules of Arabic language in the translation of the Quran and pressed their inherited lies throughout the translation of the Quran.


In English grammar a verb + er is called a quasi-pass of subject and this verb becomes a noun such as ‘play+er=player’, ‘write+er=writer’ or ‘read+er=reader’ etc. The suffix ‘er’ is also used to express ‘more’ with adjectives to make ‘comparative forms’, such as from ‘high’ to ‘high+er=higher, ‘small’ to small-er=smaller and ‘tall’ to tall-er=taller etc. However, suffix ‘er’, used with verbs such as from ‘play’ to make ‘play+er=player’, from ‘write’ to ‘write+er=writer’ or from ‘read’ to ‘read+er=reader’ etc. is called an agentive suffix, which turns a verb into a noun that refers to the agent that performs the action of that verb. In general, the words ending in ”er” signify people who act or doer of something such as, writer, reader, singer, dancer, player etc. are nouns of doers. There is another suffix “ee” used in English that describes the relationship of the objects such as “employee” or “advisee”. Whereas, the “employer” and “adviser” are quasi-pass of subject denominating the one who employs someone or who advises someone or is taking some action of doing something but the suffix “ee” is productive, and usually has the meaning of “person to which something is done”.

Therefore suffixes “er” and “ee” used in forming nouns designating persons from the object of their occupation, labour or work such as ‘employer’ and ‘employee’ or sometimes from their place of origin or abode such as ‘Londoner’, ‘Icelander’, ‘villager’ etc. or designating either persons or things from some special characteristic or circumstance such as ‘marker’, ‘traveler’, ‘poorer’ or ‘richer’ etc. in which a marker is not itself a ‘mark’ but it has a marking substance. Likewise, a traveler is not called ‘travel’ but one who travels. Therefore ‘messenger’ is an agent of performing the action of delivering the message, who can’t be a recipient of the message. Therefore, either a message is itself a ‘nouns of doers’ and deliver a message through its words or a compiler or sender is the ‘messenger’, who acts as a ‘doer’ to justify the grammatical addition of “er” at the end of his action of sending message.


The same linguistic rules of Arabic language have been used in the writing of the Quran in which letter “alif” is used after first or second letter of a verb,  root or an infinitive to make it a noun of quasi-pass of subject or a ‘nouns of doers’ as seen in the above examples of the suffix “er” in English language, i.e. the doer or the one who takes an action, such as from “رَزَقَ” to “رزَّاق”, “سبح” ”to “سُبْحَانَ”, “ب ر ک” (برک) to “بارک”, “ر ح م” or “رحمه” to “رحمان” and “ر س ل” (رسل) to “رساله” etc. in which “رزَّاق” is the subject (فاعل) whose act ( فعل) is to provide provision (رزق) therefore, linguistically “رزَّاق” is a provider of “رزق”, i.e. ‘nouns of doers’. The addition of “alif” between first two letters “ر ز” of “رزق” turns it into the noun “رزَّاق” that refers to the agent that performs the action. Likewise, “سبح”  (س ب ح)means: swim, float, move, drive out and occupation and “سُبْحَانَ” is a subject (فاعل) who causes swimming, floating, driving out or moving and who holds or occupies almost everything. Same as “رحمان” is a subject (فاعل) of “ر ح م” or “رحمه” and “رساله” is a subject (فاعل) of “ر س ل” (رَسَلَ). Therefore, “رساله” is actually a messenger, transmitter, communicator, deliverer, courier, carrier, arriver, news-letter and informer. This is the reason why a news- letter magazine or a regular publication is called “رساله” because as an envoy or as a messenger it contains information, it delivers news, features, message or editorial of its editor, writer or its publisher. Therefore, Rasool (رسول) is not a recipient or reader of “رساله” but a phrasal adjective noun of “رساله” which is actually a collection or complete consignment of “رساله”, i.e. a complete informant, dissertation, treaty, charter, epistle, booklet, leaflet, brochure, textbook, handbook, abstract, precise, act, circular, speech, writing of sent messages, communications, correspondence, posts, mails, couriers, handouts, orders, delivered inscriptions. However, to hide the actual messenger (رسول) of God (the revealed Book), behind the cult of personality our scholars mistranslated the Quranic word “رسول” and the Quranic phrase “رسول اللہ”.

I am pretty sure that the above stated grammatical rules will pass over the heads of our ignorant scholars and their thick disciples because let alone Arabic they even don’t know the grammar of any language and to cover their ignorance and negligence they falsely believe that no grammar was used in the Quran. However, an intelligent common person who is familiar with English grammar will easily pick the evilness of those who have destroyed the actual message of the Quran and clearly understand the correct meaning of the Quranic word Rasool (رسول) from the above explained comparison of English and Arabic grammatical rules.


The formation of the noun “رسول” (Rasool) is quite common in Arabic language and this type of nouns are commonly used in general Arabic and the Quran has also used Arabic nouns of similar formations, which do not refer to anyone who is a subject of taking an action like player, reader, writer, sender etc. such as the pattern or formation of the following Arabic/Quranic words is the same as seen in the formation of Arabic word “رسول” (Rasool) but they are not the ‘nouns of doers’ such as we have been given the traditional understanding of the word ‘messenger’:

“نزول” from “نَزَلَ” is not a ‘revealer’ but ‘revelation’. “دخول” from “دَخَلَ” is not used for one who enters or ‘enterer’ but ‘entry’. Likewise, the following Arabic/Quranic words and so many other words of similar formation are not translated to mean “nouns of doers”, such as  “نحول” from “نَحَلَ”, “قبول” from “قَبِل”, “بتول” from “بَتَّلَ”, “فضول” from “فَضَلَ”, “حلول” from “حَلَلَ”, “غسول” from “غَسَلَ”, “اصول” from “اَصَلَ”, “أُثُول” from “أَثَلَ”, “اجولة” from “اجل”, “احول” from “احل”, “ذلول” and “ذَلُولًا” from “ذَلَلَ” and “ذَلَ”, “شلول” from “شَلَ” and “اشل”, “غلول” from “غَلَّ” and “غَلَّلَ”, “ملول” from “مَلّ”, “بطولا” from “بَطَل”, “بقول” from “بَقَل”, “تبول” from “تَبَل”, “تجول” from “تَجَلَ”, “عسول” from “عسل”, “فسول” from “فسل”, “مسول” from “مسل”, “نسول” “نسل”.

There are so many Arabic/Quranic words the nouns of which are formed by suffix “ول” but they are not taken and not translated to mean the quasi-pass of subject of having “er” agent. Those who translate ‘messenger’ from “رسول” to mean a person who delivers a message or deliverer of the message, why don’t they translate “نزول” to mean the ‘revealer or who reveals a message’? What is the difference in the formation of “رسول” and “نزول”? Why “دخول” is not translated to mean ‘enterer’ or who enters? Why “قبول” is not taken to mean believer or accepter? The formations of “مسول”, “عسول”, “غسول”, “فسول”, “ذلول”, “أُثُول”, “نسول”, “احول”, “شلول”, “غلول”, “ملول”, “تجول”, “تبول”, “بتول”، “اصول” and uncountable similar nouns are not translated as they translate the word “رسول” of the same linguistic formation. This is because Arabs themselves distort the Quranic words because of their pagan beliefs, which they don’t want to leave at any cost.

This is the common problem among those who don’t want to understand the Quran; they think Arabs are not ignorant of the language of the Quran because they always had learned scholars among them and since Arabic is their own language they do everything right and follow the Quran correctly and Arabs supposedly understand the Quran better than anyone else. However, the reality is that Arabs don’t follow the Quran at all as their current religion or faith is solely based on traditions (Hadith) invented by non-Arab Persian Imams and fiqah (Jurisprudence) or Islamic Sharia invented by Zoroastrian Persian Judges of Abbasid Persian administration consisted of Zoroastrian & Buddhist cabinet of Ministers, known as ‘Bramikids’ of Abbasid Caliphs and their over ruling states women Khizrian and Zubaidah.


However, Allah Himself made it clear in the verse 9:97 of Surah “Tauba” that Arabs are the worst in Unbelief and hypocrisy. Although the traditional translations of this verse have been slightly modified to satisfy the Arabs, and to make modification in the meaning of “رَسُولِهِ” but it still serves the purpose of explaining the issue of following the Arabs to understand the Quran.


(9:97) “الأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلاَّ يَعْلَمُواْ حُدُودَ مَا أَنزَلَ اللّهُ عَلَى رَسُولِهِ وَاللّهُ عَلِيمٌ حَكِيمٌ

‘The Arabs of the desert are the worst in Unbelief and hypocrisy, and most fitted to be in ignorance of the command which Allah hath sent down to His Messenger: But Allah is All-knowing, All-Wise.’ (Translation of Yusuf Ali)

The above translation is not even a proper translation but it still answers the question of those who reject the clear message of the Quran by following the pagan Arabs in understanding the Quran and Islam.

Yusuf Ali added the words “of the desert” after the definite noun “الأَعْرَابُ” (The Arabs), which is not the part of this verse. Whilst most scholars have deleted this word “الأَعْرَابُ” (The Arabs) from their translations out of blind faith in Arabs or to simply escape from their anger. Some scholars have even replaced the Quranic word “الأَعْرَابُ” (The Arabs) with the “villagers” or Badduins”. However, the Quran is very clear in its statement and uses the plural definite noun “الأَعْرَابُ” to mean “The Arabs” which cannot be replaced by any other word in the translation.


If you honestly analyse the opening clause of the above verse 9:97:  “الأَعْرَابُ أَشَدُّ كُفْرًا” you will find that “الأَعْرَابُ” is the definite noun to mean ‘the Arabs’ which refers the whole nation of Arabs, Arab people, and Arab scholars. “أَشَدُّ” is a superlative form of comparative adjective to mean “extremely”, “extremist” or “worst”. The prefix “alif” makes it superlative as seen in the formation of “اکبر” the most higher. “كُفْرًا” means of “kafar”. The suffix “alif” at the end of “كُفْرًا” is a preposition to mean ‘of’. The word “كُفْرًا” is derived out of its root “کفر” means ‘concealer of the truth’, which links to those old times formers who used to hide the seeds under the layers of earth. Therefore, in Arab culture “کافر” was used to refer those who bury the truth and ungrateful to God. However, when the Quran was translated under the likeminded Arabs and Persian administration the meaning of “كُفْرً” has been altered to ‘unbelief’ and “کافر” has been changed to “nonbeliever” or “unbeliever”. However, the true meaning of this Quranic word “كُفْرً” is not limited to the ‘belief’ but it has been used in the Quran in a broad spectrum which includes lying, deceiving, bluffing, fraud, dishonesty, cruelty, injustice, unfairness, discrimination, falsifying, cheating, betraying, state of ungratefulness and thanklessness etc.


Therefore, the opening clause of the verse 9:97 “الأَعْرَابُ أَشَدُّ كُفْرًا” clearly describes that “The Arabs are extremist of nonbelieving/hiding the truth/ungratefulness/dishonesty/unjust/lying/deceiving/cruelty

وَنِفَاقًا” means ‘and of double standards’, ‘of double dealing’, ‘of duplicity’ and ‘of hypocrisy’. “وَأَجْدَرُ” means a ‘highest wall’. “أَجْدَرُ” is a superlative derivative of the root word “جدر”, which is a synonym of Arabic word “حائِط” to mean

‘Wall’, ‘continuous vertical structure of brick’, ‘enclosure of stone having little width’ and ‘having smallpox’. The common factor among ‘walls’, ‘vertical stone structures’ and ‘smallpox’ are hindrance and blockage. Thick pus filled blisters of this contagious viral disorder “smallpox” block the surface like a brick wall or a stone structure hiding the area underneath and beyond. Also, the print of smallpox is similar to the impression of a stone wall.

Therefore, ‘creating hindrance’, ‘blocking’ and ‘hiding’ are actions of the root word “جدر” the derivative “أَجْدَرُ” of which has been revealed in the above verse 9:97 that we are studying to reach its correct meaning. These meaning of this Quranic word “أَجْدَرُ” are also consistent with the word “كُفْرًا” used in the opening clause of this verse 9:79, which is an evidence that the Quran is word to word consistent and no ambiguous word has been used in the Quran. So, “وَنِفَاقًا وَأَجْدَرُ” correctly means “and of hypocrite/double standards and concealing stone wall hindrance’

أَلاَّ يَعْلَمُواْ” means “they are those who don’t understand at all/they don’t know at all

The prefix “alif” (أَ) in the beginning of “أَلاَّ” is a comparative particle of superlative degree which is used with negating particle “لاَّ” to mean “at all”. Therefore, “أَلاَّ” will be correctly translated to mean “not at all”. “يَعْلَمُواْ” means ‘those who understand’ is a passive voice verb of present form which also contains the objective pronoun. The word “حُدُود” is a plural of Arabic word “حد” derived from Arabic root word “حدد” to mean ‘point’, ‘mark, ‘specify character, ‘draw a lines’, ‘objective’, ‘target’, ‘purpose’, ‘term’, ‘prescribe’, ‘define’, ‘outline’, ‘condiments’, ‘set’, ‘fix’, ‘indicate’, ‘assign’, ‘determine’ and ‘appoint’. However, throughout the Quran this Arabic Quranic word “حد” and its plural “حدود” are wrongly translated to mean Persian “حد” and its Persian plural “حدود” for limits, restrictions, boundaries, ordinates and orders. This is the reason why so called Islamic states press charges on people and give them unjustified inhuman sentences imposed by “Hadud Ordinance” of Satanic ‘Sharia’ which was made by evil Persian Imams and has nothing to do with the Quran. Whereas, the objectives “حدود” of the Quran are reformation and rectification based on humanity instead of imposing ‘stone to death’ like Dark Aged cruel sentences. Majority of victims of this ‘stone death’ sentence are innocent women who are raped first and then killed by stones. If you don’t believe what I have mentioned about this sentence of Satanic Sharia please write on google ‘stone to death’ or ‘stoning’ and find for yourself what has been happening in the Muslim world in the name of non-Quranic Islam.

Article “مَا” is used to mean ‘what/which/that’. “أَنزَلَ” is the command verb and a superlative verbal noun to mean ‘cause to reveal’, ‘revelation’, accommodate, lodge, provide lodgings for, put up, house, cause to displace downwards, cause to bring down, cause to go down to a lower level, cause to go down, cause to take down, cause to come down, cause to fall down into a lower level,  cause to reduce the height or pitch or elevation of something, settle down (وَطّنَ), cause to sink, cause to discharge, lay down, locate, place, position, put down, set (down), settle (in), settle down (in), put up, drop, launch.

A popular Arabic term “أنزل سفينة” is used to mean ‘Launch a ship’.


The same word “انزل” is also used as a noun. These nouns are called “Elative Nouns” in Arabic grammar, which I have already explained in my article “Correct Translation of the verse 34:28 of Surah Al Saba” in which you can find the grammatical details of how to make verbal nouns from the verb in which I have given examples of the formation of superlative verbal nouns “اکبر” and “اَرسَل”. The next word is “اللّهُ” which you know is translated in English to mean of Allah or Allah’s and “عَلَى” is coming afterwards, which is only translated to mean ‘on/upon/at’ in the misleading translation of those verses of the Quran the actual statement of which our scholars want to change according to their personal beliefs. However, the correct meaning of “عَلَى” are as follows:

  • عَلَى” as a verb “اِتّبَعَ” to mean ‘adopt’, ‘follow’, ‘pursue’ and ‘take up’.
  • عَلَى” as a verb “اِتّجَهَ إلى” to mean ‘be aimed at’, ‘be directed to’, ‘be oriented to’, ‘be tend to’, be turn to or toward.
  • عَلَى” as a verb “اِتّفَقَ” to mean ‘agree on or about’, ‘arrange’, ‘bring about an understanding or agreement’, ‘come to terms’, ‘conclude or strike’.
  • عَلَى” as a verb “اِتّكَلَ” to mean ‘base on’, ‘be based on’, ‘count on’, ‘depend on’, ‘draw upon’, ‘found on’, ‘founded on’.


Uses of “عَلَى” in general Arabic are as follows:

“على أساس المقاولة” and “على أشغال عمومية” are Arabic legal terms to mean “contract price”.

“تشـغيل على البارد” is used as a military term throughout the Arab world to mean ‘cold start’.

“يحـافظ على الزخـم” to mean ‘maintain momentum’ is again a military term which is used throughout the Arab countries.

As a preposition “عَلَى” is used to mean: within, across, upon, over, at, about, on, among, according to, for, in its true form and by, which can be seen throughout the Quran as well as in the general Arabic. However, prepositions are used and translated according to the relevant verbs and keeping in view the other articles as seen in English grammar in which ‘get up’ is meaning-wise different to ‘get out’ and ‘get on’ is different to ‘get off’. Likewise, ‘set up’ is meaning wise different to ‘set off’ and ‘set aside’, ‘put up’ is different to ‘put out’ and ‘put on’. Therefore, prepositions or little particles and single letter articles along with Arabic words are used to keep the statement consistent, fixed and meaning wise accurate to understand the sentence from the writer’s point of view in which no one goes wrong to understand the statement and no one can translate the sentence different to its actual spirit. However, in sheep practice, due to lack of knowledge and because of our non-Quranic dogma we ignore the above stated linguistic rules and twist the translation of the Quranic words of fixed meaning according to our belief due to which the actual understanding of the verses of the Quran is destroyed.

The next word is “رَسُولِهِ” which is a combination of هِ + رَسُولِ in which “هِ” is a third person singular objective pronoun to mean ‘His’ and “رَسُولِ” means ‘inscription’, ‘communication’, delivered mail’, ‘correspondence’, ‘ address, ‘informant’, ‘handout’, ‘circular’, ‘message’, delivery, post, and consignment.

وَاللّهُ” and God is “عَلِيمٌ” intellect/intellectual, “حَكِيمٌ” correctly means “Authority”.

The conventional translations of this Quranic phrase “عَلِيمٌ حَكِيمٌ” to mean ‘Knowledgeable and Wise’, ‘Learned Wise’ and ‘Knowing Wise’ etc. are the meaning of Persian words “عالم” (Knowing/knowledgeable) and Persian word “حکیم” from “حکمت” who were known as wise people throughout the Persian history such as old time expert physicians, scientists, astronomers, mathematicians and philosophers etc. who were all in one due to their extensive knowledge. However, in the Arabic words “عَلِيمٌ حَكِيمٌ” God does not compare Himself with the worldly experts, who gain knowledge through their teachers and become wise on the basis of their gained knowledge because God Himself is a teacher “عَلَّمَهُ الْبَيَانَ” (55:4) and computed/ mathematical/ accurate/expert designer of the sun and the moon “الشَّمْسُ وَالْقَمَرُ بِحُسْبَانٍ” (55:5).

So, Allah did not learn from someone and did not become knowledgeable or wise by learning anything but He was already ‘Intellectual’ (عَلِيمٌ) and known ‘Intellectual Energy’ or ‘Intellectual Power’. This is the difference between Persian “عالم” (knowledgeable) and Arabic “عَلِيمٌ” to mean naturally talented or intellectual. The Quranic word “حَكِيمٌ” is derived out of Arabic root word “حکم” which is not a Persian or Indian physician or a philosopher but the One Who Possesses Authority. Hence, Arabic “حَكِيمٌ” is an ‘authority’ whose word is the last word.

What about the translation of other Quranic words if our scholars could not translate simple Arabic words “عَلِيمٌ حَكِيمٌ” with their true meaning?

Hence, is the correct translation of the verse 9:97 of Surah Tauba, the word to word true analysis of which you have seen in the above lines is as follows:

(9:97) “الأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلاَّ يَعْلَمُواْ حُدُودَ مَا أَنزَلَ اللّهُ عَلَى رَسُولِهِ وَاللّهُ عَلِيمٌ حَكِيمٌ

The Arabs are extremist of nonbelieving/hiding the truth

and of hypocrite/double standards and concealing stone wall hindrance they are those who don’t understand at all defined outlines/objectives of what God causes to reveal on His communication/delivered message and God is Intellect Authority.

(Word to word correct translation of 9:97)


Furthermore, the verse 40:78 clearly defines what “Rasool” is but all Quranist and traditional scholars have concealed the original statement of this verse 40:78 in their fake translations and false exegesis. Therefore, to understand the correct meaning of this verse 40:78 we need to analyse the Arabic text of this verse:

وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّن قَبْلِكَ مِنْهُم مَّن قَصَصْنَا عَلَيْكَ وَمِنْهُم مَّن لَّمْ نَقْصُصْ عَلَيْكَ وَمَا كَانَ لِرَسُولٍ أَنْ يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّهِ فَإِذَا جَاءَ أَمْرُ اللَّهِ قُضِيَ بِالْحَقِّ وَخَسِرَ هُنَالِكَ الْمُبْطِلُونَ” (40:78)

لَقَدْ” is used when such a universal fact is described which remains constant and unchanged in past present and future, i.e. to mention anything which is never affected by time periods or time factors and gives the same result every time. Basically, “لَقَدْ” refers to a nonstop continuation of something from past to future with the same outcome. Therefore, in general Arabic “لَقَدْ” is correctly translated to mean “always” if it comes with imperfect (present) verb but with perfect verb (past verb) “لَقَدْ” is translated to mean “always have been” and “always had been”. In Arabic grammar the past verb is called ‘perfect’ verb because the action of this verb has been completed in the past which makes this verb ‘perfect’ because of its fulfilled action. Whereas, the actions of present and future verbs are still remaining to be completed this is the reason they are called ‘imperfect’ verbs.

أَرْسَلْنَا” is a combination of نَا + أَرْسَلْ in which “نَا” is the first person plural objective pronoun to mean “our/us”, which cannot be translated to mean “we” as a subjective pronoun. However, our scholars always ignore this key linguistic rule and translate “نَا” to mean “we”. Whereas, in Arabic language “نَحنْ” is used to mean “we” and the Quran has used “نَحنْ” in many verses where Allah wanted to say “we”. Therefore, replacing objective pronouns with subjective pronouns in the translations is the biggest mistake of the translators which they deliberately commit to change the meaning of the statements of the Quran according to their false beliefs. However, where these scholars and translators feel that they will be instantly caught changing Allah’s words they don’t interfere and translate correctly such as they never change objective pronoun in the phrases like “رَبَّنَا” and correctly translate it to mean “our Lord” otherwise they will be caught if they translate “رَبَّنَا” to mean “we Lord”. However, to twist the meaning of the verses of the Quran they sneakily change their objective pronouns where they feel that no one will easily catch them.

أَرْسَلْ” is derived from “رسل” which is the root word of first form (past) of Arabic verb “رْسَلَ” and “أَرْسَل” is the 4th form of its verb, which is technically an imperative or command verb that orders someone to communicate, to correspond, to deliver a message, to message, to address, to post, to mail, to consign and to inscribe etc. However, according to its formation “ارسل” is also a ‘verbal noun’ of highest comparative degree called “اسم فضیلت” a superlative noun or elative noun, which is made by adding letter “alif” in the beginning of first form of Arabic verb or the source (مصدر). An easy remembering and well-known example of “اسم فضیلت” (Elative noun) is “اکبر” which is actually کبر + ا = اکبر to mean ‘the biggest’, ‘most highest’ or ‘almighty’. However, at the same time this is also an imperative verb but there are further rules of its use and determination as an Elative verbal noun or an imperative verb. These rules are not difficult neither there is any confusion upon taking such words as a verbal noun or as an imperative verb but instead of using personal opinion of hitting or missing, an intensive linguistic knowledge and careful attention is required to correctly translate these phrases, such as keeping in view simple grammatical structure of making Arabic sentences, “Verb+Subject+Object” and paying attention to the placement of pronouns, prepositions, articles and particles coming before and after such complex phrases. In the phrase “أَرْسَلْنَا” of the verse 40:78 “نَا” cannot be treated as a subject because it is already in objective form therefore it does not fit in the rule of grammatical structure of forming Arabic sentence with regular verb (Verb+Subject+Object). Hence, in the verse 40:78 “ارسل” of “أَرْسَلْنَا” is not a verb but a ‘verbal noun’ of highest comparative degree (اسم فضیلت) to correctly mean “Our exalted delivery”.   “رُسُلًا” (ا + رُسُلً) is an Accusative Past Verb in a typical Classical Arabic style in which automatic system of cases (اعراب /vowel movements of fatha, kasra & damma) has been phonetically adjusted with full letters of vowels contrary to the style of “cases” (اعراب) invented and added on the words of the Quran quite after the death of Prophet Muhammad (pbuh). Therefore, wherever, it was necessary the Quran has itself created the “cases” (اعراب) within the formation of its own words by using full vowels (alif-wao-ya) to protect the meaning of Quranic words without any external interference of changing the meaning of Allah’s words. Therefore, “رُسُلًا” is an accusative past verb, which takes a direct object of the subject (“ارسل” exalted delivery of “أَرْسَلْنَا”) without change of meaning. Although, the nominative case marker “damma” was added on “رُ” of “رُسُلًا” afterwards, to achieve the same purpose of directly referring “رُسُلًا” to the subject (ارسل ofأَرْسَلْنَا) by making it a nominative case but this afterwards invented addition of case markers on the words of the Quran is not necessarily required because nominative case is the default case which is automatically achieved in pronunciation. “مِّن” is a preposition to mean “from/of” and the phrase “قَبْلِكَ” is the combination of كَ + قَبْلِ in which “قَبْلِ” means ‘before’ or ‘earlier’ and “كَ” is a second person singular objective pronoun to mean “your/yours”.

This pronoun “كَ” has been misused to make “Rasool” to Prophet (pbuh). As I have explained above in the details of objective pronoun “نَا” that it cannot be translated as a subjective verb to mean “we” and we have also seen the example of “رَبَّنَا” in which taking objective pronoun “نَا” as a subjective pronoun to mean “We” will ruin the correct meaning of “رَبَّنَا” by giving its opposite meaning “We Lord” instead of its correct meaning “our Lord”. The same rule applies on the objective pronoun “كَ”. If we replace “كَ” from objective to subjective pronoun the phrases like “رَبّْكَ” will be translated to mean “You Lord” instead of “your Lord”. This is the reason why our scholars carefully take the correct meaning of phrases like “رَبّْكَ” to mean “your Lord” so that no one catch them making changes in the statements of the Quran because this phrase “رَبّْكَ” is quite common and known to almost everyone like the phrase “رَبَّنَا” and both phrases are used in supplications as well to which people usually remember by heart.

However, the same scholars deceive Allah and His people by twisting the same objective pronoun “كَ” to mean “YOU” in the translation of other phrases, where they want to add their non Quranic beliefs and lies in the interpretation of the Quran.

Therefore, “قَبْلِكَ” correctly means “BEFORE YOUR/BEFORE YOURS

There is a big difference between “YOU” and “YOUR”. The person who is being addressed is referred by “YOU” but something in his possession is referred by “YOUR” or “YOURS”.

If you go to school to drop off or pick up your children and meet other parents there whom you want to say something about their children what will you say ‘your children’ or ‘you children’?

If you want to say something about the place where someone lives you will say ‘your house’ instead of ‘you house’. If you talk to someone about the book that he has got, you will say “your book”. Likewise, in the verse 40:78 that we are studying Allah is saying “قَبْلِكَ” to mean ‘before yours’, which means the book, the message, the inscription, the post before your one.   This is quite simple and just a matter of common sense but extremely difficult to understand for those who have blind faith in the false exegesis of their scholars who are the root cause of our deviation from the actual Islam.

Therefore, the words “وَلَقَدْ أَرْسَلْنَا رُسُلًا مِّن قَبْلِكَ” of the verse 40:78 correctly means “And always our exalted message has been delivered before from yours

مِنْهُم” (هُم+مِن) of/from them, “مَّن” is normally taken as a ‘Relative Pronoun (اِسْمٌ مَوْصُول) to mean who, what, which, that and whoever but the same word “مَّن” is also used as a verb “اِسْتَقَى” and “اِسْتَمَدّ” to mean borrow from, derive from, draw from, get from, obtain from and take from. However, the layout of these words “مِنْهُم مَّن قَصَصْنَا عَلَيْكَ” linguistically required a verb among prepositions, pronouns and nouns in the set of the words “مِنْهُم مَّن قَصَصْنَا عَلَيْكَ”. Therefore, in accordance with the grammatical rules the word “مَّن” will be counted here as a verb instead of a ‘relative pronoun’ otherwise these words “مِنْهُم مَّن قَصَصْنَا عَلَيْكَ” will not express anything. The phrase “قَصَصْنَا” is the combination of نَا + قَصَصْ in which “نَا” is the first person plural ‘objective’ pronoun to mean “our/us”, the detail of which can be seen in the above paragraphs and “قَصَصْ” means ‘clip’, ‘literature’, ‘recounting’, ‘repeat in speech or writing words previously said or written. “عَلَيْكَ” is a combination of كَ + عَلَي in which “كَ” is a second person singular objective pronoun to mean “you/yours”, which cannot be translated to mean “you” as we have discussed earlier with the examples of “رَبّْكَ” to mean “your Lord” and “رَبَّنَا” to mean “our Lord”. Nor is “رَبَّنَا” translated to mean “we Lord” neither “رَبّْكَ” is taken to mean “you Lord”. Therefore, if “رَبّْكَ” is not translated to mean “you Lord” how is “عَلَيْكَ” translated to mean “on you”?

Hence, “عَلَيْكَ” is not “on or upon you” but “on or upon your referred thing”, which is in your possession or belongs to or nominated to the addressee. So, Prophet (pbuh) was an addressee, who can’t be addressed by objective pronoun “your”. Therefore, objective pronoun “كَ” to mean “your” refers something else other than the personality of the Prophet (pbuh) such as “on your book”, “on your inscription”, “on your delivered message” etc.

However, “عَلَي” means ‘found on’, ‘founded on’, upon, on, about and within as explained in the analysis of the verse 9:97 in the beginning of this article. Therefore, “عَلَيْكَ” correctly means ‘within your/yours’, ‘on your/yours’, ‘upon your/yours’, ‘founded on your/yours’ etc.

So, the words “مِنْهُم مَّن قَصَصْنَا عَلَيْكَ” correctly means “from them derived/drawn/got/obtained/taken our clip/literature/recounting/repeat in speech/previously said or written words founded on yours”.

The next clause of the verse 40:78 that we are studying starts from the phrase “وَمِنْهُم” in which conjunction “و” links this clause with the previous clause of speech and “مِنْهُم” (هُم+مِن) means of/from them. The next word “مَّن” is a ‘Relative Pronoun (اِسْمٌ مَوْصُول) to mean who, what, which, that, whatever, whoever, and verb to mean borrow from, derive from, draw from, get from, obtain from and take from. “لَّمْ” is a negating particle to mean “no, not, without”. “نَقْصُصْ” means ‘downtrend’, ‘diminish’, ‘drop’, ‘curtailment’, ‘contraction’, ‘lower’, ‘lessen’, ‘dwindling, ‘hole’, ‘wane’, ‘come to an end’, decrement’, ‘imperfection’, ‘defect’, ‘lack’, ‘deformity’. “عَلَيْكَ” correctly means ‘within your/yours’, ‘on your/yours’, ‘upon your/yours’, ‘founded on your/yours’ etc.

Hence, the clause “وَمِنْهُم مَّن لَّمْ نَقْصُصْ عَلَيْكَ” correctly means “and from them whatever/obtained/drawn, without lack/defect/deformity founded on yours

وَمَا” means ‘and not’ because article “مَا” is coming before the past verb “كَانَ” therefore, according to the linguistic rules this particle “مَا” is taken as a negative “مَا” (مَاالنافیةٍ). “كَانَ” is the past of ‘Be’. The phrase “لِرَسُولٍ” is the combination of رَسُولٍ + لِ in which “لِ” is a preposition to mean ‘for’, in order to’ and ‘to’. Whereas, “رَسُولٍ” is the ‘delivered message’, ‘mail’, ‘memorandum, ‘communication’, ‘correspondence’, ‘ address, ‘informant’, ‘handout’, ‘circular’, ‘message’, delivery, post, ‘consignment’ and ‘inscription’. “أَنْ” means ‘that’, ‘so as to’, ‘with a view to’, ‘while’ etc. “يَأْتِيَ” with forthcoming preposition “ب” is an idiom to mean “bring”, “fetch”, ‘derive’, ‘happen’, ‘occur’, ‘take place’, ‘come about’, ‘transpire’, ‘fall’ itself, ‘crop up’, ‘materialise’, ‘arise’, ‘arrive’, ‘appear’, ‘come to pass’, ‘befall’, ‘take or occupy a specified position in space itself. The phrase “بِآيَةٍ” is the combination of هِ + آيَتِ + بِ in which “بِ” is the preposition to mean ‘with’, ‘by’ and “آيَتِ” means ‘verses’, and “هِ” is a possessive pronoun in objective form to mean ‘its’, which refers the verses of “رَسُول”.

This phrase “بِآيَةٍ” again makes it clear that “رَسُول” is not a person but in fact an ‘inscription’, ‘delivered message’, ‘circular’, ‘consignment’, memorandum or a ‘delivery’ of its verses.

Hence, “وَمَا كَانَ لِرَسُولٍ أَنْ يَأْتِيَ بِآيَةٍ” correctly means “and it was not for Rasool (message) that to befall with its verses”.

إِلَّا” means except and “بِإِذْنِ” is the combination of إِذْنِ + بِ in which “بِ” is the preposition to mean ‘with/by’ and “إِذْنِ” means authorization, permit, license, warrant, acknowledge, admit, listen to “اللَّهِ”  God.

إِلَّا بِإِذْنِ اللَّهِ” means “Except by authorisation of God

فَإِذَا” means ‘in fact when’. Letter “ف” in the beginning is used to make the forthcoming statement a ‘universal fact’, ‘necessary’ and ‘entire truth’. Therefore, this prefix “ف” must be translated in the translation to mean ‘indeed’, ‘for sure’, ‘actually’, ‘must’ and ‘in fact’ etc. “جَاءَ” means ‘turn up’, ‘come’, ‘get to’, ‘reach’, ‘arrive’. “أَمْرُ” means ‘mandate’, ‘condition’, ‘order’, ‘decree’, ‘instruction’. “اللَّهِ” God’s. “قُضِيَ” decide, judge, adjudicate, ‘try’, ‘award’, ‘settle’ and ‘require’.

بِالْحَقِّ” means appropriately, correctly, duly, equitably, fairly, fitly, honestly, justly, properly, rightfully, rightly, truly.

Hence, “فَإِذَا جَاءَ أَمْرُ اللَّهِ قُضِيَ بِالْحَقِّ” correctly means “indeed when came God’s order justifying right

و” is linking conjunction to mean “and”. “خَسِرَ” is opposite to come or arrive (جَاءَ) therefore, “خَسِرَ” means ‘caused destruction’. ‘suffering loss’, ‘incur loss’ ‘perish’ ‘destroy’ ‘annihilate’ die (for animals), forfeit, throw away, lost, neglect, mislay, slip, omit, fail to make use of, fail to take advantage of and let go by, obliterate, wipe off the face of the earth, wipe off the map, kill, slaughter, exterminate, eliminate, liquidate, eradicate, extinguish, finish off, erase, root out, crush, decay, demolish, devastate, eat up, exhaust, overwhelm, ruin, suppress, wreck, smash, shatter, finished off, liquidate, negate, wipe out, out date.

The phrase “هُنَالِكَ” is a combination of “هُنَاكَ” and preposition “لِ” to mean ‘for/to’. “هُنَاكَ” is pointing from far or an indication noun (اِسْمُ إِشَارَةٍ لِلْبَعِيد) to mean ‘there are’, ‘there is’ and ‘therein’ etc. It is also used to express confirmation, dismay, disappointment, shock, sadness, depression and alarming situation.

الْمُبْطِلُونَ” is the definite plural noun of “مُبْطِل” derived out of Arabic root word “بطل” means ‘void’, ‘invalidate’, ‘nullify’, ‘vitiate’ ‘deny’, ‘reject’, ‘revoke’ and ‘abolish. So, “الْمُبْطِلُون” correctly means ‘the rejecters’, ‘those who are revoking’, ‘the revocatory’, ‘the deniers’, ‘the abolishers; ‘the invalidators, ‘the nullifiers, ‘the revoking, ‘the voids’ and ‘the avoiders (Arabic legal term). Also, according to “Sihah” of AI‐Jowharee, “Misbah” of Al- Feiyoomee, “Kenz el‐Loghah” of Ibn‐Maaroof and Kamoos of Al Ferozabadi “الْمُبْطِلُون” are ‘those who are ‘bigheaded or strong hearted in fighting or war’. So, according to the above mentioned classical Arabic lexicons “الْمُبْطِلُون” also means ‘the fighters’ or ‘the warriors’.


And incurred loss therein for the avoiders/and caused distraction therein for the rejecters or the deniers/ and there is forfeited dismay for the revokers/and mislaid disappointment therein for the abolishers, the invalidators, the nullifiers, the fighters, the warriors, those who vetoed”.

Here is the correct translation which we have derived from word to word analysis of the verse 40:78.

مِنْهُم مَّن قَصَصْنَا عَلَيْكَ وَمِنْهُم مَّن لَّمْ نَقْصُصْ عَلَيْكَ وَمَا كَانَ لِرَسُولٍ أَنْ يَأْتِيَ بِآيَةٍ إِلَّا بِإِذْنِ اللَّهِ فَإِذَا جَاءَ أَمْرُ اللَّهِ قُضِيَ بِالْحَقِّ وَخَسِرَ هُنَالِكَ الْمُبْطِلُونَ” (40:78)

And always our exalted message has been delivered before from yours, from them obtained our literature founded on yours and from them whatever drawn without deformity founded on yours and it was not for Rasool (message) that to befall with its verses except by authorisation of God, indeed when came God’s order justifying right and caused loss therein for those who are the deniers.

(Word to word correct translation of the verse 40:78)


We have seen the word to word correct translation of the above verse 40:78 in the misleading translations of which all traditional and Quranist scholars did nothing but sneakily played with the pronouns to make Prophets to the verdict of Allah came in His message to all Prophets. Allah called “Rasool” to its delivered message but our scholars concealed Allah’s statements revealed in the Quran and made “Rasool” to Prophets (Quranists interpretation) and Personalities above and over the Prophets (Traditional interpretation). In the above verse 40:78 the word “بِآيَةٍ” to mean “with its verses” after the words “رَسُولٍ أَنْ يَأْتِيَ” if we take Rasool as a prophet in these words it means “befalling prophet with its verses, which is absurd because verses are the sentences of a message but they are not counted the parts of human body of a prophet. So, only a message is consisted of verses which is called Rasool (رَسُولٍ) in the above verse 40:78.


Therefore, all traditional and Quranist translations and exegesis (tafseer) of the Quran are false and misleading, which were invented to bring down whole Muslim nation towards obeying the non Quranic literature invented in the name of ‘Sunnah’ (practice) of Prophet Muhammad (pbuh) centuries after his death, when the nexus of anti-Quran Arab pagans and their polytheist anti-Islam Persian Zoroastrian partners came into power and occupied Islamic Empire.


Since, than it became an essential part of our belief that “Rasool” mentioned in the Quran were people like Prophets and some Prophets were “Rasool” and some were not “Rasool” but just Prophets. The only purpose of this evil forgery was to keep the Quran away from people assigning them the non-Quranic even non-Islamic satanic literature in which they brought back into Islam all polytheist and pagan rituals, which were declared unlawful in the Quran and Prophet Muhammad (pbuh) stopped them and stood against them when he received Allah’s message in which including Prophet Muhammad (pbuh) Allah ordered everyone to obey Allah and obey the Message. “أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُولَ” (4:59). In fact this verse applies on Prophet Muhammad (pbuh) as well in relation to obey Allah and Obey Rasool (the message). Therefore, if the Prophet (pbuh) was Rasool himself then who was his “الرَّسُولَ” to be obeyed? Whereas, Quran has nowhere made any exception for Prophet (pbuh) !

Also, the word “أَطِيعُواْ” (obey) never came with “نبی” (prophet) but the orders were given to “نبی” (prophet) throughout the Quran. Whereas, no order was given to “الرَّسُولَ”. All orders of Salaat, Zakat and instructions regarding family and wives were given to “نبی” (prophet). Whereas, “الرَّسُولَ” (Rasool) was not mentioned anywhere in these orders except obeying the Rasool.


Therefore, if Rasool was the title of a person he should be involved in other matters of life as well as an ideal personality or a role model but throughout the Quran no such example of Rasool has been given except to obey Rasool.


If the words “نبی” (prophet) and “الرَّسُولَ” (the Rasool) refer the same personality why did Allah use two different names “نبی” (prophet) and “الرَّسُولَ” (the Rasool) for the same person and if they are two personalities why did “الرَّسُولَ” (the Rasool) remain absent in all other aspects of human life?

If only “نبی” (prophet) has been portrayed as an activist then what was the function or where is the activity of “الرَّسُولَ” (the Rasool) as a person?

Blind people can’t see vigilant words of the Quran in which “Cult of Personality” has been discarded “وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ مِن قَبْلِهِ الرُّسُلُ” (3:144).

The definition of the “Rasool” what we have seen in the analysis and correct translation of the verse 40:78 the same definition of “رَسُولٌ” came in the verse 3:144 of Surah Al Imran in which the opening words “وَمَا” to mean “and not”, “and no”, “and without” are clearly negating the “Cult of Personality” of Prophet Muhammad (pbuh). The words “وَمَا مُحَمَّدٌ” refer the situation without Muhammad (pbuh) and time when Muhammad (pbuh) was not there, when Muhammad (pbuh) is not there and when Muhammad (pbuh) will not be there, “إِلاَّ رَسُولٌ قَدْ خَلَتْ” Only Rasool has always been occurring/ happening.

This Quranic word “خَلَتْ” is an epithetical noun of typical classical Arabic literature, which contains Godly attributes. However, meaning wise “خَلَتْ” is a synonym of the word “أخل” used in modern Arabic language to mean “Contravene”, which is defined in all standard Arabic dictionaries to mean “offend against the prohibition or order of a law, treaty, or code of conduct”

The root word of “خَلَتْ” and “أخل” is the same and the only difference between two is “خَلَتْ” contains attributes of God as an epithetical noun which is made by adding letter “ت” at the end whereas, letter “alif” is added in the beginning to make an Elative noun (اسم فضیلت) for general use as seen in the formation of Elative nouns “أرسَلَ” or “اْنزِلَ”etc. explained earlier in this article. Hence, both “خَلَتْ” and “أخل” are based on the same proto root “خ ل” to derive their same meaning.

However, including this verse 3:144 the Arabic word “خَلَتْ” is wrongly translated throughout the Quran to mean Persian word “خلوت”, which is used in Persian language for “تخلیہ” to mean ‘go away’, ‘pass away’, ‘leave alone’, ‘isolate’ or ‘empty’. You might have noticed the use of these Persian words “خلوت”, and “تخلیہ” in popular film “Mughl-e-Azam” together with so many other Persian, Mughal or Turkish screenplays made on the royal stories in which when Caliphs or kings want secrecy or isolation from others they are shown using the same word “تخلیہ” and “خلوت”. The same words also used when go to their bedroom.

Therefore, to sabotage the actual statements of Arabic Quran and to bring non-Quranic false beliefs in the interpretation of the Quran, the key Arabic words used in the verses of the Quran were replaced in the translation with phonetically similar Persian words.

The anti-Quran forces have used the same evil formula to sabotage the actual statement of the verse 3:144 “وَمَا مُحَمَّدٌ إِلاَّ رَسُولٌ قَدْ خَلَتْ” in which Allah told us that “Not Muhammad but Rasool (Message) has always been His order of law or code of conduct”, “مِن قَبْلِهِ الرُّسُلُbefore the delivery of his message.

So, the opening clause of the verse 3:144 is clearly telling us that “Muhammad is not Rasool but Rasool is God’s code of conduct or His order of Law that has been always delivered since before Muhammad


Hence, the above verse 3:144 is defining that “Rasool” is Allah’s ‘Order of Law’ or His ‘Code of Conduct’.


When this ‘Code of Conduct’ or ‘Order of Law’, called Rasool (رَسُولٌ) in the Quran, was sent to all communities and each and every nation (10:47, 16:36) God took the most righteous people from them to deliver on them His Code of Conduct (رَسُولٌ) and appointed them to commission it in their land and among their people. These exalted Message bearer and Commissioners of Devine Law are called Prophet (نبی) in the Quran.

However, Rasool (رَسُولٌ) and Prophet (نبی) were correlatives and had a compulsory working relationship between each other but they were from different kinds or species in which Code of Conduct or Rasool (رَسُولٌ) was Devine memorandum or Devine Inscription consisted of delivered message, delivered communication, delivered address, delivered speech, delivered consignment and delivered mail of God, which is also the established evidence over people including the Prophet as a certificate, i.e. a necessary document of God’s verification and certification of Prophet hood (2:143) “وَيَكُونَ الرَّسُولُ عَلَيْكُمْ شَهِيدًاand the delivered message establishes a certificate on yours (community and yourself- pronoun كُمْ of عَلَيْكُمْ refers all people including the Prophet as عَلَى النَّاسِ mentioned in the beginning of this verse). Therefore, Rasool (الرَّسُولُ) is actually a certified legal instrument (شَهِيدًا) of a Prophet which contains Divine Law and Code of Conduct.

Whereas, the Prophet (نبی) is a person and a representative from human species, who is also bound to obey the Rasool (رَسُولٌ) together with whole human species (يَتَّبِعُ الرَّسُولَ – 2:143 and وَأَطِيعُواْ الرَّسُولَ -4:59), This is also mentioned in earlier Inscriptions (وَإِنَّهُ لَفِي زُبُرِ الْأَوَّلِينَ – 26:196)


Furthermore, the Quran states that Allah and His Angels communicate on the NABI (Prophet) “إِنَّ اللَّهَ وَمَلَائِكَتَهُ يُصَلُّونَ عَلَى النَّبِيِّ” (33:56), and nowhere mentioned in the Quran that Allah or His Angels ever communicated with “Rasool” (رَسُولٌ). This is because “Rasool” (رَسُولٌ) itself is an established communication on the Prophet (نبی).

Hence, there is no confusion in the Quran on the matter of “Rasool” (رَسُولٌ) and Prophet (نبی), and on the orders of obeying the Rasool (رَسُولٌ) but only pagans have created a confusion in understanding “Rasool” (رَسُولٌ) and Prophet (نبی). They have sat aside the Quran and made “Rasool” (رَسُولٌ) to Prophet (نبی) on purpose so that they can constrain Muslims to follow whatever they have invented in the name of the Prophet (pbuh) instead of obeying the Quran which is actual Rasool (رَسُولٌ) in Allah’s words to be obeyed (يَتَّبِعُ الرَّسُولَ – 2:143 and وَأَطِيعُواْ الرَّسُولَ -4:59) by everyone.


Therefore, words of the Quran are our beckons and Quran is a certificate of Islam and the Quran alone certifies us as a Muslim. If we sat side the Quran for what Persian Imams or anyone else has invented we are definitely not Muslim. This is because Allah has clearly said in the Quran “وَلاَ يُشْرِكُ فِي حُكْمِهِ أَحَدًا” (18:26) “And He does not involve anyone in His order”. Quran has also quoted the statement of prophet Muhammad (pbuh) in the verse 10:15 “مَا يَكُونُ لِي أَنْ أُبَدِّلَهُ مِن تِلْقَاءِ نَفْسِي إِنْ أَتَّبِعُ إِلاَّ مَا يُوحَى إِلَيَّIt is not to me that I make any change from myself as I only follow what is revealed to me. “إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ” (69:40) “That it’s the word/statement of noble message”.

In the above verse 69:40 the Noble Quran has been called “رَسُولٍ كَرِيمٍ” and its words called its “قَوْلُ”. If we believe and translate “رَسُولٍ كَرِيمٍ” to mean “noble Prophet” then “إِنَّهُ” makes the whole Quran “قَوْلُ” of Prophet Muhammad (pbuh) instead of “قَوْلُ” or word of Allah. Whereas, the noble Quran is the word of God revealed on Prophet Muhammad (pbuh) and Prophet (pbuh) did not write the words of the Quran with his personal opinion. Therefore, the verse 69:40 leaves no room of taking “رَسُولٍ كَرِيمٍ” to mean “noble Prophet”. I am sure you are familiar with the word “قَوْلُ” which is also used with the sayings of popular saints, such as “قَوْلُ” of Hazrat Ali (RA) or “قَوْلُ” of baba Farid or “قَوْلُ” of such and such person in which “قَوْلُ” is correctly taken to mean “کلمہ” or “کلام” of someone. In the same way Allah has called His revelation ‘Word of God’ “كَلِمَةُ اللّهِ” (9:40), “كَلِمَاتُ اللَّهِ” (31:27, 10.64, 6:34), “كَلِمَةٍ مِّنَ اللّهِ” (3:39) and “كَلِمَتُ رَبِّكَ” (40:6, 10:96, 10:33, 7:137).

If the statement of the verse 69:40 “إِنَّهُ لَقَوْلُ رَسُولٍ كَرِيمٍ” is taken to mean “the word of NABI Karim (noble Prophet), where is the Word of Allah then?

Alternatively, you will have to believe that the words of the Quran were not Allah’s own words but invented by noble Prophet, if you believe that “رَسُولٍ كَرِيمٍ” means “noble Prophet”. So, there is no way of taking “رَسُول” (Rasool) to mean Prophet.


Therefore, to bring this false dogma in Islam the actual statements of the Quran have been systematically distorted throughout the translation of the whole Quran and paid a careful attention to all relevant verses of the Quran to make sure the consistency of evil forgery so that no one can catch the wickedness of evil scholars of Islam.


To achieve their evil purpose of constraining people to obey their satanic inventions they gave misleading translation of the following verse 7:158 in which they invented a false statement from Prophet Muhammad (pbuh) that “I am Rasool of Allah” same as they had invented it the fake Ahadith and falsely attributed them to Prophet Muhammad (pbuh) that he was Allah’s Rasool and Muslims are bound to obey his Ahadith in compliance with Allah’s order of “وَأَطِيعُواْ الرَّسُولَ”. The blind followers of evil take their words more than Allah’s words and set aside the Quran, which is actually the Rasool (الرَّسُولَ) mentioned to obey in the words “وَأَطِيعُواْ الرَّسُولَ”.

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ لاَ إِلَـهَ إِلاَّ هُوَ يُحْيِـي وَيُمِيتُ فَآمِنُواْ بِاللّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ (7:158)

To invent the false translation of the words “إِنِّي رَسُولُ اللّهِ”   (I am Allah’s Rasool) of the above verse 7:158 our scholars and their pagan ancestors distorted the word “إِنِّي” to mean “I am”. Whereas, the whole world knows that first person singular pronoun “اَنَا” is used in Arabic to say “I am”, which has been an accepted and recognised first person singular pronoun in Arabic language since and even before the revelation of the Quran. This is not even the case as if Allah did not know the use of this Arabic pronoun “اَنَا” because the pronoun “اَنَا” has been already used in the Quran to mean “I am” in the same way as it is used in general Arabic language.

However, to justify the false meaning of “إِنِّي” to mean “I am”, our scholars have invented packs of lies in their exegesis (Tafseer) that uneducated backward Arab Badduins (villagers) say “إِنِّي”    to “أنا”     . Some scholars falsely claimed that “أنا”    is called “إِنِّي” in Palestine, some said in Egypt “إِنِّي”    used instead of “أنا”   to mean “I am”, some invented that “إِنِّي” is spoken in Tunisia to mean “I am”, some said “إِنِّي” is used to mean “I am” in Lebanon and some lied that “إِنِّي” is spoken in Damascus to mean “I am”, instead of “أنا“.

To cover their one lie our scholars have invented hundreds of lies in their Tafseer but again they could not hide and alter the truth with their fake exegesis. This is because Arab Badduins are the one who speak correct Arabic and use “أنا” to mean “I am”. Also, nowhere in the Arab world including Palestine, Egypt, Tunisia, Lebanon and Damascus “إِنِّي” has ever used instead of “أنا”   to mean “I am”.

However, to press lies on Prophet Muhammad (pbuh) the phrase “إِنِّي” of the above verse 7:158 has been changed to first person pronoun “أنا” and falsely translated it to mean “I am” in all translations of this verse 7:158. Whereas, the phrase “إِنِّي” is the combination of ي + إِن in which “إِن” means “that” and “ي” is the first person singular objective pronoun to mean “my”. You can see the correct use of this first person singular objective pronoun “ي” in the phrases like “رَبِّی”, which is correctly translated to mean “My Rab”, “My Lord” or “My Sustainer”. If our scholars do not translate “رَبِّی” to mean “I am Rab”, “I am Lord” or “I am Sustainer” how can they translate “إِنِّي” to mean “I am”?

Therefore, إِنِّي” correctly means “that my”. So, “قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللّهِ” correctly means “Said, O people my God’s message”.

إِلَيْكُمْ” = كُمْ (second person plural objective pronoun to mean ‘your’) + إِلَيْ (on, upon, over, founded on). In Arabic “جَمِيعًا” is called to something which is ‘everything all alone’, ‘complete and as a whole’, ‘the only thing’, ‘all without exception’, ‘one and all’, ‘a thing complete in itself’, ‘all there is of a thing’.

Therefore, “إِلَيْكُمْ جَمِيعًا” means: founded on your everything all alone/on your everyone collectively.

In the misleading translations of this verse the word “جَمِيعًا” has been wrongly connected with the forthcoming word “الَّذِي”. Whereas, according to the linguistic rules letter “alif” at the end of “جَمِيعًا” turns it over back to the subject “رَسُولُ اللّهِ” (Allah’s message). Therefore, technically “جَمِيعًا” is approaching its subject according to Arabic grammar. “الَّذِي” is the subjective pronoun and “لَهُ” means ‘to Him/for Him’ as a combination of proposition “لَ” to mean ‘to/for’ and “هُ” is the third person singular objective pronoun to mean ‘His/Him’. “مُلْكُ” ownership, property, rule, power, domination. “السَّمَاوَاتِ وَالْأَرْضِ” of the skies and the earth. “لاَ” not. “إِلَـهَ” a deity. “إِلاَّ” but. “هُوَ” He. “يُحْيِـي” gives life/is giving life. “وَيُمِيتُ” and gives death/and is giving death.

One more thing is notable in the misleading pagan translation of this verse 7:158 that Allah has been defined as a deity in the translation of the words “لاَ إِلَـهَ إِلاَّ هُوَ” and translated to mean “there is no deity but He” or “There is no god but He”. So, pagans have eventually brought their belief and dogma of having deity in their religion no matter only one or more but deity is always a lifeless and dead deity. Whereas, Allah’s words are discarding the pagan belief in deities by His clear words “لاَ” not. “إِلَـهَ” a deity. “إِلاَّ” but. “هُوَ” He. “يُحْيِـي” gives life. “وَيُمِيتُ” and gives death, which clearly means that God is not a lifeless dead deity but He is the owner and ruler of the skies Who Himself has a power of giving life and death.

فَآمِنُواْ بِاللّهِmust accept God with (letter فَ in the beginning emphasizes to mean must), “وَرَسُولِهِand His delivered message.

The next word “النَّبِيِّ” is not connected with the previous phrase “وَرَسُولِهِ” because linguistically “وَرَسُولِهِ” is the ending phrase of previous clause of speech “فَآمِنُواْ بِاللّهِ” and “وَرَسُولِهِ” finishes on possessive pronoun “هِ” of “اللّهِ” used in the phrase “فَآمِنُواْ بِاللّهِ” that makes “وَرَسُولِهِ” to mean ‘Allah’s Rasool’. Whereas, “النَّبِيِّ” is independently starting with the definite article “ال” and there is no possessive or objective pronoun “هِ” is coming at the end of “النَّبِيِّ” to count it similar or same as “وَرَسُولِهِ” but in fact “النَّبِيِّ” is being defined by its adjective “الْأُمِّيِّ”. Also the subjective pronoun “الَّذِي” has been used to elaborate “اَلنَبِّی” further from the point of view of his individual efforts of accepting Allah with believe (يُؤْمِنُ بِاللّهِ) as a first of the believers who is “الْأُمِّيِّ”. The first individual who obeys the compulsory order of “فَآمِنُواْ بِاللّهِ” and His words (وَكَلِمَاتِهِ) that is actually “وَرَسُولِهِ” (His message) coming right after “فَآمِنُواْ بِاللّهِ”.

So, the words “النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللّهِ وَكَلِمَاتِهِ” are actually saying that “النَّبِيِّ” (the Prophet) was “الْأُمِّيِّ” who (الَّذِي) accepts/believes (يُؤْمِنُ) in Allah (بِاللّهِ) and His Words (وَكَلِمَاتِهِ) in accordance with Allah’s orders (فَآمِنُواْ بِاللّهِ وَرَسُولِهِ).

You don’t need to be an expert in Arabic language to understand the Rasool, even a layman, who is not blind, can understand that “رَسُولِهِ” is not “النَّبِيِّ” (the Prophet) but “النَّبِيِّ” (the prophet) is the one who was given a compulsory order of believing in Allah and His Message. Same message is applied on everyone to believe in Allah and His Message (فَآمِنُواْ بِاللّهِ وَرَسُولِهِ) and “النَّبِيِّ” (the Prophet) accepts this order of believing in Allah and His words (يُؤْمِنُ بِاللّهِ وَكَلِمَاتِه).

In fact Quran itself defines “رَسُول” with an example of “النَّبِيِّ” (the Prophet) that “رَسُولِهِ” mentioned in the earlier clause of speech “فَآمِنُواْ بِاللّهِ وَرَسُولِهِ” is actually “كَلِمَاتِه” repeated in the next clause with the same pattern “يُؤْمِنُ بِاللّهِ وَكَلِمَاتِهِ”. Hence, according to the Quran “رَسُول” is not “النَّبِيِّ” (the Prophet) but Allah’s Words (كَلِمَاتِه).

The word “الْأُمِّيِّ” is derived out of Arabic root word “امم” to mean ‘to take over ownership of services’, ‘nationalize’, ‘associate’, ‘communalize’, ‘league’, ‘join’, ‘consort’, ‘mingle’, ‘tie up with’, ‘hang out’, ‘run with’, ‘get together’, ‘keep company’, ‘get around’, ‘agree with’, ‘connect with’, ‘lead’, guide’, ‘master’, ‘foundation’, ‘base’, ’fundament’, ‘umbrella’.

In Arabic language ‘mother’ is called “اْمِّ” because the attributes of all above stated core meaning of this root word “امم” are found in ‘mother’. The popular Arabic word “اِمام” means ‘leader’ is also derived from the same root word “امم”. Throughout the Arab world the phrase “أم الکتاب” is used to mean ‘master book’, “أم السوستة” is used to mean ‘master spring leaf’ and “أم البلاد” to mean ‘Mother country’. Whereas, “ام” is the verb of the root word “امم” to mean ‘generate’, ‘beget’, ‘pamper’, ‘cocker’, ‘indulge’, ‘bring’, ‘brew’, ‘bear’.

This is quite common grammatical rule in Arabic language that letter “ی” is added at the end of a verb to make it a ‘gerund’, which is a type of verbal noun but a ‘gerund’ also contains some verbal actions similar to what we make in English by adding “ing” at the end of the verb. Hence, according to its correct grammatical formation this Quranic word “الْأُمِّيِّ” is actually a combination of يِّ + أُمِّ + الْ = الْأُمِّيِّ means “THE BEARING” or “THE LEADING

Curse on those evils who have been committing blasphemy by falsely translating this Quranic word “الْأُمِّيِّ” to mean ‘uneducated’ (جاھل) or ‘illiterate’ and they called our exalted prophet Muhammad (pbuh) an illiterate (جاھل) or uneducated person in their translations and exegesis

I have scientifically proven in my research articles “UMMI NABI” and “HOW WORDS AND LANGUAGES WERE INVENTED” that our beloved prophet Muhammad (pbuh) was highly educated person of his time, who was expert in Arabic, Aramaic and Hebrew languages, and educated in prevalent Aramaic language from top academic institutions of his time.

Our ignorant scholars have been forwarding ahead the same translation of the Quran, which was initially given by anti-Muhammad and anti-Quran nexus of Arab pagans and Persian Zoroastrians in the so called golden era of Islam in which all anti-Quran pagan rituals were incorporated into Islam through excessive circulation of false Islamic literature.

So, النَّبِيِّ الْأُمِّيِّ” correctly means, ‘the bearing prophet’ or ‘the leading prophet’. The word “وَاتَّبِعُوهُ” is a combination of هُ + اتَّبِعُو + وَ in which “وَ” is a conjunction to mean “and”, “اتَّبِعُو” is a passive voice command (imperative) verb to mean “be followed” and “go behind”, “هُ” is a possessive pronoun to mean “its/his” which refers to what “النَّبِيِّ” (the prophet) was bearing or leading (الْأُمِّيِّ). Therefore, “اتَّبِعُوه” orders to everyone or to all human beings addressed in the beginning of this verse (يَا أَيُّهَا النَّاسُ), including “النَّبِيِّ” (the Prophet) to follow his bearing, which is Allah’s message (رَسُولِهِ). Now the Question arises if “النَّبِيِّ” (the Prophet) is himself “رَسُولِهِ” how will this order “فَآمِنُواْ بِاللّهِ وَرَسُولِهِ” apply on “النَّبِيِّ” (the Prophet)?

The phrase “لَعَلَّكُمْ” is a combination of كُمْ + لَعَلَّ in which “كُمْ” is the second person plural objective pronoun to mean “your”, which cannot be translated to mean “you” as seen in all misleading translations of this verse. Why don’t they translate the same objective pronoun “کْم” to mean “you” in the phrases like “ایمانکم”, “دِينِكُمْ” and “إِلَٰهُكُم” etc.? This is because people will catch the evil work of our scholars, if they translate “ایمانکم” to mean “you belief” instead of “your belief” and “دِينِكُمْ” to mean “you Deen” instead of “your Deen”, and “إِلَٰهُكُم” to mean “you deity” instead of “your deity”. However, they sneakily twist the statement of Allah by taking wrong meaning of the same words where they want to insert their false beliefs in the words of God. Are they and their followers really Muslims?

The word “لَعَلَّ” correctly means ‘force’, ‘power’, ‘strength’, ‘might’ and ‘cornelian’. However, throughout the pagan translation of the Quran “لَعَلَّ” is wrongly translated to mean “may be” to create uncertainty in Allah’s words to stagger our belief in Allah’s statements. Whereas, only Allah’s words are certain and without any doubt. If Allah has said in the next phrase “تَهْتَدُونَ” that you are guided it means you are definitely guided, in which no one can bring any chance or possibility by using “may be” to create a doubt whether we will be guided or not. Indeed Allah’s words are certain and dead sure without any doubt.  Anyway, “تَهْتَدُونَ” is a plural verb in passive voice to mean ‘to keep you on the right path/to keep you guided’.

Here is the correct translation of the verse 7:158, which is falsely referred as a proof that Prophet Muhammad (pbuh) himself said, “I am Allah’s Rasool”

قُلْ يَا أَيُّهَا النَّاسُ إِنِّي رَسُولُ اللّهِ إِلَيْكُمْ جَمِيعًا الَّذِي لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ لاَ إِلَـهَ إِلاَّ هُوَ يُحْيِـي وَيُمِيتُ فَآمِنُواْ بِاللّهِ وَرَسُولِهِ النَّبِيِّ الْأُمِّيِّ الَّذِي يُؤْمِنُ بِاللّهِ وَكَلِمَاتِهِ وَاتَّبِعُوهُ لَعَلَّكُمْ تَهْتَدُونَ (7:158)

Said O people my God’s message founded on your everyone collectively, Who has His ownership to the skies and the earth, not a deity but He gives life and gives death, you must accept God and His message, the prophet bearing, who accepts God and His words and be adapted his bearing, your cornelian to keep you guided on the right path.

(Word to word correct translation 7:158)


Despite seeing word to word analysis of all above verses and Allah’s statement“الأَعْرَابُ أَشَدُّ كُفْرًا وَنِفَاقًا وَأَجْدَرُ أَلاَّ يَعْلَمُواْ حُدُودَ مَا أَنزَلَ اللّهُ عَلَى رَسُولِهِ وَاللّهُ عَلِيمٌ حَكِيمٌ” (9:97) that “the Arabs are worst non-believers and hypocrites, have double standards, hide the truth and are real hindrance who don’t understand at all what Allah has revealed in His message and Allah is an intellect authority”. Some people don’t believe in Allah’s words and still comment, “how can Arabs be wrong in understanding the Quran since Arabic is their mother tongue which they use all times”. These commentators probably don’t know that Arabs call Rasool (رسول) to anyone even to non-Muslims because from inside they know that Rasool (رسول) is not a prophet in their language.



On 27 September 1956, when Indian Prime Minister Pundit Jawaharlal Nehru visited Saudi Arabia the Saudi authorities called Nehru “Rasool”!


The Tribune Express reported Arabs labelled Nehru Rasul-as-Salam.


Saudi Arab greeted Pundit Nehru “مرحباء یا رسول السلام” (Welcome O Rasool Al Salam)


Arabs gave a title of “Rasool” (رسول) to Pundit Nehru in 1956.


Idol worshipper was addressed in Saudi Arabia “Ya Rasool As Salaam?


The news of calling Pundit Nehru a “Rasool” (رسول) by Arabs can be seen in all International leading newspapers including daily Jang of Pakistan of 27, 28 and 29 September 1956 and also on internet search engines.


So, if Rasool (رسول) is a prophet (نبی) then all Arabs became non-believers and went out of Islam since they gave the title of “prophet” to Pundit Jawaharlal Nehru.


Hence, in Arabic language “Rasool” (رسول) is not a prophet but a ‘memorandum’, a ‘delivered message’, ‘a delivered speech’ and ‘an addressed circular’. Therefore, Arab knows the correct meaning and correct use of Arabic word “Rasool” (رسول) but unfortunately, when the same words come in the Quran they take them differently and entirely different to how they use them in their daily life. This is due to their false beliefs and non-Quranic dogma which bared them to understand the Quran in the same way as they speak their language. Our scholars work in the same way in which they don’t look at the words of the Quran but invent lies in the translation and exegesis (tafseer) of the Quran following the Arab pagans.


Quran is not different to what they speak in their general Arabic language because Allah Himself said in the Quran that the Quran was made and revealed in simple, straightforward, and general Arabic so that no one can make any excuse of not understanding Allah’s message, if it was revealed in other than simple and straightforward Arabic language which people use in their everyday life.


Therefore, according to the above statement of Allah the Quran is not in our scholars’ exegesis (tafseer) but in the general and standard Arabic language which is duly recognised in all academic institutions throughout the world in which Rasool (رسول) is not a prophet but a message.


Hence, the Quran is our Rasool (رسول), which we have forgotten and kept aside without thinking that we are called Muslims only because of the Quran otherwise we are non-Muslim pagans.


In support of the misleading translation of the Quran, one of the reader commented on my recent Article “RASOOL IS NOT A PROPHET BUT THE WORDS OF ALLAH-CORRECT INTERPRETATION OF “أَطِيعُواْ اللّهَ وَأَطِيعُواْ الرَّسُول”, in his comments he has quoted the following statement with fake translation of the verse 3:7 and wrote, “true manifestation of Quran chapter 3 verse 7


He it is Who has sent down to thee the Book: in it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical seeking fitnah (discord) and searching for its taweel (hidden meanings); but no one knows its taaweel (hidden meanings) except Allah; and those who are firmly grounded in knowledge say: “We believe in the Book; the whole of it is from our Lord”; and none will grasp the Message except men of understanding.”

I replied him with the correct meaning of this verse 3:7, which actually applies on those who have ambiguous beliefs in their hearts and blindly follow their false dogma thinking that they are right, and carry on stretching what they falsely believe against the truth mentioned in the Quran.

However, I still did not receive his comments on the correct translation. So, I hope he might have understood the correct meaning of this verse 3:7 and will learn the Quran from its own words without relying on anyone’s interpretation.

I believe that word to word analysis of this verse 3:7 and correct translation will also open your eyes and you will do your best to learn the Quran from Allah’s own revealed words instead of our scholars’ invented lies.


هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الْأَلْبَابِ“(3:7)

مُّحْكَمَاتٌ” means “of precise rulings” and “containing clear verdicts”. The second person singular objective pronoun “كَ” of “عَلَيْكَ” cannot be translated as a subjective pronoun to mean “you” following the sheep practice of our scholars but correctly taken to mean “yours” or “your”. “هُنَّ” means “they are”, “أُمُّ” means “mother of”, “base of”, “source of”, “core of”, “root of”, “foundation of” and the “theme of” “الْكِتَابِ” the book.

Therefore, the first clause “هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ” of the above verse 3:7 correctly means “That He caused to reveal on your book of His verses of precise rulings or verses of clear verdict they are the foundation of the Book”.

The next clause of the same verse starts from the words “وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ

Conjunction “وَ” is the link between two clauses, which keeps the forthcoming clause of speech independent but in consistent with the previous clause. The word “أُخَرُ” is an imperative (command) verb and a verbal noun of “خَرَّ” to mean ‘collapse’, ‘break’, ‘ended, ‘cut off’, ‘suspend’, ‘defer, ‘retard’, ‘set back’, ‘put back’, ‘block’, ‘handicap’, ‘disable’, ‘depart’, ‘lift of’, ‘remove’, ‘dispossess’, ‘keep away’, ‘oust’, and ‘adjourn’. The Arabic verb “خَرَّ” is a synonym of “سَقَطَ” to mean “hit upon”, “decline”, “fallout”, “lapse”, “abort”.

However, “أُخَرُ” is wrongly translated in this verse 3:7 to mean ‘other’ and ‘next’ to invent that the next verses are ambiguous, unclear, vague or allegorical.

Question of the ‘next’ verses arises only if it was anywhere mentioned about the ‘first’ verses or if the verses called “آيَاتٌ مُّحْكَمَاتٌ” come first all together in a row or found in a sequence otherwise there is no sense in using the word ‘next’ or ‘other’ if there is no ‘first’ or the verses called “آيَاتٌ مُّحْكَمَاتٌ” are dispersed throughout the Quran and not coming in a sequence.

Furthermore, “مُتَشَابِهَاتٌ” is the key word of this verse, which has been badly misused and distorted by all sects of so called Islamic scholars including the Quranists. This is because to keep people quiet they wanted to get authority from the the Quran to invent lies in the translation of the whole Quran. That’s why they have found this verse 3:7 as an easy target to fulfil their evil desire for destroying the message of God. Therefore, in the translation of this verse 3:7 they have falsely declared that some verses of the Quran are allegorical due to which their meaning are not fixed. These evil scholars translated “مُتَشَابِهَاتٌ” to mean “ambiguous, obscure, vague and unclear” verses (مبہم اور غیر واضح آیات) and some infidels invented that “مُتَشَابِهَاتٌ” means verses having probability and confusion (احتمال اور اشتباہ رکھنے والی آیات).

However, these blind scholars did not even look at the Arabic text of this verse 3:7 in which the word “آيَاتٌ”, i.e. “verses” did not even come with “مُتَشَابِهَاتٌ” neither does it refer to the verses (آيَاتٌ) came with “مُّحْكَمَاتٌ” in the previous clause of speech but again the word “آيَاتٌ” (verses) was falsely inserted with “مُتَشَابِهَاتٌ” in the fake translation of this verse ignoring the fact that the word “مُتَشَابِهَاتٌ” came alone with “أُخَرُ”, which does not apply on the word “آيَاتٌ” (verses) of the previous clause. Thus, “مُتَشَابِهَاتٌ” has been sneakily made “آيَاتٌ مُتَشَابِهَاتٌ” (ayaat Mutashabihaat) in the fake translations of this verse to have the false authority from the Quran to freely change the statements of the Quran according to their false beliefs.

It means Allah gave His contradictory statements in the same Quran when He said that the Quran has been made and revealed in plain, simple and straightforward Arabic language so that people will have no excuse of not understanding His message. On the other hand Allah has said that the verses of the Quran are allegorical, unclear, ambiguous, vague, full of confusion, deceptive, suspicious, doubtful and without fixed meaning!

Curse on those liars who believe that Allah’s verses are “مْشَتبَهَ.

In Arabic the word “استعاري” is used to mean ‘allegorical’, ‘metaphorical’ and ‘figurative’ and “غامض”, “مبهم” and “ملتبس” are used for “ambiguous, obscure, vague and unclear”. If Allah did not use these words in this verse 3:7 then how did their meaning come in the translations?

However, Arabic word “مُتَشَابِهَاتٌ” is a plural of “مْتشابه” which correctly means ‘doubtful imagination’, ‘deceptive figure’, ‘confused thoughts’, ‘wrong resemblance’, ‘fake idea’, ‘taking something similar to something else’, ‘hassling’, ‘untruly or incorrectly taking something parallel, equal or identical of some other thing’, ‘resembling the symptoms of particular diseases’ (medical terminology) etc. In fact this word “مُتَشَابِهَاتٌ” (mutashabihaat) has been used for the forthcoming words “فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ”, i.e. for “whatever is in their hearts”.


Therefore, the words of this verse 3:7 “وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ” truly means “And keep away/remove whatever doubtful imaginations/deceptive figures/confused thoughts/wrong resemblances/fake ideas are in their hearts


Have you seen the difference between the fake translation and word to word translation of the above words of this verse 3:7 in which firstly it was said “هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِthat He has sent down clear verdict in your Book they are source of the Book. “وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْand remove doubts what are in their hearts.


This is clear, simple and straightforward translation of the above words of this verse 3:7.


The next word “زَيْغٌ” means ‘Aberration’, ‘deviation’, ‘deflection’, ‘divergence’, ‘abnormality’, ‘weirdness’, ‘delusion’, ‘unusualness’, ‘unsoundness’, ‘flaw’, ‘deformity’, ‘corruption’, ‘crookedness’, ‘evil’, ‘defacement’, ‘depravity’, ‘repulsiveness’, ‘defect’, ‘distortion’, ‘disfigurement’, ‘madness’, ‘dementia’, ‘hallucination’, ‘insanity’, ‘rage’, ‘branching off’, ‘branching out’, ‘difference’, ‘diversion’, ‘transgression’, ‘discrepancy’ and ‘breach’.

فَيَتَّبِعُونَ” those who follow, those who seek, those who run after, those who pursue, those who chase, those who track. Letter “ف” in the beginning means indeed, actually and really.

I have explained rules of particle “مَا” in many articles because particle “مَا” is also misused to invent the false translation of the Quran. I always explain a simple grammatical rule of taking negative “مَا” (ما النافیہ) to mean “no/not” if it comes before a perfect (past) verb or noun and if particle “مَا” comes before imperfect verb it is taken as a subjective pronoun to mean “what/which/that”

Therefore, particle “مَا” of “مَا تَشَابَهَ” is not negative but used as a subjective pronoun to mean “what/which/that”. “تَشَابَهَ” is a plural verb of present time which denotes the action of those crooked who deviate, deflect, diverge, transgress, breach and branch out because of confusion, doubts and suspects in their hearts about clear verses of the Quran. Due to their madness, aberration, dementia and difference of thoughts or beliefs they invent resemblance, similarity and make things equal to what they believe “مِنْهُ ابْتِغَاءَ الْفِتْنَةِto seek instigation, agitation, sedition, subversion and incitement to rebel from it”. “ابْتِغَاءَ” means ‘with the aim of’, ‘state of desiring something strongly’, ‘goal’, ‘purpose’, ‘aiming at’, ‘aspiring to’, ‘coveting’, ‘craving after’, ‘seeking’, ‘desiring’, ‘wanting’, ‘wishing’.

تَأْوِيلِ” means ‘putting things together’, ‘stretching something over’, ‘exposition’, and ‘exegeses’.

وَابْتِغَاءَ تَأْوِيلِه” ‘and putting things together on purpose’/’and aiming at stretching it over’.

The next clause of this verse 3:7 is “وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ” in which particle “مَا” is coming before imperfect (present) verb “يَعْلَمُ”. Therefore, according to the grammatical rules this particle “مَا” will not be translated as a negative particle “مَا” (‘ما’ النافیہ) but to mean ‘what/which/that’. However, our scholars have wrongly translated this particle “مَا” to invent fake translation of this verse outside the recognised grammatical rules. So, this clause of the verse 3:7 “وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ” correctly means “and only Allah knows what they put together

The next clause of this verse 3:7 is “وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا” in which “الرَّاسِخُونَ” refers those who are content, firm, deep-rooted, sound, steady and stable, “فِي” in (preposition), “الْعِلْمِ” the knowledge. “يَقُولُونَ” is a passive voice present verb to mean ‘they say’ or ‘it is said by them’. “آمَنَّا بِهِ” we accept it with believe, “كُلٌّ مِّنْ عِندِ رَبِّنَا” in everything from our Sustainer.

وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الْأَلْبَابِ” is the closing clause of this verse 3:7 in which particle “مَا” is not negative as it is coming before imperfect (present) verb “يَذَّكَّرُ” means ‘remember/remind/recall. “إِلاَّ” only/just/except/but, “أُوْلُواْ” derived from “أُوْلُ”. Therefore, “أُوْلُواْ” means those who are ‘foremost’ and “الْأَلْبَابِ” derived out of “لُبّ” which is a synonym of Arabic word “جَوْهَر”, and “الْأَلْبَابِ” means the kernel, pulp, core, essence, gist, heart, innermost, marrow, pith, quintessence, intellect and mind.

Thus, the words “وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا” correctly means:

And those who are content/firm in the Knowledge they say we accept it with believe in everything from our Sustainer. وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الْأَلْبَابِ And who remember it they are only the foremost intellect/minds.


Our scholars are always confused in taking the correct meaning of particle “مَا” due to lack of grammatical knowledge and because of their false dogma, which they intend to bring in the translation of the Quran distorting Allah’s words. They follow their false beliefs instead of following the clear words and linguistic particles revealed in the Quran to keep Allah’s statement consistent and its true spirit.


If you kindly look at the conventional translations of this verse 3:7 you will find for yourself that Khalifa, Pickthal and a couple of other translators took here “مَا” as a subjective pronoun (non-negative) but the rest translated this “مَا” as a negative (النافیہ“مَا”), which shows the confusion of our scholars on taking the correct meaning of the words of the Quran.

“Only those who possess intelligence will take heed” – Khalifa

“but only men of understanding really heed” – Pickthal


Now, from the word to word above analysis we can derive the correct translation of this verse 3:7:


هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلاَّ اللّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلاَّ أُوْلُواْ الْأَلْبَابِ“(3:7)


That He caused to reveal on your book His verses of clear verdict they are foundation of the book and keep away whatever deceptive ideas are in their hearts, indeed those who follow crookedness of what is creating deception they seek sedition from it and put things together stretching it over and only Allah knows what they put together and those who are content in the knowledge they say we accept it with believe in everything from our Sustainer And who remember it they are only the foremost intellectual minds”


The true interpretation of the above verse 3:7 has been purposely concealed by all traditional and the Quranist scholars because both groups of infidels wanted to insert their own false opinions, non-Quranic dogma and pagan beliefs in the translation of the Quran. Therefore, these evil scholars have falsely invented in the translation of this verse 3:7 that Allah has divided the Quran into the verses of clear orders and allegorical, ambiguous, obscure, vague and unclear verses. However, they forgot that they were creating contradiction in the statements of the Quran and severely blaming on Allah, Who has already said in the same Quran that it has been revealed in straightforward, clear and simple Arabic so that people have no excuse that they don’t understand His verses.

Therefore, Allah never said that His verses are unclear, ambiguous, vague or allegorical, which is a complete nonsense of our evil scholars, who have been pressing lies on Allah. Also, what is the point of revealing the Quran for the guidance of people if only Allah knows its meaning?

They were non-Muslim pagans who used to believe that Allah’s verses are ambiguous. The above mentioned word to word analysis of this verse 3:7 made it clear that the translation of whole Quran is wrong in which all scholars openly pressed lies on Allah in the name of allegorical, ambiguous, obscure, vague and unclear verses.

Therefore, if we believe that we are Muslim and the Quran is the true revelation of God we need to understand the Quran from Allah’s own words instead of learning the Quran from the fake translations of evil scholars.