6 Essential Elements of Belief – True Analysis and Correct Translation of the first 4 Verses of surah(chapter) 2-Al Baqrah of the Quran. Believing and accepting the unseen God, Salaat, Zakaat & the past, present, and future revelations.
Just after the preface (Surah Al Fatiha), Quran talks about the revelations of God.
Please pay your attention to the revealed Arabic words of Surah Al Baqrah:
The word “الم” (alm) is a complete verse 2:1 of Suran Al Baqrah chapter 2. The word “الم” (alm) is a superlative verbal noun of Arabic verb “لم” (lum) to mean collection, putting together, gathering, acquiring mass of something, picking a quantity of something, obtaining, receiving, taking in, gathering up, composition, accumulation, having or holding within itself, be capable of holding, be crazy for something, ever, as long as. However, the same word “لَمْ” (lum) is also used to negate imperfect verbs if it comes before them. However, the phrase “الم” (alm) of the first verse 1:2 of Surah Al Baqrah Chapter 2 is not coming before any verb. Therefore, this phrase “الم” (alm) can be taken in the meanings as mentioned above.
الم -2:1 “collection/composition/be capable of holding/be crazy for something”
ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ -2:2
When you look at the translations of the above verse 2:2 you will notice that the word “ذَلِكَ” has been distorted in all translations of the above verse (2:2) in which an indication noun “this” is written along with another indication noun “that”. This is because “ذَلِكَ” cannot be used to mean “this” which our scholars wanted to bring in their conventionally wrong translation. However, the Arabic word “هذا” which is used to mean “this” is not the part of this verse (2:2).
The Arabic word “ذَلِكَ” is generally used as an indication noun which renders “that” and it relates to what is mentioned just before or what is at some distance. The indication noun “ذَلِكَ”is also a noun that denotes anything indicated that is seen by the speaker and the person addressed to mean “that one”. However, according to the Arabic grammar the word “ذَلِكَ” is used as an adjective, pronoun, and a determiner it followed by a noun or pronoun.
According to the linguistic rules “ذَلِكَ” is used as an indication noun (that, that one) only if a verb, helping verb, adverb, conjunction or preposition comes before “ذَلِكَ”. Arabic grammar also allows taking “ذَلِكَ” as an indication noun or pronoun to mean “that” if a verb, helping verb, adverb, conjunction or preposition comes immediately after “ذَلِكَ”. However, where “ذَلِكَ” is an opening word of a sentence and nothing comes before “ذَلِكَ” it cannot be used as an indication noun but a “determiner” (مُحدِّد).
A “determiner” (مُحدِّد) is used to set, to determine, to ascertain, to decide, to make up one’s mind, to specify the aim and to identify something.
According to the English – Arabic Dictionary of Cambridge University: “in grammar, a “determiner” (مُحدِّد) is a word that is used before a noun to show which person or thing you mean”
مُحدِّد: كَلمة تُسْتَخْدَم مَع الاسم وتُحدِّد مَعناه بطَريقة ما (نَحو)
therefore, Determiner “ذَلِكَ” specifies its following noun as an adjective to fix, to give, to set, to determine, to define, to prescribe, to identify, to appoint, to assign, to designate, and as a verb to express, to clear up, and as a noun: bearing.
Hence, in the verse 2:2 “ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ” the word “ذَلِكَ” is an opening word and there is no verb, helping verb, adverb or any other particle between “ذَلِكَ” and its following noun “الْكِتَابُ” and nothing is coming before “ذَلِكَ”. Therefore, according to the grammar, in the above verse 2:2 the word “ذَلِكَ” cannot be used as an indication noun of something which is at distance away to mean “that” nor can it be used to mean any other indication noun such as “this” or “it”, in the presence of another noun “الْكِتَابُ” which has been placed right next to “ذَلِكَ”.
If we break the phrase “ذَلِكَ” into كَ + ل +ذَ the prefixed “ذا” or “ذَ” is used to give a notice to a person addressed, of something about to be said to him, “ل” is a preposition to mean “for/to” and suffix “كَ” is a sign of grip and allocation relating to an object that is addressed. However suffix “كَ” is also used as a second person singular objective pronoun to mean “your”, when it comes at the end of a noun, such as “كتابك” or “ربك”.
Therefore, in the verse “ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ” (2:2) the phrase “ذَلِكَ الْكِتَابُ” actually refers to the book in hand that is composed/collected/put together/capable of holding/crazy for something being addressed (الم).
If this determiner “ذَلِكَ” is translated to mean “that” it always refers to what was composed/collected/put together/capable of holding/crazy for something being mentioned in the predecessor verse 2:1 (الم) and determiner “ذَلِكَ” specifies, indicates, refers to and assigns the same book (الْكِتَابُ) which was composed/collected/put together/capable of holding/crazy for something being addressed (الم), i.e. the same Quran which is in our hands.
However, in the traditional exegesis and even in later expositions the verse 2:2 “ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ” (2:2) is misleadingly interpreted with reference to the master book lying somewhere in the heaven on preserved tablet or preserved sheet (لوحِ محفوظ) and the verse 85:22 “فِي لَوْحٍ مَّحْفُوظٍ” is referred as a proof of this misleading exposition.
This fake interpretation and its false exegesis have been invented to create confusion in the contents of this Quranic verse 2:2 in which the words “لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ” define absolute instructions or directions for the perfectionists, perfect believers or righteous people without any doubt. Accepting the traditional interpretation of “ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ” (2:2) means that the descriptive words “لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ” (no doubt in its instructions or according to our scholars “guidance” for righteous) have been used for that book which is preserved in heavens (لَوْحٍ مَّحْفُوظٍ) and not for that Quran which was composed/collected/put together/capable of holding/crazy for something mentioned in the verse 2:1 (الم)
So, the conventional translation of the verse 2:2 and its fake exegesis were given by the evil alliance of disguised Arab pagans and Zoroastrian polytheist Persian Imams in early Islam conspiracy to degrade the Quran. This is because they did not believe that the Quran was a guidance or a book of Allah’s constitutional instructions for the righteous. They always had doubt in the revelation of the Quran. This is the reason why they have invented a story of an unseen book kept in the heaven and deferred the statement of Allah “لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ” (no doubt in its instructions for righteous) from Quran to that hypothetical ‘unseen book’ lying somewhere in the heaven. This is because they did not want to accept Allah’s description about the Quran in which Allah has clearly said about the Quran “لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ” that there is “no doubt in its instructions for perfect believers or flawless perfectionists”.
I have already explained the verse “فِي لَوْحٍ مَّحْفُوظٍ” (85:22) in my article “How we dealt with the Quran part 2”. You can study this article for more detail on the subject of “لَوْحٍ مَّحْفُوظٍ” but in short “لَوْحٍ مَّحْفُوظٍ” means “rights reserved in favour of Allah” which is the “copyright” in simple words. So, the Quran has been protected by copyrights of its Almighty writer Allah, Who is the Owner of His book the Quran. Before proving something from the verses of the Quran we must remember that the statements of the Quran are consistent with each other, which cannot be moved here and there from their original place and their actual context. Therefore, moving the words of the Quran from here to there to prove what we traditionally believe is not only wrong but unjustified as well. If the Quran wanted to say what we have heard from our scholars or what we traditionally believe, the Quran would have clearly described it at one place without using our word engineering tricks to prove our false beliefs right from the Quran.
Also, nothing was baring Allah nor has Allah any shortage of words neither Allah forgets anything due to which we can’t assume that He forgot and perhaps could not clearly mention about the book of “لَوْحٍ مَّحْفُوظٍ” in the wording of the verse “ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ” (2:2) and when He realised His mistake He has mentioned it somewhere else in the Quran and left it with our evil intelligent scholars to relate it with the verse 2:2.
Thus, our scholars and interpreters have rectified Allah’s mistakes (Naozu Billah) and by pulling words from here to there they have completed Allah’s statement according to their anti-Quranic infidel faith. Why can’t we keep the translation within the revealed words of the Quran without adding our own false words in? Are we more knowledgeable than Allah to edit His revealed statements?
In fact to stop this evil practice Allah has declared copyrights of His writing to punish those who interfere in His sacred statements. Therefore, in reality the verse 85:22 “فِي لَوْحٍ مَّحْفُوظٍ” was revealed to protect the copyrights of the Quran from the liars but these liars have diverted our attention and declared that in the verse 2:2 Allah has been talking about an unseen book lying in heavens. Our scholar’s lie will be itself revealed on you for when you look at the context of the verse 85:22 “فِي لَوْحٍ مَّحْفُوظٍ” in which the verse 85:19 states “بَلِ الَّذِينَ كَفَرُوا فِي تَكْذِيبٍ” But disbelievers enjoy in giving lie. The next verse 85:20 states “وَاللَّهُ مِن وَرَائِهِم مُّحِيطٌ” And Allah’s reach is hidden from them. The verse 85:21 states “بَلْ هُوَ قُرْآنٌ مَّجِيدٌ” However, it is a glorious Quran. The words of the next verse 85:22 “فِي لَوْحٍ مَّحْفُوظٍ” “recorded in sheet or protected in sheet” are self-explanatory that they have been actually revealed for the glorious Quran only and these words “فِي لَوْحٍ مَّحْفُوظٍ” certainly refer the Quran “فِي لَوْحٍ مَّحْفُوظٍ” which was “recorded in sheet or protected in sheet” when it was revealed.
Have you seen any word about any unseen book lying in the heaven in the context of the verse 85:22 “فِي لَوْحٍ مَّحْفُوظٍ”? If we don’t find any such word in the context of the verse 85:22 “فِي لَوْحٍ مَّحْفُوظٍ” that refers to any book other than the Quran then we must ponder upon this forgery which was invented to degrade the Quran.
In fact in the light of the context of the verse 85:22 anyone, who have eyes, can easily find that the words “فِي لَوْحٍ مَّحْفُوظٍ” have been used for the Quran which was revealed on the prophet Muhammad (pbuh) and not for any other hidden book kept in the heaven out of our reach like keeping medicine out of patient’s reach. In the above context of the Quran we also came to know that the Quran was revealed in the recorded form, i.e. in written shape and its words have been protected for copyrights. So, all instructions for firm believers, righteous or perfectionists (Muttaqeen) is available in the same Quran which has been sent down by Allah towards Prophet Muhammad (pbuh) and which is still in our hands and there is no doubt about it and its true statements.
Inserting the concept of the book kept at “لَوْحٍ مَّحْفُوظٍ” in the interpretation and in the exegesis of this verse 2:2 “ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ” was an open conspiracy against the Quran to degrade it so that the readers of the Quran should understand that this Quran is not without doubt and there is no guidance or instruction for righteous existed in that Quran which was composed/collected/put together/capable of holding mentioned in the verse 2:1 (الم) but the book which is preserved in the heavens “لَوْحٍ مَّحْفُوظٍ” is certainly doubtless and a guidance for righteous. The enemies of the Quran played their evil game of degrading the Quran with the help of Persian Imams, Their evil cause was further promoted by our ignorant scholars who never thought why would Allah say doubtless and guidance for righteous to such a book which is still kept somewhere in the heavens and not in people’s hand to get benefit from it?
Some later scholars have noticed this discrepancy made in the initial interpretation of the Quran but they were unable to find the way to rectify this mistake in the translation due to lack of knowledge and because of their inefficient command over Arabic literature and language of the Quran. However, to compensate the translation of this verse 2:2 “ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ” they had no option but to insert both indication nouns “this” and “that” in their translations. They knew that “هذا” (haza) is used to mean “this” in Arabic and “ذَلِكَ” (Zalika) to mean “that” but they could not link “ذَلِكَ” (Zalika) with that Quran which was in their hand. Therefore, they replaced “ذَلِكَ” (that) with “هذا” (this) in the translation to understand that the words “لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ” (no doubt in its guidance for righteous) have been used for that Quran which was composed/collected/put together/capable of holding/crazy for something mentioned in the verse 2:1 (الم). Although it was a good effort to reinstate the glorious status of the Quran but changing the meaning of “ذَلِكَ” (Zalika) is not good at all. This is because they did not bother to look at the previous verse “الم” 2:1, the translation of which was deliberately omitted and instead of translating the verse “الم” 2:1 our scholars wrote “Allah and His prophet (pbuh) know the meaning of الم”, which means we have deleted or inactivated one complete verse of the Quran and never bothered to understand what is said in the first verse (الم) of Surah Al Baqrah. In reality the Quran was revealed to understand and act upon it. Therefore, Allah did not hide anything which has been revealed in the Quran nor did Prophet Muhammad (pbuh) hide any single word of the Quran neither any word of the Quran is useless or extra to ignore its understanding. However, the true meaning of the verse 2:1 “الم” were sneakily concealed to divert the statement of the next verse 2:2 “ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ” towards the book lying in the heaven “لَوْحٍ مَّحْفُوظٍ”.
Even if we take “ذَلِكَ” in its true form to mean “that”, it certainly refers to the first verse 2:1 “الم” because all verses of the Quran are consistent with each other. So, when you read the first and second verse of the Quran with reading flow you will understand their correct meaning without inserting any extra word and even without replacing “ذَلِكَ” (that) with “هذا” (this). Please see the correct translation of the verses 2:1 and 2:2.
- الم – ذَلِكَ الْكِتَابُ لاَ رَيْبَ فِيهِ هُدًى لِّلْمُتَّقِيْنَ “Composition/collection of the above defined/indicated book is absolutely perfect in its instruction for perfectionists (correct translation of Arabic text of verses 2:1 & 2:2)
In the above translations I took “ذَلِكَ” as a determiner according to the correct Arabic grammar, to mean “that” of previously indicated statement “الم” (2:1) and to “express”, “determine”, “define”, “specify”, “appoint” or “assign” the above. For more details about “ذَلِكَ” please consult Arabic grammar. The phrase “لاَ رَيْبَ” means “no doubt”, “absolute”, “perfect” and “complete”. The next combination of preposition and pronoun “هِ” + “فِي” = “فِيهِ” in which “فِي” is a preposition to mean “in”, “within” and “across”. Whereas “هِ” is an objective pronoun to mean “its/it” which refers “الْكِتَابُ” the book. Our scholars took the next word “هُدًى” to mean guidance but the correct meaning of “هُدًى” is Instruction or Direction. However, in the translation of later verses of the Quran our scholars have misused the same word “هُدًى” to bring in the Quran the forbidden pagan ritual of animal sacrifice (قربانی). Both the Quranist and the traditional scholars are agreed on it with slight difference of opinion in which the Quranists have invented the lie that sacrificing animal (قربانی) is a “provision of way” (زادِ راہ) for those who go to Hajj whereas the rest has incorporated animal sacrifice (قربانی) for everyone, following the dark aged polytheist pagans. How absurd is the exposition of our ignorant scholars that the word “هُدًى” means “guidance” and “الهدًى” means animal sacrifice (قربانی)? Whereas, in reality there is no difference in meaning of “هُدًى” and “الهدًى” except “هُدًى” is an indefinite noun and an addition of definite article “ال”, i.e. “the” before the same word “هُدًى” makes it definite noun “الهدًى” to mean “particular or special instruction”. So, if you take the word “هُدًى” to mean “guidance” its definite noun “الهدًى” will be taken to mean “the guidance”, which will be treated a particular guidance or a guidance from a particular authority but to change the meaning with definite article “ال” (the) is outside the grammatical rules. This is the reason why they have formatted our minds with the self-created wicked myth that the Quran is not translated with the grammar so that their hidden evil works are not exposed. This brainwash is so strong even highly educated people are not ready to listen this reality that the Quran has been revealed in complete grammatical form. Perhaps they don’t know that no sentence of any language is formed outside the grammar because no one can make others understand through dispersed vocabulary of words without putting them in the sequence understood by people. So, no matter whether the grammar was invented or not at the time of revelation of the Quran but people used to speak and understand proper Arabic language and the way how you form a sentence is called GRAMMAR which was fully adapted by Quran to make people understand only one universal meaning of Allah’s statement in recognised way. Also spreading words without recognised standard formation could be vocabulary but not a sentence to understand others or to make others understand.
The next word of the verse 2:2 is “لِّلْمُتَّقِيْنَ” in which preposition “لِ” is prefixed with “لِّلْمُتَّقِيْنَ” to mean “for/to”. However, in sheep practice the word “مُتَّقِيْنَ” is always translated throughout the Quran to mean “God fearing” and “Pity” but the correct meaning of “مُتَّقِيْنَ” are “perfectionist”, “flawless”, “excellent”, “superb”, “ideal” and “paragon”. However, the word “مُتَّقِيْنَ” is not exactly but somehow near to “righteous” as well but it is not close to “pity” or “God fearing”.
In the verse 16:2 “لاَ إِلَـهَ إِلاَّ أَنَاْ فَاتَّقُونِ” Allah has used the same derivative “فَاتَّقُونِ” for Himself to define Him perfectionist and excellence but in the paganised translation of this verse our scholars have changed the first person singular subjective pronoun “أَنَاْ” (used for Allah) from “I” to the first person objective pronoun “me” so that they can translate “فَاتَّقُونِ” to mean “fear” to invent a fake translation of “أَنَاْ فَاتَّقُونِ” to mean “Fear me” because they wanted to keep their lie consistent throughout the translations of the Quran, which they have invented by taking wrong meaning of “مُتَّقِيْنَ”, “تَتَّقُونَ”. “فَاتَّقُوا”, “اتَّقُوا” and “اتَّقَى” etc. This evil word engineering in the translation of the Quran was also important for the polytheist pagans to bring in the Quran their pagan belief of considering Allah a big deity. This is the reason why their follower scholars did not translate the words of the verse 16:2 “أَنَّهُ لاَ إِلَـهَ إِلاَّ أَنَاْ فَاتَّقُونِ” as they are found in the Arabic text. You will not understand what I mean until you will not see the analysis of the above words, which is as under:
“أَنَّهُ” (that its) “لاَ” (not) “إِلَـهَ” (a deity) “إِلاَّ” (but) “أَنَاْ” (I) “فَاتَّقُونِ” (in fact am perfect/excellence). So, we have got a true translation of the above words of the verse 16:2 “أَنَّهُ لاَ إِلَـهَ إِلاَّ أَنَاْ فَاتَّقُونِ” to mean: That it’s not a deity but in fact I am excellence. (correct meaning)
Letter “ف” in the beginning of any word is translated to mean “in fact”, “really” and “actually” etc. because “ف” in the beginning is used to describe universal truth, to make the speech highly important and to describe the fact. However, in the translation of the Quran this letter “ف” is not translated in any other meaning better than “so” or “then”.
Allah has clearly rejected in His own words the pagan idea of making Him a deity but the pagan fellows still make Him a deity in their misleading translations such as “These is no other deity but Allah”, “There is no deity other than Allah” or “There is no deity except Allah” This is because they can carry on idol worship making God a deity.
So, the first verse of Surah Al Baqrah 2:1 is telling us that something was dispatched to Prophet Muhammad (pbuh). The next verse 2:2 is indicating us that it was the book that has been sent to Prophet Muhammad (pbuh) in which there is no doubt and in this book there are absolute instructions for those who are righteous, perfectionists or excellent.
In the next verses 2:3 and 2:4 six core elements of essential criteria and qualification to become “مُتَّقِيْنَ” (perfect or righteous) has been set out by Allah.
Therefore, firstly we are going to analyse three essential elements mentioned in the verse الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّـلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ -2:3
1- “يُؤْمِنُونَ بِالْغَيْبِ” Those who believe with the obligation to follow, with the craze, with the madness or with overwhelming affirmation . This is the first condition of faith for those who are perfect believers that they believe in God with the obligation to follow, with the madness, with the craze or with overwhelming oath of acceptance.
2- “وَيُقِيمُونَ الصَّـلَاة” And those who value/promote/support/take care/look after/give importance to follow Allah:- The phrase “وَيُقِيمُونَ” is a combination of conjunction “و” which carries forward the previous clause of speech to link it with the forthcoming independent clause of speech and “يُقِيمُونَ” is an imperfect (present) passive form of verb that includes the pronoun of the addressees in objective form (ونَ). This passive form “يُقِيمُونَ” has been made with the present verb “يُقِيم” and the past verb of which is “قيم”, which is also used as a noun to mean: acceptable, chief, director, executive, head of the department, in charge (of), manager, master, president, superior, valid, well-founded. This is the reason why the head of the department, director or manager are also called “قيم”. The verb فعل ) “قُيّم) is used to mean: held up, be assessed, be evaluated, be rated, be valuated, be valued, be head, be top, assess, evaluate, rate, valuate and hold up something, legally or morally obliged, e.g. to take care of something or somebody or to carry out a duty, and liable to be blamed if one fails, bondsman, protector, promoter, supporter, value, evaluate; assess (assess the value or quality of somebody or something), decide, fix, estimate or evaluate the amount, value or quality of something, calculation of size, cost or value of something, form an idea of the amount or value of something or someone, estimate the worth or value of something or somebody, make an estimation or evaluation of something, giving importance or value something.
The same word “قيم” is also used in the following meaning throughout the Arab countries including Saudi Arabia:
The word “قيم” is used in Arabic “Revenue Department” (مالية) to mean Estimate; Reauthorise; Set a value on. A term “قيم من جديد” is also used to mean “Revalue” and “revalue assets” in Arabic Revenue departments.
A legal (قانونية) term “قيم البضائع” to mean “Value goods” is used in legal system of Arabs. Again the term “قيم مجدداً” is used in Arabic Legal Department to mean “revalue”. The same word قيّم [عامة] is a general departmental term, which is used to mean Evaluate, Valuate, Assess, Weightings and Custodian. قيم[قانونية] is again a legal term of Arabic legal system to mean Appreciate, Administrant, Conservator, Guardian, Warden and القيم [قانونية] is a term used to mean Administrator, Trustee and Keeper. قيم [مالية] is used to mean Curator and Custodian. قيم [تقنية] is used to mean Controller; grade; Intendant; order; place; range; rank. The same departmental term يقيّم [عامة] is used to mean Evaluates, Valuates, Assesses and Appreciates. وصي , قيم [اقتصادية] is Economic term which is used to mean Trustee for the Pension Fund. Popular scientific term قيم الاشباع is used in science and technology to mean Saturation Values and قيم الباهاء means Ph Values. Likewise, a financial term القيم الخيارية means option values (Financial). قيم الصحيح, قيم الصدق and قيم الصواب are educational terminologies used in Arab learning resources to mean “True Value”.
The designation of Administrator General is legally known as القيِّم العام and Public Values (Administrative) is called القيم العامة
Legal term لقيم الفعلية means Actuals and القيم المتقاربة is also a legal term to mean Comparable worth. على القيم المنقولة, القيم المخصومة and لقيم المرجعية are popular Arabic Financial terms to mean “Securities tax”, Discounted value and Bellwether values respectively. A media term القيم المشتركة means Shared values, قيم إجتماعية means Social Values, قيم ثقافية means Cultural Values, قيم خفية means Hidden Values, قيم ذاتية means Subjective Values, قيم ذرائعية means Instrumental Values and the term قيم شكلية is used to mean Feature Values. A guardian of a minor is legally called قيم على قاصر and an Administrator of an estate or Estate administrator is called قيم على تركة or قيم على تركد in Arabic administration throughout the Arab world. A term of psychology قيم على الشخص is used to mean Curative Person and a social term قيم غير مادية is used to mean Immaterial Values. Assessed for impairment is called قيّمَ للضعفِ, قيم متغيرة means Changing values, قيم متوسطة means Median values, قِيَم مسلَّم بها means Assumed Values and قيم مقتطعة means Discrete values. Librarian is called قيم مكتبة and Movable property or transferable securities known as قيم منقولة. Evaluate Your Organization is said قيّم مؤسستك, a medical term of “normal values” is said القيمُ السَّوِيَّةor القِيْمُ الطَّبيعِيَّة. Whereas, a social term Morality is called قيم أخلاقية and scientific term Limiting values for storage is calledقيم حدود التخزين, Limiting values for operation (Technology) is called قيم حدود التشغيل,
Limiting values for transport (Technology) is called قيم حدود النقل, Dynamical values (Technology) is called قيم دينامية نظرية, Discreet variable (Financial) is called متغير ذو قيم منفصلة, Modal Values (Learning) is called قيم صيغوية مشروطة which is also known as a term of technology Threshold Values Of Risk.
A financial term قيم على مال جنين is used for Administrator of a child unborn and United Nation (UN) term “مغالاة في قيم الفواتير” is used for Over Invoicing. A financial term جداول قيم السندات is used to mean Bond Value Tables and Converts Currency Values known as تحويل قيم العملات in the Arab finance industry. Preset Values known as قيم محدّدة مُسبقا, Averages called قيم وسطية and Stock Values is known as قيم رأس المال in Arabic finance.
Therefore, the Quranic word “قيم” is used in Arabic language as a noun as well as the past verb of “یْقیم”.
Likewise, Arabic word “قِيْمَة” has been used to mean; (قَدْر) value, worth, amount, importance, rate, cost, denomination, insurance, magnitude, figure, premium, soundness and validity.
Arabic legal terms “قيمة الفائدة” means interest amount and “قيمة التداول التجاري” is used to mean transaction value. The terms of Arab Revenue Department “له قيمة” means Be of value, “خفض قيمة” and “قلل من قيمة” means Depreciate, “لا قيمة له” means Insignificant, “قيمة عظمى” means peak value, “قيمة اَلْإِيجَار” means Rent, “قيمة اجتماعية” means Social value, “قيمة احتياطية” means Storage of value, “قيمة اختصاصية” is a legal term which is used to mean “jurisdictional amount”, “قيمة استحقاقية” used in Arabic legal system to mean Maturity value, “قيمة استردادية” is a financial term to mean Redemption value, “قيمة استعمال” is an economic term which is used to mean Value in use, “قيمة اسمية” is a financial term to mean Face value and also a military term to mean Nominal value, legal term “قيمة اعتبارية” means Nominal value, scientific term “قيمة افتراضية” means Virtual value, financial term “قيمة الاستبدال” means Replacement value, “قيمة الاستثمار” means Value of money and Value on Investment, United Nation’s Arabic term “قيمة الاستخدام” means Use value (UN), “القيمة الاصطلاحية” means Conventional true value, “قيمة الاعتماد” is a legal term to mean Credit Amount, “القيمة الاقتصادية” means Economic value, legal term “قيمة الائتمان” means Credit amount, financial term “القيمة الإجمالية” means Gross Value, legal and financial term “قيمة الإحلال” is used to mean Replacement value, financial term “قيمة الإسترداد” means Redemption value, legal terms “قيمة الإنقاذ” , “القيمة التخريدية” and “قيمة الإستخلاص” means Salvage value, “قيمة الإنهاء” means End value, financial term “القيمة الباقية” means Residual value, “قيمة البدء” means Start value, financial term “قيمة البدل” means Trade – in value, “قيمة البيع” means Sale value, “قيمة التبادل” means Exchange Value, “القيمة التبادلية” means Value in exchange, “القيمة التجارية” means Commercial value, “قيمة التحويل” means Conversion Value, “القيمة التحويلية” means Switching, “قيمة التخليص” means Cleared value, “القيمة التخمينية” means the Appraised value, “قيمة التدريب” means Value of training, “قيمة الترتيب” means Ranking value, financial and legal term “قيمة التسوية” means Adjustment amount, Adjustment Value and Settlement value, “القيمة التسويقية” and “القيمة التجارية” means the Market value, “قيمة التصفية” means Cash surrender value, Break – up value, Liquidating value, Liquidation value, settlement value, “قيمة التعويض” means Compensation value or compensation amount, “القيمة التقريبية” means Approximate value, “قيمة التكلفة” means Value at cost, “القيمة التنبؤية” means the Predictive Value, “القيمة الثابتة” means the Constant value, “القيمة الثبوتية” means Probative value, “قِيمَةُ الجَردِ ” means Inventory value or Stocktaking value, “القيمة الجارية” means the Current value, the Going value, “القيمة الحالية” means the Present value (worth ), “القيمة الحرارية” means Thermal value, “لقيمة الحقيقية” means Tangible value or True value, “قيمة الخصم” means Discounted value, “قيمة الخطبة” means Value of speech, “قيمة الخيار” means Option value, “القيمَةُ الدَّارئَة” means buffer value, “القيمة الدفترية” or “القيمة المحاسبية” means Written value and Book value, “لقيمة الزمنية” means Time Value, “القيمة السقفية” means Ceiling value, “قيمة السلع” means Value of goods, “قيمة السوق” and “القيمة السوقية” means Current market value, “قيمة الشحنة” means Value of the consignment and value of the shipment, “قيمة الشراء” means Acquisition value, “القيمة الشرائية” means Purchase value, “القيمة الصافية” means Net worth, “قيمة الصدق” means Truth Value, “القيمة الصدمية” means Impact value, “قيمة الصرف” means Exchangeable value, Issue Value, Exchange rate, “القيمة الصغرى” means Least count or Minimum value, “قيمة الصفقة” means Transaction value, “قيمة الصنف” means Item Value, “قيمة الضريبة” means Tax value and Tax yields, “قيمة الطاقة” is an agriculture term to mean Energy value, “قيمة الطلب” is a legal term to mean Order, Economic terms “القيمة الظاهرية” means Face value, Financial term “القيمة العادلة” means Fair Value, Financial term “قيمة العادم” means Scrap value, “قيمة العتبة” is a technology term used to mean Threshold Value, “قيمة العقد” is a legal term to mean Contract Value, “قيمة العمولة” means Commission Rate, “قيمة العميل” means Customer value, “قيمة الفاتورة” means Invoice Amount or Invoice value, “القيمة الفائضة” means Surplus value, “القيمة الفعالة” means Effective value, “القيمة الفعلية” means Actual amount, Actual cost, Effective value, Actual value, Real value and Real term, “قيمة الفقد” Figure of loss, “القيمة الكليّة” Aggregate value or Gross value, “القيمة المبقاة” and “القيمة المتبقية” means Residual value, “القيمة المبينة” means Indicated value, “القيمة المثالية” means Optimal Amount, “القيمة المثلى” means Optimum value, “القيمة المحاسبية” means Accounting value, “القيمة المحولة” means Carrying value, UN Arabic term “قيمة المخزون” means Inventory value, “قيمة المخلفات” means Scrap value, “القيمة المدفوعة” means Amount received, “قيمة المديونية” means Debit Amount, “القيمة المرجعية” means Reference value, legal term “القيمة المضافة” means Value Added, Financial term “القيمة المطلقة” means Absolute Amount, Absolute value and Absolute terms, UN Arabic term “القيمة المقدّرة” means Estimate value and Assessed Value, “القيمة النسبية” means Relative value, “القيمة النظرية” means Theoretical value, “قيمة النقود” means Value of money, “قيمة النهاية”means End value or Terminal value, “قيمة الوحدة” means Unit value, “قيمة إرشادية” means Guide value, “القيمة بالذهب” means Gold value, agriculture term “قيمة تربوية” means Breeding value, “قيمة تمثيلية” means Representative Value, “قيمة ثابتة” means Constant and Registered value, “قيمة جبرية” means Algebraic value, technology term “قيمة حرجة” means Critical value, “قيمة دليلية” means Index value, “شيء ذو قيمة” means Article of value, “صنف ذو قيمة” means Valuable article, “قيمة سالبة” means Negative value, “قيمة عددية” means Numerical value, “قيمة غذائية” means Food value and nutrient value, “القيمة غير معروفة” means unknown value, “قيمة فعالة” means Virtual value, “القيمة في السوق” means Market value, legal term “تحسينات قيمة” means Valuable improvements, financial term “تقدير قيمة” means Valuation, “سلعة قيمة” means Valuable good, “جهود قيمة” means Valued efforts, “دراسة قيمة” means Valuable study, “مساعدة قيمة” means Valuable assistance, “اشياء قيمة” means Valuables, “موارد قيمة” means Valuable resources, “قيمة كاملة” means Full value, financial term “سند لا قيمة له” is used to mean Worthless bill, “قيمة مبدئية” means Initial value, “قيمة متبعة” Observed value, “قيمة متكاملة” means Integrated value, “قيمة مجمعة” means Aggregate value, “قيمة مثالية” means Ideal value, “قيمة مرصودة” Observed value, “قيمة مزدوجة” means Double value, financial term “قيمة مسجلة” means Registered value, “قيمة مسلمة” means Value received, “قيمة مشتقة” means Derived value, “قيمة مشروعِ” means Enterprise value, “قيمة منطقية” means Logical Value, “قيمة موضوعية” means Objective value, “قيمة نمطية” means Standard value, “قيمة وهمية” means Assumed value; Fictitious value; Paper value (Financial term), financial phrase “قيمة اَلشَّيْء المؤمن عليه” is used to mean Value of the thing insured, “قيمة مماثلة” means Comparable worth, economic term “قيمة الأعمال” means Business Value, “القيمة التأمينية” and “قيمة التأمين” are known as Insurable value and Insured or Insurance value respectively, phrase “قيمة الصادرات الجارية” is used in Arab finance industry to mean Current value of exports, “قيمة رأس المال” means Capital value, financial term “قيمة الأصول اَلثَّابتة” means Value of fixed assets.
In the above lines you have seen the true meaning of Arabic verb “قیم” and its noun “قيمة” together with their authentic use in Arabic institutions, Arab administration and in public sector throughout the Arab world. However, in real world you will not find any use of these Arabic words “قیم”, “قيمة” and their other derivatives to mean “ESTABLISH”, “STAND”, “STAND UP”, “STANDING” and “GO FOR” etc. which have been used in the translations of these words throughout Quran.
In fact “ESTABLISH”, “STAND”, “STAND UP”, “STANDING” and “GO FOR” etc. are not the meaning of Arabic word “قیم” and its derivatives such as “یقیم”, “اقیم”, “قيمة”, “قيامة”, “قوم” etc. If the Quran was revealed in Arabic language the words revealed in its text will be considered Arabic words without any question and excuse that the words of the Quran are from such an obsolete language which does not exist in the present time. Some fellows assert that the Quran was revealed in Classical Arabic which has been abolished and the present Arabic is not the one in which the Quran was revealed. They talk foolish and don’t even ponder upon their words in which they are indirectly saying that the Quran has become useless now. This is because they know nothing about Arabic nor do they bother to understand the Quran in their busy lives except relying on words of mouth and on the rubbish that their scholars have been spreading in the name of the Quran and about modified Islam. Among so many other folklores there is also a myth that the classical Arabic is obsolete, outdated, no one is able to understand it and it is quite different to the spoken language of Arabs. This myth was actually invented to take the meaning of the words of the Quran different to their actual meaning to sabotage Allah’s statements, which have been revealed in the Quran in quite straightforward and clearly understandable spoken Arabic.
In reality the parameters and roots of so called Classical Arabic and the modern Arabic are exactly the same. The only difference between classical and modern Arabic is its long and short expressions and some slangy distortion which is quite normal in all languages as they always go with modern trends but the said transition of Arabic language from classical to modern era did not affect the vocabulary coming from the classical era nor has it changed the meaning or understanding of basic roots or linguistic rules neither any word of classical Arabic has been deleted or struck off from modern Arabic vocabulary. However, due to Persian annexation many non-Arabic (Persian) words were deliberately entered the current Arabic vocabulary, which sound phonetically similar to Arabic words but meaning wise they are different from their similar Arabic words. Good Arabic dictionaries and Arabic thesauruses write “Koran” with the meaning of these forged words and list them separately so that users of their dictionaries should know that these fake meanings are specially used in the translation of the Quran only and they have nothing to do with general Arabic language which is used outside the Quran. So, we have double standards and play evil games with Allah’s book. When we learn Arabic language (not for the Quran and not from Islamic centers) we take general meaning of Arabic words but when we want to understand the Quran we take the distorted meaning of the same Arabic words mentioned with the word “Koran”. In other words the Arabic language of rest of the world is entirely different to the Arabic of those handful of cheaters who have translated the Quran.
We wholeheartedly believe in those outcross spurious liars who have invented a fake language to translate the Quran about two centuries after the prophe (pbuh) and falsely attributed this evil invention to the Prophet (pbuh) but we don’t accept what Allah has repeatedly stated in the Quran that the Quran was made in pure, straightforward plain Arabic language so that everyone can understand His message without making any excuse of revealing the Quran in the language other than Arabic, which they don’t understand.
So, classical language, underlying meaning and metaphorical meaning are all lame excuses of not understanding the Quran from its own visible words and their straightforward understanding of plain Arabic language, which is understood by world. This is because we don’t want to leave our false beliefs and previously acquired fake knowledge about the words of the Quran. Furthermore, although we know from inside that we are not able to deliver the correct message of the Quran because of our insufficient knowledge of the language of the Quran but without any slightest fear of Allah we still convey our false beliefs in the name of the Quran. Anyway. “ESTABLISH” is called “إنشاء” in Arabic. “STAND” is called “انتصاب”, “اصطف”and “أوقف” in Arabic. “STAND UP” is called “انهض”, “STANDING” is known as “مكانة” and “GO FOR” is said “إذهب الى” in Arabic language.
Therefore, “ESTABLISH”, “STAND”, “STAND UP”, “STANDING” and “GO FOR” etc. are not the true meaning of Arabic word “قیم” and its derivatives such as “یقیم”, “اقیم”, “قيمة”, “قيامة”, “قوم” etc. However, to bring in the Quran the Zoroastrian and Pagan prayer Namaz, these Quranic words “قیم”, “یقیم”, “اقیم”, “قيمة”, “قيامة”, “قوم” and their other derivatives are misleadingly taken from Persian word “قائم” to mean “establish”, “erect”, “stand”, “stand up”, “standing” and “go for”. However, the Arabic words “قیم”, “یقیم”, “اقیم”, “قيمة”, “قيامة”, “قوم” and their other derivatives actually belong to the proto root “ق م” (QM) of Arabic root word “قمم” which represents the following core meaning in standard Arabic language: peak, top, summit, vertices, crest, crown, height, highest point, optimum, highlight, zenith, prime, pinnacle, acme, meridian, head, apogees, stylus, tip, point, top end, sharp end, extremity, assembly, load, value, cost, price, evaluating, assessing, expectation and interest etc.
Popular Arabic word “قُوم” (Qawom) is also derived from the same proto root “ق م” (QM), which represents those people who are principally ‘got together’ (مَجْمَع) or assembled on certain point of mutual interest but to sabotage the statement of the Quran the same noun “قُوم” is used as a ‘root word’ to derive the meaning of the Quranic words “قیم”, “یقیم”, “اقیم”, “قيمة” and “قيامة”, which is an open violation of linguistic rule of determining the roots of Arabic words in which all vowels are eliminated from Arabic/Quranic words to get their actual root words. Whereas, the noun “قوم” still contains vowel “و” therefore, it cannot be taken as a ‘root word’ of “قیم”, “یقیم”, “اقیم”, “قيمة” and “قيامة” unless the letter “و” from the word “قوم” is not eliminated to get its clear proto root “ق م” (QM).
Our scholars have used the same trick of deriving the meaning of many Quranic words from falsely invented root words, which are not used in general Arabic language but in the translations of the Quran.
The Quranic word “قيامة” is only understood “judgment” or “the day of judgment” if it is derived from its correct proto root “ق م” (QM), which portrays its core element of evaluation, assessment or judgment but if the same word “قيامة” is derived from the fake root word “قوم” or from Persian word “قائم” to mean ‘establish’ how will you translate it to mean ‘judgement’?
Having said that, some adamant Persians’ disciple scholars still translate “قيامة” to mean ‘ESTABLISH’ but they don’t know what is ‘established’ on the day of “قيامة”. Therefore, according to its correct proto root “ق م” (QM) the correct meaning of “قيامة” is an event which causes judgment, which causes assessment and which causes evaluation or valued. Likewise, the Quranic words of “قیم”, “یقیم”, “يُقِيمُونَ”, “أَقَامَ”, “أَقِمِ”, “اقیم”, “أَقِيمُوا”, “أَقَامُوا”, “أَقِمْنَ” etc. are actually the derivatives of the same proto root “ق م” (QM) or root word “قمم” to mean: evaluate, count, value, carry out a duty, be acceptable, validate, well-found, count and take interest etc. as stated above in details.
However the above derivatives are misleadingly inserted in the translations of the Quran to mean “stand in”, “stand up” and “establish” etc. In fact many Persian words are similar to Arabic words in writing and in pronunciation but their meaning are different. For example Arabic words “حرام” and “حرمت” means “forbidden” , “unlawful” and “not allowed”, which are right opposite to the Arabic word “حلال” (allowed, lawful and permitted) but the same Persian words “حرام” and “حرمت” means “sacred” and “respectful”. The same words “حرام” and “حرمت” have been actually used in the Quran to declare something “حرام”, i.e. forbidden, not allowed and unlawful but wherever in the Quran Allah has used this word “حرام” with the forbidden rituals and their institutions our scholars have replaced this Arabic word “حرام” with the similar Persian word “حرام” in the translations to mean sacred, pious and respectful and where its derivative came with the dead, blood and pig “خنزیر” they kept its Arabic meaning: unlawful, not allowed or not permitted! This is just one of the example of the double standard of our scholars and the translators of the Quran, who always go outside the linguistic rules in the name of Prophet Muhammad (pbuh) and falsely assert that they follow the translation of the Quran given by Prophet Muhammad (pbuh). What is the evidence that the translation of the Quran which was written and circulated in Abbasid period centuries after the death of Prophet Muhammad (pbuh) was the interpretation of Prophet Muhammad (pbuh)??? Also why did an Arab Prophet Muhammad (pbuh) use different meaning of Arabic words of the Quran, which were not understood nor were used in his own language in which the Quran was revealed??? Furthermore, if the Quranic words cannot be translated as Arabic words or if they give entirely different meanings in the Quran which are not recognised in general Arabic why did Allah say in the same Quran that it has been made and revealed in simple, easy to understand, plain and straightforward Arabic language???
Before accepting this ever big lie that the conventional translation of the Quran was given by prophet Muhammad (pbuh) we must rationally take into account the flaw of the gap of hundreds of years’ between the very first translation of the Quran and death of prophet Muhammad (pbuh) plus contradictions between our scholars’ translations in which they took meaning of Quranic words different to their general understanding in Arabic language and Allah’s words in which Allah Himself claims that the Quran was made and revealed in plain, straightforward and pure Arabic language.
If, relying on the false statements of our scholars, you still think that the conventional translation of the Quran has been given by prophet Muhammad (pbuh), which is different in meaning to general Arabic language then in other words you’re saying that Allah (Naouzu Billah) lied that He made and revealed the Quran in plain, simple, pure and straightforward Arabic language so that no one can make any excuse of not understanding the language of the Quran being a language other than the Arabic. Now, it is your choice whose statement you accept and whose statement you reject.
However, this is not possible that Allah says one thing yet the scholars tell us that Allah really meant something totally different. Has Allah given us confusing puzzles instead of giving us His commandments in straightforward language to act upon? Are the Quranist and conventional scholars of the Quran cleverer than Allah, who put the correct meaning across while Allah could not do that?
In the following verses Allah says that the Quran is clear and easy to understand but our scholars claim that the Quran is difficult to understand! Some ignorant claim that apparent words of the Quran are not everything and it is not possible to understand the Quran without reaching the underlying hidden meaning of Quranic words. Some falsely assert that the Quran has been revealed in metaphorical language because they want to teach the Quran in their own invented way ignoring the actual statements of Allah revealed in the Quran.
“وَلَقَدْ يَسَّرْنَا الْقُرْآنَ لِلذِّكْرِ فَهَلْ مِن مُّدَّكِرٍ” (54:17, 54:22, 54:32 and 54:40) “And We have indeed made the Quran easy to understand and remember, so is there anyone who may receive admonition?”
“قُرآنًا عَرَبِيًّا غَيْرَ ذِي عِوَجٍ لَّعَلَّهُمْ يَتَّقُونَ” (39:28) “Quran is in plain Arabic without any ambiguity so that they may become righteous/perfect”
“فَإِنَّمَا يَسَّرْنَاهُ بِلِسَانِكَ لَعَلَّهُمْ يَتَذَكَّرُونَ” (44:58) In fact We have made this (Quran) easy in your tongue so that they can remember/recall/remind it.
“وَمَا كَانَ هَـذَا الْقُرْآنُ أَن يُفْتَرَى” (10:37) “And not this Quran was made of invented lies”
Allah the Almighty the Teacher of the Quran says one thing yet the scholars tell us that the Prophet (pbuh) said the contrary! Did the prophet Muhammad (pbuh) preach a different meaning to what Allah’s words mean?
In fact Allah Himself is the Teacher of the Quran: “عَلَّمَ الْقُرْآنَ” (55:2), and always explains His book to educate all believers for His instructions and mercy “وَلَقَدْ جِئْنَاهُم بِكِتَابٍ فَصَّلْنَاهُ عَلَى عِلْمٍ هُدًى وَرَحْمَةً لِّقَوْمٍ يُؤْمِنُونَ” (7:52). Allah also said that this is Our responsibility to put it (the Quran) together and make it read, “إِنَّ عَلَيْنَا جَمْعَهُ وَقُرْآنَهُ” (75:17), So when Our reading is made then follow our reading, “فَإِذَا قَرَأْنَاهُ فَاتَّبِعْ قُرْآنَهُ” (75:18), So, it is upon Us to explain it (the Quran) “ثُمَّ إِنَّ عَلَيْنَا بَيَانَهُ” (75:19).
Also, the Quran alone contains all the correct information about religion and guidance or instructions for individuals. Most people however, do not know much about the Quran in which Allah does not like us to follow any book other than the Quran. “مَا لَكُمْ كَيْفَ تَحْكُمُونَ” (68:36) What is wrong with you, how do you judge? “أَمْ لَكُمْ كِتَابٌ فِيهِ تَدْرُسُونَ” (68:37) Or do you have another book which you study? “إِنَّ لَكُمْ فِيهِ لَمَا تَخَيَّرُونَ” (68:38) In it you find whatever you wish to find?
Hence, in the above explanation we have studied the correct meaning of the Quranic phrase “وَيُقِيمُونَ” which has nothing to do with establishing, standing in standing up, setting up or offering anything but to give value, to put on top, to take interest in, to evaluate, to promote, to support, to take care, to look after, to give importance, to highlight, to optimize, to evaluate, to count, to give value, to carry out a duty, to be acceptable, to validate and to be well-found etc. However, according to the grammar “يُقِيمُونَ” is a passive voice present verb.
The next word is “الصَّـلَاةَ” which is not a prayer or Namaz that is falsely asserted throughout the translations of the Quran. As I have highlighted the correct meaning of “صَّـلَاةَ” in many articles to bring people back to that “الصَّـلَاةَ” which is actually mentioned in the Quran, which is the one that was also given to Prophet Ibrahim (pbuh) and rest of the prophets before Prophet Muhammad (pbuh). ‘Link’ is called “صلة” in Arabic and it is also known as a hinge which is a firm link and relationship between a door and its frame that is fixed with the door to follow the correct movement to and from the frame. Therefore, the core meaning of Arabic word “صَّـلَاةَ” are Link, Relationship, Connection, Reach, Access and Follow or Obey. Since the ancient time, in Arab culture “مصلی” (Musalli) is called to that horse who follows the footsteps of the horse running ahead. The same definition of “مصلی” (Musalli) has been given in classical and modern Arabic literature and in the expositions of our scholars in which they are also agreed on the same definition of “مصلی” (Musalli), which is mentioned above. Therefore, “مصلی” (Musalli) means who follows or who shadows the one who is running ahead. Hence, “صَّـلَاةَ” is a noun to mean “Follow” and with the definite article “ال” the noun “الصَّـلَاةَ” means “Following” or “Shadowing” someone special, unique, most popular and ever known instead of “Following” or “Shadowing” any ordinary person. Therefore, the correct meaning of “الصَّـلَاةَ” is “Following or Shadowing Allah” on His signs or attributes Who is not visible (غائب) but His attributes are there as the land marks for “مصلی” (Musalli) or for those who perform “الصَّـلَاةَ” to follow and reach out, to follow and connect with Him, to follow and reinforce link with Him and to follow and meet Him. So, in fact to follow Allah is actual “الصَّـلَاةَ” given to whole mankind through our beloved prophet Muhammad (pbuh) and the same “الصَّـلَاةَ” was given to all earlier prophets and their nations, signs of which are still found in the nations of earlier prophets but signs of contact prayer or Namaz are not found among the people of the book (“اہلِ کتاب” nations of earlier prophets) but among the pagans, polytheists and Zoroastrians (پارسی). Arab pagans used to offer contact prayer in front of idols around Kaba, which has been transformed in modified Islam centuries after the sad death of Prophet Muhammad (pbuh) to carry on this pre Islam pagan and Parsi ritual. Parsi (Zoroastrians) still offer their 5 times contact prayer on the same timings as current Muslims do and Parsi still call NAMAZ to their 5 time Parsi prayer. If you have any doubt do a little bit research on ‘Parsi Prayer’ or “Parsi Namaz (پارسی نماز) and reach the reality of NAMAZ for yourself.
Hence, “وَيُقِيمُونَ الصَّـلَاة” correctly means “those who carry out to follow Allah.
3- “وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ” and those who channelise disbursement from Our provisions to them:- The word “يُنفِقُونَ” is again a passive voice present verb of Arabic root word “نفق” to mean disburse, outlay, subway, underground channel, canalise and pay out. The Quranic word “نفق”, i.e. the root word of “يُنفِقُونَ” has been explained with evidence of its correct meaning in my recent article “Surah Al Kawthar”. However, only those are not happy with the correct meaning of “نفق” who have been misguiding people with misleading translation of “نفق” to mean one off “cut” or annual cut. In fact “نفق” is another word for paying out Zakat (زکوۃ) which is closely linked and related to Quranic Salaah (صلاۃ) and like Salaah the Zakat (زکوۃ) is also an essential element of our belief, without practicing which we are not Muslim. However, according to the Quran Zakat is not 2.5% traditional pay out but a regular channel (نفق) of pay out or disbursement from our sustenance or provision (رزق). The frequency of disbursing Zakat is directly proportional to the frequency of our earning. If we earn daily we are bound to pay “نفق” or “زکوۃ” daily. If we earn weekly the payout will go weekly and if we earn monthly the “نفق” or “زکوۃ” will go monthly (please see my articles on Zakat which has been written with the reference of many verses of the Quran to establish the real Quranic concept of Zakat).
Therefore, the correct translation of the verse 2:3 “الَّذِينَ يُؤْمِنُونَ بِالْغَيْبِ وَيُقِيمُونَ الصَّـلَاةَ وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ” is as follows:
Those who believe with the overwhelming craziness, and those who carry out their duty to follow God and those who disburse from Our provisions to them (2:3)
The above verse 2:3 addresses three essential elements of our belief “يُؤْمِنُونَ بِالْغَيْبِ”, “وَيُقِيمُونَ الصَّـلَاةَ” and “وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ” which we have analysed in the above lines. Whereas, in the next verse 2:4 of Surah Al Baqrah further three core elements “يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ”, “وَمَا أُنزِلَ مِن قَبْلِكَ ” and “وَبِالآخِرَةِ ” have also been made essential to believe and accept without any doubt.
3 out of 6 essential elements of becoming perfect believer or righteous (مُتَّقِيْن) have been given in the above verse 2:3, which we have studied and rest of the 3 essential elements have been given in the next verse 2:4 “وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالآخِرَةِ هُمْ يُوقِنُونَ”, the analysis of which is underneath:
In the verse 2:4 particle “وَ” is the conjunction (حرفِ ربط) of continuity which links two statements or two clauses of a long statement but it keeps them separate within the same context. So, in the nominative case the subject pronoun “الَّذِينَ” together with conjunction “وَ” is treated as personal pronoun and used as the subject of a verb, which is the same “مُتَّقِيْن” which was the subject of previous verses 2:2 and 2:3 respectively. In the verse 2:4 the next word “يُؤْمِنُونَ” is passive voice present verb to mean “be convinced by”, “trust”, “believe” and “accept”. “بِمَا” is a combined phrase of relative pronoun “مآ” + “بِ” proposition. This combined phrase “بِمَا” means: “inclusive”, “included”, “including”, “through”, “overall”, “whatever”, “global” and “universal”. “أُنزِلَ” means caused to reveal (verb) and revelation (noun). “إِلَيْكَ” is a combined phrase of second person singular objective pronoun to mean ‘your’ “كَ” + “إِلَيْ” is the preposition to mean: towards, to, into, at, for, until, till, onto, upon, while, with, within, across, down and in. So, “إِلَيْكَ” means “on your” or “upon your”.
The Arabic preposition “إِلَيْ” in the presence of “يُؤْمِنُونَ” grammatically works in the same way as in English. So, “believe in” means believe in something or someone to think that someone or something exists and “believe on” or “believe upon” means to accept implicitly as an object of trust or obedience or to have doubtless faith in something or someone, such as the sentence “I don’t believe in the existence of devil” portrays someone’s belief according to his/her thinking. Whereas, believe on or believe upon refers to accept implicitly as an object of faith, trust or obedience such as “Believe on or believe upon God”. Thus, according to the recognised linguistic rules the word “يُؤْمِنُونَ” of the verse 2:4 has been used to mean those who undoubtedly accept the mentioned “objects of faith”, i.e. present revelation and previous revelation, and future revelation.
Therefore, the first clause of the verse 2: 4 “وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ” says: “And those who believe inclusively on your revelation” The next clause of the same verse 2:4 “وَمَا أُنزِلَ مِن قَبْلِكَ” again starts from conjunction “وَ” to link this clause of speech with the previous clauses but at the same time it keeps them separate within the same context. Particle “مَا” is a relative pronoun (اسم موصول), “أُنزِلَ” means “caused to reveal” as well as “revelation”. The preposition “مِن” means “from, of” and “قَبْلِكَ” is the combination of second person masculine singular objective pronoun to mean “your” كَ +قَبْلِ means “before”. So, the words “وَمَا أُنزِلَ مِن قَبْلِكَ” say: “And including revelation from before yours”
The last clause “وَبِالآخِرَةِ هُمْ يُوقِنُونَ” of the same verse 2:4 also begins with conjunction “وَ” in the same pattern as we have seen before, to link this clause with the context of all previous clauses of speech. The prefixed “بِ” with “بِالآخِرَةِ” is a preposition to mean: with, by, inclusive, including and through. The definite noun “الآخِرَةِ” means “the next”, “the other”, “the forthcoming”, and “after wards”. The possessive pronoun “ةِ” at the end of the definite noun “الآخِرَةِ” clearly refers to revelation (أُنزِلَ), which is being discussed in both precedent clauses of speech since the beginning of this verse 2:4 and the definite article “ال” with “الآخِرَةِ” also refers “revelation” which is known and mentioned earlier. The next word is the third person objective plural pronoun “هُمْ” to mean “them/their” and “يُوقِنُونَ” is a passive voice present verb to mean “be convinced by”, “accepted with trust”, “have confidence in”, “have no doubt”, “surely doubtless”, “certainly believe”, “dead sure”, “unquestionable”, and “definitely accepted”.
So, the words “وَبِالآخِرَةِ هُمْ يُوقِنُونَ” of the verse 2:4 say: “And the next accepted by them with trust.
You might have noted that to keep word to word correct translation of the above verses I did not use sheep practice of our scholars in which they change objective pronouns into subjective one to fit their invented words in the running flow of their false translations. Also, to perfectly match my translation with the words of the above verses I closely observed each single article of the above verses and correctly used objective forms of pronouns such as “كَ” to mean “your/yours” and “هُمْ” to mean “their” instead of, like our scholars, wrongly translating “كَ” and “هُمْ” to mean “you” and “they” because changing pronouns from objective to subjective makes “your Lord” to “You Lord”, which destroys the actual statements of God revealed in the Quran. I have also paid close attention towards prepositions, verbs, nouns and other tiny particles came in the Arabic text of these verses so that I can produce a 100% true translation without mixing any word from outside, which is not a part of the revealed text of these verses.
Therefore, the correct translation of the verse 2: 4 is as follows:
وَالَّذِينَ يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالآخِرَةِ هُمْ يُوقِنُونَ -2:4
“And those who believe inclusively on your revelation and including revelation from before yours and the next accepted by them with trust” (word to word correct translation of the verse 2:4)
In the above verse 2:4 of Surah Al Baqrah three elements have been made essential to become a perfect believer.
1- Believing and accepting overall revelation towards Prophet Muhammad (pbuh)
2- Believing and accepting inclusively all revelations from before Prophet Muhammad (pbuh)
3- Believing and accepting the future revelation inclusively without any doubt.
I understand it is difficult for us to swallow the last clause of the above verse 2:4 in which believing and accepting the next revelation has been made essential for us. This is the reality which we must understand and accept in the light of the words of the Quran against our existing false faith that was purposely brought into Islam by those polytheist pagans who were descended from their ancient polytheist pagan forefathers. They knew their dark aged polytheists history, when time to time God used to reveal His revelations to destroy their polytheist pagan religion and put them back on the right track which is Allah’s designed charter for whole mankind. The leaders of ancient polytheist pagans always took the revelations of God as a threat against their pagan practices. Therefore, they were already acting over time to protect their paganism from the revelations of God well before the revelation of the Gospel and the Quran. Polytheist pagans were not Christian neither they were Jewish nor did the Quran call them “People of Book” but to protect their polytheist pagan practice they had a farce staged claim that they were descended from Prophet Ibrahim (pbuh) and they were true believers of Allah. Their slogan was Allahu Akbr (اللہْ اکبر) and they used to believe that Allah is the biggest God over their countless deities. Jewish and Christians were also used to live in Arab peninsula but the main religion of that land was paganism and their centre was the black cuboid pagan shrine Kaba around which more than 360 idol deities were worshipped. The walls of Kaba were engraved with the images of idols and the idol of chief deity Habal also known as Hajr-e-Aswad (the black stone of Kaba) was also constructed in Kaba for its worship. There is no archaeological evidence that Kaba was ever built by Prophet Ibrahim (pbuh) nor was it built by any other Prophet of his lineage. Had Kaba really built by Prophet Ibrahim (pbuh), his nation and rest of the Prophets coming between Prophet Ibrahim (pbuh) and Prophet Muhammad (pbuh) would have occupied Kaba and made it their sacred centre being constructed by their forefather Prophet Abraham (pbuh), especially strict religious Jewish would not have let Kaba go at any cost if it was really built by Prophet Ibrahim (pbuh). However, the same pagan myth that Kaba was constructed by Prophet Ibrahim (pbuh) was falsely brought in Islam by fake translation of the verse 2:127 “وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ وَإِسْمَاعِيلُ رَبَّنَا تَقَبَّلْ مِنَّا إِنَّكَ أَنتَ السَّمِيعُ الْعَلِيمُ” in which our blind scholars invented this biggest lie, that Prophet Ibrahim (pbuh) and Prophet Ismael (pbuh) raised the foundations of Kaba, by taking the fake meaning of the word “الْقَوَاعِدَ” to mean foundation walls. Whereas, a common man knows that the definite noun “الْقَوَاعِدَ” is a plural of “الْقَاعِدَۃ” the correct meaning of which is “the rule” or “the regulation” and the definite article “ال” makes these “rules” and “regulations” (الْقَوَاعِدَ) of Allah. The word “يَرْفَعُ” does not refer to make something new or to construct something but in fact “يَرْفَعُ” is the derivative of its root word “رْفَعُ” to mean highlight or promote. Again the word “الْبَيْتِ” has been never used in Arabic to mean house but due to our false knowledge about Arabic language it has been stuck in our memory to mean house. Arabs has been calling “منزل” to their house in their own Arabic language since the ancient times even before the time of so called classical Arabic but the Umayyad dynasty consisted of hypocrite rebellious Arab pagans and Persian polytheists have introduced a new terminology “اہلِ بیت” in Islam quite after the sad death of Prophet Muhammad (pbuh) and Zoroastrian council of cabinet ministers of Abbasids (Bramikids) promoted this word “بیت” to mean house to reinstate the pre Islam pagan rituals of Kaba making it “بیت اللہ” (the house of God). Whereas, the correct meaning of Arabic word “بیت” are platform, shelter, umbrella, plan and charter. So, the Quranic word “الْبَيْتِ” with the definite article “ال” refers “Allah’s Charter”, Allah’s Shelter, Allah’s Platform and Allah’s Umbrella. Therefore, the words of the verse 2:127 “وَإِذْ يَرْفَعُ إِبْرَاهِيمُ الْقَوَاعِدَ مِنَ الْبَيْتِ” correctly telling us that Prophet Ibrahim (pbuh) has promoted or highlighted the rules and regulations of the charter of Allah.
However, the Quranists and the traditional scholars blindly copied the false translation given by the nexus of Arab pagans and Zoroastrian Persian Imams and promoted their false beliefs through their fake translations of the Quran.
Furthermore, Surah Al Baqrah starts from “ذَلِكَ الْكِتَابُ –الم” which is the subject of the “REVEALED BOOK” and what is written in Allah’s book (2:1-2-3). The next verse 2:4 is also expanding the same subject of “REVEALED BOOK” as REVELATIONS of Allah “أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالآخِرَةِ” which have been clearly divided in 3 categories of present, past and future revelations that makes sense and consistent with the context and linguistic rules. Whereas, the conventional translation of these words “يُؤْمِنُونَ بِمَا أُنزِلَ إِلَيْكَ وَمَا أُنزِلَ مِن قَبْلِكَ وَبِالآخِرَةِ هُمْ يُوقِنُونَ” abruptly break the consistency of the context and translated the last clause “وَبِالآخِرَةِ هُمْ يُوقِنُونَ” to mean “having the assurance of the Hereafter” which does not match with the Arabic words of this verse nor is it consistent with the context of “REVELATIONS” or “REVEALED BOOKS”.
Furthermore, the Quran nowhere stops Allah’s further revelations and in fact there are verses in the Quran which clearly indicate further revelations of Allah. I will Insha Allah bring all of them in my forthcoming articles.
When the alliance of Arab pagans and Zoroastrian polytheists came into power after the sad death of our beloved Prophet Muhammad (pbuh) they brought their religion and its rituals in Islam, at first place to protect their dark aged religion under the protected banner of Islam then they imposed ban on further revelations because they knew from the previous experience of their forefathers that if any revelation comes after the Quran it will disclose their lies and their evil man-made religion will be destroyed once again. So, they invented another wicked myth called “Qayamah” (the last day of the world) and incorporated it into Islam and in the fake interpretations of the Quran so that whatever they have set up and added in the modified Islam it could last forever but they forgot that Allah’s practice is never changed!
“سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِن قَبْلُ وَلَن تَجِدَ لِسُنَّةِ اللَّهِ تَبْدِيلًا” (33:62) Practice of Allah which has been going on from before and Allah’s practice is never made to change. (Word to word correct translation 33:62)
Even the conventional translation of the above verse 33:62 is portraying the same thing:
(Such was) the practice (approved) of Allah among those who lived aforetime: No change wilt thou find in the practice (approved) of Allah (Yousuf Ali’s translation 33:62)
“سُنَّةَ اللَّهِ فِي الَّذِينَ خَلَوْا مِن قَبْلُ وَكَانَ أَمْرُ اللَّهِ قَدَرًا مَّقْدُورًا” (33:38)
It was the practice (approved) of Allah amongst those of old that have passed away. And the command of Allah is a decree determined (Yousuf Ali’s translation 33:38)
“فَلَن تَجِدَ لِسُنَّتِ اللَّهِ تَبْدِيلًا وَلَن تَجِدَ لِسُنَّتِ اللَّهِ تَحْوِيلًا” (35:43)
Practice of Allah is never altered and neither is Allah’s practice dissolved. (Correct translation 35:43)
Dr. Kashif Khan