Qur'anic Keywords. Abdur Rashid Siddiqui
is an indispensable work for understanding Qur’ānic vocabulary. It has been translated into several languages. Its value lies in providing brief definitions of different shades of meaning in which words are used. I also found Mustansir Mir’s Dictionary of the Qur’ānic Terms and Concepts very useful. I will not try to duplicate the work he has already done. There may be some overlap but I will try to focus on a few keywords which I hope will open the way to a better understanding of the Qur’ān. Other works that I have consulted are listed in the Bibliography.
I have used ʿAbdullāh Yūsuf ʿAlī’s translation of the Qur’ān throughout this book, except in a few places where other translations seemed more appropriate.
Methodology and Arrangement
I have selected over 140 Qur’ānic keywords which cover the basic concepts of the Qur’ān. In the Arabic language most words stemmed from a trilateral verb form and from this root other words are formed. A derivate retains the basic meaning of its root. I have given the root of each word and its different shades of meanings, followed by brief analysis of the concept and related issues if any. In discussing each keyword I have also included synonyms and antonyms as well as other words derived from the root to help the reader to understand the concept better. Thus, in all over 250 words are discussed in this work. I have incorporated all the words of Sūrah al-Fātiḥah which appeared earlier as a separate publication. As this is basically a compendium of conceptual terms, I have omitted all personal names, place names, natural phenomena, flora and fauna as well as historical events.
Terms are arranged in alphabetical order of the transliterated Arabic letters. For each word, at least five Qur’ānic references are given to help readers in their own study. For ease of reference there are indexes of both the Arabic and English terms.
Concluding Remarks
I could not have accomplished this work without the help and guidance of my many learned friends. Professor Syed Salman Nadvi read my manuscript thoroughly and made many invaluable corrections and suggestions which I have incorporated in the text. He was also kind enough to write a Foreword at my request. I am most grateful for his generous help. Professor Abdul Raheem Kidwai suggested the inclusion of a few more keywords and recommended refinements on the general layout of the book. Mawlana Iqbal Ahmad Azami and Mokrane Guezzou critically looked at the Arabic words and their meaning and checked the diacritical marks. Professor Khurshid Ahmad helped in clarifying certain concepts about which I was uncertain. I am most grateful and sincerely thank them for their help. My thanks are due to Ms. Pat Harper for copy-editing the book. I have benefited from her advice. I would also like to thank Nasir Cadir for the cover design and N. Qaddoura for typesetting and the staff of Kube Publishing for undertaking its production. Last, but not the least, I am most grateful to Dr. Manazir Ahsan for the final checking of the manuscript and diacritical marks.
I feel very humble that one who is so deficient in knowledge and good deeds should undertake this immense task of explaining the vocabulary of the Glorious Qur’ān. Yet, I feel that there is a need for such a work. Furthermore, I hope that those who are more knowledgeable and competent will provide their valuable comments and suggestions to help improve this effort. I pray and hope that Allah in His Boundless Mercy accepts my very humble effort. May He open up our hearts to receive guidance from His Book.
| Leicester12 Rabīʿ al-Thānī 142730 April 2007 | Abdur Rashid Siddiqui |
1. Key to al-Fātiḥah: Understanding the Basic Concepts. Leicester, UK: The Islamic Foundation, 2001.
ʿAbd [
see ʿIbādah
ʿAdhāb [
Meanings
Lexicographers differ about the exact root of this word. ʿAdhāba al-rajul is a person who has lost his appetite and ability to sleep due to the intensity of thirst. Hence Taʿdhīb means to keep someone hungry and awake. Another opinion is that this word is derived from ʿadhb meaning sweet and that from this comes the word ʿadhdhabtuhū which means I have deprived someone of the pleasures of life. Yet another opinion is that its origin is al-taʿdhīb which means to flog someone with lashes. All these meanings have the common theme of deprivation of the necessities and pleasures of life as well as the infliction of pain and suffering. A fourth opinion is that the word is derived from ʿadhb, meaning to stop, as punishment stops the criminal from re-offending. (Lughat al-Qur’ān, vol. 4, p. 262)
Analysis
ʿAdhāb usually refers to divine punishment. Punishment meted out by an Islamic state is called taʿzīr, a term which includes punishments which may not have been mentioned in the Qur’ān. Whereas Ḥudūd punishment is sanctioned by Allah but carried out by an Islamic state. The word Ḥudūd comes from ḥadd meaning a barrier which prevents two objects meeting each other. The punishment deters a person from committing the same act again. Ḥudūd Allāh are the limits set by Allah which should not be transgressed (al-Baqarah 2: 229). The Qur’ān has provided the punishments for adultery, murder, theft, false allegation of unchastity and rebellion.
According to the Qur’ānic teachings, man is responsible for his acts. Thus, he should be accountable for them and is required to face the consequences arising from his actions. That crimes should be punished is a universally accepted principle and is enshrined in the criminal codes of all countries. However, there may be variation in the administration of punishment. Jurists agree that the punishment should fit the crime. The more severe the crime the more stringent should be the punishment.
One obvious purpose of punishing the offender, as we have seen above, is retribution. But the other purpose is to reform the offender. For example while in prison one will have time to reflect and reform oneself. The other purpose is to deter potential wrong-doers from committing such deeds. Thus, the aim of the imposition of punishments is to reform society and establish law and order.
It should be noted that there are certain actions that are not indictable under the criminal law such as backbiting, jealousy, lying, hurting someone’s feelings and many minor moral lapses. However, these could be punished by Allah in the Hereafter, where each individual has to give an account of his deeds (al-Zalzalah 99: 8). Of course, all sins are wiped out by sincere repentance, as Allah is Most Kind and Most Merciful.
Allah may inflict punishment for disbelief, acts of gross injustice and tyranny in this world as well as in the Hereafter. Those who rejected the call of the prophets in the past and indeed persecuted them were in the end destroyed in this world by floods, storms and thunder. The Qur’ān extensively narrates the stories of the people of Nūḥ, Pharaoh, ʿĀd, Thamūd and others to warn humanity of the dire consequences of rejecting the true faith. As there is no messenger of Allah to come after the last messenger, the Prophet Muḥammad (peace be upon him), Allah now inflicts only selective punishments to warn mankind to take heed.
The Agents of Divine Punishments
Everything in this universe is under Allah’s control so He can use any of His creation to inflict punishment. The people of Nūḥ were destroyed by flood, Pharaoh and his army were drowned in the sea. ʿĀd were overrun by a fierce storm. Thamūd were annihilated by a thunder, the people of Lūṭ were destroyed by severe earthquake, and the army of Abrahah and his herd of elephants were decimated by a flock of tiny birds through pebbles. Thus, by Allah’s command any agency can create havoc and destroy strong structures as well as powerful armies.
The final punishment will be in the Hereafter. Hellfire awaits those whose deeds in this world deserve that they face eternal damnation.