6 ESSENTIAL ELEMENTS OF BELIEF – TRUE ANALYSIS

AND CORRECT TRANSLATION OF FIRST 4 VERSES OF

SURAH AL BAQRAH CHAPTER 2 OF THE QURAN.

BELIEVING AND ACCEPTING UNSEEN GOD,

SALAAT, ZAKAAT AND ALL 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:

”Towards Muhammad“ :(2:1) ”امل“

Hence, “امل” is the dispatching code of the revelation which was going to

Muhammad (pbuh) that means Allah has given dispatching codes to His

other revelations as well before sending them to other Prophets because

we have seen in the Quran that Allah’s initial method never changed nor is

Allah’s method dissolved “ (35:43) ”ف جلجن تجدج لسنت الل ت جبديلا وجلجن تجدج لسنت الل تجويلا.

For example, when we say in Arabic “الی جمال” it means “towards Jamal” and

we also know that the dispatching code or dispatch number is always

written in their short forms. Therefore, in the short form the abbreviation of

Likewise, the dispatch code of the .(Alif lam jeem) ”الج“ would be ”الی جمال“

revelation towards Muhammad (pbuh) “الی محمد” has been abbreviated “امل”

(alif laam meem). This is because the Quran uses everything which is

familiar to us so that we can fully understand Allah’s message.

Those who know nothing about Arabic literature, Arab culture, world

history, ancient and modern Arab administration now, they will commence

a usual argument that “dispatch number” or “dispatching code” is a practice

of modern time but the Quran was revealed in ‘Classical Arabic’ of old

times which has been obsoleted since ages and to understand the Quran

we will need to go in the ancient classical era. Fair enough, I will explain

the difference between Classical and modern Arabic later on in the same

article but first of all let me refresh your knowledge about the history of

using abbreviations to correctly translate the first verse of Surah Al Baqrah

(2:1).

The word abbreviation is derived from Latin word brevis, meaning short,

which is a shortened form of a word or phrase. It consists of a group of

letters taken from the word or phrase. It is mentioned on page 5 of ‘The

British Cyclopedia of the Arts, Sciences, History, Geography, Literature,

Natural History, and Biography of Wm. S. Orr and Company, 1838’ that

Abbreviations have a long history, created so that spelling out a whole word

could be avoided. This is also done to provide secrecy. Shortened words

were used and initial letters were commonly used to represent words in

specific applications. In classical Greece and Rome, the reduction of words

to single letters was also common in old times. It is mentioned on page 261

of Adkins, L., Handbook to Life in Ancient Rome, Infobase Publishing,

2004, that in Roman inscriptions, words were commonly abbreviated by

using the initial letter of words. According to Academy of the Hebrew

Language, forming abbreviations in Hebrew language from strings of single

initial letters was quite common at that time. This is a well-known fact that

Arabic language was formed by Hebrew, which was the sacred language of

earlier revelations of God. Likewise, in Arabic of that time, i.e. commonly

known ‘Classical Arabic’ abbreviations were used that were truncations of a

single word, consisting of the first letter of that word. Therefore, Quran also

followed the common linguistic rules and used quite common words and

abbreviations according to the linguistic trends. We know that abbreviations

AD and BC are written with the dates. So many times we came across the

Arabic letters “ق م” which is an abbreviation of “قبل مسیح”, i.e. Before Christ

(BC). Likewise, Arabic letter “م” (meem) is frequently used as an

abbreviation of name “Muhammad”, which has been a well-known

abbreviation in Arab world even before the revelation of the Quran, which is

still in use for name “Muhammad” and the same abbreviation is used in

English and in other languages. If I write “M Jamal” even a layman will

understand that “M” stands for “Muhammad” and the full form of “M Jamal”

is “Muhammad Jamal”. However, our ignorant scholars are literally blind,

who don’t understand the meaning of the first verse of Surah Al Baqrah “امل” and most of them translated “(2:1) ”امل to mean ALM, some wrote “God

knows its meaning” and some said “it is a miracle of Quran”!

However, “(2:1) ”امل is simply an abbreviation of “الی محمد” to means “Towards

Muhammad”, i.e. which is dispatched to Muhammad (pbuh)

(2:2) ”ذجلكج الكتجاب الج رجيبج فيه هداى للمتقيج “

When you look at the translations of the above verse 2:2 you will notice that

the word “ ذجلكج” 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 “ ذجلكج” 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 “ ذجلكج” 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 “ ذجلكج”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 “ ذجلكج” is used as an adjective, pronoun, and a determiner it followed by a noun or

pronoun.

According to the linguistic rules “ ذجلكج” is used as an indication noun (that,

that one) only if a verb, helping verb, adverb, conjunction or preposition

comes before “ ذجلكج”. Arabic grammar also allows taking “ ذجلكج” as an

indication noun or pronoun to mean “that” if a verb, helping verb, adverb,

conjunction or preposition comes immediately after “ ذجلكج”. However, where

it ”ذجلكج “ is an opening word of a sentence and nothing comes before ”ذجلكج “cannot be used as an indication noun but a “determiner” (د .(محد

A “determiner” ( دمحد ) 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” (د is a word that is used before a noun to show (محد

which person or thing you mean”

د معناه بطريقة ما د: كلمة تستخدم مع االسم وتحد )نحو( محد

Therefore, Determiner “ ذجلكج” 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 “ ذجلكج الكتجاب الج رجيبج فيه هداى للمتقيج” the word “ ذجلكج” is an

opening word and there is no verb, helping verb, adverb or any other

particle between “ ذجلكج” and its following noun “ الكتجاب” and nothing is coming

before “ ذجلكج”. Therefore, according to the grammar, in the above verse 2:2

the word “ ذجلكج” 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 “ الكتجاب” which has been placed right next to “ ذجلكج”.

If we break the phrase “ ذجلكج” into ذج + ل + كج the prefixed “ذا” or “ ذ” is used to

give a notice to a person addressed, of something about to be said to him,

is a sign of grip and ”كج “ is a preposition to mean “for/to” and suffix ”ل“

allocation relating to an object that is addressed. However suffix “ كج” 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 “ كرب ”.

Therefore, in the verse “ (2:2) ”ذجلكج الكتجاب الج رجيبج فيه هداى للمتقيج the phrase “ ذجلكج الكتجاب” actually refers to the book in hand that is being addressed and dispatched

to Prophet Muhammad (pbuh) with the dispatching code “(2:1) ”امل, i.e.

“Towards Muhammad” (pbuh).

If this determiner “ ذجلكج” is translated to mean “that” it always refers what was

dispatched to Prophet Muhammad mentioned in the previous verse “امل” (2:1) and determiner “ ذجلكج” specifies, indicates, refers and assigns the same

book which was sent to the world through Prophet Muhammad (pbuh), i.e.

the same Quran which is in our hands.

However, in the traditional exegesis and later scholar’s expositions the

verse 2:2 “ (2:2) ”ذجلكج الكتجاب الج رجيبج فيه هداى للمتقيج is misleadingly interpreted with

reference to the master book lying in the heaven on preserved tablet or

preserved sheet (لوح محفوظ) and the verse 85:22 “ ف لجوح مفوظ” 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 “ الج رجيبج ,define absolute instructions or directions for the perfectionists ”فيه هداى للمتقيج

perfect believers or righteous people without any doubt. Accepting the

traditional interpretation of “ (2:2) ”ذجلكج ال كتجاب الج رجيبج فيه هداى للمتقيج means that the

descriptive words “ الج رجيبج فيه هداى للمتقيج” (no doubt in its instructions or according

to our scholars “guidance” for righteous) have been used for that book

which is preserved in heavens ( لجوح مفوظ) and not for that Quran which was

revealed and dispatched (امل) to prophet Muhammad (pbuh).

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 and in the prophet Muhammad

(pbuh). This is the reason why they have invented a story of an unseen

book kept in the heaven and deferred the statement of Allah “ الج رجيبج فيه هداى from Quran to that (no doubt in its instructions for righteous) ”للمتقيج

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 “ الج رجيبج فيه هداى للمتقيج” that there is “no

doubt in its instructions for perfect believers or flawless

perfectionists”.

I have already explained the verse “ (85:22) ”ف لجوح مفوظ in my article “How we

dealt with the Quran part 2”. You can study this article for more detail on

the subject of “ لجوح مفوظ” but in short “ لجوح مفوظ” 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 “ لجوح مفوظ” in the wording

of the verse “ (2:2) ”ذجلكج الكتجاب الج رجيبج فيه هداى للمتقيج 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 “ ف لجوح مفوظ” 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 “ ف لجوح مفوظ” in which the verse

85:19 states “ فجروا ف تجكذيب But disbelievers enjoy in giving lie. The ”بجل الذينج كج

next verse 85:20 states “ يط من وجرجائهم مح And Allah’s reach is hidden from ”وجالل

them. The verse 85:21 states “ يد However, it is a glorious ”بجل هوج ق رآن م

Quran. The words of the next verse 85:22 “ ف لجوح مفوظ” “recorded in sheet or

protected in sheet” are self-explanatory that they have been actually

revealed for the glorious Quran only and these words “ ف لجوح مفوظ” certainly

refer the Quran “ ف لجوح مفوظ” 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 “ ف لجوح مفوظ”? If we don’t find any such word in the

context of the verse 85:22 “ ف لجوح مفوظ” 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 “ ف لجوح مفوظ” 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 “ لجوح مفوظ” in the interpretation and in

the exegesis of this verse 2:2 “ ذجلكج ال كتجاب الج رجيبج فيه هداى للمتقيج” 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 sent

down to prophet Muhammad (pbuh) but the book which is preserved in the

heavens “ لجوح مفوظ” 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 “ ذجلكج الكتجاب الج رجيبج فيه they had no option but to insert both indication nouns “this” and ”هداى للمتقيج

“that” in their translations. They knew that “هذا” (haza) is used to mean “this”

in Arabic and “ ذجلكج” (Zalika) to mean “that” but they could not link “ ذجلكج” (Zalika) with that Quran which was in their hand. Therefore, they replaced

الج “ in the translation to understand that the words (this) ”هذا“ with (that) ”ذجلكج “

have been used for (no doubt in its guidance for righteous) ”رجيبج فيه هداى للمتقيج

that Quran which was sent down through Prophet Muhammad (pbuh).

Although it was a good effort to reinstate the glorious status of the Quran

but changing the meaning of “ ذجلكج” (Zalika) is not good at all. This is

because they did not bother to look at the previous verse “2:1 ”امل, the

translation of which was deliberately omitted in all translated versions of the

Quran. Instead of translating the verse “2:1 ”امل our scholars wrote “Allah and

His prophet (pbuh) know the meaning of امل”, 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 (امل) 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 “امل” were sneakily concealed to divert the

statement of the next verse 2:2 “ ذجلكج الكتجاب الج رجيبج فيه هداى للمتقيج” towards the book

lying in the heaven “ لجوح مفوظ”.

Even if we take “ ذجلكج” in its true form to mean “that”, it certainly refers to the

first verse 2:1 “امل” 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 “ ذجلكج” (that) with “هذا” (this). Please

see the correct translation of the verses 2:1 and 2:2.

Towards Muhammad-that is the book“ ذجلكج الكتجاب الج رجيبج فيه هداى للمتقيج – امل

without doubt, in its guidance for righteous ” (basic translation)

OR

To Muhammad-The above defined/indicated book is absolutely

perfect in its instruction for perfectionists (advance translation of the

Arabic text of verses 2:1 & 2:2)

In the above translations I took “ ذجلكج” as a determiner according to the

correct Arabic grammar, to mean “that” of previously indicated statement

and to “express”, “determine”, “define”, “specify”, “appoint” or (2:1) ”امل“

“assign” the above. For more details about “ ذجلكج” please consult Arabic

grammar. The phrase “ الج رجيبج” means “no doubt”, “absolute”, “perfect” and

“complete”. The next combination of preposition and pronoun “ ف يه “ = ”ف “ + ”ه” in which “ ف” is a preposition to mean “in”, “within” and “across”. Whereas “ ه”

is an objective pronoun to mean “its/it” which refers “ الكتجاب” the book. Our

scholars took the next word “هداى” to mean guidance but the correct

meaning of “هداى” is Instruction or Direction. However, in the translation of

later verses of the Quran our scholars have misused the same word “هداى” to

bring in the Quran the forbidden pagan ritual of animal sacrifice (رقابین). 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 (رقابین) is a “provision of way” (راہ د for those who go to Hajj (زا

whereas the rest has incorporated animal sacrifice (رقابین) for everyone,

following the dark aged polytheist pagans. How absurd is the exposition of

our ignorant scholars that the word “هداى” means “guidance” and “الهدى”

means animal sacrifice (رقابین)? Whereas, in reality there is no difference in

meaning of “هداى” and “الهدى” except “هداى” is an indefinite noun and an

addition of definite article “ال”, i.e. “the” before the same word “هداى” makes it

definite noun “ دىاله ” to mean “particular or special instruction”. So, if you

take the word “هداى” to mean “guidance” its definite noun “الهدى” 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 “ للمتقيج” in which preposition “ ل” is prefixed

with “ للمتقيج” to mean “for/to”. However, in sheep practice the word “ متقيج” is

always translated throughout the Quran to mean “God fearing” and “Pity”

but the correct meaning of “ متقيج” are “perfectionist”, “flawless”, “excellent”,

“superb”, “ideal” and “paragon”. However, the word “ متقيج” 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 “ إ الا إ لـه ال فاتاقون أنا ” Allah has used the same derivative “ اقون ”فات

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 “ أنا” (used for Allah) from “I” to the first person objective

pronoun “me” so that they can translate “ اقون to mean “fear” to invent a ”فات

fake translation of “ فاتاقون أنا ” 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 “ اق ين اقون , “”مت اقوا. “”تت اقوا, “”فات ات ”

and “اتاقى” 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 “ اقون أنا إ الا إ لـه ال ه أنا فات ”

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:

اقون “ (I) ”أنا “ (but) ”إ الا “ (a deity) ”إ لـه “ (not) ”ال “ (that its) ”أناه “ in fact) ”فات

am perfect/excellence). So, we have got a true translation of the above

words of the verse 16:2 “ اقون أنا إ الا إ لـه ال أناه فات ” 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 “ متقيج” (perfect or righteous) has been set out by

Allah.

Therefore, firstly we are going to analyse three essential elements

mentioned in the verse 2:3: “ ةج وجما رجزجق نجاهم ينفقونج (2:3) ”الذينج ي ؤمنونج بالغجيب وجيقيمونج الص لج

Those who believe Unseen: - This is the first condition of ”ي ؤمنونج بالغجيب “ -1

faith for those who are perfect believers that they believe in unseen

God including His unseen administration, commandments and

attributes.

ة“ -2 And those who value/promote/support/take care/look ”وجيقيمونج الص لج

after/give importance to follow Allah:- The phrase “ وجيقيمونج” 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 “ يقيمونج” is an imperfect (present) passive form of verb that

includes the pronoun of the addressees in objective form ( ونج). This

passive form “ يقيمونج” has been made with the present verb “يقيم” 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 ) قي م“ ) فعل” is used to mean:

be assessed, be evaluated, be rated, be valuated, be valued, be

head, be top, assess, evaluate, rate, valuate and value, caretaking

or looking after something while the person who owns it not there (of

unseen owner “غائب”), official in charge of something or person who

has custody of something or somebody (to mean “ين ,(noun/verb ”أم

legally bound, caretaker or a person appointed to rule the country

while the monarch is absent (غائب), 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; Revalorize; Set a value on. A term “ جديد من قيم ” is also used

to mean “Revalue” and “revalue assets” in Arabic Revenue

departments.

A legal (قانونية) term “ البضائع قيم ” to mean “Value goods” is used in legal

system of Arabs. Again the term “ مجددا قيم ” is used in Arabic Legal

Department to mean “revalue”. The same word [عامة] قي م is a general

departmental term, which is used to mean Evaluate, Valuate, Assess,

Weightings and Custodian. [قانونية]قيم is again a legal term of Arabic

legal system to mean Appreciate, Administrant, Conservator,

Guardian, Warden and [قانونية] القيم is a term used to mean

Administrator, Trustee and Keeper. [مالية] قيم is used to mean Curator

and Custodian. [تقنية] قيم is used to mean Controller; grade; Intendant;

order; place; range; rank. The same departmental term [عامة] يقي م is

used to mean Evaluates, Valuates, Assesses and Appreciates. وصي ,

[اقتصادية] قيم is Economic term which is used to mean Trustee for the

Pension Fund. Popular scientific term االشباع قيم is used in science and

technology to mean Saturation Values and الباهاء قيم means Ph Values.

Likewise, a financial term الخيارية القيم means option values (Financial).

الصحيح قيم الصدق قيم , and الصواب قيم are educational terminologies used in

Arab learning resources to mean “True Value”.

The designation of Administrator General is legally known as العام القي م

and Public Values (Administrative) is called العامة القيم

Legal term الفعلية لقيم means Actuals and المتقاربة القيم is also a legal term

to mean Comparable worth. المنقولة القيم على المخصومة القيم , and المرجعية لقيم

are popular Arabic Financial terms to mean “Securities tax”,

Discounted value and Bellwether values respectively. A media term

المشتركة القيم means Shared values, إجتماعية قيم means Social Values, قيم

خفية قيم ,means Cultural Values ثقافية means Hidden Values, ذاتية قيم

means Subjective Values, ذرائعية قيم means Instrumental Values and

the term شكلية قيم is used to mean Feature Values. A guardian of a

minor is legally called قاصر على قيم and an Administrator of an estate or

Estate administrator is called تركة على قيم or تركد على قيم in Arabic

administration throughout the Arab world. A term of psychology قيم

الشخص على is used to mean Curative Person and a social term غير قيم

is used to mean Immaterial Values. Assessed for impairment is مادية

called للضعف قي م متغيرة قيم , means Changing values, متوسطة قيم means

Median values, بها مسلام ق يم means Assumed Values and مقتطعة قيم means

Discrete values. Librarian is called مكتبة قيم and Movable property or

transferable securities known as منقولة قيم . Evaluate Your Organization

is said مؤسستك قي م , a medical term of “normal values” is said ياة القيم الساو or

يم ياة الق الطابيع . Whereas, a social term Morality is called أخالقية قيم and

scientific term Limiting values for storage is called التخزين حدود قيم ,

Limiting values for operation (Technology) is called التشغيل حدود قيم ,

Limiting values for transport (Technology) is called النقل حدود قيم ,

Dynamical values (Technology) is called نظرية دينامية قيم , Discreet

variable (Financial) is called منفصلة قيم ذو متغير , Modal Values (Learning)

is called مشروطة صيغوية قيم which is also known as a term of technology

Threshold Values Of Risk.

A financial term جنين مال على قيم is used for Administrator of a child

unborn and United Nation (UN) term “ الفواتير قيم في مغاالة ” is used for

Over Invoicing. A financial term السندات قيم جداول is used to mean Bond

Value Tables and Converts Currency Values known as العمالت قيم تحويل

in the Arab finance industry. Preset Values known as مسبقا محد دة قيم ,

Averages called وسطية قيم and Stock Values is known as المال رأس قيم in

Arabic finance.

Therefore, the Quranic word “قيم” is used in Arabic language as a

noun as well as the past verb of “يقيم”.

Likewise, Arabic word “ق يمة” has been used to mean; (قدر) value,

worth, amount, importance, rate, cost, denomination, insurance,

magnitude, figure, premium, soundness and validity.

Arabic legal terms “ الفائدة قيمة ” means interest amount and “ التداول قيمة

is used to mean transaction value. The terms of Arab ”التجاري

Revenue Department “ قيمة له ” means Be of value, “ قيمة خفض ” and “ من قلل

“ ,means Depreciate ”قيمة له قيمة ال ” means Insignificant, “ عظمى قيمة ”

means peak value, “ يجار قيمة ال ” means Rent, “ اجتماعية قيمة ” means Social

value, “ احتياطية قيمة ” means Storage of value, “ اختصاصية قيمة ” is a legal

term which is used to mean “jurisdictional amount”, “ استحقاقية قيمة ” used

in Arabic legal system to mean Maturity value, “ استردادية قيمة ” is a

financial term to mean Redemption value, “ استعمال قيمة ” is an economic

term which is used to mean Value in use, “ اسمية قيمة ” is a financial term

to mean Face value and also a military term to mean Nominal value,

legal term “ اعتبارية قيمة ” means Nominal value, scientific term “ قيمة

“ means Virtual value, financial term ”افتراضية الستبدالا قيمة ” means

Replacement value, “ االستثمار قيمة ” means Value of money and Value

on Investment, United Nation’s Arabic term “ االستخدام قيمة ” means Use

value (UN), “ االصطالحية القيمة ” means Conventional true value, “ قيمة

“ ,is a legal term to mean Credit Amount ”االعتماد االقتصادية القيمة ” means

Economic value, legal term “ االئتمان قيمة ” means Credit amount,

financial term “ الجمالية القيمة ” means Gross Value, legal and financial

term “ الحالل قيمة ” is used to mean Replacement value, financial term

“ ستردادال قيمة ” means Redemption value, legal terms “ النقاذ قيمة ” , “ القيمة

“ and ”التخريدية الستخالص قيمة ” means Salvage value, “ النهاء قيمة ” means

End value, financial term “ الباقية القيمة ” means Residual value, “ البدء قيمة ”

means Start value, financial term “ البدل قيمة ” means Trade - in value,

“ البيع قيمة ” means Sale value, “ التبادل قيمة ” means Exchange Value, “ القيمة

“ ,means Value in exchange ”التبادلية التجارية القيمة ” means Commercial

value, “ التحويل قيمة ” means Conversion Value, “ التحويلية القيمة ” means

Switching, “ التخليص قيمة ” means Cleared value, “ التخمينية القيمة ” means the

Appraised value, “ التدريب قيمة ” means Value of training, “ الترتيب قيمة ”

means Ranking value, financial and legal term “ التسوية قيمة ” means

Adjustment amount, Adjustment Value and Settlement value, “ القيمة

“ and ”التسويقية التجارية القيمة ” means the Market value, “ التصفية قيمة ” means

Cash surrender value, Break - up value, Liquidating value, Liquidation

value, settlement value, “ التعويض قيمة ” means Compensation value or

compensation amount, “ التقريبية القيمة ” means Approximate value, “ قيمة

“ ,means Value at cost ”التكلفة التنبؤية القيمة ” means the Predictive Value,

“ الثابتة القيمة ” means the Constant value, “ الثبوتية القيمة ” means Probative

value, “ “ ,means Inventory value or Stocktaking value ” الجرد ق يمة القيمة

“ ,means the Current value, the Going value ”الجارية الحالية القيمة ” means

the Present value (worth ), “ الحرارية القيمة ” means Thermal value, “ لقيمة

“ ,means Tangible value or True value ”الحقيقية الخصم قيمة ” means

Discounted value, “ الخطبة قيمة ” means Value of speech, “ الخيار قيمة ”

means Option value, “ الداارئة القيمة ” means buffer value, “ الدفترية القيمة ” or

“ المحاسبية القيمة ” means Written value and Book value, “ الزمنية لقيمة ”

means Time Value, “ السقفية القيمة ” means Ceiling value, “ السلع قيمة ” means

Value of goods, “ السوق قيمة ” and “ السوقية القيمة ” means Current market

value, “ الشحنة قيمة ” means Value of the consignment and value of the

shipment, “ الشراء قيمة ” means Acquisition value, “ الشرائية القيمة ” means

Purchase value, “ الصافية القيمة ” means Net worth, “ الصدق قيمة ” means

Truth Value, “ الصدمية القيمة ” means Impact value, “ الصرف قيمة ” means

Exchangeable value, Issue Value, Exchange rate, “ الصغرى القيمة ”

means Least count or Minimum value, “ الصفقة قيمة ” means Transaction

value, “ الصنف قيمة ” means Item Value, “ الضريبة قيمة ” means Tax value

and Tax yields, “ الطاقة قيمة ” is an agriculture term to mean Energy

value, “ الطلب قيمة ” is a legal term to mean Order, Economic terms “ القيمة

“ means Face value, Financial term ”الظاهرية العادلة القيمة ” means Fair

Value, Financial term “ العادم قيمة ” means Scrap value, “ العتبة قيمة ” is a

technology term used to mean Threshold Value, “ العقد قيمة ” is a legal

term to mean Contract Value, “ العمولة قيمة ” means Commission Rate,

“ ميلالع قيمة ” means Customer value, “ الفاتورة قيمة ” means Invoice Amount

or Invoice value, “ الفائضة القيمة ” means Surplus value, “ الفعالة القيمة ” means

Effective value, “ الفعلية القيمة ” means Actual amount, Actual cost,

Effective value, Actual value, Real value and Real term, “ الفقد قيمة ”

Figure of loss, “ الكلي ة القيمة ” Aggregate value or Gross value, “ المبقاة القيمة ”

and “ المتبقية القيمة ” means Residual value, “ المبينة القيمة ” means Indicated

value, “ المثالية القيمة ” means Optimal Amount, “ المثلى القيمة ” means

Optimum value, “ المحاسبية القيمة ” means Accounting value, “ المحولة القيمة ”

means Carrying value, UN Arabic term “ المخزون قيمة ” means Inventory

value, “ المخلفات قيمة ” means Scrap value, “ المدفوعة القيمة ” means Amount

received, “ المديونية قيمة ” means Debit Amount, “ المرجعية القيمة ” means

Reference value, legal term “ المضافة القيمة ” means Value Added,

Financial term “ المطلقة القيمة ” means Absolute Amount, Absolute value

and Absolute terms, UN Arabic term “ المقد رة القيمة ” means Estimate

value and Assessed Value, “ النسبية القيمة ” means Relative value, “ القيمة

“ ,means Theoretical value ”النظرية النقود قيمة ” means Value of money,

“ النهاية قيمة ”means End value or Terminal value, “ الوحدة قيمة ” means Unit

value, “ إرشادية قيمة ” means Guide value, “ بالذهب القيمة ” means Gold value,

agriculture term “ تربوية قيمة ” means Breeding value, “ تمثيلية قيمة ” means

Representative Value, “ ثابتة قيمة ” means Constant and Registered

value, “ جبرية قيمة ” means Algebraic value, technology term “ حرجة قيمة ”

means Critical value, “ دليلية قيمة ” means Index value, “ قيمة ذو شيء ” means

Article of value, “ قيمة ذو صنف ” means Valuable article, “ سالبة قيمة ” means

Negative value, “ عددية قيمة ” means Numerical value, “ غذائية قيمة ” means

Food value and nutrient value, “ معروفة غير القيمة ” means unknown value,

“ فعالة قيمة ” means Virtual value, “ السوق في القيمة ” means Market value,

legal term “ قيمة تحسينات ” means Valuable improvements, financial term

“ قيمة تقدير ” means Valuation, “ قيمة سلعة ” means Valuable good, “ قيمة جهود ”

means Valued efforts, “ قيمة دراسة ” means Valuable study, “ قيمة مساعدة ”

means Valuable assistance, “ قيمة اشياء ” means Valuables, “ قيمة موارد ”

means Valuable resources, “ كاملة قيمة ” means Full value, financial term

“ له قيمة ال سند ” is used to mean Worthless bill, “ مبدئية قيمة ” means Initial

value, “ متبعة قيمة ” Observed value, “ متكاملة قيمة ” means Integrated value,

“ مجمعة قيمة ” means Aggregate value, “ مثالية قيمة ” means Ideal value, “ قيمة

“ ,Observed value ”مرصودة مزدوجة قيمة ” means Double value, financial

term “ مسجلة قيمة ” means Registered value, “ مسلمة قيمة ” means Value

received, “ مشتقة قيمة ” means Derived value, “ مشروع قيمة ” means

Enterprise value, “ منطقية قيمة ” means Logical Value, “ موضوعية قيمة ”

means Objective value, “ نمطية قيمة ” means Standard value, “ وهمية قيمة ”

means Assumed value; Fictitious value; Paper value (Financial term),

financial phrase “ عليه المؤمن الشايء قيمة ” is used to mean Value of the

thing insured, “ مماثلة قيمة ” means Comparable worth, economic term

“ األعمال قيمة ” means Business Value, “ التأمينية القيمة ” and “ ينالتأم قيمة ” are

known as Insurable value and Insured or Insurance value

respectively, phrase “ الجارية الصادرات قيمة ” is used in Arab finance

industry to mean Current value of exports, “ المال رأس قيمة ” means

Capital value, financial term “ اابتة األصول قيمة الث ” means Value of fixed

assets.

In the above lines you have seen the true meaning of Arabic verb “قيم”

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 “قيمة“ ,”قيم” 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 “قيم” and its derivatives

such as “قوم“ ,”قيامة“ ,”قيمة“ ,”اقيم“ ,”يقيم” 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 holy prophet Muhammad (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 “اصطف“ ,”انتصاب”and “أوقف” in

Arabic. “STAND UP” is called “انهض”, “STANDING” is known as “مكانة”

and “GO FOR” is said “ الى إذهب ” in Arabic language.

Therefore, “ESTABLISH”, “STAND”, “STAND UP”, “STANDING” and

“GO FOR” etc. are not the true meaning of Arabic word “قيم” and its

derivatives such as “قوم“ ,”قيامة“ ,”قيمة“ ,”اقيم“ ,”يقيم” etc. However, to bring

in the Quran the Zoroastrian and Pagan prayer Namaz, these

Quranic words “قوم“ ,”قيامة“ ,”قيمة“ ,”اقيم“ ,”يقيم“ ,”قيم” and their other

derivatives are misleadingly taken from Persian word “اقمئ” to mean

“establish”, “erect”, “stand”, “stand up”, “standing” and “go for”.

However, the Arabic words “قوم“ ,”قيامة“ ,”قيمة“ ,”اقيم“ ,”يقيم“ ,”قيم” and their

other derivatives actually belong to the proto root “ م ق ” (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 “قوم” (Qawom) is also derived from the same

proto root “ق م” (QM), which represents those people who are

principally ‘got together’ (مجمع) or assembled on certain point of

mutual interest but to sabotage the statement of the Quran the same

noun “قوم” is used as a ‘root word’ to derive the meaning of the

Quranic words “قيمة“ ,”اقيم“ ,”يقيم“ ,”قيم” 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 “قيمة“ ,”اقيم“ ,”يقيم“ ,”قيم”

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 “اقمئ” to mean ‘establish’ how will you translate it to mean

‘judgment’?

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 “يق يمون “ ,”يقيم“ ,”قيم”,

etc. are actually the derivatives of ”أق من “ ,”أقاموا“ ,”أق يموا“ ,”اقيم“ ,”أق م “ ,”أقام “

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 “حالل” (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 “م in the ”رحا

translations to mean sacred, pious and respectful and where its

derivative came with the dead, blood and pig “خنزير” 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.

ل من محدكر “ And We“ (and 54:40 54:32 ,54:22 ,54:17) ”وجلجقجد يجسرنجا القرآنج للذكر ف جهج

have indeed made the Quran easy to understand and remember,

so is there anyone who may receive admonition?”

رج ذي عوجج لعجلهم ي جت قونج “ Quran is in plain Arabic without“ (39:28) ”قرآناا عجرجبيا غجي

any ambiguity so that they may become righteous/perfect”

In fact We have made this (Quran) (44:58) ”فجإنجا يجسرنجاه بلسجانكج لجعجلهم ي جتجذجكرونج “

easy in your tongue so that they can remember/recall/remind it.

ا القرآن أجن ي فت جرجى“ انج هج ذج And not this Quran was made of“ (10:37) ”وجمجا كج

invented lies”

Allah the Almighty Writer and 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: “ (55:2) ”عجلمج القرآنج,

and always explains His book to educate all believers for His

instructions and mercy " نجاهم بكتجاب فجصلنجاه عجلجى علم هداى وجرجحجةا لقجوم ي ؤمنونج "وجلجقجد جئ (7:52). Allah also said that this is Our responsibility to put it (the

Quran) together and make it read, “ نجا ججعجه وجق رآنجه So when ,(75:17) ”إن عجلجي

Our reading is made then follow our reading, “ فجإذجا ق جرجأنجاه فجاتبع ق رآنجه” (75:18), So, it is upon Us to explain it (the Quran) “ نجا ب جيجانجه ”ث إن عجلجي

(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. “ مجا لجكم كجيفج تجكمونج”

(63:86) What is wrong with you, how do you judge? “ أجم لجكم كتجاب فيه تجدرسونج” (63:86) Or do you have another book which you study? “ ا إن لجكم فيه لجمج ?In it you find whatever you wish to find (63:83) ”تججي رونج

Hence, in the above explanation we have studied the correct

meaning of the Quranic phrase “ وجيقيمونج” 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 “ يقيمونج” is a passive voice present

verb.

The next word is “ ةج which is not a prayer or Namaz that is falsely ”الص لج

asserted throughout the translations of the Quran. As I have

highlighted the correct meaning of “ ةج in many articles to bring ”ص لج

people back to that “ ةج ,which is actually mentioned in the Quran ”الص لج

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 “ ةج ,are Link ”ص لج

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, “ ةج is a noun ”ص لج

to mean “Follow” and with the definite article “ال” the noun “ ةج ”الص لجmeans “Following” or “Shadowing” someone special, unique, most

popular and ever known instead of “Following” or “Shadowing” any

ordinary person. Therefore, the correct meaning of “ ةج is ”الص لج

“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 “ ةج to follow and reach out, to ”الص لج

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 “ ةج ”الص لجgiven to whole mankind through our beloved prophet Muhammad

(pbuh) and the same “ ةج was given to all earlier prophets and their ”الص لج

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 (“لہ اتکب nations of earlier prophets) but among the ”ا

pagans, polytheists and Zoroastrians (اپریس). 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 (اپریس امنز) and reach the

reality of NAMAZ for yourself.

Hence, “ة correctly means “those who carry out to follow ”وجيقيمونج الص لج

Allah.

and those who channelise disbursement from Our ”وجما رجزجق نجاهم ينفقونج “ -3

provisions to them:- The word “ ينفقونج” 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 “ ينفقونج” 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 (زکوة) which is closely linked and

related to Quranic Salaah (صالة) and like Salaah the Zakat (زکوة) 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 “زکوة” daily. If we

earn weekly the payout will go weekly and if we earn monthly the “نفق”

or “زکوة” 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 “ ةج الذينج ي ؤمنونج بالغجيب وجيقيمونج الص لج :is as follows ”وجما رجزجق نجاهم ينفقونج

Those who believe the unseen, 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 “ ي ؤمنونجةج “ ,”بالغجيب which we have analysed in the above ”وجما رجزجق نجاهم ينفقونج “ and ”وجيقيمونج الص لج

lines. Whereas, in the next verse 2:4 of Surah Al Baqrah further three core

elements “ وجمجا أنزلج من ق جبلكج “ ,”ي ؤمنونج بجا أنزلج إلجيكج” and “ وجباآلخرجة” have been made

essential to believe and accept without any doubt.

3 out of 6 essential elements of becoming perfect believer or righteous

have been given in the above verse 2:3, which we have studied and (متقي )

rest of the 3 essential elements have been given in the next verse 2:4 “ وجالذينج :the analysis of which is underneath ,”ي ؤمنونج بجا أنزلج إلجيكج وجمجا أنزلج من ق جبلكج وجباآلخرجة هم يوقنونج

In the verse 2:4 particle “ وج” is the conjunction (حرف 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 “ الذينج” together with conjunction “ وج” is treated as personal pronoun

and used as the subject of a verb, which is the same “ متقي” which was the

subject of previous verses 2:2 and 2:3 respectively. In the verse 2:4 the

next word “ ي ؤمنونج” is passive voice present verb to mean “be convinced by”,

“trust”, “believe” and “accept”. “بجا” is a combined phrase of relative pronoun

,”means: “inclusive ”بجا“ proposition. This combined phrase ”ب “ + ”مآ“

“included”, “including”, “through”, “overall”, “whatever”, “global” and

“universal”. “ أنزلج” means caused to reveal (verb) and revelation (noun). “ إلجيكج” is a combined phrase of second person singular objective pronoun to mean

‘your’ “ إلج “ + ”كج” is the preposition to mean: towards, to, into, at, for, until, till,

onto, upon, while, with, within, across, down and in. So, “ إلجيكج” means “on

your” or “upon your”.

The Arabic preposition “ إلج” in the presence of “ ي ؤمنونج” 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 “ ي ؤمنونج” 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 “ وجالذينج ي ؤمنونج بجا أنزلج إلجيكج” says: “And

those who believe inclusively on your revelation” The next clause of the

same verse 2:4 “ وجمجا أنزلج من ق جبلكج” again starts from conjunction “ وج” to link this

clause of speech with the previous clauses but at the same time it keeps

them separate within the same context. Particle “مجا” is a relative pronoun

means “caused to reveal” as well as “revelation”. The ”أنزلج “ ,(اسم موصول)

preposition “من” means “from, of” and “ ق جبلكج” is the combination of second

person masculine singular objective pronoun to mean “your” ق جبل + كج means

“before”. So, the words “ وجمجا أنزلج من ق جبلكج” say: “And including revelation from

before yours”

The last clause “ وجباآلخرجة هم يوقنونج” of the same verse 2:4 also begins with

conjunction “ وج” in the same pattern as we have seen before, to link this

clause with the context of all previous clauses of speech. The prefixed “ ب”

with “ باآلخرجة” is a preposition to mean: with, by, inclusive, including and

through. The definite noun “ اآلخرجة” means “the next”, “the other”, “the

forthcoming”, and “after wards”. The possessive pronoun “ ة” at the end of

the definite noun “ اآلخرجة” clearly refers to revelation ( أنز لج), which is being

discussed in both precedent clauses of speech since the beginning of this

verse 2:4 and the definite article “ال” with “ اآلخرجة” also refers “revelation”

which is known and mentioned earlier. The next word is the third person

objective plural pronoun “ هم” to mean “them/their” and “ يوقنونج” 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 “ وجباآلخرجة هم يوقنونج” 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 “ كج” to mean “your/yours” and “ هم” to mean “their” instead

of, like our scholars, wrongly translating “ كج” and “ هم” 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:

(2:4) ”وجالذينج ي ؤمنونج بجا أنزلج إلجيكج وجمجا أنزلج من ق جبلكج وجباآلخرجة هم يوقنونج “

“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 (ہللا 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 “ إسجاعيل رجب نجا ت جقجبل منا إنكج أجنتج السميع العجليم إذ ي جرفجع إب رجاهيم القجوجاعدج منج الب جيت وج in ”وج

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 “ القجوجاعدج” to mean foundation walls. Whereas, a

common man knows that the definite noun “ القجوجاعدج” is a plural of “القجاعدج ۃ” the

correct meaning of which is “the rule” or “the regulation” and the definite

article “ال” makes these “rules” and “regulations” ( القجوجاعدج) of Allah. The word

does not refer to make something new or to construct something but in ”ي جر فجع “

fact “ ي جرفجع” is the derivative of its root word “ رفجع” to mean highlight or promote.

Again the word “ الب جيت” 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 “اہل بيت” in Islam quite after the sad death of Prophet

Muhammad (pbuh) and Zoroastrian council of cabinet ministers of

Abbasids (Bramikids) promoted this word “بيت” to mean house to reinstate

the pre Islam pagan rituals of Kaba making it “بيت ہللا” (the house of God).

Whereas, the correct meaning of Arabic word “بيت” are platform, shelter,

umbrella, plan and charter. So, the Quranic word “ الب جيت” 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 “ إذ ي جرفجع إب رجاهيم القجوجاعدج وج correctly telling us that Prophet Ibrahim (pbuh) has promoted or ”منج الب جيت

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 “ امل- ذجلكج الكتجاب” 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 “ أنزلج إلجيكج وجمجا أنزلج من ق جبلكج وجباآلخرجة” 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 “ ي ؤمنونج بجا أنزلج إلجيكج وجمجا أنزلج من abruptly break the consistency of the context and ”ق جبلكج وجباآلخرجة هم يوقنونج

translated the last clause “ وجباآلخرجة هم يوقنونج” 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!

لجوا من ق جبل وجلجن تجدج لسنة الل ت جبد يلا “ Practice of Allah which has (33:62) ”سنةج الل ف الذينج خج

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)

انج أجمر الل قجدجراا مقدوراا“ لجوا من ق جبل وجكج (33:38) ”سنةج الل ف الذينج خج

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)

(35:43) ”ف جلجن تجدج لسنت الل ت جبديلا وجلجن تجدج لسنت الل تجويلا “

Practice of Allah is never altered and neither is Allah’s practice

dissolved. (Correct translation 35:43)

Regards

Dr. Kashif Khan

quranguide@hotmail.com