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WRONGLY INTERPRETED تشاء & يشاء ,شاء

IN THE TRANSLATIONS OF THE QURAN

Special Feature on “Shape-Shifting”

science and “Gender Fluid” with

reference to verse 71:1

Evidence Based Research to find the

correct meaning of the Quanic words ،

from the Classical Arabic ,تشاء & يشاء شاء

Literature, Old Arabic Lexicons, Daily

spoken Arabic and the Quran itself.

Research shows that the Quranic words

were replaced with the similar تذل & تعز

Persian words in the translation to

sabotage the statements of the Quran.

Arabic word “ عز” represents “Power” &

“Strength” as used in the Arabic noun

whereas the similar Persian word”عزیز“

& ”means “Honour”, “Dignity ”عز ت“

“Respect”. Likewise, Arabic word” ذل” is

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right opposite to the Arabic word “ عز”

and Arabic word “ ذل” actually represents

“Ruined”, “Weakness”, “Frailty”,

“Powerlessness”, “Under others

control”, “Breakable”, “Impotence”,

“Easy to Smash, Pluck, Take out” and

Ruin”. While the similar Persian words

,”represent “Humiliation ”ت ذلیل“ &”ذل ت“

“Dishonour”, “Disrespect”, “Disgrace” &

“Insult”.

Muslims remained in Power until they

followed the correct message of God in

which they were told how to rule the

world by making them strong and

powerful. However, they lost their power

and strength when they forgot the actual

message of God and had replaced it with

the fake understanding of the following

verse of the Quran 3:26, in which it was

wrongly asserted that it is God Who

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wills honour and dignity to whom He

wants or pleases and humiliation to

whom He wants or pleases.

Correct Translation of م نت ش اء م نت ش اءو تذل (3:26) و تعز

“Who pursuit power becomes powerful and who

pursuit weakness becomes weak” (3:26)

True Explanation: Who work for achieving power they

get it and who work for losing their power they lose it. Who make

themselves powerful they become powerful and who make

themselves weak or suppressed they become weak or suppressed.

Logline: strength is power & weakness is loss

Please Note: The above message of God is not only for today’s

“Muslims” but for everyone and all nations of the world as the Quran

is a secular book of God that was revealed for the whole mankind for

their proper guidance and to show them the right way to achieve the

great success in this world and the Hereafter.

The Arabic words تشاء & يشاء ، شاء are derived from the proto root

,means; Object, Matter, Contraption, Something, A thing, Bake (sha’i) شیء

Baking, Cook, Roast, Oven, Something to dry with heat, , Allowance,

Balance, Baby, Return, To Pay, Exchange, Trade, Swap, Switch, Barter,

Substitute, Substitution, Reciprocity, Reciprocation, Return, Payment,

Remuneration, Amends, Compensation, Indemnity, Recompense,

Restitution, Reparation, Satisfaction; Rarerequital, Square, Opposite,

Versus, Artefact , Darnthing, Mending something with interlacing stitches,

Consideration, Facing, Counterattack, Counteractive, Vis-à-vis, Post Facto,

Materiality, Trade off, Accommodate, Accord, Bargain, Concession,

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Adjustment, Arrangement, Settlement, Deal, Pact, Compact, Composition,

Understanding, Composition, Mean, Sellout, Middle ground, Adjudicate,

Interpose, Intervene, Mediate, Straightenout, Adjudge, Judge, Determine,

Conciliate, Negotiate, Parley, Referee, Umpire, Settle, Smooth, Soothe,

Hammer out a deal, Step in, Play ball, Make a deal, Pass judgment, Bring

to terms, Come to terms, Back-and-forth, Barter, Commutation, Dickering,

Swap, Replacement, Substitution; Reciprocation, Recompense, Requital,

Horse trade, Transaction, Dealing, Logrolling, Compromise, Agreement,

Exchange, Give-and-take, Concession, Commutation, Yielding, Tit for tat,

Measure, Interchange, An exchange that occurs as a compromise,

Business, A situation in which you accept something bad in order to have

something good, Align, Alignment, Harmonies, Harmony, Equilibrium,

Granted in return for something, Risk and return, A decision of gain and

give up. An exchange of one thing in return for another, especially

relinquishment of one benefit or advantage for another, An exchange as a

compromise, Replace anything, Transmutation of possession, Inclusive,

Enclosure, Educt, Something that is educed, A substance separated from

material in which it already existed, Discard, Electroplate, Counteractive,

Sacrifice of one benefit for another, Stake put up before the deal,

Considerations involved in taking an action or reaching a conclusion,

whenever they reached their goal, they upped the ante by setting more

complex challenges for themselves, The exchange of one thing for another

of more or less equal value, especially to effect a compromise, A balance

achieved between two desirable but incompatible features, A balance

achieved between objectivity and relevance, Quid pro quo, A technique of

reducing or forgoing one or more desirable outcomes in exchange for

increasing or obtaining other desirable outcomes in order to maximize the

total return or effectiveness under given circumstances,

Prefix شئ: before in time or position; previous to; in front of.

Article of Value شئ: such as شئكل = All- inclusive, everything or شئال = Nil

balance, None, Zero allowance, no matter, nothing.

REFERENCE:- [Almaani Arabic lexicon, American Heritage Dictionary,

Oxford Dictionaries, Power Thesaurus, Merriam Dictionaries,

Cambridge Dictionaries, Business dictionary, Random House

Kernerman Webster's College Dictionary, Financial Dictionary,

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Science, Technology & Engineering Dictionaries, Collins Dictionaries,

Reverso Dictionaries, Edward Williams Lane Arabic Lexicon,

Etymology Dictionary, © 2010 Douglas Harper, Dictionary of Cultural

Literacy by Houghton Mifflin]

Two Arabic root words شیا (shiya) and شوی (shawi) are further derived from

the same proto root ش یء (sha’i)

(ےش دانی ااھبران) ;means (’Shia) شيا Incite, set of, trigger, forward, egg on, get to,

induce, put up to, instigate, properly signifies what is known, it denotes

existence, attribute, inflame, inspire, render, cause to be, cause to become,

meant, contribute, to compel someone, constrained him, necessitated him,

to have recourse, to dial(Sihah, Kamoos). Verb: signifying accordingly, to

be, without restriction to its actuality, possibility of being so that it applies to

that which necessarily is ( ہجیتن دانیالزیم ), as is shown, change into, present, to be

shown, to preserve, change into, measure in lieu of deeds (Misbah, Sihah).

The second Arabic root word from the same proto root شیء (sha’i) is شوی

(shawi) which is an inf. noun of شى (Shai) according to the “Misbah” of El‐

Feiyoomee, the “Sihàh.”, the “Mukaddamet el‐Adab” of Ez‐Zamakhsheree,

“Taj el‐'Aroos”, the “Kamoos” and aor. of شى (Shai) means : He roasted,

broiled, or fried, the flesh-meat; (The “Kenz el‐Loghah,” of Ibn‐Maaroof; an

Arabic‐Persian Dictionary, Persian translation of “Sihah”).

According to Ṣihah, Taj el Aroos & Mukaddamet el‐Adab the word اشواه

signifies the same; as شوآء (shiwa) also means roasted, broiled, or fried,

flesh-meat.

Ibn‐El‐Aarabee and the Kamoos explained that المآءشوى , (Shawi Alma’) is

an aor. of the above means: He heated the water. According to Freytag,

”roasted flesh-meat. The “Kamoos (من) signifies also He cut off from شوى

further explains شوى (Shawi) as: He got, or acquired, the worse, or viler,

nasty, unpleasant sort of cattle. “Sihah”, “Misbah” of El‐Feiyoomee and the

“Kamoos” further explain شوى (Shawi) as “extremities”, which is a boundry,

endpoint, magnitude and termination. However, on the page number 91 of

the “Exposition of the Hamdseh,” (Hamasae Carmina) by Et‐Tebreezee;

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is mentioned as the object of his aim. Hence, El‐Harawee says (Shawi) شوى

that اشوى is allowable in the sense of أسقط, i.e. He dropped, left out, omitted

etc.

In the saying وأشياه أعياه ما and so in وأشواه اعياهما the latter verb is an imitative

sequent to the former for the purpose of corroboration or endorsement.

According to Ibn‐Seedeh, author of the “Mohkam”, Taj-el-Aroos, Sihah, Ibn‐

El‐Aarabee and the Kamoos; the verb شآء (Sha’) is derived from شوه and

also from شوى. Ibn‐El‐Atheer El‐Jezeree, (Mejd‐ed‐Deen,) author of the

“Nihdyeh” said that الشاء is a quasi-plural noun of شاة [n. un. of شآء]. Taj-el-

Aroos and Ibn‐Seedeh, author of the “Mohkam” said that شى is originally

وى ش . Sihah and Kamoos have mentioned that if one says, ىبالعىجآء والش , the

noun ى for the purpose of corroboration العى is as an imitative sequent to الش

or endorsement. شوى signifies the skin of the head: (Ṣihah & Taj-el-Aoos).

Aboo-Safwán said شوى means the exterior of the skin of the head, in which

grows the hair and some say, the exterior of all, or of any part, of the skin.

Sihah and Kamoos mentioned that شوى signifies the arms or hands and the

legs or feet, or the fore and hind legs, and the extremities. “Misbah” of El‐Feiyoomee added in the above statement as collectively. The Kamoos

further added an example of قحف of the head, i.e. the bone above the brain,

or a separate portion of the skull, or a distinct bone of the skull, and both

Sihah and the Kamoos finally took شوى to meaning the head of a human

being. However, “Misbah” of El‐Feiyoomee added الشوىثالبة means ‘A

woman having cracked, or chapped, feet’.

In the above Arabic lexicons, Taj-el-Aroos, Kamoos and Sihah it is also

mentioned that شوى (as a quasi-inf. noun) and أشواه (as a quasi verb) means

‘shooter or caster’. According to the Taj-el-Aroos, Sihah and Khálid Ibn-

Zuheyr; شوى is used [app. in like manner, as a quasi-inf. n.,] in the case of

anything that has missed an object of aim and [hence] it signifies ‘A

mistake’ or خطأ.

The Sihah, Kamoos and Taj-el-Aroos further explained the meaning of the

word شوى; the worse, or viler, sort of cattle, of camels, and of sheep or

goats; and the small, or young, thereof. Taj-el-Aroos also mentioned that

the making, or ;إبقآء .is a remainder, or remaining portion. Also i. q‘ شوى

causing, or suffering, to remain; or, perhaps, to continue in life, and if it

mean thus, it may be from the same word in a sense explained above. The

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Kamoos and Taj-el-Aroos further noted that ش واية is what a cut off from, or

of, flesh-meat.

اللحمشوى means roasted, broiled, fried or cooked meat/flesh. “Misbah” of El‐Feiyoomee and the Kamoos has mentioned that و ى مشو is said to be like

roasted, broiled, or fried.

Popular Arabic fast food شورما (shawarma) is also derived from the same

word شوى which shows the correct meaning and daily usage of this Quranic

word شوى in general Arabic language. At present everyone knows that شورما

(shawarma) is made of roasted or grilled meat. Also a grill or a roasting

jack is called شواية in Arabic, which is derived from the same word شوى.

Likewise ی شوي means ‘grilling’ (present tense of شوي) and a frying-pan,

barbecue and roaster is called مشوى in Arabic language.

According to Freytag, الرضفشواية is explained by Meyd as meaning Cooked

Milk cast upon a hot stone, so that only a small portion remains. Ibn‐

Maaroof said in his dictionary the “Kenz el‐Loghah,” that آء means ‘A شو

seller of roasted, broiled, or fried, flesh-meat.

The Kamoos and Sihah also mentioned that originally شويان is the red,

resinous, inspissated juice called dragon's blood ( األخوين دم ).

The Ḳamoos & Sihah also mentioned that شاوية سعفة is a palm-branch that

has become yellow in drying up.

The same word شوى is also used in the verse 70:16 of the Quran“ن ز اع ةل لش و ى”-Pulling away/removing to the extremities/outer layer of skin (Translated by

Literal), Plucking out (his being) right to the skull! (Yusuf Ali), snatching

away the scalp (Arberry), will strip-off the flesh (Sarwar), A remover of

exteriors (H/K/Saheeh), Taking away (burning completely) the head skin!

(Hilali/Khan).

The word ی شوي is used in the same meaning in the verse 18:29 of the

Quran. (18:29) ی شويالوجوه it roasts/grills the faces/fronts (Translated by

Literal), burns their faces (Translated by Free Minds).

-second person dual pronoun) ت ا = شئتم ا ,God’s collective action (2:20) ش اءالل

yours)+شئ (Matter) (2:35) your matter or matter of both of you.

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ل مهت دون إن آإنش اء الل And in fact God has made cause for the seekers of (2:70) و

right guidance.(Correct translation). In the above verse 2:70 the word ل مهت دون (lamuhtadoon) is a composite word, which needs to be analysed fully to

understand the true meaning of this verse. ل = ل مهت دون (preposition; for, to)+ rightly convert, following the right path, seeking rightly guidance, on the) مهت د

right way, remitting, reverting) ون (objective form of plural subject or

objective pronoun of those who were seeking guidance, converted,

reverted and remitted).The above mentioned meaning of the Arabic word

are taken from the general meaning category of “Almaani (muhtad) ملهت د

Arabic Dictionary”. However, one can also find the same meaning of this

word ملهت د in the general category of other reputable Arabic dictionaries. In

the current translations of this verse 2:70 our scholars mislead us by their

wrong translation in which they said that if God wills we will be guided.

Please see the current translations of this verse 2:70 which do not match

with the words and their formation revealed in Arabic text. “And, if God will,

we shall then be guided” (Arberry’s translation), “and Lo! if Allah wills, we

may be led aright” (Pickthal), “and if Allah please we shall surely be guided

aright” (Shakir), “If Allah wills, we shall be guided” (Qaribullah), “if God

please, will be directed” (George Sale), “if God so wills, we shall truly be

guided aright” (Asad), All Urdu, English and other translators are more or

less copies of each other and convey the wrong message of the Quran.

Why did God send a series of His Prophets and revealed His books for the

whole mankind if He only wanted to give guidance to some people and not

others? Is it a Justice of God or a severe blame on God, Who has been

making arrangements to guide everyone without any discrimination and

facilitated us with the Prophets and His books. No one ever bothered to

look at the words of the Quran nor did our scholars have any slightest

knowledge of the language of the Quran but they are still known as the

exalted scholars of Islam and the thinkers of the Quran.

Alas…! Nobody ever questioned them or where they got the words from

such as “if”, “please” and “will” and inserted them in the translation of the

above verse of the Quran and how did they make the translation of the past

tense into the future tense?

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There is no such condition revealed in this verse 2:70 “if God wills then we

will have a guidance”. Is it not a severe blame on God that He did not will to

give the right guidance to the corrupt, criminals and to those who are

nonbelievers? If the current translation of the verse 2:70 is true then how

does God hold accountability and judgment of those who are criminals and

how does God sentence them if He takes all responsibility to give His

guidance only to whom he wills? If a criminal reads this translation, for sure

he will not feel guilty of his crimes because he will understand that it was

God’s will that made him commit crimes so he eventually became a

criminal because God wanted him to be a criminal. If God had wanted to

keep him away from the crimes that he has been committing He would

have willed to stop him by putting him on the right direction. Rapists and

murderers will also think the same and put everything on the shoulders of

God because He willed them to do those deeds. Don’t you think that the

message of God revealed in the Quran was deliberately distorted to protect

the criminals and spread crime including terrorism?

If God had wanted, everyone would have been on the right path but instead

God watches our efforts and performance. Whosever puts efforts to be on

the right path God encourages him/her and switches them to the right

direction. These people make endeavours to be rightly guided, they

actually trigger/energise/ excite/ harmonise them with the Divine force and

get rightly guided because they fulfil the criteria set by God. So, يشاء ,شآء

and, تشاء is actually an activation, pursuing, triggering, seeking, exciting,

putting into action, showing, getting a wage, payment or remuneration of

their own doings in return of their own performance and efforts. يشاء ,شآء

and, تشاء are just like filling the colours in an outline or image drawn by

oneself. God processes our doings and turns into reality the image we have

drawn by our own hands. This is what is said about all our deeds coming in

front of us in a live shape. يشاء ,شآء and, تشاء is a process in which God

brings our deeds alive and shapes them, which is a true copy of what we

did in our life time. Everything what we do, right or wrong, follows us like a

shadow that triggers the justice of God and as a result our template is

changed exactly according to what we had been doing in our life time. Also

we are raised again exactly the same as we draw our picture by our deeds.

This is the judgment of God that is described again and again in the Quran

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but we do not understand this Divine process because of our anti Divine

beliefs and lack of knowledge.

منف ضلهع ل ىم نی ش اءمنعب اده That God reveals to whom He is (2:90) أ نی ن ز لالل

pleased whoever from His duteous pursue Him. (Correct Translation

according to the Arabic text of the verse 2:90).

The Arabic word “ف ضل” used in the above verse 2:90, is actually “Please” in

its true meaning but this is absolutely wrong and a deliberate mistake to

insert the fabricated word “Please” in the translations of the verses of the

Quran in which the words يشاء ,شآء and, تشاء are used.

Perhaps you might have noticed whilst travelling in an Arabic aeroplane

that all Arabic announcements start with the word ف ضل (Fadlan),i.e “Please”

and end with شکرا (Shukran),i.e. (Thanks). Also the instructions to be seated

or changing the transit flights from the destination etc. written on the

windows walls of an aeroplane start from the word ف ضل (Fadlan), which is a

clear evidence of correct use of the Arabic word ف ضل (Fadal) meaning to

“Please”. The same instructions are written in English language right next

to the Arabic version for non-Arabic people. The English version starts from

the English word “Please” whereas the Arabic version starts from the

Arabic word ف ضل (Fadlan). The same thing is observed in the English and

Arabic announcements. Therefore, according to the statement of God the

Quran was made in pure and straight Arabic language so the meaning of

the Quranic word ف ضل (Fadal) must not be taken different to what is used

generally in Arabic language. However, the Quranic word ف ضل (Fadal) is

either not translated in the translations of the Quran and written as it is or it

is translated wrongly meaning toبرکۃ (Blessing). This is the reason why the

Asian Muslim traders write ربيفضلمنهذا (Haza Min Fadhli Rabbee) on their

shops and sign boards because of Barkat (Blessing) or showing others that

this is a Barkat or Blessing from God, no matter whether they cheat their

customers they still deserve God’s Barkat or Blessing and they also

consider themselves among those with whom God is pleased and so He

willed to give them honour and dignity, despite them deceiving people and

being involved in all sorts of criminal activities and cruelty. This is because

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they have a certificate from their infidel scholars who have been

encouraging the cruel and criminals by their misleading translation of م ن و تعز م نت ش اء meaning to ” You give honor to whom You please and.(3:26) ت ش اءو تذل

disgrace whom You please” or “You grant dignity to whomever You will and

grant to humiliation whomever You will” or “You honour whom You

want/wish/please, and humiliate whom You want/wish/ please”. What a

nonsense translation in which it is said that God is pleased in both ways,

i.e. He is pleased with those who are righteous and at the same time He is

also pleased with the criminals, cruel and His non-obedient. This fabricated

translation of the Quran has also given a free hand to the evil terrorists who

kill innocent people and think that they commit bloodshed by the order of

God because they are taught that it is in God’s hands to give honour or

dishonor to someone. All criminals and cruel get encouragement from the

misleading translation of the Quran and they put their wrong doings on

God’s shoulders believing that He wanted them to carry on committing

crimes and cruelty as God willed them to stay on the same path. The worse

thing is that whosever translated this verse of the Quran م نت ش اء م نت ش اءو تذل و تعز (3:26) they have not only ignored the right meaning of the words revealed

in this verse of the Quran but in fact they have deliberately ignored the

linguistics and grammar as well. Forget the meaning of the words of this

verse which we do not want to know but if you just pay your attention to the

formation of the verbs used in this verse you will automatically know that

the current translation of this verse is totally wrong. Three verbs are used in

this verse; تعز (Tuizzu), ت ش اء (Tasha’) and تذل (Tuzillu), whereas the verb ت ش اء (Tasha’) is repeated twice. All three verbs start with the letter ت (Taa) that

makes these verbs as the plural and collective verbs of present tense of 5th

form of Arabic verb forms, which is not applicable to any single subject.

However, this verb can only be applied on multiple subjects or multiple

tasks (objects). If we believe that God is one, how can the plural verbs be

applied on or from His single entity as invented by our scholars outside the

grammar, e.g. “ تعز” = You (many gods give honour or dignity), ت ش اء = (You

many gods please/will/want/wish), تذل = You (many gods

dishonour/disgrace/humialate), ت ش اء = (You many gods

please/will/want/wish), م ن (Mun) is used as preposition meaning to; of, from.

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This is used as a conjunction meaning to; “then”. The same article م ن is

used as a pronoun; who, whom, whoever and whosoever. If it is our

common belief that God is one then the all above plural verbs will not be

applied to God nor will they be considered as God’s action because the

verb is known as an action. So, these collective plural verbs will be applied

to people and their own actions only. This verse is seen as an advice,

recommendation or a regulation from the law enforcement authority, which

is obviously God, who is urging us to act on His guidance.

The Arabic word عز is derived from the Arabic root word زعز and the

meaning of its verb عز (Izza) is incorrectly taken as “Honour” or “Dignity” in

the translation of the above verse 3:26 due to which the understanding of

this verse 3:26 always go wrong because the early scholars of the Quran

had replace the Arabic word عز with the Persian words تزع , زع and and, زعرت

produced the misleading translation of the above verse 3:26 together with

so many other verses of the Quran in which the Arabic root word زعز and its

derivatives were revealed. The same word زعز is used in so many forms in

the Quran to portray God’s “Power” and His Excellence and His Supreme

Authority, which is achieved by God Himself and not by virtue of granting

Him the said power by someone else as no one is above Him. So, the

integral part of this verb “ is a self-achieving power. Likewise, God has ”عز

devised the same formula for us to make efforts for achieving power and

strength, which is also known as تقوی (Taqwa) in the Quran that is a

standard and a yardstick of achieving superiority among others. So, the

Quran itself proves that granting honour or dignity to someone is not the

meaning of the Quranic word عز but self-achieved excellence, superiority,

strength and power as the Quranic word يزعز (Aziz) also defines the same,

i.e. in power. We do not ponder upon the fact that if the Quran was

revealed in Pure and straight Arabic language why should we replace its

Arabic words by Persian words to translate the Arabic Quran? Honour or

dignity are not equal to “power” and it is “power” alone that makes one able

to rule.

Aboo‐Zeyd (El‐Ansaree), EI‐Feiyoomee (author of the “Misbah”), EI‐

Feyroozabadee (author of the “Kamoos” *and the” Basa'ir”), EI‐Jowharee

(author of the “Sihah”), Ez‐Zamakhsheree (author of the “’ Asas” and

“Keshshaf”), Es‐Saghdnee of “Obàb” quoted the meaning of the words عز

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and ة He was, or became, mighty, potent, powerful, or strong. In ;عز

explanation of عز and تعزز Taj- el -Aroos further mentioned that تعزز

signifies; he made himself so; he strengthened himself. EI‐Feiyoomee

(author of the “Misbah”) added that this is a synonymus word of. ى تقو

(Taqwa). Aboo‐Zeyd (El‐Ansaree), EI‐Jowharee (author of the “Sihah”), Ez‐

Zamakhsheree (author of the “’ Asas” and “Keshshaf”) and EI‐Feyroozabadee (author of the “Kamoos”) added that ة means; he عز

became so after being low, or mean, in condition as also عز.

The “Obàb” of Es‐Saghdnee and the Kamoos gave an example of Arabic

phrase المآء عز meaning to “the water flowed”. “Misbah”, “Sihah”, “’ Asas”),

Feyroozabadee’s “Kamoos” and “Turkish Translation of the Kamoos”

clearly mentioned that the Persian aor. عزرت and Persian word عز means;

he was, or became, high, or elevated, in rank, or condition, or state; noble,

honourable, glorious, or illustrious. Taj -el- Aroos also confirmed the above

statement and gave further explanation of Arabic word عز together with

the same explanations of the “Sihah”, the “Kamoos” and the Turkish

Translation of the “Kamoos;” as also وجلعز referring to the name of God

expressed or understood, is a phrase of frequent occurrence, meaning, To

Him, or to Whom, belong might and majesty, or glory and greatness. The

“Obàb” of Es‐Saghdnee, Feyroozabadee of the “Kamoos” and EI‐Jowharee of the “Sihah” also indicated that the Persian word عززت is

actually meaning to Arabic word مت and the “Turkish Translation of كر

the “Kamoos” explained it as exceeded him in nobleness, or

generosity. Taj -el- Aroos further explained that عز, [aor. عز, inf. n. عز and

ة also,] He magnified, or exalted, himself. “Sihah”, the عزازة .and app عز

“Kamoos”, the “Obàb” of Es‐Saghdnee, Taj -el- Aroos and the “Asas” of Ez‐Zamakhsheree also gave the statement that ه He ;عز .inf. n ,عز .aor ,عز

overcame him, or conquered him, he overcame him in argumentative

contest and so ه الخطاب فى عز : he became stronger than he therein; or he

strove with him to overcome therein.

The same thing is mentioned by the word ني + ني)عز in the verse 38:23 (عز

of the Quran: (38:23) و ع ز نفالط اب ' And he overwhelmed me in the speech /

conversation”(Translated by Literal). “And he overcame me in the

argument” (Arberry, Hilali/Khan & Qaribullah), “And he overpowered me in

speech" (H/K/Saheh).

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The Arabic word ذل is derived from the Arabic root word لذل which is right

opposite to the Arabic word عز that is explained above. The true meaning of

,are; not in power, under control, weak, hanging down, poor, breaking ذل

ruin, smash, crash, fail, bankrupt, collapse, crack, fall, come down, break

down and perish.

As ذل is a synonym of ضع ف and meaning to weak or powerless and the

Arabic word عز means power. So, the currently circulated translation of the

verse 3:26 is 100% wrong in which the Arabic verb عز (Izza) is taken as

“Honour” or “Dignity” and ذل is translated meaning to humiliation. Also in the

current translation of the verse 3:26 an important factor of self-achievement

is absent. Therefore, the interpretation and understanding of this verse 3:26

always go wrong because the early scholars of the Quran had replace the

Arabic word عز with the Persian words تزع ,زع and ,زعرت and produced the

wrong translation of the above verse 3:26 together with so many other

verses of the Quran in which the Arabic root words زعز and ذل, and their

derivatives were revealed.

The “Misbdh” of El‐Feiyoomee, the “Mohkam” of Ibn‐Seedeh, the “Kamoos“

of EI‐Feyroozabadee and the “Mukaddamet el‐Adab” of Ez‐Zamakhsheree state that ذاللة ,ذل and ذ اللة are contrary of عز; He, or it, was

or became, low, base, vile, abject, mean, paltry, contemptible, despicable,

ignominious, inglorious, abased, humble, and weak; synonym of ضع ف. The

“Mohkam” of Ibn‐Seedeh, the “Kamoos“of EI‐Feyroozabadee and the

“Misbdh” of El‐Feiyoomee stated that ذل and ذلت belong to art. ذلى, which

signifies the same as ذل in this sense. Ibn‐Seedeh, author of the

“Mohkam” and Seyyid Murtada Ez‐Zebcedee (author of the “Taj el‐Aroos”)

said that تذلل↓ له He became lowly, humble, or submissive to him, or he

lowered, humbled, or submitted, himself. The “Sihah” and “Taj -el- Aroos

added that تذلى is originally تذلل.

Hence, ذل is also said of a road as meaning: it was, or became, beaten, or

trodden, so as to be rendered even, or easy to be travelled, or to walk or

ride upon; تب. So, ذليل means; He beat, or trod, a road, so as to render it

even, or easy to be travelled, or to walk or ride upon. Thus meaning of the

Arabic phrase أمرا له ذلل is; He made an affair easy to him. Also ذلل is a

synonym of سه س و and سوس means; Mite صغيرمخلوق , Handful قليلمقدار , Fils,

15

Breaking, Peg out, Ruin, Smash, Crash, Fail, Go bankrupt, collapse, Crack,

Fall, Come down, Break down and Perish.

الع ذ وقتذليل is a popular practice of the racemes of the palm-tree, when they

come forth from their spathes that covered them, these having slit open

and disclosed them, by which means one makes them to hang out from

among the branches and prickles, so that the fruit is easily plucked.

According to Mujáhid تذليل means that if one stand, the bunch will rise to

him; and if one sit, it will hang down to him.

To understand the actual meaning of the Arabic word ذلل , the “Mohkam” of

Ibn‐Seedeh and the “Kamoos“of EI‐Feyroozabadee gave another example

from Arabic saying الكرم ذلل ; The bunches of the grape-vine were made to

hang down so that they might be easily plucked or were evenly disposed

for the same purpose. According to Aboo‐Haneefeh Ed‐Deenawaree,

author of the “Book of Plants”, الت ذليل signifies the disposing evenly the

bunches of the grape-vine, and making them to hang down.

The Quran has given the similar example (76:14) و ذل ل تقطوف ه ات ذلیل in which the

words ذل ل ت and ت ذلیل (Zillat and Tazleel) are used. The Quranic word ذل ل ت is

used in the above verse 76:14 to mean “bowed down like prostration”,

“came down”, “reclined”, “tilted”, “bend down”, “lowered down”, “dangle”

“Hung down”. In the same verse of Quran (76:14) the word ت ذلیل also used to

mean “under control”, “easy to reach”, “easy to grab”, “Hanging down”,

“Flap”, and “dangling”.(76:14) و ذل ل تقطوف ه ات ذلیل.The bunches being evenly

disposed, and made to hang down. (Translated by El‐Jowharee, of the

“Sihàh”, Ibn‐Seedeh of the “Mohkam” and Seyyid Mohammad of the

“Jàmi”). Sihah and Seyyid Mohammad of “Jàmi'” added the words “exposed

to be plucked” in the above translation. Ibn‐El‐Ambdree and Seyyid

Murtada Ez‐Zebcedee of “Taj el‐Aroos” added “being well disposed, and

made near” in the same translation as mentioned above and Seyyid

Murtada Ez‐Zebcedee and Ibn-'Arafeh further added in the above

translation “being within the reach of the seeker, or desirer”. El‐Beyddwee's

“Exposition of the Kurds” added “being easy to reach by those who will

pluck them, in whatever manner they may desire to do so.

The above arguments from the old Arabic Literature, the old Arabic

lexicons and the example verses of the Quran are undeniable

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evidence/proofs of invented lies and fabrication in the translation of the

verse م نت ش اء م نت ش اءو تذل in which the wrong meanings of the Quranic (3:26) و تعز

words are inserted to mislead the Muslim nation (Tuzillu) تذل and (Tuizzu)تعز

as well as the readers of the Quran who want to understand the Quran by

its translations.

In the verse of the Quran.قطوف ه ا ,(76:14) و ذل ل تقطوف ه ات ذلیل is a combination of

pronoun ه ا and قطف meaning; to pick out, to pluck, to cull, to take out , to

obtain. ذل ل ت; very low strength , weak, lowered down, less in their power.

is a conjunction and (Wao) و .hanging, suppressed with load ;ت ذلیل

preposition. Therefore, this is not necessary that we always and in every

sentence must translate the article و (Wao) as a conjunction to meaning

“and” as our scholars always do in the translation of the Quran. Thus, the

article و (Wao) as a conjunction is actually translated meaning to “and” to

join two clauses of any sentence and also meaning to “while”. However, as

a preposition و (Wao) is translated meaning to “with”. So, the correct

translation is: (76:14) و ذل ل تقطوف ه ات ذلیل “While hanging weak they are

plucked”.

In the example of the above verse 76:14 two important points are made

clear:

1- The use of the plural verbs starting from the letter ت (Taa), such as

always apply on and from numbers of subjects and can not be ت ذلیل

used with/by any single subject such as God.ذل ل ت denotes a general

condition or state that remains the same in singular or plural subjects

and the letter ت (Taa) is not added with this because ت (Taa) is only

added with the verbs to make them plural. So, according to the

grammatical rules and the linguistics the verbs تذل(Tuzillu) and تعز (Tuizzu) of the verse م نت ش اء م نت ش اءو تذل can not be taken as (3:26) و تعز

“actions” from God because God is a single subject. However,

according to the grammar the actions of achieving تعز (Tuizzu) and تذل (Tuzillu) are taken by only people themselves, who are more in

numbers and obviously are addressed in this verse 3:26 of the

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Quran. Therefore, تعز (Tuizzu) and are the verbs of self (Tuzillu) تذل

achieving actions by number of subjects and there is no rule to apply

them on or from a single subject God.

2- We have found the correct meaning of the Quranic word ذل ل from the

analysis of the above verse (76:14) و ذل ل تقطوف ه ات ذلیل, which is right

opposite to the Quranic word عز. We have also seen in our research

that the true meaning of the Quranic word “ عز” is “Powerful”, Top in

power, Super power and Excellence, as the same word is used in the

Quran for Almighty God and the ruler of Egypt, who was in power in

the time of the Prophet Yusuf (pbuh). Therefore, the opposite word of

“Powerful” is “Weak”. Opposite of “in power” is “not in power” or not in

a ruling position, which is known as ذل ل and its derivatives in the

Arabic language, the language of the Quran. Actually God urged us

to be powerful and rule the word. In the time of the Prophet

Muhammad (pbuh) and till little after him (pbuh) Muslims knew what

was exactly said in this verse م نت ش اء م نت ش اءو تذل so, they (3:26) و تعز

remained in power and ruling position, and at that time they were the

only super power of the world. However, since we have changed the

message of God we have lost our power and are being ruled by

others. Now, we have become weak, poor, and suppressed like the

example given in (76:14) و ذل ل تقطوف ه ات ذلیل.

Like the Arabic word عز that was replaced with the Persian word عز ت in the

translations of the Quran. The Arabic word ذل was also replace with the

Persian words ذل ت and ت ذلیل due to this fabrication that was invented about

1200 years ago and because of deep Persian influence on our culture,

education and the mother tongue we have become habitual to understand

the Quranic word عز to mean عز ت that we use in our daily life meaning to

“Respect”, “Honour” and “Dignity”( So, we habitually take the .(زعت، آربو،تمظع، واقر

Quranic words ذل and ت ذلیل meaning to ذل ت and ت ذلیل in our language, i.e.

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“Humiliation”, “Shame”, “Dishonour”, “Disgraceful” and “Insult” ( ےب زعیت، دبانیم،

Now, it is very odd and difficult for us to accept the correct meaning of .(روسایئ

the Arabic words عز and ذل, especially when everyone thinks that the

“Dignity and Humiliation are given from God”. In reality we challenge God’s

justice when we say,” God gives Honour/Dignity/Respect to those whom

He wants to and He gives Humiliation/Disgrace/Dishonour whom He wants

to”. This is not the statement of God that was ever revealed in the Quran.

However, تقوی (Taqwa) is mentioned in the Quran that makes one above

others and makes difference between people but again تقوی (Taqwa) is

achieved by doing righteous wok, obeying God and following the right path

that is prescribed by God alone.

Therefore, the correct translation of this verse of the Quran 3:26 will be as

follows: م نت ش اء م نت ش اءو تذل And who trigger /put up/forward /take an (3:26) و تعز

action for/ employee /work for / pursuit /seek they get power/ become

powerful and who trigger /put up/forward /take an action for/ employee

/work for / pursuit /seek become powerless/weak/poor/under control

م نت ش اء م نت ش اءو تذل (3:26) و تعز

Who pursuit power becomes powerful and who pursuit weakness

becomes weak (3:26). Who work for achieving power they get it and

who work for losing their power they lose it. Who make themselves

powerful they become powerful and who make themselves weak/

suppressed they become weak/suppressed.

This is the 100% true translation and explanation of the verse 3:26 that is

explained above, which is exactly according the Arabic text of this verse و تعز م نت ش اء The current translation of this verse is totally fake .(3:26) م نت ش اءو تذل

that was invented by the enemies of Islam who had lost their powers by

true Muslim of that time. The enemies of true Islam were very much scared

of true Muslims, who used to follow the verse 3:26 of the Quran in its true

spirit. They were building up their power day by day and swiftly conquering

the world. The enemies of Islam knew that if Muslims kept following the

Quran in this extent they would rule the world and ruin them. The enemies

of Muslims knew that this the only Quran that was encouraging Muslims to

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become powerful if they want to rule the world and become undefeatable.

So, they entered Islam as disguised Islamic scholars, scholars of the Quran

and Sunnah (Hadith) and they invented their satanic anti-Quran literature.

They had no other option but to change the meanings of the statements of

the Quran and set aside the Muslims by giving them the easy way by

fabricated interpretation of the Quran. The disguised enemies told Muslims

that Honour/Respect/ Dignity and Humiliation is from God, Who gives them

to those He want to. So that they brought Muslims down to the ground and

made them think that this is from God. The enemies were, eventually

successful in their evil work because Muslims forgot God’s

commandments. Since then Muslims have been sitting quietly in the feet of

others assuming that this is from God to honour or dishonour someone and

until this time no Muslim ever thought about this evil conspiracy in which

the meaning of the Quran were sabotaged nor did they looked at the words

of the Quran to understand what actually God was saying. On top of that

the most incompetent people, who were not able to do anything, became

the scholars of Islam who did nothing but to rely on the fabricated

translation of the Quran given by the described enemies of Islam, and we

have been blindly following our fake scholars in the great esteem.

If you are a Muslim you must stand up, learn the actual message of God

what He has left for you and rebuild your power to rule the word, otherwise

keep suffering in humiliation believing that it was from God and be ready for

the severe accountability and judgment of God.

God is not unjust nor is He cruel, Who gives honour to one and humility to

other. He exchanges the information what we forward ahead and He burns

it on to a new template or onto a new medium and our new image is

created exactly according to what we did. Right work caused to create the

right image and wrong work caused to create the wrong image in front of

God, Who puts them into life and our existing template/ shape is changed

accordingly. This is the true Quranic explanation of the words يشاء ,شآء and,

.i.e. the process of burning to raise a modified template ,تشاء

Note: Do not confuse with the terminology of “burning the information onto

new medium”. The proto root meaning of يشاء ,شآء and, تشاء is “burning”

which we have seen in our research in the Classical Arabic literature as

well as in the old and new Arabic lexicons. We also know the Arabic fast

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food شاورما (Shawarma) in which the layers of meat are burnet and the

name شاورما (Shawarma) is also derived from the same root of يشاء ,شآء and,

If you pay a bit more attention towards media transferring process of .تشاء

the present time you will easily find that transferring media to one format to

another or rewriting the media onto the similar format is called “burning”.

When you make a CD or DVD to transfer your films, songs, photographs,

write ups, accounts, documents or any other thing you always call it

“burning” a CD or DVD. In this burning process the super facial layer of CD

or DVD is burnet according to the information that is transferred and

imbedded on the new medium. This is the modern time practical example

of the definition and process of the Quranic words of يشاء ,شآء and, تشاء, in

which the image of the information is transferred onto new template. Apart

from the above example of Information Technology there are so many

other scientific example available about transferring the templates by

“burning” procedure which can be observed to understand the words of the

Quran يشاء ,شآء and, تشاء. Heat transfer, Locomotive and many more

engineering techniques work on the same theory in which template of mass

is changed when it burns. A burning candle of wax is also a good example

of transformation of the solid shape of a wax candle into liquid and make it

solid again after drying it in the similar or the different casting moulds.

When a candle burns and its wax starts melting it loses its solid shape or its

template by which it is recognised as a candle. When runny wax slips down

the candle and it dries in many odd forms it actually loses its Identity as a

candle, which is actually a transformation into the poor state” م نت ش اء The .و تذل

dried droplets of wax dismounted from a burning candle or dried odd

shapes of this wax are not called a candle because they are

unrecognisable. However, if this runny wax is poured into a better casting

mould to produce a new shape from the same mass the new template will

be better than the previous one, which could be a “powerful” state of a

strong personality م نت ش اء and this shape of mass (wax) is identified much و تعز

better than an ordinary candle. Likewise, when we burn meat, the burning

process changes its template to make it edible food and its energy is

transferred into our body for a useful purpose. The same formula is applied

on all masses and science has already proven that material cannot be

destroyed but it changes its shape through heat or burning process. When

an ice cube melts with heat it loses its template as a solid ice cube and it

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turns into a liquid form, which takes the shape of the container in which it is

collected. These are the everyday examples of the burning process that is

mentioned in the Quran with the words of God يشاء ,شآء and, تشاء. We all

know if something could not hold its existence it goes into the state of

liquidation and bankruptcy is the worst case of “losing someone’s power,

shape or status”, which occurs when someone goes into the state of

liquidisation.

In the language of modern science the same procedure of يشاء ,شآء and,

,is called “Shape-shifting”. Daily of Monday, May 16th 2016 تشاء

featured about “Shape-shifting material that instantly switches from

solid to 'liquid”

The Daily reported that scientists from the Massachusetts Institute

of Technology created the shape-shifting material from wax and foam.

After this new scientific discovery, material will lead to robots being able to

change from a rigid to liquid-like state, as demonstrated in the film

Terminator 2.

Material could be used to build deformable surgical robots, which would

move through the body with ease to reach a particular point. The material is

able to morph into different states. The new material was developed by

Anette Hosoi, a professor of mechanical engineering and applied

mathematics at the Massachusetts Institute of Technology.

Robots built from the material, described in a new paper in the journal

Macromolecular Materials and Engineering, could also be used in search-

and-rescue operations to squeeze through rubble looking for survivors,

Professor Hosoi explained. This material could be used to build deformable

surgical robots, which would move through the body to reach a particular

point without damaging any of the organs or vessels along the way.

Professor Hosoi explained, in addition to switching the material to its soft

state, heating the wax in this way would also repair any damage sustained.

This material is self-healing. So if you push it too far and fracture the

coating, you can heat it and then cool it, and the structure returns to its

original configuration.

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Professor Hosoi said that the “Shape-Shifting” could be done by running a

wire along each of the coated foam ‘struts,’ before applying a current to

heat up and melt the surrounding wax.

Turning off the current again would allow the material to cool down and

return to its rigid state.

If you carefully read the above statement of Professor Hosoi in which the

procedure of “Shape-Shifting” is described by “Heat up and Melt” and cool

down to return to its ridged (solid) shape, and also read the meaning of the

Quranic words يشاء ,شآء and, تشاء given in this article with the reference of

accepted and certified Arabic literature. You will know yourself that the

above statement of Professor Hosoi explains the true meaning of the words

of God يشاء ,شآء and, تشاء, which were revealed in the Quran more than

1400 years ago. This is Allah’s ZIKAR which we have forgotten but others

have remembered it and they are recalling it very well. Who is actually

Muslim in the eyes of God from those who forgot God’s message or those

who still remembered His message and have been putting their efforts to

apply it for the betterment of mankind?

The same “Shape-Shifting” that is explained in the above lines with

reference of Scientist Professor Hosoi is shown in the Hollywood

sciencetech film Terminator 2 and also in the 1991 film, Judgment Day, the

shape-shifting T-1000 robotic U.S. agent was made of liquid metal, allowing

him to morph into a fluid state and squeeze through tight spaces as well as

repairing himself when injured.

In the verse 70:1 of the Quran God is also telling us the same process of

“Shape-Shifting” from the words س ائل that refer to the (saala saelun)س أ ل

loser (melted in to liquid) who could not maintain his/her given template and

liquidised. Thus the statement of this verse ابو اقع س ائل بع ذ is telling (70:1) س أ ل

us that the “loser’s template is transformed with effect of

chastisement’

Fluid or a liquid is called ,in Arabic. Therefore (Sayyal) س ی أ ل is the (Sala) س أ ل

past verb that means turned into the state of liquid and س ائل(Saeil) is the

one who was liquidised and could not hold his/her state of existence as it

was before, i.e. the loser who has lost his/her given template. In Persian

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language س ائل (Saeil) means questioner, inquires, applicant and beggar but

the Arabic word س ائل does not hold the above stated Persian meaning that

are inserted in the current translation of the Quran. The addition of ب(Baa)

before اب (Biazaabin)بع ذ اب ,means; by, with, via, though. So ,(Azaabin)ع ذ

makes it clear that the liquidised (looser) was turned into liquid state (lost

his/her template or shape) by chastisement, which is again a burning

procedure. و اقع (Waqien) means; effective, reality.

In the above verse 70:1 the reality of a new life after death is mentioned, in

which the template of previous life is changed by burning process,

according to the image of one’s performance made in his/her previous life.

When we look at the further verses of the same chapter 70 it is made clear

that whose template is changed and why it necessary to change the

templates in the next life. The condition of the state of those whose

template is changed are also mentioned in the further verses, which will be

explained in details in my further articles. However, together with the study

of further verses the above verse 70:1 also reveals the reality of the “Fluid

Gender” of human being, whose sexual orientation flows like a fluid

between male and female genders because they possess the both male

and female sexual orientations at the same time in one person. “Gender

Fluid” is a gender identity which refers to a gender which varies over time.

A gender fluid person may at any time identify as male, female, neutrois, or

any other non-binary identity, or some combination of identities. Their

gender can also vary at random or vary in response to different

circumstances. Gender fluid people may also be identified as multigender,

non-binary and/or transgender. Gender fluid people who feel that the

strength of their gender(s) change(s) over time, or that they are sometimes

a gender, may identify as gender flux. I will write more about the “Fluid

Gender” in further articles in which sexuality and identification of genders

will be explained in the light of the Quran.

However, our scholars have concealed the important statement of God

given in the above verse verse ابو اقع س ائل بع ذ and the have replaced (70:1) س أ ل

the true message of the Quran with the following useless fabricated

translation; “A questioner asked about a Penalty to befall” (Yusuf Ali), “One

demanding, demanded the chastisement which must befall” (Shakir),

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“Someone has (needlessly) demanded to experience the torment of God”

(71:1 Translated by Sarwar).

The rest of the current translations of this verse 70:1 are the same as given

by the above mentioned translators and more or less a copy of each other.

What we have learned from the fake translation of this verse? Does it make

a sense that someone wanted to have experience of the torment or penalty

of God? This is really a nonsense translation which is challenging God to

send us His torment if there is one, otherwise we do not believe in until we

do not have an experience of His chastisement whether it really exist? This

is the reason why we are errantly under God’s torments because we are

demanding the chastisement from God to have to experience it. Until

Muslims do not rectify the mistakes from the translations of the Quran and

understand God’s message in its true spirit they will not come out of the

torment of God, in which they have been suffering from God’s chastisement

since they have ruined the actual message of God in their fake translations.

So, the translation of the whole Quran is 100% wrong, misleading, fake and

fabricated which was invented in early Islam conspiracy and being copied

by our illiterate and corrupt so called scholars, who never bothered to look

at the words of the Quran and produce a correct translation to match the

revealed Arabic text of the verses of the Quran. The translation and

understanding of the Quran has become much easier nowadays because

of the advancement of knowledge. Therefore, this is not good to say that

the Quran cannot be translated. If we set aside our existing knowledge

about the Quran and Islam which we have gathered from here and there

and also leave what we believe is right or wrong, and start believing what

the Quran says in its own words we may become true Muslims and real

believers. Otherwise to be very frank we are not Muslim nor are we

believers, despite having Muslim names and being born to a Muslim family.

In the Arabic lexicons and dictionaries the noun شآء is given to mean a

‘sheep’ but in fact in linguistics, grammatical number is a grammatical

category of nouns, pronouns, and adjective and verb agreement that

expresses count distinctions (such as "one", "two", or "three or more"). In

many languages, including Arabic, the same number categories are used

which would normally imply a plural of multiplicity or variety. Therefore, شآء

is a collective noun and adjective as well as the past verb. The noun شآء is

25

used for sheep (singular or plural) and refers to people who blindly follow

others like ‘sheep behind sheep’, whereas the adjective of شآء refers to the

one who collects sheep or animals including human beings. Thus, as an

adjective شآء usually portrays the collective and depository attribute of God,

Who collects His creatures and creations, deposits them, concerns about

the consequences of their deeds in the case of human beings or He weighs

the performance of other creatures, puts them together and promotes them

according to their accounts, affairs, matters, motivation and performance.

So, the authentic meaning of the Quranic word (adj.) شآء is متجمع or جماعي,

i.e. convergent, collective and counteractive. شآء is also a synonym of منظمة,

i.e. organisation, joint, combined, collective, concerted and وحدة, i.e. unit,

unity, collective, identity, togetherness, oneness, and also فلح, i.e.

cultivation, farming, succeeding, tilling etc. The Quranic word شآء portrays

an important attribute and a necessary role of God as a “Referee” or

an “Umpire” to “Settle” matters of His creatures. A referee or an umpire

is actually a “judge” but much different to those Judges who sit in the courts

and decide on the cases according to their mood. Although, evidence are

submitted to the judges, the arguments of the defence lawyers and the

prosecutors were also in front of judges but again they decide what they

want to or what they please they decide. We always hear in the news about

victims of wrong decisions made by judges in which innocent people are

sentenced. Some people might have had a personal experience of hearing

wrong decision from court. This is the reason why God never mentioned

Himself as a judge in any of His revealed book including the Quran

because He is not a judge but a Referee or Umpire Who is not a blind like a

judge, Who does not need any evidence made by others to give His

judgment. Neither He inspires by any arguments or mood nor does He

decide what He wants to or pleases with. In Arabic a judge is called قاضی

(Qazi) but God never used this title despite making decisions, passing

judgments and issuing decrees. The words أمراقضى ,قضينا ,قضا ,قضى , and قاض

so many other derivatives of root letters ض- ى – ق have been used in the

verses of the Quran in which God is shown issuing decrees, passing

judgments, making decisions and settling matters but God as a Judge

( یقاض ) is not mentioned anywhere in the Quran. No, we can’t assume that

who gives decision ( أمراقضى ) he is a judge (قضا ,قضى , یقاض ). Assumption is

not permissible in the Quran so we can’t assume things as the sect of the

Quranists and their forwards scholars do. We have to stick on the words of

26

the Quran and have to follow only what is mentioned in the Quran by its

own words, without mixing our thoughts, dogma and personal beliefs.

Therefore, if the word “Judge” ( یقاض ) is not mentioned in the Quran for God

it means God is not a judge and He does not want us to call Him a judge,

even though He passes judgments and He is the master of the “Judgment”.

Throughout the Quran God calls Himself “شآء” (Referee/Umpire) instead of

“ یقاض ” (Judge) because “شآء” (Referee/Umpire) Himself presents in the

ground and He is not only actively watching the performance of players but

observing their each slightest movement with His intently watchful eagle

eyes (شديدالعقاب).Unlike a judge a referee or umpire does not need any

evidence prepared by someone else. He does not require arguments of

lawyers to rely on because his presence on the incident is sufficient as an

eye witness and listener (سميعالبصير). He does not require long time to make

His decisions (سريعالحساب). He instantly pays remunerations, prize, rewards

and penalty whilst standing in the ground. He removes any player from the

ground and bring new players instantly. Players have no choice but to obey

their referee or umpire. A referee or an umpire does not decide what he

wants to or what pleases him nor does he decide on his will or desire. He

decides only what he watches and observes. A referee or an umpire

passes judgments of all players in the ground each and every moment of

time. Whereas, a judge passes judgment on the certain dates and on the

listed cases only.

Therefore, we should not alter the words of the Quran and understand the

message of God in His own words. So, شآء (Sha) is a title of God as a

referee or an umpire and the verbs يشاء ,شآء and, تشاء are the actions of the

referee or umpire God as well as the actions of His creatures who inspire,

pursuit God, Who acts as a referee or an umpire and settle their cases

according to their actions. No “will” no “want” no “desire” and no “please” as

they are all fabricated insertions in the interpretations of the Quran.

Furthermore, the Quranic word شآء is a ‘cooperative enterprise’ that puts

into effect, performs and renders complicated process of consolidating

series of numerous collectives into productive enterprises.

,means; action taken, activity, implication, employment, work (verb) شآء

forward, transfer, exchange, occupation, counteractive, pursuit, hyper,

overactive, active, energise, switch, excite, trigger, bringing something into

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action or life. The verb شآء is grammatically the past verb (فعلالماضی) of the

present (فعلالمضارع) verb يشاء. So, all Arabic verb forms of شآء give the

same meaning of their proto root شئ.

Therefore, in the light of the above evidence based research in the

classical Arabic literature, the old and the current Arabic lexicons,

etymology and the study of the proto root, general Arabic language of daily

use and in the Quran itself, we have found the correct meaning of the

Quranic words يشاء ,شآء and, تشاء. The true meaning of these Quranic words

are not the “will” or “Will of God” as described by our scholars and wrongly

inserted in the translation of the Quran. Neither يشاء ,شآء and تشاء means

“pleased” or “God pleased” nor are “Want”, “wish”, “desire” or “God’s wish”,

“God wants” or “He desires”. These fabricated and baseless meanings of

the Quranic words يشاء ,شآء and تشاء are invented by our scholars to twist

the interpretation of the Quran because in reality ”Will” is called بوصيةوصى

in Arabic, the language of the Quran. فضلكمن is used in Arabic to say

“Please”, دسعي is “Happy / Glad / Delighted”, “Joy” is “فرحة” and the word

,”يريد“ is used in the Arabic to say “Pleased”. “Want” is called ”مسرور“

“Wish” is called “تمن“ ,”رغبة” and “أمنية”. “Desire” is called “مطلوب“ ,”طلب” and

,”However, “Will”, “Want”, “Wish”, “Please .(only for lustful desire) ”شهوة“

“Joy”, “Happy/Glad/Delighted”, “Pleased” and “Desire” are derived from

entirely different root words and they have no connection with the proto root

and the root words of يشاء ,شآء and, تشاء. Thus, for sure this is not the Arabic

language in which the words يشاء ,شآء and, تشاء are used to say “please” or

describe someone if he is “pleased” with something. Likewise this is not

the Arabic language in which someone’s desire, whish, or want is

narrated by the words يشاء ,شآء and, تشاء. Again, in the Arabic language no

one wills using the words يشاء ,شآء and, تشاء, even in the history of the

Arabic language no Arab ever willed or made his will using any of the

words from يشاء ,شآء and, تشاء. Ancient

I am sure, instead of rectifying this severe mistake from the current

translations of the Quran our deviant scholars and their deluded disciples

will become more clever and say that this is not a “will” that is made by

someone to transfer his assents to others but this is the “will power” that is

mentioned in the Quran with the words يشاء ,شآء and, تشاء. Fair enough, God

is not supposed to write any “will” to transfer His assets to someone but the

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said evil genius minds do not ever think that the “will power” is called قوة

is used in Arabic for /this type of اراد in Arabic language and the word ارادة

“will/ for the “will” of intention, want, wish, and intention. However, the root

word of “اراد”is not the same as that of the Arabic words يشاء ,شآء and, تشاء.

So, there is no way of taking the meaning of “will”, want, wish or “please”

from the Arabic words يشاء ,شآء and, تشاء unless or otherwise one believes

that the Quran was revealed in the language other than the Arabic.

Although God has already made it clear that the Quran was revealed in

pure straight Arabic language so that no one has any excuse that the

Quran was revealed in the language other than their own (generally spoken

Arabic) so that they could not understand God’s message revealed in the

Quran.

which is translated in all above , شآء of (فعلالمضارع) is the present verb يشاء

stated meaning of its proto root. However, for your quick reference some

general meanings of this verb يشاء are given underneath. If you look at this

word in the dictionaries please do not take the meaning written with the

word “Koran” as they are the distorted meaning of the Arabic words of the

Quran which were invented during early Islam conspiracy to sabotage the

actual message of the Quran. As the Quran was revealed in straight Arabic

language to make it understandable for everyone so the true interpretation

of the Quran will come out only if we take the general meaning of the

Arabic words used in the verses of the Quran.

means “it triggers/triggering”, making cause to be/to become, to يشاء

pursuit, transferring, exchanging, dialing/it dials to have recourse,

switching, exciting, energising, persuading, taking necessary action,

transferring information into newly created medium, exchanging templates,

settling matters, rendering, instigating/it instigating, rendering,

inflaming/inflames, inspiring /inspires, it causes to be, it causes to become,

inciting/it incites, encouraging/encourages, inducing/putting up, it puts up to

induce, it contributes, it preserves actuality, showing, forwarding, working

for/on, consequence, changing into skin/mass/material /shape by removing

or burning old or existing template, necessitates him to have recourse,

rendering what is presented to him, compelling/compels him, it constrained

him, stirs up, whips up, He applies necessary measures, bringing

something into life or shape as a consequence or in result, getting to

induce as is shown necessarily, measuring in lieu of one’s deeds.

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This is a severe blame on God that He does whatever He wills. Of course

He is empowered to do whatever He wills or pleased with but He is always

just and never does injustice with anyone. Where is His justice shown in

the current translation of this verse 42:49 when our scholar interprets it

along the lines that He gives sons whom He pleases or whom He wills and

He gives daughters to whom He wills or pleases. If we believe that God

gives us whatever He wills then a big question mark comes on God’s

justice when He makes someone beggar and someone king. If God is just

why does He will to make some richer and others poorer? Why does God

will one to be born blind and why He is pleased to give eyes to others?

Why God wills one to live a happy life and other to suffer from a miserable

and tough life? Why someone is born disabled and the other born in perfect

shape? It was useless talking to the traditional scholars about this as they

are more into the traditions and they don’t want to know what is written in

the Quran. However, when I asked the above questions to my Quranist

friends thinking that they probably know the Quran more than the other

named Muslims as I already knew that they interpreted the verse 3:26 a bit

different to the others in which they do not use God’s Will ,which have

replaced with their pet words “law” (اقونن) and “system” (اظنم) but some of

them do not replace the traditional word “want” (اچانہ) from other verses of

the Quran in which يشاء ,شآء and, تشاء are used. I was really disappointed to

see that they could not answer the above question, except inventing the

usual excuse of social “injustice” which was perhaps extended to the

wombs of the mothers of those who were born blind and disabled or who

have opened their eyes in the severe poverty and hardship. God is not

unjust and He does not make any difference between people. However,

according to the true education of the Quran the above mentioned

difference between people that we usually observe in our daily life, occurs

because of their own doing and due to whatever they had sent ahead with

their own hands that is loaded on their backs and they are overthrown in a

different template that is made exactly according to their deeds ( (يشاء

earned in their previous life, and they suffer from a torment in their present

life for their previous deeds. Whether you accept it or not but this is the true

message of the Quran, which is frequently and repeatedly revealed in so

many verses of the Quran so that we rectify our deeds and escape

ourselves from the torment in our forthcoming life.

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To the best of my ability, knowledge and found evidences I believe that I

have written the true interpretation of the Quran in the above lines.

However, it is up to the readers whether they accept or reject the true

message of the Quran, the book of God.

Regards

Dr. Kashif Khan

20th May 2016

London